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 33 (2004-2005), Haifa: Bahá’í World Centre, 2006, bahai-library.com.
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THE BAHA I WORLD
2004- 2005

161 OF THE BAHA'I ERA
THE
BAIMI
WORLD

2004 - 2005
AN INTERNATIONAL RECORD

BAHA'I WORLD CENTRE
HAIFA
©2006 World Centre Publications

Order department:
Baha'i Distribution Service
4703 Fulton Industrial Blvd.
Atlanta, GA 30336-2017
USA
E-mail: bds@usbnc.org
Web: http://www.bahaibookstore.com/

Senior editor: Ann Boyles
Assistant editor: Anjali Pala

Photo credits: pp. 41, 57, Linda Blair; p. 59 (top), Sebastien Amodeo; p. 60,
Thomas Lee; p. 63 (bottom right), Omid Saberi; pp. 93 (top), 238, Michael
Frank; pp. 93 (bottom), 234, Kevin Mcloughlin; p. 95> Ryan Lash; p. no,
Davor Prezel; p. 138, Clarence Welsh; p. 223, Mandy Morgan; pp. 227, 230,
Rob Weinberg; p. 237, Vic Voytek; pp. 247-2 58, the Nosrat Foundation.
All others courtesy of the Audio-Visual Department of the Baha'i World
Centre.

ISBN 0-85398-970-2
CONTENTS

7 Introduction to the Baha'i Community

Writings and Messages

21 Baha'i Sacred Writings
31 Highlights of Messages
from the Universal House of Justice

Events 2004-2005

39 Worldwide Jubilee: 5oth Anniversary of the
Opening of the Ten Year Crusade
81 The Year in Review
127 Parliament of the World's Religions
135 Restoration of the Prison Cell
of Baha'u'llah in Acre
143 Baha'i International Community Website Launches
147 Baha'i International Community Activities
163 Update on the Situation of the Baha'is in Iran
and Arab Countries

Essays, Statements, and Profiles

177 Science and Morality
by Graham Walker
201 World Watch: Progress
by Ann Boyles
221 Promoting the Evolution of Culture: Integrating
the Arts into Baha'i Community Life
247 Profile: The Nosrat Foundation, Mali

Statements by the Baha'i International Community
259 Freedom of Religion
2 71 Response to In Larger Freedom
2 79 Cultural Cleansing
Destroying a Community, Erasing Memory

Information and Resources

283 Obituaries
295 Statistics
297 Directory
305 Selected New Publications in English
309 A Basic Baha' { Reading List
313 (;lossary
319 Index
Introduction to the
Baha'i Community

A
theater group in Germany uses the performing arts to address social issues among students in public schools. In South
Africa, more than 230 people gather at a conference to
discuss ways to contribute to community development. Organizers
of an event in Canada commemorate International Women's Day by
holding a panel discussion on the role of men and boys in advancing
gender equality. A group in Singapore organizes an event to promote
racial harmony that attracts an audience of 5,000. Participants at
a conference in Australia learn how to integrate personal spiritual
development with service to others. In the United Kingdom, a group
formed to promote social cohesion offers seminars to assist society
in fostering a greater sense of unity amidst growing diversity. People
in Vanuatu organize an interfaith memorial service for victims of a
natural disaster. In Swaziland, children learn virtues of generosity
and kindness as they deliver clothes to more than 200 orphans and
perform a dance on the theme of poverty. At a gathering in India,
participants discuss initiatives to combat the spread of mv/Ams
and discuss the importance of moral development in providing an
effective response to this epidemic. A choir from the Democratic
Republic of the Congo travels to North America to promote a message of peace and unity through musical theater.

, ,,
8 THE BAHA I WORLD 2004- 2005

Although they come from diverse backgrounds and far-flung
areas of the planet, these people all share a united view of the world,
its future, and their role in shaping it. They are Baha'is.
The Baha'i International Community, comprising members of
the Baha'i Faith from all over the globe, now numbers more than
five and a half million souls. Its members represent 2,n2 ethnic and
tribal groups who live in thousands of localities in 191 independent
countries and 45 dependent territories. What was once regarded by
some as a small, obscure sect was reported by the Britannica Book
of the Year 2004 to be the second-most widely spread independent
religion in the world, after Christianity. Its membership cuts across
all boundaries of class and race, governing itself through the establishment of local and national elected bodies known as Spiritual
Assemblies. Its international center and the seat of its world governing council, known as the Universal House of Justice, are located in
the Holy Land, in Haifa, Israel.
This article offers a brief introduction to the Baha'i community,
its history, its spiritual teachings, and its aims and objectives.

Origins
In 1844, a young Persian merchant named Siyyid '.Ali-Mu}:iammad
declared Himself to be the Promised Qa'im awaited by Shia Muslims.
He adopted the title "the Bab," which means "the Gate," and His
teachings quickly attracted a large following. Alarmed by the growing numbers of "Babis," as His followers were known, the Muslim
clergy allied themselves with ministers of the Shah in an effort to
destroy the infant Faith. Many thousands of Babfs were persecuted,
tortured, and killed in the following years, but the growth of the
new religion continued even after the Bab Himself was imprisoned
and later executed in July 1850. The horrific treatment of the Babis at
the hands of the secular and religious authorities was recorded by a
number ofWestern diplomats, scholars, and travelers, who expressed
their admiration for the character and fortitude of the victims.
The Babi religion sprang from Islam in much the same manner that Christianity sprang from Judaism or Buddhism did from
Hinduism. That is to say, it was apparent early in the Bab's ministry that the religion established by Him was not merely a sect or
THE BAHA",I COMMUNITY 9

a movement within Islam but an independent Faith. Furthermore,
one of the main tenets of Babi belief was the Bab's statement that
He had been sent by God to prepare the way for One greater than
Himself, Who would inaugurate an era of peace and righteousness
throughout the world, representing the culmination of all past religious dispensations.
Mirza J:Iusayn-'Ali was one of the leading adherents of the Babi
Faith Who was arrested and imprisoned during the tumultuous
years of the Bab's brief ministry. Because of pressure on the Persian
Shah from European diplomats, He was spared from execution but
was banished from Persia to Baghdad, Constantinople, Adrianople,
and finally the penal colony of Acre in Palestine. Thus, the Persian
government, which had secured the support of the rulers of the rival
Ottoman Empire in suppressing the new movement, expected that
His sphere of influence would be severely limited.
During His initial imprisonment, Mirza J:Iusayn-'Ali had received
the first divine intimations that He was the Promised One of Whom
the Bab had spoken. He adopted the tide "Baha'u'llah," which means
"Glory of God," and publicly declared His mission on the eve of
His exile from Baghdad, in April 1863.
Baha'u'llah was still nominally a prisoner when He passed away
near Acre in May 1892, although the authorities had gradually
loosened their restrictions as they became acquainted with Him
and the nature of His teachings. During the long years of His exile
Baha'u'llah revealed the equivalent of more than 100 volumes of
writings, consisting of the laws and ordinances of His dispensation,
letters to the kings and rulers of the East and the West, mystical
teachings, and other divinely inspired writings.
In His Will and Testament, Baha'u'llah appointed His eldest
son, 'Abbas Effendi, Who adopted the title "'Abdu'l-Baha" ("Servant
of Baha"), as His successor and the sole authoritative interpreter of
His teachings. 'Abdu'l-Baha had shared His Father's long exile and
imprisonment and was freed only after a new regime was installed
by the "Young Turk" movement in 1908 . Shortly thereafter, at an
advanced age, He embarked on an arduous journey to Europe
and America where, from 1911 to 1913, He proclaimed Baha'u'llah's
message of universal brotherhood and peace to large audiences, consolidated fledgling Baha'i communities, and warned of the potential
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IO THE BAHA I WORLD 2004- 2005

catastrophe looming on Europe's darkening horizon. By the outbreak
of World War r in 1914, 'Abdu'l-Baha had returned to His home in
Haifa, just across the bay from Acre, and devoted Himself to caring
for the local people, fending off famine by feeding them from stores
of grain He had safeguarded for such an emergency. 'Abdu'l-Baha's
humanitarian services and His promotion of intercultural harmony
were recognized by the British government, which, at the end of the
war, conferred upon Him knighthood-a tide He acknowledged but
declined to use. He passed away in 1921 and is buried on Mount
Carmel in a vault near the spot where He had interred the remains
of the Bab some years before.
Among the legacies that 'Abdu'l-Baha bequeathed to history is a
series of letters called the Tablets of the Divine Plan, which He had
addressed to the Baha'is of North America during the years of World
War r. These 14 letters directed the recipients to scatter to countries
on all continents and share with their populations the teachings
of Baha'u'llah- a mandate that led to the global expansion of the
Baha'i community.
Another legacy of 'Abdu'l-Baha is His Will and Testament, which
Baha' is regard as the charter of the administrative order conceived
by Baha'u'llah. This document appointed 'Abdu'l-Baha's eldest
grandson, Shoghi Effendi, as Guardian of the Baha'i Faith and authorized interpreter of its teachings. Successorship to the Founders
of the Baha'i Faith would be shared by the Guardian and an elected
Universal House ofJustice, whose complementary role would be to
create legislation supplementing the Faith's scriptures.
During the period of his Guardianship, from 1921to1957, Shoghi
Effendi concentrated on four main areas: the development of the
Baha'i World Centre in the environs of Haifa; the translation and
interpretation of the Baha'i sacred writings; the rise and consolidation of the institutions of the Baha'i administrative order; and the
implementation of 'Abdu'l-Baha's plan for the propagation of the
Baha'i Faith around the world.
At the Baha'i World Centre, Shoghi Effendi effected the construction of a superstructure for the mausoleum containing the
remains of the Bab, which had been brought secretly from Persia
and interred by 'Abdu'l-Baha in a spot designated by Baha'u'llah on
Mount Carmel. Shoghi Effendi beautified and expanded the simple
, ',
THE BAHA I COMMUNITY II

native stone structure, which is today a site of pilgrimage for Baha' is
from all over the world. He enhanced the Baha'i properties and
initiated construction of the International Baha'i Archives building
to house the original Baha'i scriptures and artifacts from the early
days of the Baha'i Faith. This building, the first on the arc-shaped
path on the site designated as the world administrative center of
the Baha'i community, was completed in 1957· Shoghi Effendi's actions laid the foundations, literally and figuratively, for the further
development of the Baha'i World Centre.
Shoghi Effendi was also instrumental in interpreting the writings
of Baha'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 University at the time of his Grandfather's passing. Shoghi
Effendi's mastery of Persian, Arabic, and English, coupled with the
authority conferred upon him as the appointed interpreter of the
Baha'i writings, made him uniquely qualified to undertake their
translation. He also translated The Dawn-Breakers, a history of the
Babi Faith; authored God Passes By, a history of the first century of
the Baha'i Faith; and wrote thousands ofletters to communities and
individuals around the world, elucidating passages from the Baha'i
writings and giving direction and impetus to Baha'i communities.

Development of the Administrative Order
Shoghi Effendi's work in developing the Baha'i administrative order
is one of the most dramatic legacies of his years as Guardian. The first
step in this development was to encourage the organized, planned
expansion of Baha'i communities in places where local and national
Baha'i councils, known as Spiritual Assemblies, would eventually be
established. The Guardian effected this global expansion of Baha'i
communities through a series of international plans of varying duration, during which 12 National Spiritual Assemblies were elected.
At the time of Shoghi Effendi's sudden passing in 1957, the
Baha'i community was in the middle of a global plan of expansion
and consolidation called the Ten Year Crusade. During this period,
which concluded in 1963-the centenary of Baha'u'llah's declaration
of His mission in the Garden of Ric;lvan in Baghdad- the goal was
t> I
12 THE BAHA I WORLD 2004-2005

to open 132 new countries and major territories to the Faith and to
expand existing communities in 120 countries and territories that
had previously been opened. These ambitious targets were in certain
instances actually exceeded by the end of the plan, in spite of the
difficulties posed by the Guardian's death.
'Abdu'l-Baha, in His Will and Testament, had authorized the
continuation of the Guardianship through the appointment by the
Guardian of a successor from among his own sons, should he have
them, or other direct descendants of Baha'u'llah. Such a designation
was dependent upon the decision of Shoghi Effendi as to whether
an individual could be named who met the demanding spiritual
qualifications specified by 'Abdu'l-Baha. Shoghi Effendi had no children and died without designating such a Guardian to follow him.
He had, however, taken steps towards the election of the Universal
House of Justice, the supreme governing body of the Baha'i Faith.
He had also appointed a number of individual Baha'is to an auxiliary institution of the Guardianship called Hands of the Cause of
God. These individuals had been charged with protecting the unity
of the Faith and collaborating with National Spiritual Assemblies
around the world to ensure that the goals of the Ten Year Crusade
were won. Upon Shoghi Effendi's passing, these men and women
guided the Baha'i community to complete the plan initiated by the
Guardian and to hold the first election of the Universal House of
Justice in 1963.
Conceived by Baha'u'llah Himself, the institution of the Universal House of Justice is established on principles laid down in the
Baha'i sacred writings. Its initial election, by the members of the
56 National Spiritual Assemblies that existed in April 1963, clearly
demonstrated the principle of unity so central to the Baha'i Faith,
with the nine members coming from four continents and representing a variety of religious and ethnic backgrounds.
Based on the authority conferred on it by the Founder of the
Faith, the Universal House ofJustice is now elected every five years.
It stands as the acknowledged central authority in the worldwide
Baha'i community and has, during the past 41 years, launched eight
global plans for the advancement of the Faith. From a worldwide
population of 408,000 in 1963, the Baha'i community has grown to
I) I
THE BAHA I COMMUNITY 13

more than 5.5 million members, and the number of National and
Regional Spiritual Assemblies has grown from 56 to 183.

Spiritual and Moral Teachings
and Baha'i Community Life
The force that unites this diverse body of people is the vision
achieved through their belief in Baha'u'llah as a Manifestation of
God, in the social and administrative structures He established,
and in the spiritual and moral teachings He propagated. Central to
these spiritual teachings is the concept that there is only one God
and that the world's great religions have been established by Messengers or Manifestations of this Divine Reality- Abraham, Krishna,
Moses, Buddha, Zoroaster, Jesus, and Muhammad-Who have been
sent throughout history to deliver a divine message commensurate
with humanity's stage of development. Though the religions' social
teachings change through this process of progressive revelation, the
spiritual essence of all the major religions remains the same: humanity has been created to know and to worship God. The Baha'i
perspective sees the cumulative benefits of progressively revealed
religions as fundamental to an "ever-advancing civilization." What
divides various religious communities, Baha'is believe, comes not
from God but from humanity and its accretions to the essential
religious teachings brought by the divine Messengers.
At this stage of humanity's development, the unity of the human
race must be recognized, the equality of women and men must be
established, the extremes of wealth and poverty must be eliminated,
and the age-old promise of universal peace must be realized. Likening the development of the human race to that of an individual, the
Baha'i writings say that we have passed through stages analogous
to infancy and childhood and are now in the midst of a tumultuous adolescence, standing on the threshold of maturity. Baha'u'llah
taught that humanity is destined to come of age, but the course it
takes to achieve that goal is entirely in its own hands.
To promote the development of a society in which Baha'i ideals
can be fully realized, Baha'u'llah established laws and moral teachings
that are binding on Baha'is. Central to these is daily obligatory
prayer. Study of and meditation upon the Baha'i sacred writings each
",
THE BAHA I WORLD 2004-2005

morning and evening are also enjoined. Baha'is between the ages of
15 and 70, with certain exceptions, observe an annual 19-day, dawnto-dusk fast. Baha'u'llah referred to prayer and fasting as the "twin
pillars" of faith, an indication of their importance and the benefits
to be gained from them. He also raised work to the level of worship.
The main repository of Baha'u'llah's laws is a volume entitled the
Kitab-i-Aqdas, or the "Most Holy Book."
There are no dietary restrictions in the Baha'i Faith, but the consumption of alcohol and the use of narcotic and hallucinogenic drugs
are forbidden, as they affect the mind and interfere with spiritual
growth. Baha'u'llah counseled Baha'is to be honest and trustworthy,
to render service to humanity with an abundance of deeds rather than
mere words, to be chaste, and to avoid gossip and backbiting. He
forbade lying, stealing, adultery, homosexual acts, and promiscuity.
The importance of the family is central to Baha'i community life,
as is the moral and spiritual education of children.
Baha'is often gather together in their communities to study
the sacred writings of their Faith and to pray, but a central feature
in Baha'i community life is a meeting called the Nineteen Day
Feast, at which all members join in worship, consult about community affairs, and socialize. Pending the further development of
Baha'i communities, these meetings often occur in rented facilities,
people's homes, or in local Baha'i centers. The Baha'i writings call
for the erection in each community of a beautifully designed House
of Worship, surrounded by gardens and functioning as a spiritual
center of activity. A variety of social and humanitarian institutions
are also to be established around it. Seven Baha'i Houses of Worship presently exist, in Australia, Germany, India, Panama, Samoa,
Uganda, and the United States. Plans have been launched for the
construction of an eighth House of Worship in Chile, and sites have
been purchased around the world for the erection of many more.
The Houses of Worship are open to people of all faiths-or those
professing no particular faith-for prayer and meditation. Services
are nondenominational. There are no sermons, only readings and
prayers from the Baha'i writings and scriptures of other faiths with
music by an a capella choir. This preserves the sacredness of the
experience of hearing and meditating upon the Holy Word without
the interference of man-made concepts.
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THE BAHA I COMMUNITY

Aims, Objectives, and Activities
As the Universal House of Justice stated in a message addressed to
the peoples of the world written in October 1985, coinciding with
the United Nations International Year of Peace, "Acceptance of
the oneness of mankind is the first fundamental prerequisite for
reorganization and administration of the world as one country, the
home of humankind." The ultimate aim of the Baha'i Faith is to
establish unity among all the peoples of the world, and it is because
of its orientation towards unity on an international scale that the
Baha'i community has been active at the United Nations since
that organization's inception. Today the Baha'i International Community, a nongovernmental organization (NGO) that represents the
collective voice of national Baha'i communities around the 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 environmental concerns, as
well as pursuing sound, sustainable development policies. To coordinate its international efforts in these areas, the Baha'i International
Community's United Nations Office and Office of Public Information, as well as the Office of the Environment and the Office for
the Advancement of Women, collaborate with National Spiritual
Assemblies around the world. The Baha'i International Community's
activities at the United Nations have earned it a reputation as one
of the most effective religious NGOs in the UN system. Its national
and international representatives have taken active roles in the major
world summits and NGO forums sponsored by the United Nations
during the past decades.
Baha' is look towards a day when a new international order will be
established, a commonwealth to which all the nations of the world
will belong. As Shoghi Effendi wrote in 1936:
The unity of the human race, as envisaged by Baha'u'llah,
implies the establishment of a world commonwealth in which
all nations, races, creeds, and classes are closely and permanently united, and in which the autonomy of its state members
and the personal freedom and initiative of the individuals that
compose them are definitely and completely safeguarded. This
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r6 THE BAHA I WORLD 2004-2005

commonwealth must, 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 the component nations, and will enact such laws as shall be
required to regulate the life, satisfy the needs, and adjust the
relationships of all races and peoples. A world executive, backed
by an international Force, will carry out the decisions arrived
at, and apply the laws enacted by, this world legislature, and
will safeguard the organic unity of the whole commonwealth.
A world tribunal will adjudicate and deliver its compulsory and
final verdict in all and any disputes that may arise between the
various elements constituting this universal system. 1
Shoghi Effendi went on to describe the tremendous benefits to
humanity resulting from such a world order:
The enormous energy dissipated and wasted on war, whether
economic or political, will be consecrated to such ends as will
extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the
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 planet, to the prolongation of human life, and to the furtherance of any other agency
that can stimulate the intellectual, the moral, and spiritual life
of the entire human race. 2
To make its aims and objectives widely known and to promote
its perspective on various issues, the Baha'i International Community not only collaborates with like-minded organizations within
and outside of the United Nations, but it also engages in public
information efforts to bring the spiritual and social principles of the
Faith to the attention of people everywhere. The persecution of the
Baha'is in Iran since the 1979 Iranian revolution has prompted wide
dissemination of information about the Baha'i Faith in the international news media. More than 200 members of the Faith have been
executed for their belief, which is considered as heresy by the regime,
and thousands more have been imprisoned, fired from their jobs,
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THE BAHA I COMMUNITY 17

or had their homes confiscated or their pensions cut off as a result
of government orders. Baha' is around the world have responded in
unity to this ongoing persecution in Iran-the land in which their
religion was born- by petitioning their governments to take action
against this injustice. It is, to some degree, as a result of these efforts
that the persecutions have not been more extreme, although Iran's
Baha'is still face the possibility of arbitrary imprisonment and execution, and are still denied fundamental rights and freedoms. 3
The Baha'i community has also taken a proactive approach
to 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 presentations and public
awareness programs throughout the International Year of Peace
and since, aimed at government figures , leaders of thought, and
the general population. The centenary of Baha'u'llah's passing in
1992 was commemorated, in part, with the publication of a statement detailing His life, teachings, and mission, designed to increase
knowledge of the Baha'i Faith among members of the public. A
statement presenting the Baha'i perspective on social development,
The Prosperity ofHumankind, was disseminated at the World Summit for Social Development in Copenhagen in March 1995, and
later that year a statement entitled Turning Point for All Nations was
released as a contribution to discussions on the future of the United
Nations during its 5oth anniversary. In 1999, the Baha'i International
Community released Who Is Writing the Future? Reflections on the
Twentieth Century. Most recently, in 2002, the Universal House of
Justice addressed a message to the world's religious leaders. 4
The Baha'i community has also been continually engaged in a
series of international teaching plans. It has seen rapid expansion in
different parts of the world, perhaps most notably in Eastern Europe
and the former Soviet Union, where national Baha'i communities
have been established in recent years following the collapse of longstanding political barriers. New national governing bodies are also
being formed elsewhere, as the Universal House of Justice deems
communities to have reached a sufficient level of maturity.
The existence and growth of the Baha'i community offer irrefutable evidence that humanity, in all its diversity, can learn to
live and work together in harmony. While Baha'is are not unaware
18 "II WORLD 2004- 2005
THE BARA

of the turmoil in the world surrounding them, their view is succinctly expressed in the following words, taken from The Prosperity
ofHumankind:
A world is passing away and a new one is struggling to be born.
The habits, attitudes, and institutions that have accumulated over
the centuries are being subjected to tests that are as necessary to
human development as they are inescapable. What is required
of the peoples of the world is a measure of faith and resolve to
match the enormous energies with which the Creator of all things
has endowed this spiritual springtime of the race. 5
The source of this faith and resolve is the message offered by
the teachings of Baha'u'llih, a message that deserves the thoughtful
consideration of all those who yearn for peace and justice in the
world.

NOTES

Shoghi Effendi, The World Order of Bahd'u'lldh: Selected Letters, 2nd rev.
ed. (Wilmette, IL: Baha'i Publishing Trust, 1991), p. 203.
Ibid., p. 204.
See pp. 163-174, 279-280 for further information on the continuing persecution oflran's Baha'i community.
For the full text of this message and a report on its presentation around the
world, see The Bahd'i World 2002- 2003 (Haifa: World Centre Publications,
2004), pp. 79- 87 and 89-98.
Baha'i International Community Office of Public Information, The Prosperity of Humankind (1995). See The Bahd'i World 1994- 95 (Haifa, World
Centre Publications, 1996), pp. 273-296, for the complete text of this statement.
WRITINGS
AND MESSAGES
Baha'i Sacred Writings
A compilation from the writings of
Bahd'u'lldh, the Bdb, and 'Abdu'l-Bahd
about progress, science, and religion.

From the Writings of Baha'u'llah
Arts, crafts, and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as wings to man's life, and a
ladder for his ascent. Its acquisition is incumbent upon everyone.
The knowledge of such sciences, however, should be acquired as
can profit the peoples of the earth, and not those which begin with
words and end with words .. .
In truth, knowledge is a veritable treasure for man, and a source
of glory, of bounty, of joy, of exaltation, of cheer and gladness unto
him. Happy the man that cleaveth unto it, and woe betide the
heedless.'

[W]hatever is in the heavens and whatever is on the earth is a direct
evidence of the revelation within it of the attributes and names of
God, inasmuch as within every atom are enshrined the signs that
bear eloquent testimony to the revelation of that most great Light.
Methinks, but for the potency of that revelation, no being could
ever exist. How resplendent the luminaries of knowledge that shine
in an atom, and how vast the oceans of wisdom that surge within a

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22 THE BAHA I WORLD 2004- 2005

drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath
been singled out for the glory of such distinction. For in him are
potentially revealed all the attributes and names of God to a degree
that no other created being hath excelled or surpassed . . .
From that which hath been said it becometh evident that all
things, in their inmost reality, testify to the revelation of the names
and attributes of God within them. Each according to its capacity,
indicateth, and is expressive of, the knowledge of God. So potent
and universal is this revelation, that it hath encompassed all things,
visible and invisible. 2

C*-1
Unveiled and unconcealed, this Wronged One hath, at all times,
proclaimed before the face of all the peoples of the world that which
will serve as the key for unlocking the doors of sciences, of arts, of
knowledge, of well-being, of prosperity and wealth. 3

From the Writings and Utterances of 'Abdu'l-Baha
For every era hath a spirit; the spirit of this illumined era lieth in the
teachings of Baha'u'llah. For these lay the foundation of the oneness
of the world of humanity and promulgate universal brotherhood.
They are founded upon the unity of science and religion and upon
investigation of truth. They uphold the principle that religion must
be the cause of amity, union, and harmony among men. They establish the equality of both sexes and propound economic principles
which are for the happiness of individuals. They diffuse universal
education, that every soul may as much as possible have a share of
knowledge. They abrogate and nullify religious, racial, political, patriotic, and economic prejudices and the like. Those teachings that
are scattered throughout the Epistles and Tablets are the cause of the
illumination and the life of the world of humanity. Whoever promulgateth them will verily be assisted by the Kingdom of God. 4

C*-1
While the religion of God is the promoter of truth, the founder of
science and knowledge, it is full of goodwill for learned men; it is
SACRED WRITINGS 23

the civilizer of mankind, the discoverer of the secrets of nature, and
the enlightener of the horizons of the world. Consequently, how can
it be said to oppose knowledge? God forbid! Nay, for God, knowledge is the most glorious gift of man and the most noble of human
perfections. To oppose knowledge is ignorant, and he who detests
knowledge and science is not a man, but rather an animal without
intelligence. For knowledge is light, life, felicity, perfection, beauty,
and the means of approaching the Threshold of Unity. It is the honor
and glory of the world of humanity, and the greatest bounty of God.
Knowledge is identical with guidance, and ignorance is real error.
Happy are those who spend their days in gaining knowledge,
in discovering the secrets of nature, and in penetrating the subtleties of pure truth! Woe to those who are contented with ignorance,
whose hearts are gladdened by thoughtless imitation, who have fallen
into the lowest depths of ignorance and foolishness, and who have
wasted their lives! 5

See how, in this day, the scope of sciences and arts hath widened
out, and what wondrous technical advances have been made, and
to what a high degree the mind's powers have increased, and what
stupendous inventions have appeared.
This age is indeed as a hundred other ages: should ye gather the
yield of a hundred ages, and set that against the accumulated product
of our times, the yield of this one era will prove greater than that
of a hundred gone before. Take ye, for an example, the sum total of
all the books that were ever written in ages past, and compare that
with the books and treatises that our era hath produced: these books,
written in our day alone, far and away exceed the total number of
volumes that have been written down the ages. See how powerful
is the influence exerted by the Daystar of the world upon the inner
essence of all created things! 6
cyJ

And among the teachings of Baha'u'llah is that religion must be in
conformity with science and reason, so that it may influence the
hearts of men. The foundation must be solid and must not consist
of imitations. 7
24 THE BAHA'f WORLD 20 0 4 - 200 5

Cif(_,

Two calls to success and prosperity are being raised from the heights
of the happiness of mankind, awakening the slumbering, granting
sight to the blind, causing the heedless to become mindful, bestowing hearing upon the deaf, unloosing the tongue of the mute, and
resuscitating the dead.
The one is the call of civilization, of the progress of the material
world. This pertaineth to the world of phenomena, promoteth the
principles of material achievement, and is the trainer for the physical
accomplishments of mankind. It compriseth the laws, regulations,
arts, and sciences through which the world of humanity hath
developed; laws and regulations which are the outcome oflofty ideals
and the result of sound minds, and which have stepped forth into
the arena of existence through the efforts of the wise and cultured
in past and subsequent ages. The propagator and executive power
of this call is just government.
The other is the soul-stirring call of God, Whose spiritual teachings are safeguards of the everlasting glory, the eternal happiness and
illumination of the world of humanity, and cause attributes of mercy
to be revealed in the human world and the life beyond.
This second call is founded upon the instructions and exhortations of the Lord and the admonitions and altruistic emotions
belonging to the realm of morality which, like unto a brilliant light,
brighten and illumine the lamp of the realities of mankind. Its
penetrative power is the Word of God.
However, until material achievements, physical accomplishments,
and human virtues are reinforced by spiritual perfections, luminous
qualities, and characteristics of mercy, no fruit or result shall issue
therefrom, nor will the happiness of the world of humanity, which
is the ultimate aim, be attained. For although, on the one hand,
material achievements and the development of the physical world
produce prosperity, which exquisitely manifests its intended aims,
on the other hand dangers, severe calamities, and violent afflictions
are imminent. 8

These schools for academic studies must at the same time be training
centers in behavior and conduct, and they must favor character and
SACRED WRITINGS 25

conduct above the sciences and ans . Good behavior and high moral
character must come first, for unless the character be trained, acquiring knowledge will only prove injurious. Knowledge is praiseworthy
when it is coupled with ethical conduct and virtuous character;
otherwise it is a deadly poison, a frightful danger. A physician of
evil character, and who betrayeth his trust, can bring on death, and
become the source of numerous infirmities and diseases.
Devote ye the utmost attention to this matter, for the basic, the
foundation principle of a school is first and foremost moral training,
character, and the rectification of conduct. 9

C*-1
The sciences of today are bridges to reality; if then they lead not to
reality, naught remains but fruitless illusion. By the one true God!
If learning be not a means of access to Him, the Most Manifest, it
is nothing but evident loss. 10

Strive as much as possible to become proficient in the science of
agriculture, for in accordance with the divine teachings the acquisition of sciences and the perfection of arts are considered acts of
worship. If a man engageth with all his power in the acquisition of a
science or in the perfection of an art, it is as if he has been worshiping God in churches and temples. Thus as thou enterest a school
of agriculture and strivest in the acquisition of that science thou art
day and night engaged in acts of worship- acts that are accepted at
the threshold of the Almighty. What bounty greater than this, that
science should be considered as an act of worship and art as service
to the Kingdom of God. 11

Every child must be instructed in sciences as much as is necessary.
If the parents are able to provide the expenses of this education, it
is well, otherwise the community must provide the means for the
teaching of that child. 12
THE BAHA'f WORLD 2004-2005

In this new and wondrous Age, the unshakable foundation is the
teaching of sciences and arts. According to explicit Holy Texts, every
child must be taught crafts and arts, to the degree that is needful.
Wherefore, in every city and village, schools must be established
and every child in that city or village is to engage in study to the
necessary degree. 13

The virtues of humanity are many, but science is the most noble of
them all ... It is a bestowal of God; it is not material, it is divine.
Science is an effulgence of the Sun of Reality, the power of investigating and discovering the verities of the universe, the means by which
man finds a pathway to God. All the powers and attributes of man
are human and hereditary in origin, outcomes of nature's processes,
except the intellect, which is supernatural. Through intellectual and
intelligent inquiry science is the discoverer of all things. It unites
present and past, reveals the history of bygone nations and events,
and confers upon man today the essence of all human knowledge
and attainment throughout the ages. By intellectual processes and
logical deductions of reason, this super-power in man can penetrate
the mysteries of the future and anticipate its happenings.
Science is the first emanation from God toward man . . . God
has created or deposited this love of reality in man. The development
and progress of a nation is according to the measure and degree of
that nation's scientific attainments. Through this means, its greatness
is continually increased and day by day the welfare and prosperity
of its people are assured .
. . . science may be likened to a mirror wherein the infinite forms
and images of existing things are revealed and reflected. It is the very
foundation of all individual and national development. Without this
basis of investigation, development is impossible. 14

Baha'u'llah teaches that religion must be in conformity with science and reason. If belief and teaching are opposed to the analysis of
reason and principles of science, they are not worthy of acceptance.
This principle has not been revealed in any of the former Books of
divine teaching. 15
SACRED WRITINGS

All the sciences and arts we now enjoy and utilize were once mysteries, and according to the mandates of nature should have remained
hidden and latent, but the human intellect has broken through the
laws surrounding them and discovered the underlying realities. The
mind of man has taken these mysteries out of the plane of invisibility
and brought them into the plane of the known and visible. 16

'*-'
God's greatest gift to man is that of intellect, or understanding . .. Intellect is, in truth, the most precious gift bestowed upon man by the
Divine Bounty. Man alone, among created beings, has this wonderful power. 17

It is impossible for religion to be contrary to science, even though
some intellects are too weak or too immature to understand truth.
God made religion and science to be the measure, as it were, of
our understanding. Take heed that you neglect not such a wonderful
power. Weigh all things in this balance.
To him who has the power of comprehension religion is like an
open book, but how can it be possible for a man devoid of reason
and intellectuality to understand the Divine Realities of God?
Put all your beliefs into harmony with science; there can be no
opposition, for truth is one. When religion, shorn of its superstitions,
traditions, and unintelligent dogmas, shows its conformity with
science, then will there be a great unifying, cleansing force in the
world which will sweep before it all wars, disagreements, discords,
and struggles- and then will mankind be united in the power of
the Love of God. 18

Now, all questions of morality contained in the spiritual, immutable
law of every religion are logically right. If religion were contrary to
logical reason then it would cease to be a religion and be merely a
tradition. Religion and science are the two wings upon which man's
intelligence can soar into the heights, with which the human soul
can progress. It is not possible to fly with one wing alone! Should
a man try to fly with the wing of religion alone he would quickly
fall into the quagmire of superstition, whilst on the other hand,
",
THE BAHA I WORLD 2 004 - 2 00 5

with the wing of science alone he would also make no progress, but
fall into the despairing slough of materialism. All religions of the
present day have fallen into superstitious practices, out of harmony
alike with the true principles of the teaching they represent and
with the scientific discoveries of the time. Many religious leaders
have grown to think that the importance of religion lies mainly in
the adherence to a collection of certain dogmas and the practice of
rites and ceremonies! Those whose souls they profess to cure are
taught to believe likewise, and these cling tenaciously to the outward
forms, confusing them with the inward truth.
Now, these forms and rituals differ in the various churches and
amongst the different sects, and even contradict one another; giving
rise to discord, hatred, and disunion. The outcome of all this dissension is the belief of many cultured men that religion and science
are contradictory terms, that religion needs no powers of reflection,
and should in no way be regulated by science, but must of necessity
be opposed, the one to the other. The unfortunate effect of this is
that science has drifted apart from religion, and religion has become
a mere blind and more or less apathetic following of the precepts of
certain religious teachers, who insist on their own favorite dogmas
being accepted even when they are contrary to science. This is foolishness, for it is quite evident that science is the light, and, being so,
religion truly so-called does not oppose knowledge.
We are familiar with the phrases "Light and Darkness," "Religion
and Science." But the religion which does not walk hand in hand
with science is itself in the darkness of superstition and ignorance.
Much of the discord and disunion of the world is created
by these man-made oppositions and contradictions. If religion
were in harmony with science and they walked together, much
of the hatred and bitterness now bringing misery to the human race
would be at an end.
Consider what it is that singles man out from among created
beings, and makes of him a creature apart. Is it not his reasoning
power, his intelligence? Shall he not make use of these in his study
of religion? I say unto you: weigh carefully in the balance of reason
and science everything that is presented to you as religion. If it passes
this test, then accept it, for it is truth! If, however, it does not so
conform, then reject it, for it is ignorance! 19
SACRED WRITINGS 29

Among other principles of Baha'u'llah's teachings was the harmony
of science and religion. Religion must stand the analysis of reason. It
must agree with scientific fact and proof so that science will sanction
religion and religion fortify science. Both are indissolubly welded and
joined in reality. If statements and teachings of religion are found
to be unreasonable and contrary to science, they are outcomes of
superstition and imagination. 20

~

Baha'u'llah declared that religion is in complete harmony with science and reason. If religious belief and doctrine is at variance with
reason, it proceeds from the limited mind of man and not from God;
therefore, it is unworthy of belief and not deserving of attention; the
heart finds no rest in it, and real faith is impossible.2 1

NOTES

Baha' u'llah, Epistle to the Son of the Wolf (Wilmette, IL: Baha'i Publishing
Trust, 1988; 2001 printing), pp. 26- 27.
Baha'u'llah, The Kitdb-i-fqdn (Wilmette, IL: Baha'i Publishing Trust, 1993),
para. 107, 109 .
3 Baha'u'llah, Tablets ofBahd'u'lldh Revealed after the Kitdb-i-Aqdas (Wilmette,

IL: Baha'i Publishing Trust, I988), p. 96.
'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL:
Baha'i Publishing Trust, 1996), section 7r.r.
'Abdu'l-Baha, Some Answered Questions (Wilmette, IL: Baha'i Publishing
Trust, 1984), p. 137·
Selections from the Writings of'Abdu'l-Bahd, sections n 5-6.
Ibid., section 227.10.
Ibid., sections 225.1-5.
The Compilation ofCompilations, vol. l (Ingleside, NSW: Baha'i Publications
Australia, 1991), section 622.
Selections from the Writings of'Abdu'l-Bahd, section 72.3.
Ibid., section 126.r.
Ibid., section 227.23.
Ibid., section 109.r.
Foundations of World Unity (Wilmette, IL: Baha'i Publishing Trust, 1972),
pp. 6o-6r.
I) I

30 THE BAHA I WORLD 2004-2005

The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahd during
His Visit to the United States and Canada in r9r2, rev. ed. (Wilmette, IL:
Baha'i Publishing Trust, 1995), p. 434.
The Promulgation of Universal Peace, p. 351.
Paris Talks: Addresses given by 'Abdu'l-Bahd in Paris in r9n (London: Baha'i
Publishing Trust, 1995), sections n.r and n+
Paris Talks, sections 44.23-26.
Ibid., sections 44.14-18.
The Promulgation of Universal Peace, p. 175.
Ibid., p. 231.
Highlights of Messages
from the Universal House of Justice

ne of the outstanding features of the worldwide Baha'i

0 community is its unity of principle, vision, and action. One
would be hard pressed to find such a degree of unity in
any other community on earth. Its reason is not difficult to discern:
Baha'is look directly to the authoritative sacred writings of their
Faith, as revealed by Baha'u'llah, authoritatively interpreted by His
eldest son and appointed successor, 'Abdu'l-Baha, later expounded by
Shoghi Effendi in his capacity as the Guardian of the Baha'i Faith,
and now safeguarded by the Universal House of Justice. This clear
line of succession of authority from Baha'u'llah has flowed from the
institution of His Covenant, which He established "to direct and
canalize the forces released by His Revelation." The effect has been
to preserve the integrity of the Faith established by Baha'u'llah, to
maintain its unity, and to stimulate its expansion around the globe
over the past century and a half. While the Universal House of Justice has no power to alter any of the teachings explicitly given by
Baha'u'llah in His writings, it does have the authority to decide on
matters not specified in the texts and performs a number of specific
functions: "to ensure the continuity of that divinely appointed authority which flows from the Source of the Faith, to safeguard the

, ',
32 THE BAHA I WORLD 2004-2005

unity of its followers, and to maintain the integrity and flexibility
of its teachings." 1
To this end, letters and messages flow regularly from the Universal House of Justice to National Spiritual Assemblies and to the
worldwide community, as well as to individual believers, offering
guidance and vision. One of the most important of these regular
communications is the message released each year during the Festival
of Ric;lvan (21 April- 2 May).
As the Baha'f world community embarked on the third year of
its current five-year plan of growth and development, the message
of the Universal House of Justice written at Ric;lvan 2004 conveyed
a strong sense that "processes set in motion" are unfolding as they
should-and bearing fruit in all parts of the world, as individuals,
institutions, and communities play distinctive roles in the plan and
yet also reinforce each other's actions.
The Universal House of Justice identified several areas in which
the capacity gained by the worldwide Baha'f community is particularly strong: the Baha'f education of children; the spiritual
empowerment of junior youth (ages 12-14); the movement of "clusters" (small geographic areas) to greater levels of activity; the ability
of the Baha' f community to reach out to a wider circle of people and
involve them in its activities; the emergence of structures within the
Baha'f community for administering intensive growth; and concentration on raising up human resources in certain geographic areas
that show special promise. The Universal House of Justice further
noted the role of training institutes in Baha'f communities around
the world as "an engine of growth" and the worldwide use of course
materials developed by the Ruhi Institute in Colombia, which has
given a sense of global coherence to the process oflearning in which
the Baha'f community is engaged.
In contrast, the Universal House of Justice wrote:
A chaotic international society, torn by conflicting perceptions
and interests, is assailed by rising terrorism, lawlessness, and corruption, and eroded by economic failure, poverty, and disease.
In its midst the Baha'f community is becoming increasingly
visible, inspired by a divinely revealed vision, building on solid
foundations, growing in strength through the processes that are
now in place, and undaunted by seeming setbacks.
FROM THE UNIVERSAL HOUSE OF JUSTICE 33

Recalling that the election of the Universal House of]ustice went
forward "without a missed step" when world crises necessitated the
cancellation of the 2003 International Baha'i Convention, and noting
the reconstitution oflong-dissolved Local Spiritual Assemblies in Iraq
"despite the disruption and chaos of life" there, the Universal House
of Justice wrote: "Now we announce with great joy the election, this
Ri<;lvan, of the National Spiritual Assembly of the Baha'is of Iraq,
restored after more than thirty years of stifling oppression."
The year 2004- 2005 saw the launch of several new or revamped
Websites by the Baha'i International Community. A letter on 4 January 2005 from the Secretariat of the Universal House of]ustice to all
National Spiritual Assemblies announced the launch of one of these:
the Baha'i Pilgrimage Website, at http://pilgrimage.bahai.org, which
offers information to assist Baha' is who are contemplating making
a pilgrimage or short visit to the Baha'i World Centre. 2
The year also saw the publication of a significant statement commissioned by the Universal House ofJustice, entitled One Common
Faith, which was released on the occasion of Naw-Ruz (21 March)
2005 . In a foreword to the statement, which is aimed at Baha'i readers rather than at a wider audience, the House of Justice wrote that
its publication was necessitated by "the accelerating breakdown in
social order," which "calls out desperately for the religious spirit to
be freed from the shackles that have so far prevented it from bringing
to bear the healing influence of which it is capable." The statement
thus expands on points made in an open letter to the world's religious
leaders, which was released at Ric;lvan 2002. The House of Justice
continued, "If they are to respond to the need, Baha'i'.s must draw on
a deep understanding of the process by which humanity's spiritual
life evolves. Baha'u'llah's writings provide insights that can help to
elevate discussion of religious issues above sectarian and transient
considerations." Through study of these teachings, the House of
Justice said, "Baha'is will come increasingly to appreciate that the
Cause they serve represents the arrowhead of an awakening taking
place among people everywhere, regardless of religious background
and indeed among many with no religious leaning." To this end, One
Common Faith "reviews relevant passages from both the writings of
Baha'u'llah and the scriptures of other faiths against the background
of the contemporary crisis."
/)I

34 THE BAHA I WORLD 2004- 2005

A letter dated 17 January 2005 announced to all National Spiritual Assemblies that "Considerations of age and the related needs
of the Cause have prompted Mr. Douglas Martin and Mr. Ian
Semple to request permission to relinquish their membership on
the Universal House of]ustice in accordance with Article v.2.(c) of
its Constitution." The House of Justice expressed "deep regret" at
the departure of these two "much-loved" individuals, noting that
Mr. Semple had been a member since 1963 and Mr. Martin since
1993· The results of the by-election held for their successors were announced just over two months later, in a brief message on 20 March
2005 that stated: "We welcome our newly elected members Payman
Mohajer and Paul Lample."
The election of Mr. Lamp le and Mr. Mohajer left two vacancies
on the International Teaching Centre, on which both men had been
members. To replace them, Gustavo Correa and Stephen Hall were
appointed as Counsellor members of that institution, as announced
in a letter from the Universal House of Justice to all National Spiritual Assemblies on 24 March 2005.
A major announcement was made by the Universal House of
Justice on 14 April 2005 regarding the site for the Baha'i House of
Worship in Chile. The first Baha'i temple in South America will
be constructed on a site north of Santiago, and a groundbreaking
ceremony is anticipated. Representatives from all national Baha'i
communities in the Western hemisphere will be invited to attend,
"with a special emphasis on the countries and indigenous peoples
of South America." The House of Justice noted in its letter that
the unusual and innovative design prepared by the project architect, Siamak Hariri of Canada, generated "unprecedented media
coverage of the project in Chile,'' and "[i] n connection with the
current decade-long commemoration of Chile's two hundred years
of independent nationhood, the Chilean Bicentennial Commission
has designated the house of Worship as one of a limited number
of official bicentennial projects in the private sector." The House
of Justice concluded, "This clearly reflects the civil authorities' recognition of the significance of this edifice and their confidence in
the benefit the undertaking will bring to Santiago and to Chile as
a whole." The letter also outlined the financial implications for the
FROM THE UNIVERSAL HOUSE OF JUSTICE 35

temple project, citing the total cost at $27 million, which is needed
to complete the construction within a three-year period.
Numerous letters during the year detailed specific events related
to the persecution oflran's long-suffering Baha'i community, from
the destruction of the House of Mfrza Buzurg in Tehran, to the
obstruction of Baha'i students from entrance to Iran's universities,
to arrests, to seizure of property, and perhaps most notably, to the
distribution of a letter from Iran's Baha'i community to President
Khatami. 3
The messages of the Universal House ofJustice written between
April 2004 and April 2005 reflect a community engaged in a coherent, unified process of global education of its members, through its
institute program, which will better equip it to minister to the needs
of humanity. These communications show a community growing,
reaching outward, and yet at the same time actively working to
deepen its understanding of its teachings to better engage in meaningful dialogue with the wider society and find points of unity on
which positive relationships and collaboration can be built.

NOTES

The Constitution of the Universal House of justice (Haifa: Baha'i World
Centre, 1972), pp. 3-4.
For its part, the Baha'i International Community's Office of Public Information announced on l June 2004 the launch of a Baha'i Reference
Library Website and, on 20 April 2005, the launch ofThe Baha'ls Website,
to replace the Baha'i World site. The Reference Library can be accessed at
http://reference.bahai.org/, and The Baha'fs is accessible at http://bahai.org/.
For a full article on these new Websites, see pp. 143-145 of this volume.
Further details on this letter and on the persecutions in Iran can be found
on pp. 163-174, 279-280 of this volume.
EVENTS
2004- 2005
Worldwide Jubilee
50TH ANNIVERSARY OF THE
OPENING OF THE TEN YEAR CRUSADE

In 2004- 2005, many Bahd'i communities
celebrated their golden jubilees and remembered
the beginning ofan ambitious global plan for
the expansion of the Bahd 'i Faith.

n 1953 Shoghi Effendi, the Guardian of the Baha'i Faith, initiated

I a decade-long plan to spread the Faith around the world, which
he described as an "historic, spiritual venture, at once arduous,
audacious, challenging, unprecedented in scope and character in the
entire field of Baha'i history. " 1 Known as the Ten Year Crusade, the
plan called upon Baha'is to travel to those nations and territories
that had not yet been "opened" to the Faith. Individuals arose to
serve with selfless devotion, enduring many hardships and winning
many victories for their beloved Cause.
As Baha'is journeyed to the far reaches of the globe in order to
share Baha'u'llah's unifying message and assist in the development
of their new communities, this decade proved to be a dynamic period for the expansion of the Faith. These steadfast volunteers were
responsible, in just IO years, for increasing the number of National
Spiritual Assemblies around the world from 12 to 56. Shoghi Effendi
bestowed the accolade "Knight of Baha'u'llah"upon the individuals
who first established the Faith in these virgin territories.
Among the many countries settled by Baha'is in 1954-1955
were Samoa and the Solomon Islands in the Pacific, Botswana and

I) I

40 THE BAHA I WORLD 2004-2005

Burundi in Africa, and Monaco in Europe. The 5oth anniversary
festivities that were commemorated this year gave believers an opportunity to come together in celebration and to reflect on the
history and progress of the Faith in their countries. The following
presents highlights from the golden jubilees celebrated around the
globe during 2004-2005. 2

Africa
BOTSWANA
The minister oflocal government of Botswana, Dr. Margaret Nasha,
commended the activities of the Baha'i'. community and its efforts
to "further the development of Botswana along moral and ethical
lines" when she addressed its golden jubilee held IO to 12 December
2004. The event brought together 370 participants from Australia,
Canada, Chile, India, and the United States, as well as many nearby
African countries.
Half a century ago, however, attempts to carry on Baha'i activities based on the Faith's fundamental principle of the oneness of
mankind received no such official endorsement. Until independence
in 1966, Botswana, then known as the Bechuanaland Protectorate,
was administered from Mafikeng in apartheid South Africa. As
such, Mafikeng was subject to strictly imposed conditions of racial
segregation, and the Baha' {s of Botswana had to meet under the
cover of darkness.
At the jubilee, Lally Lucretia Warren described her childhood
in apartheid-era Bechuanaland and her introduction to the Faith by
the Robarts family. Baha'i'. pioneers from Canada, John and Audrey
Robarts, along with their son Patrick and daughter Nina, brought the
Faith to Bechuanaland in 1954· Mr. and Mrs. Robarts and their son
each received the accolade Knight of Baha'u'llah, and Mr. Robarts
was later named a Hand of the Cause of God.
Mrs. Warren was IO years old when the Robarts family would
come to her house for meetings with her parents, James and Stella
Moncho, the first local couple to become Baha' is. "They could only
do this at night, and as they came towards the house they would
switch their [car] lights on and off to say, 'Is it OK, is it safe, can we
come?'" said Mrs. Warren, who served as a member of the Conti-
WORLDWIDE JUBILEE 41

Botswana government minister Dr. Margaret Nasha (center) arrives for
the jubilee celebrations with the vice-chairman of the National Spiritual
Assembly of the Bahd 'is of Botswana, Sheila Barongwi (Left), and Assembly
member Esther Moncho.

nental Board of Counsellors in Africa from 1985 to 2000. "There
was no electricity in the black area during those days so my mother
would take a lantern and stick it out through the window and wave
it to say, 'oK, it's safe for you to come."'
Nina Robarts, who was a teenager at the time, told the jubilee
participants about the drama of those nights. "When we saw the
lantern, that was the most glorious sight for us. It meant we were
going to see our African friends that night," said Ms. Robarts, who
now lives in Canada.
I) I

42 THE BAHA I WORLD 2 004 - 2 00 5

A message written on behalf of the Universal House of Justice
to the jubilee participants said that "this historic event, at which the
shining spirit and soul-stirring exploits of the early believers will be
recalled, will surely inspire the friends to arise with renewed dedication to bring the healing Message of Baha'u'llah to the indigenous
peoples of your beloved country."
Among the other "soul-stirring exploits" described at the jubilee
was the way Mr. and Mrs. Robarts were able to present the Faith to
local people. They befriended Modiri Molema, a highly respected
medical doctor and the only black man who was permitted to associate with whites. Dr. Molema invited his friends and family to
hear about the Baha'i Faith, and he gave the Robarts family letters of
introduction to the dikgosi (traditional chiefs) of the Bechuanaland
Protectorate.
Dr. Molema accepted the Faith, but his enrolment was not made
public because of likely harassment due to his previous high-profile
political involvement. In 1955 his relative, Stanlake Kukama, became
the first native Tswana of Bechuanaland to become a publicly declared Baha' 1.
Mr. Kukama, who attended the jubilee celebrations, said he
had been an anti-apartheid activist and was a member of the South
African political party, the African National Congress. He said he
had detested white people because of their attitude towards Africans,
but that changed when he heard about the Baha'i Faith from the
Robarts family. "In 1955 I heard of the Baha'i Faith," Mr. Kukama
said, "and [found] the principles of the Faith were the solution to
[achieve] peace and harmony for mankind."
The African National Congress tried to woo back Mr. Kukama
for many years without success. The police kept him under surveillance even after he became a Baha'i because they did not believe
that he had given up partisan politics. Mr. Kukama later served for
many years as a member of the National Spiritual Assembly of the
Baha' is of Bophuthatswana and of South Africa.
Other early Baha'is present at the jubilee celebrations included
Goitsemodimo Bolokang, Gaolebale Komanyane, Mothusiotsile
Matabane, Esther Mancha (a member of the first National Spiritual
Assembly), and Michael Nthau.
WORLDWIDE JUBILEE 43

The participants made fond mention of others who had contributed significantly to the Botswana Baha'i community but were
unable to attend the jubilee, such as former member of the Continental Board of Counsellors Shidan Fat'he-Aazam, and a Baha'i
from the United States, Jeff Gruber, who organized the translation
of many of the Baha'i writings into the local language of Setswana
and who personally translated Baha'i scripture into several Bushman
languages.
At the jubilee celebration, member of the Continental Board
of Counsellors Enos Makhele spoke about the significance of the
Baha'i history in Botswana and the achievements and future plans
of the community. There are 30 Local Spiritual Assemblies in the
country, and Baha' {s can be found in several hundred villages and
other localities.
Baha' 1 choirs from the villages of Oodi and Tlokweng, as well
as the National Jubilee Choir and the Swaziland Baha'i youth choir
provided uplifting entertainment, and a dramatic presentation by a
group of Baha' { youth portrayed traditional and modern aspects of
cultural life in Botswana.

BURUNDI
In a country that has endured many years of harrowing conflicts,
the golden jubilee of the establishment of the Faith in Burundi was
a time to reflect on principles of unity and peace.
The country has suffered terribly from the sustained violence
that erupted in 1993. Baha'!s have been among those killed during
the fighting, and many others have fled to neighboring countries.
The community has also suffered in other ways, experiencing the
destruction of several regional Baha'i centers. Despite the difficulties, the Baha' ls of Burundi have opened their activities to the wider
public, providing participants with spiritual solace, a respite from
their sorrows, and a vision of a united, peaceful future.
In a message to the Baha' ls of Burundi on the occasion of the
jubilee, the Universal House of Justice expressed its wish that "this
historic gathering may be a source of inspiration to the friends as
they endeavor to further advance the Cause of God in Burundi."
Other congratulatory messages arrived from a former member
of the Universal House of Justice, Mr. 'All Nakhjavanl, and his
I)/

44 THE BAHA I WORLD 2004- 2005

A dance troupe that performed at the jubilee celebrations in Burundi in
August, 2004.

wife, Violette, and from the Continental Board of Counsellors in
Africa.
During the celebrations, held at the national Baha'i center in
Nyakabiga, Bujumbura, from 27 to 28 August 2004, a member of
the Continental Board of Counsellors in Africa, Ahmad Parsa, spoke
about the important role the Burundi Baha'i community has played
in this region. "Despite all the difficulties in Burundi, the Baha'is
could keep their ideals and continue working for all the people of
the country without any distinction," Mr. Parsa said.
Mr. Parsa said many residents of Burundi who were originally
from Rwanda and the Congo region became Baha'is in Burundi and
then returned to their homelands where they have contributed to
the Baha'i communities and the wider society there.
The jubilee gathering was also a time to hear about the history
of the Faith in the country.
WORLDWIDE JUBILEE 45

The Faith came to Burundi in 1953 when Mary and Reginald
(Rex) Collison from the United States and Dunduzu Chisiza, a
young Baha'i from Malawi (then Nyasaland), arrived in Ruanda-
Urundi (now the independent countries of Rwanda and Burundi).
The Collisons, a retired couple, had previously rendered many
services in their Baha'i community in New York, through extensive
travels in the United States, and in Uganda.
Mr. Chisiza was their interpreter in Ruanda-Urundi. Government policies required the Collisons and Mr. Chisiza to leave the
country some 18 months after their arrival, but by the time of their
departure, there were about 20 Bah:i'is in the country. The first
person to accept the Bah:i' i teachings there was Selemani Bin Kimbulu, of Congolese origin from Bukavu. For establishing the Baha'i
community in Ruanda-Urundi, Shoghi Effendi named Mr. and Mrs.
Collison and Mr. Chisiza Knights of Baha'u'llah.
At the jubilee celebrations, one of the first Baha'is of Burundi,
Fidele Simwakira, age 75, spoke about his recollections of the early
days of the Faith in the country. Jubilee participants also enjoyed
artistic presentations, including poetry and traditional dances performed by a group from Kinama.
Mr. Bin Kimbulu, the country's first Baha'i, who now lives in
the Democratic Republic of the Congo, was unable to attend the
festivities because the border was closed. However, his grandson, Sylvestre Kitenge, was present as a member of the choir that entertained
jubilee participants. Others who addressed the jubilee gathering
about the history of the community were Zuruzuru Ezekiel, Barbara
and David Sunstrum, and Jean Baptiste Habimana.

CAPE VERDE
In January 1954 Howard and JoAnne Menking decided to leave their
home in the United States to introduce the Baha'i Faith to Cape
Verde, then a poverty-stricken Portuguese colony. The Menkings left
Cape Verde in 1959 after the local Baha'i community was established.
A half-century later, in November 2004, Mr. Menking returned for
the jubilee celebrations of that community, accompanied by his
daughter and grandson.
Mr. Menking, now 79, told participants at the jubilee festivities
held on 18 November 2004 about the challenging conditions and
THE BAfil'f WORLD 2004- 2005

Some of the participants at the jubilee celebrations of the Cape Verde islands.

slow progress of the Faith on the islands in 1954. In fact, so barren
were the results of the Menkings' initial efforts to interest local people
in the Baha'i Faith that Mr. Menking wrote to Shoghi Effendi and
asked about the wisdom of staying there when the needs of the
Baha'!s were so urgent on the mainland of Africa. Shoghi Effendi
replied that victories in a difficult post were more meritorious than
those easily won, and from that point onward the fortunes of the
Faith in Cape Verde improved.
The first local person to become a Baha' { was a good friend of
Howard Menking, named Frutuoso (meaning "fruitful"). Others
soon followed him into the Faith, including Claremundo (a name
meaning "the light of the world"), Inacio Barbosa Amado, Avalino
Barros, Octavio Brito, and Entonio Leon. By April 1956 there were
enough Baha'is in Praia to form the first Local Spiritual Assembly.
Three years later the Menkings returned to the United States, having each been awarded the distinction Knight of Baha'u'llah for
their efforts.
At the jubilee festivities the chairman of the Local Spiritual Assembly of Praia, Manuel Jesus Moreno, spoke about the history of the
WORLDWIDE JUBILEE 47

Faith in Cape Verde. Cristina Menking addressed the participants on
her Baha'i experiences in Cape Verde and on the role of women and
the importance of family life, and two members of the Continental
Board of Counsellors also spoke to the gathering.
Also present were representatives of the Baha'i community of
Portugal, Aminullah Shahidian and Varqa Carlos Jalali. Dr. Jalali
addressed the gathering about the aims and purposes of the Baha'i
Faith.
A photographic exhibition included photographs of the first
Baha'i institutions in Cape Verde, the early Baha'is, distinguished
Baha'i visitors to the country, and current activities of the Baha'i
community.
The National Radio of Cape Verde and Croule FM, a private
radio station, broadcast coverage of the jubilee. Three newspapers of
Cape Verde, Expresso das Ilhas, Horizonte, and A Semana, published
articles about the celebrations.

EQUATORIAL GUINEA
When Elise Lynelle arrived in this West African country in 1954 to
introduce the teachings of the Baha'i Faith, she faced two major
obstacles. The first was a restriction on free association between
whites and blacks. The second was that she was allowed only a onemonth visa, barely enough time to get settled, let alone explain the
teachings of a world religion.
Nevertheless, she was able to help establish the Faith in this
country, then known as Spanish Guinea, and was named a Knight
of Baha'u'llah for her efforts. Fifty years later, she described those
early days to participants in the jubilee celebrations, which the Baha'i
community held here from 20 to 21 August 2004.
A young journalist from the United States, Ms. Lynelle (then
Elise Schreiber) arrived in Bata, Spanish G uinea, on 17 May 1954·
While in Bata, Ms. Lynelle was unable to make contact with black
Africans because of restrictions on association between the races,
and any new religion was frowned upon. However, a Spaniard, Jose
Ramos Espinosa, accepted the Faith.
With Mr. Espinosa's help, Ms. Lynelle joined a group of surveyors who were traveling in the colony looking for places to build
lighthouses. In June 1954, she sailed with them to the island of Co-
,,,
THE BAHA I WORLD 2004-2005

Bahd 'is in Oveng, Equatorial Guinea.

risco, where she met the elderly king of the island, Santiago Uganda
Mdelo and his nephew, Edward Robinson, both of whom readily
accepted the Baha'i teachings. King Uganda told Ms. Lynelle that
he had had a premonition about someone who would come to him
with a message.
Returning to the country for the first time in 50 years, Ms.
Lynelle said she was impressed by the changes that had taken place
in Equatorial Guinea and the progress of the Baha'i community,
which now has four Local Spiritual Assemblies.
Other speakers at the jubilee festivities to describe the early days
were Alberto Ntutumu, a member of the National Spiritual Assembly
of the Baha'is of Equatorial Guinea, and Miguel Bielo, a member
of the Auxiliary Board. Also present was Jose Maria Fierro Cueto
(also known as Dr. Pepe), who came from Mexico to Equatorial
Guinea in the 1980s to assist the Baha'i community. Some prominent
officials attended the celebrations, including the Health Minister,
Dr. Justino Obama Nve.
WORLDWIDE JUBILEE 49

A slide presentation about the history of the Faith paid tribute
to other early members of the community, among them Joseph
Enonguene and Johanna Ngompex, who came from Cameroon
in the 1960s. Theatrical and musical presentations entertained the
participants, a highlight being traditional dances by members of the
biggest tribe of Equatorial Guinea, the Fang.
The national television channel, RTV (Radio Television Malabo),
covered the event. A monthly magazine, La Gazeta, later published
an article about the celebrations.

GHANA
"Spiritual Solutions for Social and Economic Problems" was the
theme of the celebrations held from 27 to 29 August 2004 to commemorate the establishment of the Faith in Ghana 50 years ago.
"I sincerely believe that the theme chosen for this celebration is to
engender our whole society to reflect on the principle that human
nature is fundamentally spiritual,'' Kwaku Agyeman Manu, the
Deputy Minister of Finance and Economic Planning, told participants at the Baha'i jubilee celebration. "I urge the rest of us who
are non-Baha'is to exhibit some of the good principles of religious
humility, to examine the noble principles of the Baha'i teachings,"
he said.
During the past 50 years, the Baha' is of Ghana have been active in
social and economic development programs. A recent example is the
work of the Olinga Foundation for Human Development, founded
in 1999, which has been involved in promoting literacy and moral
education classes in primary and junior secondary schools in rural
areas of Ghana. In the Western region of the country, for example,
more than 5,000 children in 150 schools participate in such classes
with the help of the foundation.
Part of the jubilee was the awarding of prizes in a student essay competition organized by the Baha'i community. Students
throughout Ghana were asked to discuss four principles shared by
at least four of the world's main religions. On behalf of the National
Spiritual Assembly of the Baha'is of Ghana, Thelma Khelgati, a
former member of the Continental Board of Counsellors for Africa,
congratulated the winners and handed out the prizes.
I) I

THE BAHA I WORLD 2004-2005

Two of the Bahd'is who introduced the Faith to Ghana, David Tanyi
(standing) and Benedict Eba/la (left), with Samuel Njiki, one of those who
took the Faith to Cameroon, r954 .

A special feature of the celebrations was the launching of the
book tided Conquering the Hearts: A BriefHistory ofthe Baha'i Faith
in Ghana r95r-r995. Introducing the book, Diana Heymann-Adu,
the managing director of Meridian FM radio station, said that "the
WORLDWIDE JUBILEE 51

Bahi' i Faith has much appeal and relevance to the modern world"
and that the book, which tells about the lives of the early Bahi'is in
Ghana, will offer insights to future generations.
The Baha'i teachings were first brought to Ghana (then under
British rule and called the Gold Coast) in 1951 when Ethel Robertson
Stephens, an African-American Baha'i from Virginia, came to Accra.
Mrs. Stephens stayed one year in the Gold Coast. In the early 1950s
Baha'i pioneers established Baha'i communities in the Northern
Territories, Ashanti Protectorate, and British Togoland. Those three
regions, together with the Gold Coast, became the independent nation of Ghana in 1957·
Among the first Baha'!s in those three regions were three young
Bahi'is from Cameroon, Benedict Eballa (Ashanti Protectorate),
Edward Tabe (British Togoland), and Martin Manga (Northern
Territories). Other pioneers were Julius Edwards, a Jamaican from
Liberia (Northern Territories), and the first Baha'i from the Gold
Coast, Albert Buapiah (British Togoland) . For their services in establishing Baha'i communities in these regions the five men later
received the accolade Knight of Bahi'u'llih.
Another Cameroonian Bahi' i who assisted the Bahi' i community in Ghana in the early days was David Tanyi. In 1954, Mr.
Tanyi was named a Knight of Bahi'u'llih for introducing the Baha'i
Faith to Togo (then French Togoland) . In 1957, he moved to Tamale
(Northern Territories), and with his wife, Esther, and their children,
remained in Ghana for more than three decades. Today the Baha'i
community has 63 Local Spiritual Assemblies.
During the three days of festivities, participants enjoyed a variety
of artistic performances, including presentations by the local Bahi' i
youth choir, Flight 009, and songs and dances by the Bawdie Baha'i
youth group. Other musical performers included George O linga
of Uganda and Ekua Mensah from the United States. Some of the
first believers, among them Blanche Fredua-Agyemang, Emmanuel
Budu, Ernest Bentsil, and Prince Abaidoo, gave accounts of the early
years of the Faith in Ghana. After the celebrations, participants said
prayers at the gravesites of two of the early believers, Joseph Musah
and Beattie Casely-Hayford.
",
THE BAHA I WORLD 2004-2005

GAMBIA
The Baha'i community of Gambia celebrated its golden jubilee from
24 to 26 December 2004. The festivities coincided with the opening
of a new national Baha'i center in the coastal town of Bakau, about
ro kilometers from the capital.
Among the 200 people attending the opening and dedication
ceremony of the national center, held on 24 December 2004, were
representatives of the Buddhist, Christian, Hindu, and Muslim
communities. Also present were the nation's solicitor-general, Raymond Sock; the headman (Alkalo) of Bakau, Alhaji Luntung Jaiteh;
a representative of the local mayor of Kanifing municipality; and
other dignitaries.
Baha'i participants came from remote areas of Gambia, from
Guinea, Guinea-Bissau, Mali, Mauritania, and Senegal, and other
countries in Africa, Asia, Europe, and North America.
An uplifting performance by the Dakar Baha'i choir opened the
dedication ceremony, followed by the reading of messages from the
National Spiritual Assembly and other Baha'i institutions around
the world. Precious gifts from the beleaguered Baha'i community in
Iran were presented and gratefully received.
The keynote speaker was Wendi Momen, a member of the National Spiritual Assembly of the Baha'is of the United Kingdom, who
first went to Gambia in 1976 as a doctoral researcher. The ceremony
continued with a performance by Les Etincelles, a Baha'i dance
troupe from Dakar, displays of books and historical photographs,
and a celebratory dinner.
The center will provide a venue for administrative and devotional
meetings, study circles, children's classes, and social and economic development programs such as free computer lessons for the public.
The program for the jubilee celebrations, which began on 25
December 2004, opened with performances on the balafon (African
xylophone) . The history of the Faith in Gambia was told in both
the Wolof and English languages, followed by a performance by the
Baha'i choir, the Nightingales of Gambia.
The story of the introduction of the Baha'i Faith to Gambia
by Fariborz Ruzbehyan was told by his grandson, lraj Sarvian, who
came from the United States for the jubilee celebrations.
WORLDWIDE JUBILEE 53

In Gambia in r9p, the Hand of the Cause of God 'Amatu'l-Bahd Rubiyyih
Khdnum (third from left), actively assisted in the election of village Spiritual
Assemblies. She is pictured here at the National Convention of Upper West
Africa.

Mr. Ruzbehyan arrived in Gambia on 19 February 1954 and was
subsequently named a Knight of Baha'u'llah. Shortly after his arrival,
suffering greatly from asthma and fever, Mr. Ruzbehyan had to be
admitted to a hospital. His seeming misfortune turned into delight
when he was able to introduce the Faith to a fellow patient, Nelson
Ethan Thomas, who soon became the first indigenous Baha'i.
During his two years in Gambia, Mr. Ruzbehyan saw 300 people
accept the Baha'i teachings and helped with the elections of six Local
Spiritual Assemblies. He returned briefly in 1957 and purchased a
house in Serkeunda to serve as a Baha'i center.
Other historical accounts at the festivities came from Baha'is
who had left other countries to settle in Gambia and from Baha'is
who had visited as traveling teachers of the Faith.
They recalled the dedicated service of many Baha' is who had
since died, and recounted anecdotes of their experiences. Among the
Baha'is recalled with great affection was a dedicated pioneer from
Ghana, Yaw Asare, who served on the National Spiritual Assembly
and passed away in a tragic accident in 1992. The first Gambian
54 THE BAHA'"I WORLD 2004- 2005

A traditional dance .from Gatenga was one of the presentations that
prompted joyous participants in the jubilee festivities of the Rwandan Bahd 'i
community to join the performers on the stage.

woman to be elected to the National Spiritual Assembly, Ramatoulie
Dem, was warmly remembered by her granddaughter.

RWANDA
The jubilee festivities in Rwanda were a major victory in the history
of the Baha'i community in that country, a speaker told the participants at the celebrations. Uzziel Mihembezo, one of the early Baha' is
of Rwanda, said that the event was proof that despite the genocide in
1994, the Baha'i community continues to grow. Many Baha'is were
among the 800,000 to perish during the violence, and many others
fled the country. However, the community is thriving, with 28 Local
Spiritual Assemblies and Baha'is living in rn6 localities.
In a congratulatory message to the Rwandan Baha'is on the occasion of the 5oth anniversary celebrations, the Universal House of
Justice wrote: "We cannot help but marvel at the progress the Cause
of God has made in that land and express our humble gratitude to
Baha'u'llah for bestowing His healing Message upon the sorely tried
peoples of that country."
The official guest speaker at the festivities, Ndigabo Francois, a
government official of Nyagisagara, praised the Baha'i community
WORLDWIDE JUBILEE 55

for its efforts to build unity and understanding between Rwandans
of different ethnic backgrounds. Those efforts include a statement
in March 2000 by the National Spiritual Assembly of the Bahi'is of
Rwanda to the National Commission for Unity and Reconciliation
in which the Assembly urged that consideration be given to making
the principle of the oneness of humanity the basis for reconciliation
in the country.
The jubilee celebrations began on II December 2004 in Kigali
and continued the following day in the village of Nyagisagara, rno
kilometers from the capital city. The 450 participants at the jubilee
celebrations came from different regions of Rwanda, as well as from
Burundi, the Democratic Republic of the Congo, and Zimbabwe.
Entertainment included Baha'i choirs and dance troupes from Cyangugu, Gatenga, Goma, and Kigali that performed traditional and
modern dances.
Among those recounting stories to the gathering about the early
days of the Baha'i community were Kitoko Mangili, now the secretary of the National Spiritual Assembly, Uzziel Mihembezo, and
Isaac Ngwijebose.
The message of the Baha'i Faith was introduced to Rwanda (formerly part of Ruanda-Urundi) in 1953 by Mary and Reginald (Rex)
Collison, a retired couple from the United States, and Dunduzu
Chisiza, a young Baha'i from Malawi (then Nyasaland), all of whom
were designated Knights ofBaha'u'llah. Other members of the early
Rwandan Baha'i community included the late Alphonse Semanyenzi
and a medical doctor, Dr. Ataollah Taaid, who came with his wife,
Zahereh, to assist in the development of the Baha'i community.
After becoming a Baha'i, Mr. Semanyenzi worked at Dr. Taaid's
clinic in Kigali. In 1972, he was elected to the first National Spiritual
Assembly of the Baha'is of Rwanda. He also served as an interpreter
during the visits in 1972 and 1973 by 'Amatu'l-Baha Ru.l:i.iyyih Khanum, a Hand of the Cause of God.
Journalists from eight newspapers and magazines and from the
Rwanda National Radio and Radio Flash FM covered the event. The
three main newspapers in the country, one in French, one in English,
and one in Kinyarwanda, published articles about the jubilee.
,, ,
THE BAHA I WORLD 20 0 4 - 2005

SWAZILAND
Members of the royal fam ily and other dignitaries praised the
Baha'i community at celebrations marking the 5oth jubilee of the
Baha'i Faith in Swaziland. "The contribution of the Baha'i Faith in
Swaziland is highly commendable," said Zephania Hlatjwako, the
principal secretary to Prince Gabheni, the Minister of Home Affairs . Mr. Hlatjwako made his comment at the National Library in
Mbabane as he opened an exhibition of photographs depicting the
early Baha' Is in Swaziland.
"The Baha' Is have established an educational complex in Malagwane hill [in Mbabane] which strives to provide excellent academic
and moral education at pre-primary, primary, and high school levels,"
Mr. Hlatjwako said. The school, founded in 1990, has more than
850 enrollments this year. Students sit their examinations under the
Cambridge international examinations system. Another example of
the Baha'i contribution to education is the Tarbiyat School in Manzini. This institution assists pupils who have difficulties in regular
schools, with a curriculum that focuses on moral education, youth
enrichment, computer literacy, and mv/AIDS prevention. There are
four other Baha' I schools in Swaziland.
The jubilee celebrations, held from II to 16 May 2004, featured
presentations on the history of the Swaziland Baha'i community,
which now has 24 Local Spiritual Assemblies. The event was rich in
cultural entertainment. The Swaziland Baha'i choir sang and a local
Baha'i youth dance troupe gave performances inspired by Baha' I
principles. Thozi Nomvete and Crispin Pemberton-Pigott performed
a song written for the occasion with lyrics about the history of the
Faith in Swaziland. Guests received a color booklet produced for the
jubilee, depicting the major events in the history of the Swaziland
Baha' I community.
Some 600 participants, who came from Botswana, Lesotho,
Malawi, South Africa, and the United States enjoyed a traditional
feast, known as braai, which was held at the Baha' I center. Some
longtime Baha'ls, including Ben Dlamini, Chuck Ducker, and Jacob
Mdluli, told touching stories about the first Baha'ls in Swaziland,
Bula Mott Stewart and John and Valera Allen.
Ms. Stewart arrived in Swaziland from the United States on II
April 1954 and was designated a Knight of Baha'u'llah. She spent six
WORLDWIDE JUBILEE 57

weeks in that country and later moved to South Africa to serve the
Faith. On 19 April 1954, John and Valera Allen, also from the United
States, arrived in the country to help establish the Baha'i community,
and they, too, were named Knights of Baha'u'llah.
Mr. and Mrs . Allen were both elected to the first Local Spiritual
Assembly of Mbabane in 1955· In 1959, Mrs. Allen was elected to the
National Assembly of South and West Africa and served as secretary.
Later Mr. Allen served as the chairman of the first National Spiritual
Assembly of Swaziland, when it formed in 1971.
Among the first local people to become Baha' is were Isaiah Phala,
a teacher, and his wife, Jemima. Others to follow were Ben Dlamini,
Chris Kuhlase, Andrew Mofokeng, Maxwell N dlovu, and some of
,, ,
THE BAHA I WORLD 2 004-200 5

the children of the late King Sobhuza 11, including Princess Gcinaphi,
a medical doctor and ardent promoter of Baha'i principles.
On several occasions, Baha'is met the king, who often assured
them of his support for the Baha'i community. A tribute to him was
offered at the jubilee by Beth Allen, a member of the Continental
Board of Counsellors for Africa.
Representatives of King Mswati III and the Queen Mother were
present at the jubilee festivities, a sign of the continuing good relations between Swaziland's royal family and the Baha'i community. A
message from the king was read on his behalf by his brother, Prince
Phinda, a member of the Swaziland National Council, in which he
praised the Baha'i community's efforts in educational and agricultural
projects and their "active participation in and contribution to the
welfare of the Swazi nation."
Several newspapers reported extensively on the jubilee, among
them The Nation monthly magazine and the Weekend Observer. Radio Swaziland broadcast several talks on the Faith, both in English
and the local language, SiSwati.

TOGO
A message from one of the Baha'is who introduced the Baha'i Faith
to Togo was a highlight of the jubilee celebrations, held from 20 to
22 August 2004 in Lome and Djidjole. "I love you all so much, pray
for your spiritual growth and that you may continue in faith and
teaching the Cause ofBaha'u'llah- the Cause of God," wrote Mavis
Nymon, 82, who now lives in the United States and was unable to
attend the celebrations in this West African country.
Ms. Nymon, originally from Fargo, North Dakota, was 32 years
old when she and 59-year-old Vivian Wesson of Chicago, Illinois,
took the message of the Baha'i Faith to what was then called French
Togoland, arriving on 2 May 195+ In her letter, which was read to
the jubilee participants, she vividly described their dramatic landing
by large dugout canoe in Ghana and their subsequent night journey
across the border, ending with their arrival in the capital city of
Lome just before midnight. In her letter, Ms. Nymon described the
help she and Mrs. Wesson received from Togolese people and how,
about one month after their arrival, they met another Baha'i there,
David Tanyi, from Cameroon. For introducing the Baha'i teach-
WORLDWIDE JUBILEE 59

The Yoyovi Kondji choir from Togo at the jubilee festivities.

Performers from Korbongon at the national Baha'i convention, Togo, 2000.
60 ",
THE BAHA I WORLD 2004-2005

ings to French Togoland, the three received the accolade Knight of
Baha'u'llah.
Fifty years after their arrival, the Faith is established in 665 localities and there are rn8 Local Spiritual Assemblies. Later, Ms. Nymon
and Mrs. Wesson moved to Liberia to assist the Baha'i community
there.
More than 300 participants from 20 countries gathered in the
capital city of Togo to celebrate the golden jubilee of the Baha'i
community. Throughout the celebrations youth groups and choirs
provided entertainment. A message from the National Spiritual
Assembly described the early days of the Togo Baha'i community
and named those who first accepted the message of the Faith there,
including Emmanuel Ocloo, Bruno Adjakly, Samuel Ggogbo, Michel
Kokou, Negble Attigah, and the first Togolese woman to become a
Baha'i, Patience Adjakly.
An integral part of the jubilee was a regional Baha'i youth
conference, the main theme of which was "unity in diversity."
Performances came from the Henri Mantra dance group, La Voix
de l'Unite (Voices of Unity) choir of Djidjole, a choir from Yoyovi
Kondji, the Rossignols d'Akka (Nightingales of Akka) choir, and a

Some of the participants at a gathering at the port ofKeelung
commemorating the anniversary of the arrival in I954 of early members of
the Taiwanese Baha'i community, Mr. and Mrs. Suleimani.
WORLDWIDE JUBILEE 61

dance group from Niamey, Niger. Presentations were given on the
history of the Baha'i Faith in Togo, and a slideshow brought back
memories of the early days. The jubilee received extensive coverage
in the local and national media.
The event was covered by Television Togolaise (a national television channel), Radio Lome (a national radio station), the Grand
Quotidien National d1nformation Togo-Presse (a national daily newsletter), and other private news services.

Asia
TAIWAN
A joyous event held in Tainan, Taiwan, from 22 to 24 October 2004
marked the 5oth anniversary of the arrival in Taiwan of Suleiman
and Ridvaniyyih Suleimani, a Persian couple who heeded the called
for volunteers to move to the island to support the fledgling Baha'i
community there. The Suleimanis arrived on 22 October 1954,
when there were only IO Bahi' is on the island. They remained in
Taiwan for the rest of their lives as stalwart members of the Baha'i
community. Following in their footsteps over the decades, Bahi'is
came from a range of countries to help local members develop the
Taiwanese Baha'i community. When the Suleimanis passed away,
Mrs. Suleimani in 1981 and Mr. Suleimani in 1989, they bequeathed
their home to the Faith, which now serves as the Baha'i center for
this thriving community.
On 21 October 2004, a group of Bahi'is held a prayer gathering at the port of Keelung, where the Suleimanis first arrived. The
next day more than IOO Bahi'is from Taiwan, as well as guests from
the United States, attended a morning devotional meeting at the
Bahi' i center, during which prayers and selections from the Baha'i
writings were read, chanted, and sung. Musicians played the flute,
guitar, and piano. The afternoon session included reading of congratulatory messages from the National Spiritual Assemblies of the
Bahi'is of Canada, Hawaii, Hong Kong, and the United States. A
representative of the city's mayoral office also brought greetings to
the participants.
A video presentation featured excerpts from the diary kept by
Mr. Suleimani. Some Taiwanese Bahi'is who remembered the couple
Left: Dr. Adelbert Muhlschlegel, a Hand
of the Cause (second from right), with
King Sobhuza II (center). Others pictured
(left to right) are Helen Wilks,
Mrs. Muhlschlegel, an aide to the King,
and Valera Allen (jar right).
Right: James
and Stella
Moncho, in
r986, the first
Bahd 'is in
Botswana (then
known as the
Bechuanaland
Protectorate).
Below right:
Knight of
Bahd 'u'lldh for
Togo, Mavis
Nymon, in
r956.

Above: David Tanyi (back row, fourth from left in white shirt)
with Bahd'is in Tamale, Northern Ghana, in r960. Below:
Participants at the third convention of the Bahd 'is of the South
Pacific in Suva, Fiji, in r96r.
Above Left: Musicians performing at the golden jubilee of the Bahd 'i community of
Burundi. Above right: Dancers who performed at the Rwandan Baha'i jubilee festivities
in Nyagisagara.

Above: Friends reunited at the Botswana
Bahd 'i jubilee celebration: Nina Robarts
(Left) and Lally Warren. Below Left: Some
of the children at the jubilee festivities in
Togo. Below right: Members of the Fijian
Bahd 'i community planting a Norfolk Above: Samoan men bearing torches during
Island pine to commemorate the early a jubilee reception at the residence of the
Fijian Bahd 'is. Head of State.
,, ,
THE BAHA I WORLD 2004-2005

shared stories and fond reminiscences. After a feast including Persian and Chinese dishes, there was a family fun night characterized
by music, singing, dancing, stories, and laughter. The next morning Baha'is gathered for prayers at the hilltop gravesite of Mr. and
Mrs. Suleimani.

Australasia

FIJI
One Baha'i community in Australasia that can trace its origins back
long before the Ten Year Crusade is Fiji, which marked its 8oth anniversary in 2004. Fijian Baha' is planted trees in honor of the occasion

Participants at the first regional convention of the Bahd 'is of the South
Pacific, Suva, Fiji, in I959· Hand of the Cause of God Collis Featherstone is
at rear, fifth from left. A member of the Continental Board of Counsellors,
Tinai Hancock ofFiji, is seated in the front row, fourth from left. Irene
Jackson (later Mrs. Williams) is at front row, left.
WORLDWIDE JUBILEE

A traditional meke (dance) .from Lau being performed at the Fijian Bahd'i
anniversary celebrations.

and as a tribute to the Baha'is in Fiji and Iran. Four trees, each a different type of Norfolk Island pine (Araucaria) from different Pacific
countries, were planted at the Baha'i compound in Suva.
"A Norfolk pine from Australia signifies the services of Irene
Jackson Williams, who came here in the mid 1950s to assist the
Baha'fs," said Kirn Bowden-Kerby, the secretary of the National
Spiritual Assembly of the Baha'is of Fiji.
''Another type of Araucaria, which can only be found in Fiji,
stands in memory of the first Fijian Baha'is," she said.
''An Araucaria from Papua New Guinea was planted at the national Baha'i center to mark the 8oth anniversary of the Faith in Fiji
and one, a Cook pine from New Caledonia, for those Baha'is who
have been martyred in Iran."
Norfolk Island pines, distinguished by their height, beauty, and
symmetry, are well known by Baha' is for gracing the approaches to
the holiest places in the Baha'i world, the Shrine of Baha'u'llah and
the Shrine of the Bab in the Holy Land.
The plantings took place at the anniversary festivities, which were
held from 12 to 15 November 2004. Present at the festivities were
some longstanding members of the community including Victor
66 ",
THE BAHA I WORLD 2004- 2005

Williams, AiseaAisake (the first Rotuman Baha'i), Apisai Matau, Yee
Wah Sing (the first Fijian Chinese Baha'i), and Lepani Vakaloloma.
They spoke about the early days of the Faith in Fiji and shared stories
about their first encounters with the Baha'i teachings. Among the
official guests at the celebrations was Ratu Joni Madraiwiwi, who
subsequently became Vice-President of Fiji.
During those celebrations, Fiji-based historian Graham Hassall addressed participants about the history of the Fijian Baha'i
community and the individuals who played an important role in
establishing it. Dr. Hassall highlighted the contributions of Irene
Jackson (later Mrs. Williams), a Baha'i from Australia, who arrived
in Suva on 21March195+ Ms. Jackson, who worked as a bookkeeper
in the capital, was soon elected as a member of the Local Spiritual
Assembly of the Baha'is of Suva and served as its secretary. In 1959,
when the first Regional Spiritual Assembly of the Baha'is of the
South Pacific was formed, Ms. Jackson was elected secretary. Today
there are 21 Local Spiritual Assemblies in Fiji, and Baha'is live in
more than 80 localities.
A New Zealand Baha'i, Nora Lee, had lived in Fiji from 1924
to about 1930, and before Ms. Jackson's arrival there were already a
number of staunch Baha' is in the country. Among the Baha' is who
visited in the early days were Loulie Matthews and Alvin and Gertrude Blum. Among the first Fijians to accept the Faith were Nur
and Violet Ali and Wali and Zainab Khan.
The celebrations were rich in music and dance. The Baha'is of
the Lau Islands danced a traditional meke, while a youth group from
the island of Rabi and a Baha'i choir sang songs. The performance
of a Nasinu youth troupe included European, Fijian, and Indian
dances.
Following the public ceremony there was a joyous two-day celebration in the Baha'i compound where Baha'is from all over Fiji
shared stories and joined in group singing.
The Fiji Times, one of the mostly widely read dailies in the country, published an article about the anniversary festivities.

MARIANA ISLANDS
On 2 May 2004, the Baha'is of the Mariana Islands celebrated the arrival of Cynthia and Edgar Olson, the Baha'i couple from Delaware,
WORLDWIDE JUBILEE

The first Local Spiritual Assembly in the Marianas, 1956. At rear, left, is
Robert Powers. At front, left, is Joe Ilengelkei. Cynthia and Edgar Olson are
standing, second and third from right.

in the United States, who brought the teachings of Baha'u'llah to
them 50 years ago. The dramatic story of the Olsons was recounted
at the gravesite of Mrs. Olson, who passed away in 1988.
The Olsons arrived in Guam in 1954, and from that foundation
the Baha'i Faith has spread across the four inhabited islands of the
archipelago, located in the Pacific Ocean. At the time of the Olsons'
arrival, the Mariana Islands were still a military area, controlled
exclusively by the us Navy, and security clearance was required
even for short-term visitors. Cynthia Olson came first, completing
the last leg of her 12,ooo-kilometer journey on a rare civilian Pan
Am flight, having convinced the Navy that she could be useful on
Guam. Meanwhile, Edgar had stayed behind to close up their store
and was anxiously awaiting word of her safe arrival. She landed on
2 May 1954 and sent a cable the next morning, which was immediately read to a cheering audience at the us Baha'i National
,, ,
68 THE BAHA I WORLD 2004- 2005

Convention. She was named a Knight of Baha'u'llah as the first
Baha'l to reach the Marianas.
In her memoirs, Mrs. Olson wrote about the first Baha'i Feast
on Guam, when she and Robert Powers, a young Baha'i sailor who
had been posted there temporarily, said prayers and had a picnic at
the water's edge in the southern village of Inarajan. Mr. Powers also
received the tide Knight of Baha'u'llah.
Her first job was as host of a popular daily program called
"Women's World" at the islands' only commercial radio station. Edgar, widely known as "Olie," followed a year later and also became a
TV executive and presenter. In addition, the couple opened a popular
Swedish pancake house on the island, which later functioned as a
Baha'i center for the community. The Olsons quickly fell in love
with the friendliness and generosity of the indigenous people, the
Chamorros. Other ethnic groups there include Filipinos, Micronesians, Asians, and a tiny minority of us mainlanders, often called
"haoles" or "statesiders."
In a message read at the commemoration event, Mrs. Madeleine
Bordallo, Guam's present us congresswoman, lovingly recalled Cynthia's support and encouragement for her as a fellow radio presenter
and later in Mrs. Bordallo's official role as the First Lady of Guam.
''As we remember Cynthia, let us remember a lady who was kind
with her words, abundant with faith and hope, and generous with
her love," wrote Mrs. Bordallo.
Mrs. Olson later became a journalist for the United States Trust
Territory of the Pacific, and then a supervisor responsible for arranging scholarships for island students. Many of those students, some
of whom stayed in the Olsons' home, became prominent members
of Guam society, including legislators, teachers, and businessmen.
The first Micronesian islander to become a Baha'i was Joe Erie
Ilengelkei, who became the ninth member of the community, allowing the formation of the first Local Spiritual Assembly of the
Baha'is of Guam on 21 April 1956. Today, the community includes
seven Local Spiritual Assemblies.

PAPUA NEW GUINEA
The Baha'is of Papua New Guinea celebrated the golden jubilee of
a community that includes more than 40,000 Baha'is living in all
WORLDWIDE JUBILEE

19 provinces of the country. Rather than holding the festivities in a
central location of this mountainous country where communities
are often separated by difficult terrain, the celebrations were held at
a variety of venues.
Some 700 Baha'is from the New Ireland region and their guests
gathered on 8 May 2004 for the anniversary festivities in Madina,
where in 1958 the country's first Local Spiritual Assembly was formed.
There are now 252 of those nine-member local Baha'i administrative
councils spread throughout Papua New Guinea.
To mark the occasion, the local Baha'is built a memorial pool at
the Madina Baha'i center as a tribute to the Baha'is who introduced
the Faith to the area. Colored lights illuminated two large stars that
were placed in the middle of the pool to symbolize Baha'u'llah and
the Bab.
The guest of honor was Rodney Hancock, who came to Papua
New Guinea in July 1954 from New Zealand to help establish a Baha'i
community. Mr. Hancock addressed the participants at the jubilee

Tamun Kosep, a traditional chief and treasurer of the first Local Spiritual
Assembly ofMadina, Papua New Guinea (center), flanked by Rodney
Hancock (left), and ]ala! Mills, member of the Continental Board of
Counsellors for Australasia, with other Bahd'is at the jubilee festivities.
f) I

70 THE BAHA I WORLD 2004- 2005

Violet Hoehnke with children in Papua New Guinea, I954 ·

about the exemplary life of Violet Hoehnke, an Australian Baha'i
who introduced the Faith to Papua New Guinea, earning her the
accolade of Knight of Baha'u'llah, and who stayed at her pioneering
post for 50 years. Confined to bed, Ms. Hoehnke was unable to attend the jubilee celebrations. She passed away one month later, on
4 June 2004, at the age of 87. 3
Mr. Hancock also spoke of the difficulties of introducing the
Faith in the 1950s, when the Australian administration disapproved
of any friendly association between expatriates and local people. He
had to obtain special permission from the government before visiting
villages. It took more than a year before he and Ms. Hoehnke could
introduce the Faith to the first Papua New Guinean to become a
Baha' i- Apelis Mazakmat, a teacher from Munawai village in New
Ireland.
Participants at the jubilee also paid tribute to some of the other
early believers who have passed away, among them Axomerang,
Kelep, Romalus, Sairu, Salomie, Sanaila, and Tivien.
At the celebrations, New Ireland provincial administrator Robinson Sirimbat praised the efforts by the Baha'i community to
promote unity and understanding among the different religions in
the region. Guests enjoyed a lavish traditional feast. Baha'i choirs,
WORLDWIDE JUBILEE 71

string bands, and "singsings" (traditional dancing and singing) provided the entertainment.
In Rabaul, some 600 guests arrived on 3 April 2004 at the jubilee venue, Kulau Lodge, after traveling down a road decorated with
streamers, flowers, and a large banner. Donald Tulai, who grew up
in Rabaul, was the master of ceremonies. Among the participants
at the celebrations was Roslyn Bale, the first Papua New Guinean
woman to become a Baha'i in that area. A dance group, wearing
traditional costumes and headdresses, performed a dance that told
the story of the first Local Spiritual Assembly.
The local Baha'i communities in Alotau, Baimuru, Balimo, and
Pencat will hold their jubilee celebrations later this year.

SAMOA
A royal welcome greeted participants ar the "Waves of One Ocean"
conference that marked the 5oth anniversary of the introduction of
the Baha' I Faith to Samoa and the 20th anniversary of the opening of
the Baha'i House of Worship in Samoa. The conference, held from

The first Bahd 'f Local Spiritual Assembly in Samoa, I957
, ',
72 THE BAHA I WORLD 2004- 2005

22 to 26 September 2004, attracted some 600 Baha'i participants
from 21 countries.
The Head of State of Samoa and member of the Baha' I Faith, His
Highness Susuga Malietoa Tanumafili II, extended his greetings to
the participants and expressed his joy in the many accomplishments
of the Samoan Baha'i community. The conference began with the
reading of a message from the Universal House ofJustice, in which it
praised the Samoan Baha'i community for its "energy, devotion, and
vitality." "Your nation has won the everlasting distinction of being
blessed by the presence of His Highness Susuga Malietoa Tanumafili
II, the first reigning monarch to accept the Message of Baha'u'llah,"
the Universal House of Justice said.
Present at the jubilee banquet, held on 22 September 2004,
were acting Prime Minister Fiame Mataafa Naomi, other cabinet
ministers, the chief justice, members of the diplomatic corps, and
representatives of Christian churches. Welcoming the participants
on behalf of the government of Samoa, Fiame Mataafa Naomi said
she acknowledged with gratitude "the continuous and unwavering
service rendered by the Baha'i Faith to Samoa and its people for the

Performers in traditional costume at the jubilee festivities in Samoa.
WORLDWIDE JUBILEE 73

last 50 years. " "You have demonstrated in words and deeds that religion is the real basis of civilized life, which includes peace building,
promotion of human rights, equality of men and women, education,
healthcare, and sustainable development,'' she said.
Among the Baha'!s present were Lilian Wyss-Ala'i, who introduced the Faith to Samoa in 1954, and Hossein Amanat, the architect
of the House of Worship. Mrs. Wyss-Ala'i, then single and aged 24,
arrived in Apia, Samoa, in 1954, while her brother, Frank, introduced
the Faith to the Cocos Islands. For their service, Shoghi Effendi
designated both of them as Knights of Baha'u'llah.
Mrs. Wyss-Ala'i, who continues to reside in American Samoa,
delivered an address to the conference in which she spoke of her
admiration for the Samoan people and shared historical anecdotes.
Today, the Baha'i community there includes 29 Local Spiritual
Assemblies.
The festivities included a traditional gift-giving ceremony,
musical entertainment, the performance of a traditional dance by
Samoan Baha'i Saifale'upolu Tamasese, a dramatic performance by
the Samoan Baha'i youth dedicated to the Baha'is in Iran, and a
Samoan dance performed by Mrs. Wyss-Ala'i.
Among gifts presented on that occasion was a traditional tapa
cloth given by the Tongan Baha'is to Mrs. Wyss-Ala'i in memory of
her late husband, Suhayl Ala'i, who served with great distinction in
the region as a member of the Continental Board of Counsellors.
During a visit to the House of Worship at Tiapapata, Baha'is
from the Samoan islands of Savai'i and Upolu performed songs and
dances that depicted the arrival of the first Baha'is, the dedication of
the Temple, and aspects of the Baha'i teachings. A devotional service dedicated to those Baha'is who brought the Faith to the Pacific
was held at the Temple and featured choirs from Samoa, American
Samoa, Australia, Fiji, and New Zealand. Mr. Amanat delivered an
address in the basement hall of the Temple.
The following day, more than 400 Baha' is attended a reception
at the private residence of His Highness, the Malietoa. Among
those present were members of the Continental Board of Counsellors, as well as representatives of the National Spiritual Assemblies
of Australia, the Cook Islands, Fiji, Hawaii, New Zealand, Samoa,
and Tonga.
I) I

74 THE BAHA I WORLD 2004-2005

Later, members of the National Spiritual Assembly, accompanied
by other members of the Baha'i community, presented traditional
gifts to the government of Samoa, which was represented by acting
Prime Minister Fiame Naomi and other cabinet ministers, including
Health Minister Siafausa Mulitalo Vui, who thanked the Baha'is for
their contributions to the country.
Baha'is in Samoa have made significant contributions to the
well-being of the Samoan people. There are five Baha'i preschools in
Samoa- two in Savai'i and three on Upolu. Members of the Baha'i
community have been active in human rights education and have also
produced a television cooking show promoting nutritional recipes.
The Baha'is then visited the gravesites, located on the Temple
property, of Hand of the Cause of God Dr. Ugo Giachery and Mr.
Ala'i. They also visited the Baha'i cemetery and the Baha'i Montessori school.
On 27 September, many conference participants attended a joyous picnic at a local beach.
The festivities and conference received extensive coverage by
national television, radio, and Samoan newspapers, published locally and abroad.

Europe
ANDORRA
On 17 November 2004, Baha'is from Andorra la Vella, Spain, and
France attended the jubilee festivities of the Baha'i community of
Andorra. William Danjon Dieudonne, the first Baha'i in Andorra,
read the opening prayer at the celebration.
At a conference in Stockholm in August 1953, French-born
Mr. Danjon decided to answer Shoghi Effendi's call to establish
the Faith in countries where there were no Baha'is. When a keynote Baha'i speaker at the conference, the Hand of the Cause of
God Dorothy Baker, asked for a Baha'i to settle in Andorra, Mr.
Danjon volunteered. He left his home in Denmark and arrived in
this mountainous country, located between France and Spain, on 7
October 1953, thus earning the accolade Knight of Baha'u'llah. "To
come to Andorra was the most important decision of my life," said
Mr. Danjon, who remains a resident.
WORLDWIDE JUBILEE 75

William Danjon (left) meets the Prime Minister ofAndorra, Marc Forne
Moine, at a reception for Bahd'i representatives before the anniversary
celebrations.

In 1954, he saw the first fruits of his decision when two residents
of Andorra, Carmen Tost Xifre de Mingorance and her husband,
Jose Mingorance Fernandez, joined the Faith. They remained
steadfast until they passed away. Their son, Jose Mingorance Tost,
is now chairman of the Local Spiritual Assembly of the Baha' is of
Andorra.
Although it was difficult initially for Mr. Danjon to obtain a
job, he has since held prominent positions in the media, the public
service, and the Red Cross. For eight years, he represented the Andorra Trust Board in France, where he formally presented a book of
the Tablets of Baha'u'llah to two French presidents, who, by virtue
of their office, held the title of co-prince of Andorra.
The jubilee celebrations included a dinner; musical performances
with the piano, saxophone, and cello; presentations about the history
of the Andorra community; and prayers for the Baha'is of Andorra
n I
THE BAHA I WORLD 2004- 2005

Some of the early Bahd'is ofMonaco: (seated from Left to right) Gui/da
Navidi-Wa/ker, Florence UL/rich-Ke/Ley (with husband Larry Ke/Ley),
Shamsi Navidi (with granddaughter Alexandra Walker.)

An early Spiritual Assembly ofthe Bahd 'is ofMonaco.
WORLDWIDE JUBILEE 77

who have passed away. Guests included representatives of Christian
churches, the diplomatic corps, the Red Cross, and the media.

MONACO
More than 320 participants from 25 countries joined the Baha'!s of
Monaco to celebrate the 5oth anniversary of the introduction of
the Baha'i Faith in the principality, including guests from Albania,
Canada, the Democratic Republic of the Congo, Ghana, Italy, and
Uruguay.
The jubilee celebrations from 24 to 25 April 2004 were held at the
Theatre de Varietes in Monte Carlo and opened with the reading of
a welcoming message from the National Council of the Principality.
Present at the jubilee were members of the Continental Board of
Counsellors and representatives of the National Spiritual Assemblies
of France, Italy, and Switzerland. Congratulatory messages arrived
from other European Baha'i communities, and a message from
the Board of Counsellors for Europe was delivered to the Monaco
Baha'i community. The president of the Monaco National Council
sent representatives to the jubilee. Also present was a representative
of the mayor of Monaco. To commemorate the jubilee, the postal
authorities issued a special postal mark.
The celebrations featured many artistic presentations, including
performances by Tunisian-born singer Hatef Sedkaoui, also known
as Atef, guitarist Serge Merlaud, and pianist Francine Astani. Participants viewed slides depicting the history of the Monaco Baha'i
community, as well as a short film on the late Hand of the Cause of
God Ugo Giachery, who resided in Monaco during his later years.
In September 1953, Nellie French, 85, was the first Baha'i to arrive in Monaco, but she passed away a few months later. For her
act of service in bringing the Faith to the country, she received the
accolade Knight of Baha'u'llah from Shoghi Effendi . Shamsi Navidi
arrived from Iran in February 1954 with her daughters Vida and
Guilda, followed by her husband, Aziz Navidi, a few months later.
They were named Knights of Baha'u'llah, as were Florence Ullrich
(later Ullrich-Kelley), a young college graduate, and Olivia Kelsey, an
accomplished Baha'i author and poet, who arrived from the United
States in March 1954·
/)I

THE BAHA I WORLD 2004-2005

Some of the participants at the jubilee celebrations in San Marino. Sohrab
Payman and his wife, Tabandeh, who introduced the Bahd 'i Faith to San
Marino, are pictured at right.

Ms. Ullrich-Kelley said the Baha'ls initially found it difficult to
establish contact with the locals. However, they made the effort to
learn the language and soon met people who were interested in the
Faith. The first person to become a Baha'i in Monaco was Margaret
Lantz, of Luxembourg. Soon after her a Frenchman, M. Charbonnet,
who owned an antique shop in Monaco, also accepted the Faith.
Charlotte Campana was the first person of Monegasque nationality
to become a Baha'i. The first Spiritual Assembly of the Baha'ls of
Monaco was established in 1955.
One highlight of the jubilee was the reading of a prayer in Monegasque. The guests of honor at the jubilee were former member of
the Universal House of Justice, Mr. 'All Nakhjavfo{, who addressed
the participants on spiritual matters, and his wife, Violette, who
described the visit in the 1980s to Monaco of Amatu'l-Baha Ru}:ilyyih
Khanum, a Hand of the Cause of God and the widow of Shoghi
Effendi.

SAN MARINO
Prominent government officials paid tribute to the Baha'i community of San Marino at a gala dinner celebrating the 5oth anniversary
of the Baha'i Faith in the country. The anniversary was "a very special
and important occasion," the Secretary of State for Industry, Claudio
WORLDWIDE JUBILEE 79

Felici, told mo prominent citizens of San Marino and their Baha'i
hosts at the event held on 25 September 2004. He conveyed greetings from the government and praised the Baha'is' efforts in human
relations and their attitude towards peace.
The activities of the Faith in seeking peace and religious unity
are well known in San Marino, a country surrounded by Italy, and
a member of the United Nations since 1992, which lays claim to the
description of "the world's oldest republic." A message read to the
jubilee dinner from the captains regent, Paolo Bollini and Marino
Riccardi, said, "the presence of the Baha'i community in San Marino
is of great significance and will help bring a future of certainty and
peace."
A prominent member of the Italian Baha'i community, Julio
Savi, delivered an address to the gathering in which he outlined the
history of the Baha'i Faith in San Marino. Dr. Savi described how
Tabandeh ("Toby") Payman of Iran was attending a Baha'i conference in Stockholm in 1953 when she decided to introduce the Faith
to San Marino as part of the Baha' is' rn-year plan to tal<e the teachings around the world. Without returning to her home in Tehran,
she moved directly to San Marino, where her husband, Sohrab, and
their daughter Chitty joined her some months later. They established
friendships, and soon the Baha'i ideas and principles became better
known in the country.
Mr. and Mrs . Payman received the accolade of Knight of
Baha'u'llah for their service in introducing the Baha'i Faith to San
Marino. They still reside there and were honored participants at
the jubilee festivities. The celebration continued with a concert in
the Titano theater where a prominent singer from Ghana, Ranzie
Mensah, performed, accompanied on the piano by Alfredo Matera
and by singers Stefy Piovesan, Aurelio Pitino, and Lidia Genta
Rigamonti.

NOTES

Shoghi Effendi, Messages to the Baha'i World I950-57 (Wilmette, IL: Baha'i
Publishing Trust, 1971), p. 42.
More information about many of the jubilee celebrations can be found on
the Website of the Baha'i World News Service, http://news.bahai.org/. For a
,,,
80 THE BAHA I WORLD 2004-2005

comprehensive list of countries and terrirories opened during 1954-1955, see
Glenn Cameron with Wendi Momen, A Basic Baha'i Chronology (Oxford:
George Ronald, 1996), pp. 309-327.
For more information on the life of Violet Hoehnke, see her obituary on
pp. 288-289 .
The Year in Review

ince the implementation of the Five Year Plan in April 2001,

S the Baha'i International Community has been engaged in a
process of systematic expansion and consolidation. This year
has seen a steady increase in the activities of the Baha'i community
around the globe. Aimed at fostering spiritual development as well
as building the capacity of individuals and local communities, the
"core activities," comprising study circles, devotional meetings, and
children's classes, are being carried out with increasing skill and enthusiasm. Baha'i communities worldwide have been transformed by
the galvanizing effect of these activities. The momentum generated
by their endeavors can be seen in their involvement in such diverse
areas as racial unity, social and economic development, education,
gender equality, and interfaith dialogue. While this article cannot
possibly encompass the breadth and number these activities, it does
provide a brief survey of the various events and achievements of
Baha' is in the past year.

Advancement of women
"As long as women are prevented from attaining their highest possibilities, so long will men be unable to achieve the greatness which

I) I

THE BAHA I WORLD 2004- 2005

might be theirs," stated 'Abdu'l-Baha in an address He gave in 19u
in Paris, France. 1 Baha' is believe that equality between the sexes, one
of the fundamental principles of the Baha'i Faith, is a prerequisite
of world peace and that women must be given equal opportunities
in all fields of human endeavor in order for humanity to reach its
full potential. Activities undertaken around the globe demonstrate
the Baha'i community's commitment to this ideal.
This year, Baha'i communities throughout Canada celebrated International Women's Day in a variety of ways. The Baha'i
Women's Committee of Gatineau, Quebec, organized an event to
celebrate International Women's Day and the roth anniversary of
the Fourth World Conference on Women in Beijing. Joining the
event was SOPAR (the Society for Partnership), a nongovernmental
women's organization in India. Its founder, Angele Gingras, was
the honored guest and gave a presentation on the organization. The
program included an international dinner with dishes from several
countries and a presentation on the Beijing Platform for Action by
Mireille Hutchison, one of the Baha'f representatives at the Beijing
conference.
A similar event was held in Burnaby, British Columbia. Following
her trip to New York to attend the United Nations Commission on
the Status of Women, Elizabeth Wright, Director of the Office for
the Advancement of Women for the Canadian Baha'i Community,
gave the keynote address at a commemoration of International
Women's Day. She addressed an audience of several hundred, noting that 2005 represents "a crossroads for women in the movement
for gender equality and the advancement of women." It marks the
ten-year review of the outcome of the Beijing Conference and the
review of its Platform for Action, a document adopted by consensus
by 189 member states of the United Nations in 1995. 2
Active participation of men and boys in promoting equality of
the sexes was the theme at this year's International Women's Week
Panel in Cochrane, Alberta. Following the title of the event, ''Achieving Greatness Together: The Role of Men and Boys in Advancing
Gender Equality," the panelists presented a variety of perspectives
on the topic, offering practical ideas for ways to advance equality
between the sexes. 3 The panelists included Dr. Garry Jones, an elementary English language arts specialist for the Calgary Board of
YEAR IN REVIEW

Education, who is involved with the Males in Education Inquiry
Group, and Claire Young, a community resource worker with Family
and Community Support Services in Cochrane, who has received
an award for her work around family violence.
The International Day for the Elimination of Violence Against
Women (IDEVAW), also known as White Ribbon Day, was marked
in Canberra, Australia, on 25 November 2004 by an event co-hosted
by the Australian Baha'i Community, Amnesty International Australia, the National Council of Churches, UNIFEM, and the YWCA.
One hundred people attended the function, held in the ACT Legislative Assembly building. Attendees included Ngunnawal elders,
members of government, and heads of human rights and women's
organizations. MLA Mick Gentleman, representing the ACT Chief
Minister, gave a thoughtful speech about the role that men can play
in changing a culture of violence against women. "If this situation
is to change, men need to be part of the solution," he observed.
"Men must commit to full equality for women ... we as men need
to stand up and say to other men that violence against women is
absolutely unacceptable." Other speakers included Commander Steve
Lancaster, representing the Australian Federal Police, and Federal
Sex Discrimination Commissioner Pru Goward. Soul 2 Soul, the
Baha'i community's youth dance group, ended the program with a
powerful performance on domestic violence.
The Baha'i Office for Advancement of Women and the All India
Women's Conference (Arwc) co-hosted a seminar in the auditorium
of the information center of the Baha'i House of Worship in India
on 12 January 2005. The seminar was attended by more than 200
participants from a number of schools, colleges, and NGOs around
New Delhi. The seminar was opened with a welcome address by
Mrs. Farida Vahedi, Secretary of the National Spiritual Assembly,
followed by the keynote speaker Mrs. Aparna Basu, President of
the AIWC. Following the talk there were workshops that included
art and drama on the theme of gender equality, and youth were
encouraged to discuss perspectives on gender equality from their
own expenences.
In Zimbabwe, a seminar was held at the Women's University in
Africa (wuA) in August, which was co-organized by the WUA and the
Baha'i community. The discussions revolved around contemporary
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THE BAHA I WORLD 2004- 2005

issues in education, such as quality of education, educational reform,
and gender issues. The 47 participants included the Head of Forum
of African Women Educationists, lecturers from three universities in
Harare, and officials from the Ministry of Education.
In Acuto, Italy, the Vision Association held its first International
European Conference, titled "Building Tomorrow Today." Founded
in Florence, Italy, in 2003, Vision is a nonprofit Baha'i-inspired
organization. Its goal is to facilitate the development of women's
spiritual, moral, and intellectual capacities and capabilities so that
they can become agents of social change. The conference, held from
14 to 17 October 2004, included sessions on topics such as consultation and moral education. Participants examined women's role ii:i
social transformation, with workshops on life balance, spirituality
in business, and public relations.
On 2 October 2004, the l35th anniversary of the birth of Mahatma Ghandi, the Barli Development Institute for Rural Women
in India opened a new branch of its training center in the village
of Padria Kachhi in the district of Bhopal. The Institute currently
holds six-month and year-long residential courses for close to 200
women each year. The courses offered at the new branch will be
non-residential and three months in duration. The subjects taught
will be health and hygiene, personal development, and cutting and
tailoring. "The purpose of opening this center is to reach the rural
women who are unable to leave their homes for long periods of time
to take training at the Institute in Indore," explained Mrs. Janak Palta
McGilligan, the Director of the Institute. The inauguration program
started with an invocation in Sanskrit for peace and harmony, followed by devotional recitations by the newly enrolled trainees. The
objective of this training Institute is to help women recognize their
potential and increase their self-confidence, so that through their
own personal development they will be better able to contribute to
the development of their families and society. 4
In addition to grassroots efforts, Baha'is are also involved in organizations that influence ideas and policy on a national level. Three
Baha'i women serve on the national executive committee of UNIFEM
Ireland, which recently hosted a celebration of UNIFEM's roth anniversary in Ireland. Talks were given by Mahin Sefidvash, aid worker
Stephanie Frame, and the Minister of Foreign Affairs.
YEAR IN REVIEW

A class of trainees at the Barli Development Institute for Rural Women in
Indore, India.

A legal center that has done much over the years to contribute
to human rights for women recently won a high-profile case. The
Tahirih Justice Center in the United States offers legal, medical,
and social services to immigrant and refugee women. For over two
years the Tahirih Justice Center has been litigating a case against a
Maryland-based international marriage broker on behalf of a
Ukrainian woman who was paired with an abusive man and was
misled by the company regarding her legal rights. The victory marks
the first time in the United States that an international marriage
broker has been held liable for negligent conduct. 5
A newly published handbook demonstrates the leading role
played by the Baha'i community of the United States in advocating
the ratification by the us government of an important international
treaty on women's rights . The handbook, which outlines the importance of the Convention on the Elimination of Discrimination
Against Women (CEDAW), was co-authored by Leila Rassekh Milani,
a spokesperson for women's issues for the National Spiritual Assembly of the Baha'is of the United States. A coalition of some 190 us
NGOs recently launched the book at the us Senate.
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86 THE BARA I WORLD 2004- 2005

For more than a decade, a representative of the us National
Spiritual Assembly has co-chaired the coalition, which is known as
the Working Group on Ratification of CEDAW. The Convention is
an international "Bill of Rights" for women that addresses the political, cultural, economic, and social dimensions of human rights for
women around the world. The United States was active in drafting
the Convention and was one of the first nations to sign it. However,
it is also the only industrialized nation that has failed to ratify the
treaty, lacking the necessary votes in the us Senate. The handbook,
CEDAW: Rights that Benefit the Entire Community, was launched in a
Senate hearing room under the sponsorship of Senator Joseph Biden,
a member of the Senate Foreign Relations Committee. More than
roo attended, including representatives of the UN, NGOs, and Congressional staff "This handbook is an important educational tool
to gain the 67 votes needed for Senate ratification,'' commented a
spokesman for Senator Barbara Boxer.
Working with Ms . Milani on the book were Sarah Albert of
the General Federation of Women's Clubs and Karina Purushotma
of the us National Spiritual Assembly's office in Washington. The
book is a revised and expanded edition of Human Rights for All, an
advocacy book compiled and edited by Ms. Milani in 2ooi. The
second edition of the book focuses on the international impact of
the treaty and documents how the treaty has been used by activists,
lawyers, government agencies, and nongovernmental organizations to
address trafficking in women, Hiv!Ams, terrorism, national security,
and other key issues of global concern.

Race unity
As a worldwide community, with individuals from more than 2,100
ethnic and tribal groups who reside in more than 230 countries
and territories, the Baha'i Faith is among the more diverse bodies
of people on earth. This diversity extends to the local and national
levels, as Baha'i communities comprise people from a wide variety
of backgrounds, ages, professions, and educational levels. However,
far from being a source of conflict or contention, Baha' is believe
that such diversity is a cause of unity. 'Abdu'l-Baha explains, "The
diversity in the human family should be the cause of love and har-
YEAR IN REVIEW

many, as it is in music where many different notes blend together
in the making of a perfect chord."6
Since its inception 22 years ago, Nur University has been a leader
in supporting Bolivia's under-served communities. The first private
university in the country, it continues to successfully pioneer higher
education as a catalyst for social and economic development in Latin
America. Recently the Confederation of Bolivia's Indigenous People
(crnoB) awarded Nur University its highest honor, the Sombra
Grande, in celebration of crnoB's 22nd anniversary. The award was
made to Nur for its many years of educational support to indigenous
youth and for its promotion of social justice in the country, where
indigenous peoples comprise 62 percent of the population, most
of whom live in conditions of "extreme poverty" as defined by the
United Nations Development Programme (UNDP).
The Hedi Moani Memorial Secondary School Speech Awards
took place in association with Race Relations Day in Auckland,
New Zealand. Six finalists delivered speeches on race relations on 27
March 2004, and the three winning speeches were broadcast on Radio New Zealand. Attracting entrants from throughout the country,
the competition is held in memory of Hedi Moani, an Iranian Baha'i
architect who spent the last 16 years of his life in New Zealand. He
was actively involved with the Maori community.
A forum held by the Baha'i community in the Republic of
Ireland attracted significant interest from the media. "lntercultural
Families, the Opportunities and the Challenges" was held at the
newly refurbished Baha'i center in Dublin on 23 October 200+
The event included presentations by guest speakers Kim and David Douglas, authors of Marriage Beyond Black and White. Fifteen
nationalities were represented among the people at the event, many
of whom were part of intercultural relationships. Media coverage
included two radio interviews and a full-page article in Ireland's only
multicultural newspaper. The event also received praise from the
Minister for Social and Family Affairs in the Republic of Ireland.
In Singapore, various cultural and religious groups came together
in July to host a "Multi-Racial Multi-Religious Harmony Nite"
which attracted an audience of 5,000, including the President of
the Republic of Singapore, Mr. S.R. Nathan. There were various
88 ",
THE BAHA I WORLD 2004- 2005

performances from a diverse array of cultures and religions, including
a dance on racism performed by a group of Baha'i youth.
More than 150 participants attended a memorial gathering in
Addis Ababa, Ethiopia, honoring the South African youth who were
martyred during apartheid in Soweto, South Africa. The event was
organized by the External Affairs Office of the National Spiritual
Assembly of Ethiopia and attracted people from various religious and
ethnic backgrounds. Prayers from different faiths were read, as well
as a statement from the Baha'i International Community on racism.
The coordinator for the African Committee of Experts on the Rights
and Welfare of the Child gave an informative keynote address outlining some of the challenges facing children in Africa today. Among
those present were representatives from the United Nations, as well
as other governmental and nongovernmental organizations.
The Native American Baha'i Institute (NABI) in Arizona, United
States, inaugurated the recent additions to its community center.
Designated as a regional training institute by the National Spiritual
Assembly, NABI's emphasis is on training human resources and responding to the needs of the surrounding population. The region
served by NABI covers 16,ooo square miles and includes uo Navajo and 5 Hopi communities in Arizona, New Mexico, and Utah.
Following a Navajo tradition, the community conducted a houseblessing ceremony, which incorporated prayers and chants from the
Baha'i Faith and from the Navajo culture.
The University ofTexas at Arlington's Baha'i Club and the Native
American Student Association sponsored an event at the university
to encourage understanding of Native American culture and to
promote the principle of the oneness of humanity. The sounds of
native flutes, harmonized chanting, and the steady beat of drums
filled the University Center Rosebud Theater during a performance
by the Kevin Locke Trio. Composed of award-winning singers,
dancers, and storytellers, the trio shared its heritage with an audience of about 300.

The arts
Baha' is are increasingly recognizing the vital role of the arts in the
enrichment of community life and in deepening their understanding
YEAR IN REVIEW

People's Theater representatives Erfan Enayati (second from right) and
Curtis Volk (right) with the Mayor of Offenbach, Gerhard Grandke (third
from right), and some members of the cast.

of the Faith. From the use of role-playing and visual arts at conference workshops to traveling theater troupes, the arts provide a unique
way to combine the teachings of Baha'u'llah with an appreciation
of cultural diversity.
In Offenbach, Germany, an award-winning Baha'i-inspired theater project, People's Theater, began a new season of performances
in November. Aimed at preventing violence and promoting social
skills among school students, the group has won favor this year at the
highest levels of the federal government. The German Minister for
Family and Youth, Renate Schmidt, awarded two representatives of
People's Theater a financial grant to assist the further development of
the theater. People's Theater was one of 25 winners selected from 560
entrants in a competition initiated by the Office of the Chancellor
to select projects with the most promise of benefiting society.
People's Theater was founded by Erfan Enayati, a Baha' { from
Offenbach. The Baha' { inspiration behind the People's Theater is
seen not only in its selection of the social topics that are the themes
of its performances, but also in its guiding principles such as the
THE BAHA'"I WORLD 2004-2005

People's Theater in action. Elements of the scene are outlined on the
blackboard.

underlying unity of world religions and respect for all ethnic groups,
which play a fundamental role in every show. Presentations by the
People's Theater combine the elements of a talk show with those
of theater. Each show illustrates a conflict that exists in the school
where the show is being performed, such as violence, backbiting, or
dishonesty, and teaches virtues such as unity, justice, and the tool
of consultation to solve problems. The theater portion of the show
portrays the problem to the audience. In the talk show session that
follows, the audience discusses constructive solutions to the problem
through dialogue and role-playing.
Gerhard Grandke, the Mayor of Offenbach, has been a strong
supporter of the project since its inception in 2001. The project also
YEAR IN REVIEW 91

has the support of local government offices dealing with education,
community integration, and crime prevention, and it has received
a warm reception in the public school system. During the last two
years the People's Theater has performed more than 700 shows in
more than 40 schools.
One hundred and two participants gathered in the city of Baguio
in the Philippines for the Baha'i National Arts Festival. The festival,
held from 26 to 29 December 2004, attracted Baha'i artists from
20 localities in the country who came to perform, display their art,
and encourage others to explore their own artistic skills and talents.
Performers, including the rock band Sublime Vision, sang songs
they had composed, and the NCR (National Capital Region) youth
group gave dramatized performances about the early history of the
Baha'i Faith. The dances performed by the San Jose City youth
troupe included depictions of Baha'i principles. A trio of dancers
performed modern and traditional dances, and poetry by Baha'i
authors, recited in English and Tagalog (the official language of the
Philippines) won a warm reception. Youth, junior youth, and adult
groups held discussions at the festival about the use of the arts in
community activities, demonstrating their commitment to including
artistic expression in the activities of the Faith.
Heartwarming performances brought life to Peace Fest 2004,
held from 30 to 31 October at the Louis G. Gregory Baha'i Institute
in South Carolina, United States, which is named after the Hand
of the Cause of God Louis G. Gregory. Close to 300 visitors came
to see a diverse selection of dance, song, poetry, and drumming.
Also set up were an information booth on the Baha'i Faith, food
stalls, and vendors selling hand-made crafts. One of the highlights
of the event was a presentation in tribute to Charles E. Bolden Jr.,
this year's recipient of the Louis G . Gregory Award for Service to
Humanity. A retired Marine brigadier general and South Carolina
native, Bolden flew four space shuttle missions as an astronaut,
commanding one.
A multinational musical theater troupe enjoyed a positive reception in Vilnius, Lithuania, during a two-week tour organized
by the Local Spiritual Assembly of the Baha'is of Vilnius. The
Inspirit Performing Arts group, with members from 14 countries,
presented three performances of a musical play, Quest of the Spirit,
to enthusiastic audiences in the Elfu Theater in Vilnius. During the
92 ",
THE BAHA I WORLD 2 004 - 2 00 5

tour, from 31 July to 12 August 2004, the 16-member cast composed
of volunteer staff from the Baha'i World Centre in Haifa, Israel,
performed songs, dances, and instrumental pieces in a production
that depicted aspects of the world's religions. The show's theme was
the path of the wayfarer in his search for spiritual truth. Other activities included a public photographic exhibition held in a hall located
near the city center. This well-attended display featured the work of
Ineta Alvarado, a Baha'i from Vilnius. On six evenings, members
of the troupe gave public talks on a variety of topics relating to the
Baha'i Faith, which were followed by discussions. The activities of
Inspirit sparked the interest of audience members, who have since
begun attending Baha'i study circles, devotional meetings, youth
and children's classes, and discussion meetings.
The Celebration! Congo Choir, a Baha'i troupe of singers, dancers, and musicians from the Democratic Republic of the Congo,
had its first North American tour in April 2005. With a mission to
promote a message of peace and unity through the arts, the choir
performed a musical theatrical production tided Bomoko: An African Story of Unity in Rhythm and Song that joyously celebrates the
glorious diversity of the oneness of humanity. The production, in
the Lingala language spoken in regions of the Congo, dramatized
the experiences of a mythical African village coping with the challenges of community prejudices when a young man and woman of
different tribes wish to marry. Through song, dance, and drama, the
events unfold as the villagers struggle to understand the meaning of
unity in diversity.
In the spring of 2004, Baha'i musicians from diverse cultural
backgrounds came together for a concert tour in North America.
Harmonizing a variety of musical styles and instruments, the
"Embrace the World" tour, from 15 April to II May, traveled to ten
us states and to British Columbia, Canada. The musicians performed
20 concerts at packed venues in major cities such as San Francisco,
Seattle, Vancouver, Salt Lake City, and Houston. Audiences from
a wide range of religious and ethnic backgrounds responded with
standing ovations, sing-alongs, and insistent requests for encores.
The purpose of the concerts was "to share the Baha'i concept of
the oneness of mankind," said K.C. Porter, a multi-Grammy-awardwinning producer, songwriter, and keyboardist, who organized the
YEAR IN REVIEW 93

KC. Porter at the keyboard during a performance of "Embrace the World. "

A dance from a performance of "Quest of the Spirit" in Vilnius, Lithuania,
featuring Tahmina Kakenova (left) from Kazakhstan and Penina Smith
from Papua New Guinea.
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94 THE BAHA I WORLD 2004- 2005

concert series. "The spirit of unity was reflected not only in the
music, but with the diversity that was represented on the stage, featuring artists and musical styles from around the globe," he added.
Sharing the stage with Mr. Porter were Lin Cheng, a singer and
erhu virtuoso whose albums have sold by the millions in China,
and Iranian-born Farzad Khozein, a jazz-influenced classical violinist. Also touring were Colombian singer Leonor Dely with her
family's flute-and-percussion group, Millero Congo, and backing
musicians from the United States and Scotland. Local musicians also
had the opportunity for exposure as opening acts for some of the
concerts. They included the hip-hop group Justice Leeg in the Los
Angeles area, the Duwamish Tribe drumming group in Seattle, and
a roo-piece choir, Getting Higher, in Vancouver. As well as music,
the concerts included presentations of selections from the Baha'i
writings. The concert won positive reviews as people recognized
the uplifting message of the tour. The executive director of the Arts
Council in Lake County, California, Xian Yeagan, wrote, "It was the
integration of these styles in the hands of the masters that made the
concert so moving . .. [a] nd that was what the concert was all about,
embracing and unifying the world through art."

Education
In the words of the Guardian of the Baha'i Faith, education is "one
of the most fundamental factors of true civilization." However, in
order for this education to achieve its fundamental purpose, it must
be "comprehensive in nature and should take into consideration
not only the physical and the intellectual side of man but also his
spiritual and ethical aspects.'' 7 This year saw a wide range of Baha'i
educational activities around the world. From conferences on Baha'i
scholarship and professional life to classes in moral development and
virtues training for children, Baha'is are committed to exploring and
developing the spiritual dimension of education.
Children's classes, which are held in Baha'i communities throughout the world, have in recent years been accepted and encouraged by
a wider society as a way of providing children with moral education.
In Australia, about 6,ooo primary school children are attending
Baha'i classes, which are offered in more than 300 state-run schools.
YEAR IN REVIEW 95

The classes are offered mainly to provide religious instruction to
Baha' { children. Yet more than 90 percent of the children in Baha' {
classes are from families who are not members of the Baha'i Faith,
indicating the wide appeal of the Baha'i approach to religious education. In accordance with the Baha'i belief that all the world's great
religions share the same divine origin and have been revealed progressively to humanity, the approach of Baha'i Education in State Schools
(BESS) includes an introduction to the world's other great religions.
BESS classes also stress the development of moral values as taught in
all world religions, such as patience, honesty, and compassion, as well
as Baha'u'llah's social principles, such as the oneness of humanity,
the equality of women and men, and the promotion of racial and
religious tolerance. Prayers and meditation are also incorporated.
Established in the 1980s, today BESS classes are taught by hundreds
of Baha'i volunteers in most states of Australia.

In Perth, Western Australia, volunteer teacher Faeghe Evans teaches a Bahd '£
Education in State Schools (BESS) class.
, ,
)

THE BAHA I WORLD 2004-2005

Children at the Associariio Monte Carmelo in Mogi Mirim, Brazil, an
educational center that promotes the intellectual, physical, and spiritual
development of children and adolescents, aged 7 to I4, ftom all religious
backgrounds and ethnic groups. The center's after-school programs aim to
reinforce academic studies and foster moral development.

Children from families who are not Baha'is may attend BESS
classes only with parental permission. There has been an enormous
growth of interest in BESS classes over the past decade and the classes
have expanded in number and size. The response from parents to
the BESS classes has been overwhelmingly positive, largely due to the
results parents see in the children who attend them. Many teachers
draw on a Baha'i curriculum known as the "Peace Pack," initially
developed in Western Australia by teacher Georgina Sounness and
illustrator Terri Turner. "The whole purpose of it is to empower
children to believe that peace is achievable and to give them the
tools to become peacemakers and assist them in bringing it about,"
said Ms. Sounness.
Baha'i communities across Canada and Australia paid respect to
the teaching profession at events that marked World Teachers' Day.
The role of the educator is given prime importance in the Baha'i
Faith, and Baha'i communities in various countries have been active
supporters of the occasion, which was initiated by UNESCO in 1993
and is observed internationally in October. In Mill Bay, British Columbia, Canada, teachers at five schools received gifts and a framed
YEAR IN REVIEW 97

quotation from the Baha'i writings that indicates the importance
of teachers: "The education and training of children is among the
most meritorious acts of humankind." Elsewhere, the Baha'is of
Richmond Hill, Ontario, Canada, organized a teacher appreciation
event that included a dinner and performances by students from a
nearby Baha'i-inspired school of performing arts, the Nancy Campbell Collegiate Institute.
In Australia, teacher appreciation events were held in such places
as Cairns, Darwin, Melbourne, Hobart, and Perth. In the weeks
leading up to the events, children attending Baha'i religious education classes in government schools and after-school Baha'i education
classes were encouraged to recognize the contribution that teachers
make to their lives. In the Melbourne suburb of Eltham, more than
200 guests, including teachers, school principals, a local mayor, and
members of Parliament gathered at a dinner and special presentation
for teachers . Baha'is in other places organized events to show their
appreciation of teachers such as special morning teas, dinners, and
presentations at school assemblies. Brisbane held its first Teacher
Appreciation event with four schools hosting a morning tea for 160
teachers. In Rockhampton, Queensland, the students went to every
class to present a red carnation to their teachers. Some teachers said
that this was the first time in their careers they had received such
recognition and appreciation for their efforts.
The Rowhani Baha'i School in Vanuatu has seen a dramatic
increase in the interest of local families in the school, demonstrating a receptiveness in society to the Baha'i model of education. The
number of students at the school has grown from 60 to 140 in the
past year. The increase in enrollment is due to the school's reputation for academic, spiritual, and moral education. The school also
received praise for the standards of excellence it is aiming to achieve,
for its high level of discipline and spirituality, and for the service
opportunities that it provides for young children.
The 15th annual function of New Era High School in Panchgani,
India, was inaugurated by the chief guest Sri Narayan Mishra, the
Director-General of Police. Words of Baha'u'llah and a dance performance created a serene atmosphere. Sri Narayan Mishra talked
about the importance of teachers in shaping the characters of young
children, praised the performance of New Era during the past 15
THE BAHA'f WORLD 2004-2005

years, and spoke about its contributions to society. The children of
the school presented a cultural show depicting the theme of unity
and love for nature and culture. More than 2,000 people attended
the function and about 800 students performed on the stage.
A Baha'i-inspired institute was established in Australia in 2004
with a commitment to assisting in building a culture of peace. The
Education for Peace Institute is a nonprofit nongovernmental organization that offers a range of programs for children from eight years
of age to adult. Its programs are based on the Education for Peace

Anita Vega and Juan Tamares ofEcuador at the "Growth and Victories"
conference held in Otavalo.
YEAR IN REVIEW 99

curriculum, which has been developed and applied in various forms
in the Baha'i community over the past 12 years. The programs are
designed to empower participants to discover their inner selves, cultivate their spiritual qualities, and channel them towards building a
culture of peace using the skills required for peace making. Programs
are available in a range of formats, including distance education,
classes, camps, and residential schools. The institute currently has
an annual intake of 400 students.
Around the world, conferences took place at which Baha' is
came together to explore aspects of scholarship and spirituality. The
Eighth European Baha'i Conference on Law, organized by the Law
Association of the Tahirih Institute, was held in the Netherlands. As
part of its ongoing effom to promote Baha'i scholarship in law and
law-related disciplines, and to encourage professional cooperation
and fellowship among lawyers and law students, this year's program
brought together presentations by scholars as ;ivell as panel discussions and workshops on criminal, commercial, and constitutional
law, and on mediation.
The conference, held from 9 to 12 December 2004, attracted
participants from IO countries. Among the highlights was a lecture
delivered by Professor Brian Lepard of the University of Nebraska;
he emphasized the importance of looking at the ethical teachings
of the world's religions in developing international law to effectively
protect human rights. Professor Lepard said that moral and ethical
teachings of religions, which underpinned international law at its
historical formation, give that moral foundation to human rights by
declaring that they are God-given rights; they also give recognition
to the individual's duty to promote and protect the human rights
of others. Among the papers delivered by Baha'i lawyers were "State
and Religious Order in Baha'i Theology" byTajan Tober (Germany),
"The Oneness of Humanity as a Contemporary Legal Principle" by
Neysun Mahboubi (United States), "The Place of Idealism in an
Emerging International Legal Order" by Salim Nakhjavani (United
Kingdom), and "From Empire to Empathy: Law, Spirituality, and
the Oneness of Humankind," by Payam Akhavan (Canada) .
The Baha'i Association of Mental Health Professionals held
its sixth annual conference at Bosch Baha'i School in Santa Cruz,
California, USA. The theme of this year's conference was "The
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IOO THE BAHA I WORLD 2004- 2005

Brain and the Spirit: In Search of the Whole Self" Presentations
integrated Baha'i scripture with scientific knowledge. Presentations
included "The Biology of Belief" and "Spirituality and Psychology:
An Emerging Partnership."
More than 1,200 people from 16 countries came together in
Calgary, Alberta, for the 28th Annual Conference for the Association for Baha'i Studies-North America, on the theme "Spirit and
Intellect: Advancing Civilization." The plenary and breakout sessions
investigated the meaning and history of civilization, its connection
to the qualities inherent in human nature, and the process by which
cultures and civilizations develop and change character. Presenters and audience members represented higher and intermediate
academic institutions, artists and design professionals, community
development practitioners, business people, and others in the general
community. Speakers included architect Siamak Hariri, artist Otto
Donald Rogers, members of the Continental Board of Counsellors
Nicola Towfigh and David R. Smith, political scientist Andy Knight,
associate professor of history Susan Stiles Maneck, and former
director of the Centre for Studies on Religion and Society at the
University of Victoria, Harold Coward.
The 12th Annual Conference of the Association for Baha'i
Studies- Japan was held in Sapporo. Under the theme "The Prosperity of Humankind," presentations addressed various topics such
as the need to implement virtues training at home, in education,
and in business, and the current overemphasis on material aspects
of well-being with no recognition of the interconnectedness of
humankind. Participants explored the institute process as an engine
for human change and as a means to address contemporary problems. The opening talk, delivered by Dr. Sandra Fotos, discussed the
community-building nature of the institute process and the ways in
which study circles, implemented by Baha'i communities worldwide,
enhance consultative skills.
At the request of the National Spiritual Assembly, the Association for Baha'i Studies-India, in collaboration with the Foundation
for the Advancement of Science, organized a training workshop for
Baha'i youth throughout the country. The purpose of the workshop
was to empower them to reach out to people in their own social
circles and to engage with them in acts of service. With full support
YEAR IN REVIEW IOI

and wide publicity generated by the National Spiritual Assembly and
the Counsellors, the workshop attracted more than 90 participants
from 24 cities and towns of India. The plenary sessions were led by
Sona Arbab from the Baha'i World Centre, and workshop facilitators
included Counsellor Payam Shoghi, Farida Vahedi, Dr. Vasudevan
Nair, and Collis Rost. The weekend included creative evening workshops with music, poetry, and dance, as well as a panel discussion
in which youth shared their successes and challenges in promoting
the three "core activities" in their communities.

Children and youth
Children and youth play a unique role in the activities of the Baha'i
Faith. Through their energy and creativity, they contribute to the
vitality of communities and the advancement of society. The Baha'i
writings encourage youth to render service to mankind: "Blessed is
he who in the prime of his youth and the heyday of his life will arise
to serve the Cause of the Lord."8
In Mbabane, Swaziland, children from the Baha'i Primary School
experienced the personal satisfaction of giving to others during a
recent visit to the Shewula Orphanage, where they delivered clothes
to more than 200 orphans. The clothes were collected by the Baha'i
students as part of their celebration of Ayyam-i-Ha, an annual period of charity and hospitality for Baha'is. Participating in the trip
were students from the grade 6 and 7 classes who sang songs and
performed a dance on the theme of poverty.
In the Solomon Islands, more than 30 children from the Baha'i
community spent time at the National Referral Hospital's Children's
Ward during Ayyam-i-Ha. Accompanied by their teachers and parents, the children prayed for the young children in the hospital, sang
songs, and presented gifts to them.
Varqa international children's magazine, a bimonthly magazine
from Canada, is dedicated to the moral and intellectual development
of children through Baha'i-inspired principles. Varqa entered an
exciting new phase in its distribution through a series of promotions
designed to introduce the magazine to more than 8,ooo Canadian
children-the first time a Baha'i-inspired children's magazine is
being openly marketed to the general public. At Toronto's annual
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102 THE BAHA I WORLD 2004-2005

Baha'i children listen attentively in a spiritual education class in Fiji.

Participants at the national Bahd 'i youth conference in NZerekore, Guinea.
YEAR IN REVIEW 103

KidSummer festival, 6,ooo copies of Varqa were placed in free sample
bags that were given to the children who participated in the events,
and at the annual Word on the Street festival, Canada's largest book
and magazine festival which boasts more than 180,000 visitors,
Varqa's booth was set up alongside those of the leading publishers
in children's books and magazines.
In the spring of 2004, 17 members of Canada's Nancy Campbell
Collegiate Institute's (Nee1) Grade 11 World Citizenship class and 3
staff members went on a service project to the Bahamas. The trip
was part of Nee1's World Citizenship Curriculum (wee) , a series of
mandatory courses that focus on developing students' capacities and
vision as world citizens and service-oriented leaders. Each year, students in the class have the opportunity to participate in an overseas
service trip to put into action many of the concepts they learn about
in wee. Through the trip, students develop an understanding of
themselves as world citizens as well as their skills of service, and they
also render a practical service that is needed and can be sustained in
the community being served. On this trip, the students participated
in several meaningful service opportunities on the island of New
Providence. One week was spent at All Saints Camp, an mv/ AIDS
care center for 48 adults and 13 children, helping paint houses for the
residents there. The second project was to teach literacy and virtues
at an elementary school, and the final service was to perform the
Nee1 dance workshop's dances in New Providence.
To launch its new program FLAME (Foundation for Leadership
and Moral Empowerment) , the Social and Economic Development
Services (SEDS) of Malaysia organized a three-day seminar to bring
together people who have been active in promoting the Junior Youth
Spiritual Empowerment Programme (JYSEP). Entitled "Charting
New Horizons in the JYSEP, " the seminar's main objectives were
to deepen the vision and understanding of JYSEP, to promote the
program in corporate and public institutions, and to develop ways
to reinforce the JYSEP courses through junior youth holiday camps
and gatherings. Forty people from eight countries participated in
this seminar.
One hundred and seventy youth from Croatia, Italy, and Sicily
gathered at a national youth conference in Acuto, Italy. From the
inception of the Five Year Plan, youth have been systematically in-
/)I

THE BABA I WORLD 2004-2005

valved in initiating study circles, devotional gatherings, and children's
classes. Throughout the conference, the workshops were inspired
by courses in the Ruhi curriculum, which facilitates discussion on
various social and spiritual issues.
Baha'i youth from 30 countries came to the Townshend International School in Hluboka, Czech Republic, for the Changing Times
European Youth Forum from 26 December 2004 to I January 2005.
The seminar, organized by a team of European Baha'i youth, was
the third annual event of its kind, its reputation for learning and
camaraderie attracting participants from many European countries
as well as from Australia, Canada, Costa Rica, Namibia, New Zealand, Samoa, and the United States. The keynote speakers were 'Ali
and Violette Nakhjavcini. Mr. Nakhjavcini shared his insights on
the current world situation and spiritual matters, and recounted his
memories of growing up in the Holy Land. Other speakers included
Italian industrialist Giuseppe Robiati and psychiatrist Hamid Peseschkian. In his talk, Dr. Peseschkian emphasized the need for good
time management in meeting the challenges of living a balanced,
faith-centered life. Workshops addressed a variety of themes such as
consumerism, the art of communication, leadership and power, and
using the arts to express a vision of a new world.
The Baha'i youth of Guinea held their third National Youth
Conference in N'Zerekore in July. The theme of this year's conference was "The Baha'i Faith: History and Perspectives." More than
60 youth from nearly all the regions of the country participated in
workshops such as "The Central Figures of the Faith," "Baha'i Administration,'' and "The Role of Youth Now,'' using the performing
arts to elucidate the themes.
The State Baha'i Youth Committee of Orissa in India organized
a state-level youth festival (GLORY 2004) at the Baha'i House in
Bhubaneswar, drawing an attendance of more than 80 youth from
throughout the state. Among the activities of the weekend were a
devotional gathering, songs, various workshops, and talks on aspects
of the Faith including "The Role of Youth in Present Society" and
"Baha'i Administration."
The Nordic Youth Conference was held in Enkoping, Sweden,
in March of this year. The main speaker, Dr. Suheil Bushrui, gave
a talk on the main theme of the conference, "The Writings of
YEAR IN REVIEW

Shoghi Effendi." Through workshops, discussions, and lectures,
the participants deepened their understanding of the life of Shoghi
Effendi and explored some of his most important writings, such as
The World Order of Bahd'u'lldh, The Advent of Divine justice, and
God Passes By.
The Baha'.f Youth Workshop, a Los Angeles-based dance collective, recently celebrated its 30th anniversary with a conference and
reunion . Youth from throughout the United States and Canada
gathered together for eight days of training, rehearsal, teaching,
and service, and explored ways to further enrich and develop the
workshop experience.
The conference, titled "Inspiration for Generations," drew members and alumni of Baha'.f dance workshops all over the country to
Los Angeles for a week of intensive training and street teaching. The
conference was a time to develop new skills in the performing arts as
well as a time to reminisce. Since 1974, when the first Baha'.f Youth
Workshop formed, hundreds of young people have passed through
the workshop program. Using the arts to promote the principles of
the Faith, Baha'.f workshops like the one in Los Angeles have sprung
up all over the world. 9
One such initiative took place in August 2004 in Japan. Twenty
youth from several countries around the world gathered in Japan
and spent ten days on a Peace Relay and Dance Workshop trip.
During this period the youth, who came from Canada, Japan,
Korea, Rwanda, the UK, and the us, performed in various Japanese
cities including Hiroshima, Yamaguchi, Fukuoka, and Nagasaki.
Conceived and initiated by the youth themselves, this project's aim
was to promote the unifying message of Baha'u'llah through dances
inspired by social teachings of the Baha'.f Faith.

Community development
Reports indicate that Baha'.f communities worldwide are moving
ahead with increasing momentum as they develop and expand their
human resources through the systematic implementation of the "core
activities" in their localities.
To facilitate the worldwide process of systematic development in
Baha'i communities, countries have been mapped and sectioned into
, ',
106 THE BAHA I WORLD 2004- 2005

"clusters" of a composition and size that maximize human resources
and the potential for growth. Through the implementation of the
institute process, which promotes the three core activities of study
circles, devotional meetings, and children's classes, clusters have become organized areas of intensive growth around the world. Clusters
worldwide, from Sumgait, Azerbaijan, to Vancouver, Canada, are
experiencing growth through the institute process.
In its letter of 9 January 2001 introducing the Five Year Plan,
the Universal House of Justice envisioned reflection meetings as
periodic gatherings for consultation "to reflect on issues, consider
adjustments, and maintain enthusiasm and unity of thought." In
the past four years, reflection meetings have become an important
influence in encouraging individual initiative and an integral part
of the evolution of communities.
There is no definitive format for the gatherings. In various
clusters around the globe new insights are being gained about
the implementation of cluster meetings, and communities are experimenting with creative ways to establish a dynamic and unifying
atmosphere.
The Fako cluster in Cameroon begins its meeting with a devotional program and singing. The Lugari cluster in Kenya utilizes the
arts in the form of dramatic skits and role-playing. In Nepal, youth
are taking a leading role in reflection meetings; the youth of the
Sunsari cluster not only organize and participate in the reflection
meetings, they also visit members of the community in advance to
encourage and educate them about the importance of the meetings.
In Victoria, Australia, some of the clusters devote time to sharing the
achievements of the communities relating to the three core activities, to increase enthusiasm and to inspire participants to undertake
further initiatives.
Communities are learning how to use reflection meetings as an
impetus for action. In Biharsharif, India, reflection meetings serve
as a means for the believers to learn how to become more systematic
in their collective undertakings. A report of a reflection meeting in
Broward County, Florida, in the United States, demonstrates how
such meetings can be used to launch a campaign to significantly multiply individual actions, which in turn can contribute to increased
growth. In India, a believer who accepted the Faith over 20 years
YEAR IN REVIEW

ago commented, "Reflection gatherings have filled the entire community with excitement, providing us with the realization of what
needs to be done and how we are to do it. Regular interaction in
these gatherings ensures that our efforts are based on existing human
resources and this approach has paved the way for success."
Another example of communities coming together to evaluate
their progress and set new goals is the three-day Institutional Consultative Gathering that was organized by the National Spiritual
Assembly of the Bahi'1s oflndia in Gwalior from 25 to 27 February
2005 . More than 400 Baha'ls from 26 states of India, representing
State Baha'i Councils, administrative committees, training institutes, cluster-level agencies, and the Auxiliary Board, took stock of
the achievements of the past four years. The event also enhanced
understanding of the elements that contribute to accelerated growth.
Participants shared recent experiences of planning, expansion, con-

At the Bahd 'i
center in
Suva, Fiji,
participants
study a course
designed to
assist them to
become tuto rs
ofstudy circles.
,, ,
108 THE BAHA I WORLD 2004-2005

, ~ _....,....
Some of the I,200 participants at the "Portals to Growth" conference in
Sydney, Australia, in October 2004, representing a wide diversity ofages and
backgrounds.

solidation, human resource development, and evaluation associated
with intensive growth cycles in some of the clusters. As a result,
the Baha'i communities of India, Bangladesh, Pakistan, Nepal,
and Sri Lanka received the necessary impetus to set a new vision of
growth.
Service to society was the focus of the Australian Baha'i conference "Portals to Growth-Creating Capacity for Service." The
conference, held from r to 4 October in Sydney, attracted 1,200
participants and was mirrored by a sister conference held from 7 to
IO October in Perth, which was attended by 700 people. The participants focused on the energy that is being unleashed through study
circles and other core activities of Baha'i communities worldwide. At
the time of the conference, more than 380 study circles were being
conducted in Australia, and Baha'i classes were being held in 320
government schools. Members of study circles undertake voluntary
community service, thereby learning to integrate personal spiritual
development with serving others. Dr. Farzam Arbab, member of the
Universal House of]ustice and keynote speaker at both conferences,
said that study circles not only build a sense of optimism about the
YEAR IN REVIEW 109

future, but also empower individuals to act for positive change and
the "emphasis on a grassroots approach allows a great range of individual approaches and initiatives to be developed, and those that
prove particularly effective can be broadened and made more widely
available." As well as exploring ways to expand and enhance the
study circle process, the conference participants also looked at how
to steadily improve Baha'i educational classes offered to children.
Baha'i summer schools worldwide also contribute to the consolidation and harmony of a community through a balance of devotions,
study, and recreation. Common themes of summer schools this year
were the creative ways the core activities are now being carried out
by Baha'is throughout the world. A string of summer schools was
held across Europe, in countries such as Croatia, Ireland, Norway,
Romania, and Slovakia.
In Romania, the emphasis was on workshops and how Baha'is
and their friends could improve the way they carry out the community's core activities. The participants prepared skits, decorated
prayer books, made invitations for devotional meetings and study
circles, and learned how to tell stories.
More than 300 Baha'ls gathered for Norway's summer school
at Beitostolen, where guest speaker Dr. Hossain Danesh of Canada
addressed the topic of how to mature as human beings within the

A presentation ofdrawings by children at the Bahd 'i summer school in
Romania.
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IIO THE BARA I WORLD 2004-2005

Paricipants at the Bahd 'i summer school of Croatia and Slovenia.

context of family, work, and Baha'f service. The summer school
involved specific programs for children, junior youth, and youth.
In Ireland there was an emphasis on programs for the younger
members of the Baha'f community. Junior youth built a large wooden
swing and a "watch tower" as part of the recreational program at
the country's summer school, attended by more than 500 people in
Waterford City. ''Awakening the Spirit" was the theme of the school,
which mixed panel sessions and workshops with traditional lecture
formats. Visiting speakers included scholars and writers Wendi and
Moojan Momen, and Rita and Viv Bartlett.
The principal guest speaker at Slovakia's national summer school
was Dr. Firaydoun Javaheri, member of the Universal House ofJustice, who spoke about the role of the Baha'f Faith in the twenty-first
century. Baha'f actor and comedian Omid Djalili and his wife, Annabel Knight, presented a drama workshop. Other speakers included
Raymond and Furugh Switzer, who talked about marriage, family
life, and managing time and money.
The summer school of Croatia and Slovenia was held from 21
to 28 August in Seline, Croatia. Participants came from the host
countries, as well as nearby Bosnia and Herzegovina, and Serbia and
YEAR IN REVIEW n3

World Order, a quarterly journal published by the National
Spiritual Assembly of the Baha'is of the United States, received an
international award for Best Journal Design in recognition of new
designs for its cover and interior that convey the journal's multidisciplinary nature.
The award was presented to the World Order staff by the Council
of Editors of Learned Journals (CELJ) at a ceremony held in conjunction with the Modern Language Association annual conference in
Philadelphia on 27 December 2004. The CELJ, whose membership
comprises more than 450 journal editors, is a major international
organization dedicated to appraising academic journals in the humanmes.
World Order, which has been published since 1966 and has an
international readership, is devoted to consideration of the spiritual,
moral, cultural, and social challenges confronting world society at
a time when humanity must recognize its oneness and establish a
global, just civilization. World Order has published articles, editorials,
and reviews on race and racism, the equality of men and women,
human rights, the environment, the United Nations, spiritual approaches to economic problems, and interfaith dialogue. It also has
a reputation for publishing poetry and photographs of high artistic
ment.

Involvement in the life of society
Baha'is around the globe are dedicated to creating a peaceful world
civilization. As an international nongovernmental organization,
the Baha'i International Community is involved in a wide range of
activities to advance the welfare of society, including extensive work
with the United Nations, participation in dialogues with leaders of
thought, and interaction with the wider public.
In December 2004 a tsunami in the Indian Ocean caused death
and destruction on an unprecedented scale. The magnitude of
suffering experienced by the millions affected by the catastrophe
caused people throughout the world to respond with compassion
and concern. Baha'i communities worldwide demonstrated their
commitment to alleviating suffering by contributing to relief efforts
through monetary means, donation of time and skills, and memo-
I) I

n4 THE BAHA I WORLD 2004- 2005

rial meetings. Baha' is were among the key organizers of national
tsunami memorials around the world. From Brazil to Singapore,
Baha'is encouraged their communities to embrace a vision of the
unity of mankind and to consider the importance of cooperation
in all aspects of life.
The Baha'i community of Norway was one of three religions
on the organizing committee of a national commemoration for the
victims of the December 2004 Southeast Asian tsunami disaster.
More than 1,000 people attended the event on 16 January 2005,
World Religion Day, including the King and Queen of Norway, the
Crown Prince and Princess, 50 ambassadors, and top-ranking government officials. The ceremony, open to the public, was broadcast
on national television. One of Norway's most respected newspapers,
Aftenposten, referred to the ceremony as an "important and historic
step in creating mutual understanding and respect among different
religions in Norway." For the ceremony, Oslo Town Hall was lit with
500 candles. Eleven faiths were represented with readings from their
holy writings on hardship and hope. Music was interspersed with
the readings and included Norwegian folk music, African drums,

Participants at an interfaith tsunami memorial service held at the Bahd '£
House ofWorship in Sydney, Australia.
YEAR IN REVIEW Il5

the Persian santor, and Indonesian cymbals. Performers included an
orchestra and a children's choir.
Another event dedicated to the victims of the tsunami was held
at the national Baha'i center in Luxembourg. Prayers and holy writings from various faiths were recited in an atmosphere of respect
and meditation. The chosen texts highlighted the themes of peace,
fellowship, love, and trust in God.
The Slovenian Baha'i community regularly organizes interfaith
programs in order to strengthen relations with different religious
groups. On World Religion Day, the community organized a
memorial for the tsunami victims which included prayers and music.
Religious representatives also gathered at the national Baha'i center
in Sofia, Bulgaria, to mark World Religion Day. The event brought
together representatives of more than 30 religions.
Eight hundred mourners attended the special service for victims
of the tsunami held at the Baha'i House of Worship in Sydney,
Australia, on 16 January, and a multifaith memorial service organized
by the Baha'i community of Kingborough at the Hobart Town
hall on the same day was attended by over 200 worshippers. Baha'i
communities around the country hosted or participated in interfaith
services to pray for the victims of the tsunami, express support, and
collect funds for relief and reconstruction efforts.
In Vanuatu, the Baha'is, in conjunction with the Indian community, organized an interfaith memorial service for the tsunami
victims. The event was held at the Baha'i gardens on the eve of 9
January. The ceremony was attended by the Indian High Commissioner, the British High Commissioner, the French Consul, other
government officials, and members of nongovernmental organizations. Members of various religious communities shared prayers
and holy writings. In Indonesia, the Baha'is raised $6,ooo us for
the tsunami relief fund, which they took to the Ministry of Social
Welfare.
An event organized by the Baha'i community of Seri Setia,
Malaysia, for the United-Nations-designated World Peace Day drew
a crowd of 500, 40 percent of whom were not Baha' is. The event,
tided "For the Love of Peace,'' was held in the serene setting of
the Tropicana Gold and Country Resort in Petaling Jaya. Bernard
Ong, who spoke on behalf of the Baha'i community, highlighted
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n6 THE BAHA I WORLD 2004- 2005

Baha'u'llah's call to the kings and leaders of the world urging them
to meet together to establish peace. Guests included Tan Sri Lee
Lam Thye, the well-known socialist, and Yante Ismail, representative
of the United Nations Development Programme (uNDP) Malaysia,
who thanked the Baha'i International Community for its efforts in
creating a culture of peace.
"Tranquility Zones" have been growing in popularity since their
creation by the Baha'i community in Swindon, UK. Implemented by
Baha'is in various communities around the world, Tranquility Zones
are serene environments designated for prayer and meditation, where
one can take time to focus on one's spiritual well-being. This past
year, four Baha'i health sciences students at Melbourne University
in Australia initiated the creation of a Tranquility Zone at the Royal
Melbourne Hospital. These youth designated their undertaking as a
service project for the hospital community and sought to create an
environment of relaxation and spiritual rejuvenation in the midst of
a high-pressure workplace. With the approval of the hospital's chaplaincy coordinator and support from their Local Spiritual Assembly,
they created posters and began publicizing their project throughout
the hospital. In a dimly lit room decorated with candles and flowers,
eight to ten short readings from various holy scriptures are recited
while relaxing music plays in the background. Hospital staff and
patients alike have found the Tranquility Zone to be a haven where
they can reflect, meditate, and spiritually recharge.
The roth anniversary of the United Nations International Year of
the Family was celebrated in Stratford, Ontario, Canada, with three
days of events during Family Week, 9 through 15 May, as proclaimed
by Stratford's city council. The events, organized by the Baha'i
community of Stratford together with members of the general community, included a panel discussion, speeches by local high school
students, virtues workshops, and dance and choir performances. A
large community youth choir performed one evening, and students
from the Baha'i-inspired performing arts school the Nancy Campbell
Collegiate Institute, performed an African-inspired dance celebrating
the origins of life. A panel of experts from the fields of education,
medicine, counseling, community service, and religion spoke about
the challenges and stresses facing families today and the steps we can
take to improve the quality of family life.
YEAR IN REVIEW 117

In the Solomon Islands, Baha'i Keithie Saunders received special
acknowledgment from the government for her efforts in community
development. Saunders, the daughter of Knights of Baha'u'llah Alvin and Gertrude Blum, was awarded the Solomon Islands Medal
for Distinguished Service in the field of community development.
She was included in a list of prestigious recipients, including Prime
Minister John Howard of Australia and Prime Minister Helen Clark
of New Zealand.
The Baha'i community of Portugal was represented at a municipal conference on ethnic minorities. The City Hall of Lisbon and the
Municipal Committee to Promote Equality, Rights, and Opportunities held a conference on the theme of "Immigration and Ethnic
Minorities: Integration and Citizenship" to which they invited the
Baha'i community. During the conference, held on 16 November
2004, the representative of the Baha'i community emphasized its
role in receiving Baha' is from Eastern Europe as well as helping
non-Baha'i citizens from that part of the world.
The Baha'i community of Stuttgart, Germany, joined seven other
religions in a round table event on World Religion Day to discuss
development of the city's peace manifesto. The Stuttgart Religious
Round Table, a committee with official status to intervene in the
event of religious conflict in the city, opened a panel discussion
on ''A manifesto for peaceful, active interaction among religions
in Stuttgart." More than 450 took part. The manifesto, which has
already been signed by 23 faith groups in the city, aims to foster
cooperation of religious communities and the promotion of their
mutual understanding. The Baha'i community was one of the seven
religions represented on the panel that spoke about reconciliation
and confirmed that the manifesto's spirit had already borne fruit in
their respective communities.
In Uganda, a Baha'i delegation met with HRH Henry Wako
Muloki, the Kyabazinga (King) of the Kingdom of Busoga in May.
The community also met with Hon. Justice Benjamin Odoki, the
Chief Justice of the Republic of Uganda.
In April, a delegation of the Baha' is of North West Province in
South Africa presented prayers and Baha'i writings in a ceremony to
thank the Hon. Premier Dr. Popo Molefe for his IO years of leadership in the province.
,, ,
n8 THE BAHA I WORLD 2004- 2005

Prominent international visitors to the Baha'i House of Worship in India during the past year expressed their admiration for the
Temple that attracts more than 3.5 million visitors annually. Crown
Princess Margareta of Romania and her husband, Prince Radu von
Hohenzollern-Veringen, attended a prayer service at the Temple on
14 November 2004. On 13 December 2004, the First Lady of the
Slovak Republic, Silvia Gasparovicova, attended a similar service at
the House of Worship.

Social and economic development
"Be anxiously concerned with the needs of the age ye live in, and
center your deliberations on its exigencies and requirements,"
Baha'u'llah instructed His followers. 1°From grassroots initiatives to
international policymaking, this guidance is at the heart of Baha' I
efforts in social and economic development, seen as a collaborative
process designed to empower individuals and communities.
Several seminars and conferences were held this year to promote discourse on social and economic development. In India, an
international interfaith conference on the prevention and control
of mviAms was held in December 2004. Organized by the Amity
Humanities Institute and the National AIDS Control Organization,
the primary focus of the conference was to discuss the initiatives to
combat and contain the global mv/AIDS pandemic. The secretary of
the National Spiritual Assembly of the Baha'ls oflndia, the director
of the Interfaith Activities Department at the national office, and
a member of the Baha'i Office for Advancement of Women represented the Baha'i Faith at the conference. Copies of the statement
of the Baha'i community of India were included in the conference
folder. The statement discusses the spiritual principles that provide
the framework for developing appropriate practical measures to deal
with this global issue. The Baha'i community in India is actively
engaged in a wide range of activities in every state in the country
to help reduce vulnerability to mviAms and to mitigate its social
impact. These include moral and life skills development for children,
programs to promote gender equality in families and communities,
and adult classes on the application of spiritual principles in daily
life. The National Spiritual Assembly emphasized that religious com-
YEAR IN REVIEW n9

Crispin
Pemberton-Pigott
ofSwaziland
with his awardwinning Vesto
stove, which was
honored by the
Design Institute
ofSouth Africa.
Hatefefwo•
Cook smott ;;tft
Vesto s'oves

munities can play a key role in fostering the change of heart that
will lead to changes in behavior that will, in turn, make possible an
effective response to the HIV/ AIDS epidemic.
Dr. Roza Olyai of Gwalior represented the Baha'i Faith in the
first meeting of the South Asia Inter-Religious Council (SAIRC) on
HIV/AIDS held in New Delhi, India, from 19 to 20 November 2004.
The purpose of the first meeting of the SAIRC was to engage senior
leaders of major faiths in the region in a dialogue on the role of religion on HIV/AIDS prevention, care, and support, in order to develop
an interfaith consensus for action in the fight against HIV/AIDS. Dr.
Olyai shared the endeavors of Baha'i communities worldwide and the
comprehensive system of education to encourage the development
of virtues. The Baha'i representative was among five individuals appointed to the drafting committee, which brought out the two-day
conference's final statement.
While the Baha'i International Community is involved in policymaking on international and national levels, individual Baha' is are
",
THE BAHA I WORLD 2004-2005

taking initiative in their own communities to assist in the material
and spiritual progress of humanity.
In Australia, a project to bring 120 refurbished computers to the
Central Pacific island nation of Kiribati for use in schools began in
March 2004 under the direction of a member of the Queensland
Baha'i community, Len Limpus. The first batch of 30 computers
arrived in June, followed by the second in August. A community
work coordinator for Salvation Army Employment Plus, Mr. Limpus
began developing the project when he learned from the President of
Kiribati that many nongovernmental schools in Kiribati had tight
budgets and no computers.
Inspired by the Baha'i belief in sustainable development and
dedication to enriching the lives of others, Crispin Pemberton-
Pigott and his wife Dawn moved to Swaziland almost three decades
ago, founding New Dawn Engineering. The company designs and
manufactures a wide range of simple but highly efficient machines

Participants in a seminar, The Family and Social Cohesion, sponsored
by the Institute for Social Cohesion, an agency of the Bahd'i community
of the UK, gather for a small group discussion following a presentation by
Ceridwen Roberts, a senior research fellow at the University of Oxford.
YEAR IN REVIEW 121

for use at the village level in developing regions. After noticing the
need for energy- and cost-efficient stoves in local communities,
Mr. Pemberton-Pigott designed an innovative stove that is both
efficient and commercially viable. The Vesta stove burns just onequarter of the wood needed to cook on an open fire, and is virtually
smokeless. New Dawn has sold more than 1,000 of the new stoves
since early 2002. Moreover, the stove was honored last year by the
Design Institute of South Africa (msA), talcing the Chairman's Special
Award, and was described as "an outstanding piece of design which
is of the highest international standard." Judging criteria included
innovation, cost/value relationship, performance, safety and ergonomics, environmental impact, appearance, and ease of installation
and maintenance. The portable Vesta stove burns wood and dung
more efficiently and with fewer emissions than conventional stoves,
a considerable benefit in a region where forests are becoming increasingly difficult to sustain. It can also be manufactured relatively
cheaply, malcing it financially viable for people at the lower end of
the economic scale.
Against a backdrop of national concern, the Baha'i community
of the United Kingdom has taken a leading role in promoting wider
discussion of how to heal the divisions that have arisen as Britain
grows more diverse. In 2000, the Institute for Social Cohesion,
an agency of the National Spiritual Assembly of the Baha'is of the
United Kingdom, was created to assist British society at large to foster
a greater sense of unity amidst growing diversity. The Institute has
sponsored a series of seminars and workshops that have sought to
bring together community leaders and policy makers in an effort to
facilitate greater dialogue.
The most recent Institute event, held on 6 July 2004, was a oneday seminar held at the Baha'i national center offices, focusing on
"The Family and Social Cohesion." The featured speaker was Ceridwen Roberts, a senior research fellow at the University of Oxford and
former director of the Family Policy Studies Centre. In attendance
were representatives from major faith communities. After remarks by
Ms. Roberts, participants broke into two discussion groups, where
they concluded that faith groups, rather than the government, were
best equipped to promote positive family values. 11
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122 THE BAHA I WORLD 2004-2005

Interfaith
The principle of the unity of religion is at the center of the Baha'i
teachings. Baha'!s believe "that all the great religions of the world
are divine in origin, that their basic principles are in complete harmony, that their aims and purposes are one and the same" and that
they "represent successive stages in the spiritual evolution of human
society." 12 Baha'ls worldwide are engaged in community interfaith
activities and seek to foster friendship and understanding among
members of different religions.
In 1950, the National Spiritual Assembly of the Baha'!s of the
United States of America instituted an annual World Religion Day.
Different communities have adopted this idea, and it is observed
in many countries around the world. The third Sunday of January
each year has been designated for this celebration. Since its inception
more than 50 years ago, World Religion Day has earned considerable
praise from leaders of various religions, communities, government
officials, and the general public for fostering interfaith understanding and harmony.
In Canada, the Baha'i community of Halifax, Nova Scotia,
commemorated World Religion Day with an interfaith event that
attracted an audience of 300. The 2005 program focused on children
and youth, and included choral singing, dances, instrumental music,
poetry, readings, and dramatic presentations. Eleven faiths were represented through various readings and performances, which included
a call and response song in Sanskrit, a drum dance by the Kippu
[Eagle] Dancers of the Mi'kmaq First Nation, the Baha'i Junior
Youth Slap Dancers, recitations from the Qu'ran, a dramatic piece
by the young Shambala choir, and choirs from the Christian, Buddhist, and Baha'i communities, including the Fire and Light Baha'i
Chorale. Generous contributions from the audience contributed to
the UNICEF tsunami relief effort and ro the Metro Food Bank.
More than 150 people attended a multifaith service in Tasmania at
Hobart Town Hall on 18 January to mark World Religion Day, organized by the Baha'i community of Kingborough. Part ofTasmania's
bicentennial commemorations, the service was held to celebrate the
diversity of faiths that have come to Tasmania during the past 200
years. Representatives from various religions offered prayers and
YEAR IN REVIEW III

Montenegro. The theme of the sessions was "Living by the Will of
God," and presentations included "Baha'i Family Identity," "Spirituality at Work," "Marriage and Finding a Partner," "Baha'i Burial
Laws and Writing a Will," and "Prayer."
More than 230 adults, youth, and children gathered from all
provinces at the Xtreme Momentum Conference in Bloemfontein,
South Africa. The purpose of the gathering was to celebrate, promote, and encourage the activities of Baha'i communities. Through
devotions, workshops, and creative performances, participants shared
their experiences and ideas on ways to encourage and expand devotional gatherings, children's classes, and study circles in Baha'i
communities. One highlight was a talk by Jonah Mungoshi from
Zimbabwe, who spoke about the capacity of the core activities to
act as portals for entrance into the Faith, and the importance of
genuine friendship and concern for one another in developing our
love for humanity.
One group of Baha' is from Queensland, Australia, developed
an innovative way to maintain a study circle across long distances.
A resident of the mining town of Mount Isa, Maxien Bradley
found a way for members of a study circle to meet regularly despite

In Queensland, Australia, David Podger participates in a study circle.
I) I
II2 THE BAHA I WORLD 2004- 2005

the desert and farmland that separated them in the vast outback.
In the sparsely populated regions of the Northern Territory and
Queensland, regular meetings had not seemed possible until Ms.
Bradley suggested an inexpensive form of telephone conferencing.
Since 2001, the telephone study circles have expanded, and now four
members from the original group have become tutors themselves and
are facilitating other telephone study groups. The members of the
group have bonded through their involvement in the study circle;
in addition to studying the material, they pray together, sing songs,
read poetry, and share stories of their backgrounds and teaching
efforts. Telephone study circles are also active on the other side of
Australia. One based in the remote town of Tom Price in Western
Australia has a participant 2,000 kilometers away.
Serembam, Malaysia, holds a special place in the annals of Malaysian Baha'l history as the place where the first Local Assembly in
West Malaysia was formed in 1954· This year Seremban celebrated its
golden jubilee as 400 Baha'is, young and old, gathered to reminisce,
gain inspiration from stories of the Faith in the early days, and pay
tribute to those who dedicated their lives to establish the Faith in
the country. The guest of honor was Ng Poh Loh, the only surviving
member of the first Local Assembly. There was a special session to
pay tribute to the early believers and to those who became Baha'is
during the Ten Year Crusade.
On 2 October 2004 the Baha'i community of Nashville, Tennessee, in the United States, dedicated its new center. More than 300
Baha'is and their friends from all over Middle Tennessee gathered for
morning and afternoon programs, including devotions, performances
by the Voices of Baha choir, presentations honoring significant
Baha'!s in local history, and heartfelt speeches by the building architects and a National Spiritual Assembly member. The new center has
already won an Excellence in Construction award from the Middle
Tennessee chapter of the National Builders and Contractors Association and has been entered in a national competition. The center
symbolizes a continued commitment to the oneness of humanity,
noted guest speaker Kenneth Bowers. Particularly because of the
South's history of racism, he said, the center is a sign of the "power
of the revelation of Baha'u'llah to transform, not only our society,
but also the entire world."
YEAR IN REVIEW 123

scriptural readings on the theme "Love Your Neighbor." The service
also featured dance, musical performances, and meditation.
In Greece, the Baha'i community of Patras organized a devotional
gathering for World Religion Day which was attended by members
of the Catholic, Orthodox, and Baha'i Faiths. The event, held in
a hall belonging to the Catholic church of Patras, began with soft
music and readings from different religions. The Patras community
has held this event annually for the past 25 years.
The National Interfaith Forum of New Zealand was held over
the weekend of n - 13 February 2005 in Auckland. This Baha'iinitiated forum brings together people of different religious backgrounds to consult about ways of promoting the elimination of
religious prejudice. The Auckland Interfaith Council hosted the
National Forum this year. The Race Relations Commissioner, Joris
de Bres, was present, along with several politicians and leaders of
different faiths . Among the seminars was a presentation based on
the letter from the Universal House ofJustice to the world's religious
leaders, written in 2002. 13
On 28 November, the Inter-Religious Organization (IRo) of
Singapore hosted a Peace and Harmony Charity Carnival. The
purpose of the event was to raise the consciousness for interfaith
and interracial harmony and to raise funds for community services
such as nursing homes, welfare, and educational interfaith activities.
Baha'i youth performed songs and a step dance at the carnival.
In observance of Malaysia's 47th year of independence, the Baha'i
community organized one national and eight state-level devotional
gatherings at which government officials and members of other
religions in Malaysia joined the Baha'!s to pray for the country's
peace and prosperity.
The Baha'i community of Portugal was invited to take part
in various interfaith conferences and events around the country.
A Baha'i representative gave a talk about unity in diversity at a
University of Lisbon interfaith meeting on IO November 2004, to
an audience of more than 200. The presentation underlined the
importance of the role of women in building society with justice as
its basic pillar. The event was attended by members of the Buddhist,
Christian, Hindu, Jewish, Muslim, and Baha'i communities.
/)I

THE BAHA I WORLD 2004-2005

The Federal Government of Brazil, through its Secretariat for
Human Rights, has implemented a project to elaborate a popular
educative booklet entitled Religious Diversity and Human Rights, with
the goal of promoting understanding and tolerance among the different religious groups in Brazil. A number of different religions were
invited to participate in the elaboration of the text. Secretary of the
National Spiritual Assembly, Carlos Alberto Silva, participated in all
the meetings of the ecumenical group that consulted extensively on
this project. The official launch took place on 9 December 2004, at
a ceremony attended by the Minister of Human Rights, the Minister
of Race Equality, other government officials, and representatives of
34 religious groups.

NOTES
'Abdu'l-Baha, Paris Talks: Addresses Given by 'Abdu'l-Baha in Paris in I9II-I9I2
(London: Baha'i Publishing Trust, 1972), p. 133.
For more information about the review of the Beijing Platform for Action,
see p. 153 .
For more information, see the Baha'i International Community's statement
"The Role of Men and Boys in Achieving Gender Equality," in The Baha'i
World 2003-2004 (Haifa: World Centre Publications, 2005), pp. 2n-212.
For a profile of the Barli Development Institute for Rural Women, see
The Baha'i World 2000-200I (Haifa: World Centre Publications, 2002), pp.
219-227.
For a profile of the Tahirih Justice Center, see The Baha'i World 2003-2004
(Haifa: World Centre Publications, 2005), pp. 203-209.
'Abdu'l-Baha, Paris Talks, p. 53.
From a letter written on behalf of Shoghi Effendi, 9 July 1931, in "Scholarship," The Compilation of Compilations, vol. 3 (Ingleside, NSW: Baha'i
Publications Australia, 2000), p. 229.
Baha'u'llah, in "Youth: A Compilation," The Compilation of Compilations,
vol. 2 (Ingleside, NSW: Baha'i Publications Australia, 1991), p. 415.
For more information on youth dance workshops, see the article on pp.
221-246 and The Baha'i World I994-95 (Haifa: World Centre Publications,
1996), pp. 172-177.
10 Baha'u'llah, Gleanings .from the Writings ofBaha'u'llah (Wilmette, IL: Baha'i

Publishing Trust, 1983), p. 213.
For more information on the Institute for Social Cohesion, see The Baha'i
World 2002-2003 (Haifa: World Centre Publications, 2004), pp. n5-n6.
YEAR IN REVIEW

Shoghi Effendi, "The Faith of Bahi'u'llah" in World Order, vol. 7, no. 2
(Winter 1972-1973), p. 7·
For the full text of this statement, see The Baha'i World 2002- 2003 (Haifa:
World Centre Publications, 2004), pp. 89-98.
Parliament of the World's Religions

th the rise of activity on the part of civil society during

W the course of the past several decades, it is only natural
that different religious groups should seek to become part
of the dialogue. Religion is indisputably one of the most profound
influences on both individual and collective development, and its
insights into the spiritual dimensions of humanity cannot be discounted. But when it comes to religious groups collaborating, often
their disagreements and differences in belief and practice override
their mutual desire to assist humanity. As the Universal House of
Justice pointed out in an open letter to religious leaders worldwide,
"[O]rganized religion, whose very reason for being entails service to
the cause of brotherhood and peace, behaves all too frequently as
one of the most formidable obstacles in the path; to cite a particular
painful fact, it has long lent its credibility to fanaticism." 1
This is not a new issue, of course, but the necessity of interaction in our increasingly interdependent world has made it more
immediate. As the Universal House of Justice suggests, "The challenge facing the religious leaders of mankind is to contemplate, with
hearts filled with the spirit of compassion and a desire for truth, the
plight of humanity, and to ask themselves whether they cannot, in

,, ,
128 THE BAHA I WORLD 2004- 2005

humility before their Almighty Creator, submerge their theological
differences in a great spirit of mutual forbearance that will enable
them to work together for the advancement of human understanding and peace." 2
It was the actions of religious leaders willing to undertake the effort to work towards common understanding and collaboration that
led to an interfaith movement that began to coalesce towards the end
of the nineteenth century. In 1893, that movement gave birth to an
event titled the World Parliament of Religions, which took place in
Chicago under the aegis of the World Colombian Exposition. The
Parliament was the first formal gathering of religious leaders from
East and West, and the event is widely recognized as the birth of
the interfaith movement.
As the Universal House of Justice noted about the event:
Briefly, it appeared that ancient walls had fallen . For influential
thinkers in the field of religion, the gathering stood unique, "unprecedented in the history of the world." The Parliament had, its
distinguished principal organizer said, "emancipated the world
from bigotry." An imaginative leadership, it was confidently
predicted, would seize the opportunity and awaken in the earth's
long-divided religious communities a spirit of brotherhood that
could provide the needed moral underpinnings for the new
world of prosperity and progress. Thus encouraged, interfaith
movements of every kind took root and flourished.3
The Council for a Parliament of the World's Religions (cPwR),
desiring to carry on the tradition a century later, inaugurated a series
of new gatherings, beginning with a centenary Parliament in 1993
and followed by a Congress of more than 7,000 people in Cape
Town, South Africa, six years later. Both were held in service to the
CPWR's stated purpose, which is to "cultivate harmony between the
world's religious and spiritual communities and foster their engagement with the world and its other guiding institutions in order to
achieve a peaceful, just, and sustainable world."
Despite the efforts of it and other like-minded groups, however,
and the fact that religious communities worldwide are engaged in
fostering interfaith dialogue, the religious landscape has, if anything,
become more stratified since that meeting in 1999. The awareness
)
PARLIAMENT OF THE WORLDS RELIGIONS 129

of the danger of religious fanaticism has risen on the global stage,
largely thanks to the increased visibility of Islamic terrorist groups.
In other spheres, such as biology, debates over ethics and morality
have created a visible tension between religious representatives and
their secular counterparts.
Nevertheless, in July 2004, the latest of these religious Parliaments was convened in Barcelona, Spain, a place where the message
of the danger of fanaticism was especially resonant, as only months
before bombs exploded by Islamic terrorists had blown up four
packed commuter trains in Madrid, killing 190 people. The explosions, the worst in Europe in 15 years, made the city an appropriate
place for discussing Islam and violence in religion, said Parliament
organizers.
The event in Barcelona, held from 7 to 13 July, drew an estimated
8,ooo people, each coming with different aims and hopes, but all
seeking greater understanding and collaboration among the various
religious communities. Open to religious leaders and adherents
alike, the event involved more than 400 workshops, panel discussions, and artistic presentations. The overall focus was on promoting
interreligious dialogue, and panels at the event highlighted the ways
religious communities can contribute to progress on four central
issues: religious violence, access to safe water, the fate of refugees
worldwide, and the elimination of debt for poorer nations. At the
opening assembly Wednesday evening, thousands gathered to listen
to chanting Buddhist monks, dressed in orange and red tunics. Shirin
Ebadi, the Iranian lawyer and human rights activist who won the
2003 Nobel Peace Prize, gave the keynote address.
The 2004 Parliament was one of a range of events that were
part of the Universal Forum of Cultures, the first in a series of international cultural events organized to support peace, sustainable
development, human rights, and respect for cultural diversity. The
executive director of CPWR, Dirk Ficca, described the uniqueness of
this gathering by pointing out, "When people of faith commit to
address religious violence and other pressing issues facing the global
community, they follow through. We make a commitment not only
to the world, but out of a deeply rooted religious or spiritual conviction. That is what makes the Barcelona Parliament commitments
so special. "4
n I
130 THE BAHA I WORLD 2004- 2005

Members of the Baha'i community, an outspoken supporter of
interfaith collaboration, participated in and supported the Parliament, taking their inspiration from Baha'u'llah's guidance that they
should "[c]onsort with the followers of all religions in a spirit of
friendliness and fellowship." 5 Seeing all religions as fundamentally
united in their origination from a single God, Baha' is have been
involved in key areas of all three modern Parliaments, 6 with more
than 20 Baha' is participating in panel discussions, giving speeches,
and taking part in other events at the 2004 gathering. Another 80
Baha' is from more than 12 countries also attended. Miguel Gil, who
represented the Baha' is of Spain, said the Spanish Baha'i community
gave significant support by providing volunteers and organizational
assistance, stating that the goal for Baha' is at the Parliament was "to
help further understanding between the different religions."
Lally Lucretia Warren, a Baha'i from Botswana, attended as one
of 15 members of the Parliament's international advisory committee- a group that includes such figures as the Dalai Lama, Anglican
Bishop Desmond Tutu of South Africa, and Ela Gandhi, the granddaughter of Mahatma Gandhi- and because of her participation
in Interfaith Action for Peace in Africa, which was initiated by the

Lally Lucretia ~rren,
a Bahd 'i from
Botswana, chairs one
of the plenary sessions
of the Parliament of
the World's Religions
in Barcelona, Spain,
in 2004.
' RELIGIONS
PARLIAMENT OF THE WORLDS l3l

Lutheran World Federation. In describing the purpose of the event,
Ms. Warren said that the Parliament would not dictate to the world
what to do, but referred to Baha'u'llah's description of religion as
"the chief instrument for the establishment of order in the world,
and of tranquility amongst its peoples." 7 Ms. Warren chaired one
of the Parliament's plenary sessions and participated in a panel on
"Religion, Religions, and Religious Unity: A Baha'i View" with Julio
Savi from Italy and Chris Hamilton from the USA. Ms. Warren began
her involvement in interfaith activities two decades ago as one of the
organizers of local observances of World Religion Day, an annual
event established more than 50 years ago by the Baha'i community
in the United States; it now sees observances all over the world.
Other Baha'i participants included Denise Belisle of Canada,
who was sponsored by the Goldin Institute because of her work in
an interreligious "Partner Cities" project that grew out of her activity
on the Interfaith Council of Montreal. Jan Saeed of Salt Lake City,
Utah, USA, was sponsored by Brigham Young University because of
her efforts on the Salt Lake lnterreligious Council during the 2002
Winter Olympics. Brian Lepard, a professor oflaw at the University

\ n I n .t-1%\\ >rlf k.

Bahd 'is attending the Parliament of the World's Religions, .from left to right:
Robert Bennet (UK), Jan Saeed (US), A.K Merchant (India), Badi Daemi
(Andorra), Denise Belisle (Canada), and Miguel Gil (Spain).
,, I

132 THE BAHA I WORLD 2004- 2005

of Nebraska, came at the invitation of the Global Ethics and Religion
Forum because of his scholarship on international human rights
and religion. Moojan Momen, a Baha'i scholar from the United
Kingdom who gave a well-attended talk at the Parliament on "The
Baha'i Theological Basis oflnterreligious Dialogue," said that Baha'is
are able to contribute particularly well to interfaith dialogue because
of a belief system that defuses those elements of religion that tend
to produce conflict.
A Call to Our Guiding Institutions, a document issued from the
1999 Parliament, served not only as a consensus of that meeting but
also as a guidepost for future action, stating:
We find ourselves at a moment when people everywhere are coming to recognize that the world is a global village. Unique to this
moment is the possibility of a new level of creative engagement
between the institutions of religion and spirituality and the other
powerful institutions that influence the character and course of
human society. What is needed now is a persuasive invitation to
our guiding institutions to build new, reliable, and more imaginative partnerships toward the shaping of a better world. 8
Unlike the Parliaments in 1993 and 1999, this one did not produce a consensus statement. Instead, religious communities made
separate commitments towards aiding each of the four stated goals. 9
Nevertheless, with regard to the goal of promoting tolerance and
understanding, most participants viewed the 2004 Parliament as a
success, while some saw the event as more symbolic than anything
else and were skeptical that practical action would emerge as a result,
particularly since the Parliament's ability to influence government
policies was questionable.
Still, the goals that it identified and promoted are essential. In
their speeches and discussions, religious leaders and activists from
an entire spectrum of beliefs and ideals repeatedly advocated recognition of human interdependence and recognition of the common
spirit that pervades religion. Whether that advocacy will lead to real
change remains to be seen, but the responsibility has been placed in
the hands of religionists everywhere and many of them seem willing
to do their part to aid a process that the Universal House of Justice
describes as vital to no less than the success of human civilization:
' RELIGIONS
PARLIAMENT OF THE WORLDS 133

With every day that passes, danger grows that the rising fires
of religious prejudice will ignite a worldwide conflagration the
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 to
extinguish animosities that claim to possess Divine sanction.
The crisis calls on religious leadership for a break with the past
as decisive as those that opened the 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. At this
greatest turning point in the history of civilization, the demands
of such service could not be more clear. 10

NOTES

Universal House of Justice, To the World's Religious Leaders (Haifa: Baha'f
World Centre, 2002), p. r.
Universal House of Justice, The Promise ofWorLd Peace (Haifa: Baha'i World
Centre, 1985), p. n.
To the World's Religious Leaders, p. 4.
Press release, http://www.cpwr.org/2004Parliament/.
5 Baha'u'llah, Lawlf-i-Dunya, Tablets of Bahd'u'LLdh Revealed after the Kitdbi-Aqdas (Wilmette, IL: Baha'f Publishing Trust, 1988) , p. 87.
There was no Baha'i representation at the original Parliament in 1893, since
there were no Baha'fs in North America ar rhar rime. However, rhar event
was rhe occasion rhar marked rhe first public mention of Baha'u'llah, in a
paper by Rev. Henry H . Jessup.
7 Baha'u'llah, Epistle to the Son of the Wolf (Wilmette, IL: Baha'f Publishing
Trust, 1988), p. 28.
A CaLL to Our Guiding Institutions, available at http://www.cpwr.org/resource/ call_ro_gis.hrm.
See http://www.cpwr.org/2004Parliament/Barcelonacommitments/.
To the World's Religious Leaders, p. 13.
Restoration of the Prison Cell
of Baha' u'llah in Acre

n the late 1860s, Baha'i pilgrims walked hundreds of kilometers

I from Persia, winding their way over barren mountains, past
treacherous enemies, and through blistering deserts, to reach
the ancient Mediterranean city of Acre, in what is now northern
Israel. Their goal was to visit Baha'u'llah, the Founder of their Faith,
Who was being held prisoner in a fortress after His banishment to
Acre by the Ottoman authorities. A victim of patently false charges,
Baha'u'llah was incarcerated there with His family and some of His
followers on 31August1868. For many pilgrims, simply to gaze upon
that majestic prophetic figure was the most important moment of
their lives. Sadly, many came all the way from Persia only to be
turned back at the gates of this walled city. They often stood by the
outer moat of the citadel and contented themselves with a glimpse
of Baha'u'llah as He waved from a window high above the wall.
Today, thousands of Baha'is come as pilgrims to this same city
and to nearby Haifa. And it is likewise a high point in their lives
merely to visit the places where Baha'u'llah lived from 1868 until His
passing in 1892. Among the focal points of Baha'i pilgrimage has
been a visit to the room in the fortress where Baha'u'llah was held
from 1868 to 1870, and where He revealed some of His best-known

",
THE BAHA I WORLD 2004-2005

The citadel in Acre where Bahd'u'lldh was imprisoned. The windows of His
cell are in the upper right corner.

works, including a proclamation of His divine mission to political
and religious leaders.
Since September 1995, however, visits to this holy place were
suspended because of the need for extensive restoration and conservation work. After 15 years of negotiations, research, and planning,
the restoration work began in 2003 and finished in June 2004. Approved by the government authorities keen to preserve the heritage
of the site, the project was supervised and financed by the Baha'i
World Centre.
While the reopening marks a significant event for Baha'is around
the world, the research, careful thinking, and delicate negotiations
behind its restoration also offer the world at large considerable insight as to the historical and scientific outlook of the Baha'i Faith
as a modern, independent world religion.

Acre in history
Acre is an historic city in its own right. It was a principal base of
the Romans, the Persians, and the Crusaders, who named the city
St. Jean d'Acre and for whom it served as their last capital and
RESTORATION OF PRISON CELL 137

foothold in the Holy Land. The building where Baha'u'llah was
held prisoner was erected by the Ottomans in about 1797 on top of
the hospice of the Hospitallers of St. John, one of the few surviving
Crusader structures.
By 1868, however, the city that was once described by David
as "the Strong City" and designated by Hosea as "a door of hope"
had fallen into a state of disorder and disrepair. 1 It had sunk "to
the level of a penal colony to which murderers, highway robbers
and political agitators were consigned from all parts of the Turkish
empire." 2 Acre was used by the Ottomans as a repository for some
of the worst criminals in the empire. Banishment to this city was
considered equivalent to a death sentence because of the filthy and
plague-ridden conditions.
In one tablet, Baha'u'llah described it as "the most desolate of the
cities of the world, the most unsightly of them in appearance, the
most detestable in climate, and the foulest in water. It is as though
it were the metropolis of the owl." 3 According to a proverb, the air
was so putrid that birds would drop dead when flying overhead.
Baha'u'llah's imprisonment in Acre was characterized by great
suffering and bitter turmoil which "surpassed even the agonies of
the Siyah-Chil ofTihran." 4 Disease was widespread in the barracks
and a number of the believers died from the foul conditions of the
water and inadequate food. In June 1870, His anguish intensified
when His 22-year-old son, Mirza Mihdi, fell through an unguarded
skylight onto a crate below, receiving fatal wounds. The injured
youth expressed that "his sole desire was that the gates of the prison
should be opened so that the believers might visit their Lord" and
entreated his Father to accept his life "as a ransom for those who
were prevented from attaining the presence of their Beloved. "5
Shortly after that tragic death, the Ottoman authorities decided
that the citadel was needed to house troops. Accordingly, in November 1870, after two years, nvo months, and five days in the citadel,
Baha'u'llah and His family were moved to house arrest within the
walls of Acre.

Renovation
Dominating the northwestern corner of the ancient walled city, the
citadel has remained under the control of successive civil administra-
,,,
THE BAHA I WORLD 2004- 2005

The cell of Bahd'u'lldh before the recent restoration, circa r92r.

tions. The fact that the British used the fortress to imprison Jewish
resistance fighters during the first half of the twentieth century gives
it a special significance in Israeli history. By the early 1990s, however,
deterioration of the citadel had advanced to the point that the government of Israel decided conservation work was vital to preserve
the entire structure.
For years the discussion made little headway, but then it was real -
ized that a major undertaking to excavate and restore the Crusader
buildings below the citadel had weakened the structure. And so
about IO years ago, the Israeli authorities embarked upon a project
to reinforce and renovate the citadel. Because of the citadel's importance to Baha'is, the Baha'i World Centre offered to collaborate
on the project.
The story of the citadel's renovation offers an instructive lesson
on the art of compromise in historic renovation. In this case, the
fortress-prison has historic significance not only to Baha'is, but also
to Jewish groups concerned with preserving the memory of freedom
RESTORATION OF PRISON CELL 139

The cell of Bahd 'u'lldh following restoration in 2004.

fighters who were incarcerated and executed there during the British
Mandate.
One key issue that quickly emerged during the consultative process was what time period the restoration should reflect. The Israelis
wanted it to date to 1947, to coincide with the historic breakout
of Jewish prisoners, while the Baha'1s wanted it to reflect the time
period around the 1870s, when Baha'u'llah was incarcerated.
The Baha'i International Community conducted detailed negotiations with Israeli authorities regarding the restoration and use of
the upper floor of the northwest tower, the location of Baha'u'llah's
cell and associated rooms. Ultimately, an agreement was reached on
a creative compromise under which the interior of the upper floor of
the northwest tower would be restored to the situation that existed
in 1920, while the exterior of the building would be restored to its
condition in 1947· The period of 1920 was chosen for the interior
instead of 1870 because there was virtually no documentation from
the time before the arrival of the British and it seemed unlikely that
much had changed during the last 50 years of Ottoman rule.
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140 THE BAHA I WORLD 2004- 2005

Research
Before the restoration project began, the Baha'{World Centre commissioned a study of the site by the Architectural Heritage Center
at the Israel Institute of Technology in Haifa, the Technion, and
consulted with a local authority on Ottoman architecture to ensure
the historical integrity of the planned restoration.
Research determined that the Ottoman citadel had been built in
stages during the eighteenth and nineteenth centuries and that the
northwest tower is located on top of the remains of the Hospitaller
quarter of the Knights of the Order of St. John, a Crusader structure.
In the Ottoman era, the citadel housed the residences of local rulers
but later was used mainly as a military barracks.
The upper floor of the northwest tower of the complex where
Baha'u'llih and His family were incarcerated was probably built
about 1797, according to the Technion researchers. Architectural
details, including some decorative panels, indicate that the rooms
were intended for somebody of high rank, such as a military
commander.
At the time Baha'u'llih was confined there, however, the place
was dilapidated. The roof had been constructed of wooden beams
and rafters covered with rubble and low quality mortar. Dust and
grit from the rubble rained through the rotten ceiling timbers into
the rooms below. The living quarters were dirty and the water was
contaminated. Baha'u'llah's room in the southwest corner of the
tower was part of an apartment comprising six other rooms where
members of His household stayed.
Researchers looking for descriptions of the cell and the living arrangements during the time of Baha'u'llih's incarceration consulted
contemporary reports, photographs, and accounts by Western Baha'i
pilgrims who visited in the early years of the twentieth century, as
well as later historical records.
Researchers believe that there were no significant changes to the
upper floor until the 1920s, when the British undertook major renovations, replacing the roof and much of the paving. More alterations
were made in 1947, when the British, who were using the citadel as a
prison, made part of the upper floor into the prison infirmary. After
an escape of prisoners elsewhere in the citadel, the British authori-
RESTORATION OF PRISON CELL 141

ties changed the original frames of the doorways in the upper floor
from stone arches to perpendicular concrete beams, and replaced
the wooden doors and partitions with steel grilles.
In preparing the restoration project, Baha'i experts consulted
plans of the upper floor that had been made by the British administration before it undertook the alterations in the 1920s. The plans,
found in local archives, documented how the floor would likely have
looked in the time of Baha'u'll:ih.
There was one important detail of which the researchers were
initially unsure. The British had replaced the roof from which
Baha'u'll:ih's son, Mirza Mihdl, fell to his death. The location of the
skylight was not indicated in the plans found in the archives and thus
its exact historical location was uncertain. The problem was solved
in the 1990s with the retrieval from German aerial photographic archives in Munich of an aerial photograph taken of the citadel in 1917.
The original roof, in which the skylight is clearly visible, was still
in place when that photograph was taken. As part of the structural
reinforcement of the building carried out by the Israeli authorities
before the start of the Baha' { restoration, a new concrete roof was
cast. It incorporated the historic skylight at the location indicated
by the 1917 aerial photograph.

Restoration project
The restoration of the upper floor of the northwest tower, planned
under the supervision of the Universal House of Justice, began in
2003. One major consideration involved the degree to which the
restoration should reflect modern building techniques and how an
authentic appearance would be achieved. In general, traditional
materials were used to obtain as authentic a restoration as possible.
For example, one part of the work involved installing false ceilings
made of katrani timber, the dense and heavy wood used by the Ottoman builders, under the concrete roof. White lime plaster of the
type used in the nineteenth century was applied in the many places
where the original had peeled off The doorways were restored to
the shape of an arch, and wooden doors in the original style were
installed. In the cell of Baha'u'll:ih, six lighting and storage niches
that had been sealed off were re-opened and the floor was restored
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142 THE BAHA I WORLD 2004-2005

to its original type. In Baha'u'llah's cell, the windows now have
horizontal bars as shown in early twentieth-century photographs.
In other windows, the grid pattern used during the British mandate
has been retained.
Another consideration during the renovation was meeting modern safety codes. The challenge was to find a way to deal with modern
needs and requirements in an historical building without it looking
incongruous. The solution involved using copper lanterns, discreet
spot lighting, and smoke alarms that are tucked away. However, the
cell of Baha'u'llah was exempted from such constraints, owing to
its sacred status.
With the restoration complete, Baha'f pilgrims will now have
a more accurate understanding of the circumstances surrounding
Baha'u'llah's imprisonment in a place where, despite maltreatment,
He was nonetheless able to further His Faith and teachings. "His
enemies," 'Abdu'l-Baha has written, "intended that His imprisonment should completely destroy and annihilate the blessed Cause,
but this prison was, in reality, of the greatest assistance, and became
the means of its development. "6

NOTES

Shoghi Effendi, God Passes By (Wilmette, IL: Baha'i Publishing Trust, 1974),
p. 184.
Ibid., p. 185.
Ibid., p. 186.
Ibid., p. 185.
Ibid., p. 188.
Ibid., p. 196.
Baha'i International Community
Website Launches

n 20 April 2005 the Baha'i International Community's Office of Public Information announced the launch of a new
Website, designed to function as an introduction to the
Baha'i Faith for general inquirers, researchers, and journalists and to
serve as a portal to the entire family of official Baha'i International
Community sites.
"The Baha'is," located at http://bahai.org/, replaces "The Baha'i
World," previously posted at that address, as the official presence of
the Baha'i International Community on the Internet.
The new portal features improved accessibility and a more integrated presentation of the increasing volume of articles, statements,
perspectives, and accounts available on the Baha'i International
Community's sites. It provides the user with concise summaries of
aspects of the Faith, such as its history, institutions, and basic tenets,
as well as a directory of articles cross-referenced by topic. Visitors
to the site can choose whether to view a brief introduction of the
central figures and institutions of the Faith or more detailed explanations on Baha'u'llah, the Bab, 'Abdu'l-Baha, Shoghi Effendi, and the
Universal House of Justice. There is also a wealth of information on
various facets of the Faith, including beliefs and practices, administration, social teachings, and community life. The site features a set

,, ,
144 THE BAHA I WORLD 2004-2005

C01n ing of Age
At times, it can seem that human society is falling
apart altogether. Yet developments in all arenas oflife
are often the source of hope and signs of an emerging
Verily I say, sense of indh-idual and collective responsibility.
Baha u 1lah 's writings illuminate this seeming
this is the Day contradiction. Like an adolescent m oving to
in which adulthood, h u manity is gro\\-:ing up.
mankind can Around the world Baha'is are sti-iving to contribute to
behold the Face, the building of a global society that reflects humanity's
coming of age. You are welcome to explore this effort.
and hear the
Voice, of the
Promised One.
BAH.l. U'LL..\H

of frequently asked questions and a brief explanation of the essential
activities of the institute process, the collaborative learning program
in which the worldwide Baha'i community is now engaged. It also
enables access to the latest Baha'i news and feature stories.
Among the sites that can be accessed through the portal are
"Baha'i Topics: An Information Resource," a comprehensive collection of articles about the Baha'i Faith, its teachings, history, and
community; the Baha'i World News Service; One Country, the
quarterly newsletter of the Baha'i International Community; and
the Baha'i Statement Library, an archive of statements by the Baha'i
International Community.
The Baha'i Reference Library, another new addition to the
Baha'i International Community's family of official sites, is also accessible through the portal or directly at http://reference.bahai.org/.
Launched on 2 June 2004, it is the authoritative online source of
the Baha'i sacred writings. The Website includes the sacred writings
of Baha'u'llah, the Bab, and 'Abdu'l-Baha in English, Arabic, and
Persian, as well as other Baha'i publications.
The launch of the Baha'i Reference Library marks the first time
that a comprehensive authoritative library of Baha'i scripture has
WEBSITE LAUNCHES 145

\fie/come to the
Search
BAHA'I
Authors
> Baha·u'tl.:ih
REFERENCE
> The Bdb
> Abdu'l-Baha LIBRARY
> Shogh1 Effendi What is the Bah6'i Reference Library ft is permissible to study
> Un1ver$.:ll HOU$~ of
Ju~t1ce The Bahl)'f Reference Library is an aoency sciences and arts, but such
of the Baha'f International Community, a sciences as are useful and
non·governmental organization that
> Coropi!at1ons represents and enco mpas ses th e worldw id e would redound to the progress
membership of the 8ah.9'f Faith. and advancement of the people.
> Others
About this Site Thus hath it been decreed by
Titles Him Who is the Ordainer, the
This site provides electronic access to
> Listed b.,. Autho1 se lected writings of the Bah8'f Faith in All-Wise.
> Listed AlphobeticaH~ Engli sh1 Pers ian and Arabic. Publications in
the orioinal languaoes are made available - B•h • 'u'll £h,T,1 bletsof
Language s in the Persian and Arabic options under B•h • 'u'll • h, p. 26
•Lanouaoes •
• English
)o LC"'""'.Jij

been available on the Internet. "The site is expected to assist researchers, students of religion, and the general public worldwide in
gaining greater access to the Baha'i holy texts," said the director of
the Office of Public Information of the Baha'i International Community, Douglas Moore.
The improved organization and integration of Baha'i material on
the Web aims to enhance its use as a resource by those studying the
Faith in their professional, academic, official, or personal capacities.
Several previously distinct Websites have now been brought together
under the common banner of "The Baha' is" portal, supporting the
increasing needs of the Faith and the demand for information by
the global community.
A Website providing information for Baha'is who are planning
to make a pilgrimage or short visit to the Baha'i World Centre was
also launched during the year. It is accessible at http:/ !pilgrimage.
bahai.org/.
The Baha'i International Community will launch two more
official sites in the near future: a media bank that includes a collection of Baha'i images for use in publications and Websites, and a
glossary, which will offer definitions and a pronunciation guide to
key Baha'i terms.
Baha'i International Community
ACTIVITIES

T
he United Nations Office of the Baha'i International Community (BIC) gives voice to the vision and concerns of the
worldwide Baha'i community at the United Nations. With
more than 5.5 million members in 191 independent countries and 45
dependent territories, Baha'is work for the establishment of a united
global community, built on a vision of human oneness and collective
security, and are dedicated to the creation of a spiritual, sustainable, and ever-advancing civilization. In its diplomatic efforts, the
United Nations Office seeks to assist the international community
to translate this vision into reality, by lending spiritual momentum
to the global processes driving the world towards peace.
The work of the Baha'i International Community's United Nations Office has evolved significantly since it first became involved
with intergovernmental processes at the global level. The League of
Nations was the first international forum where Baha'is were able
to promote their vision and the principles they see as underlying
peaceful relations among nations- this through the establishment
of the International Baha'i Bureau in Geneva. At this early stage
of its diplomatic engagement, the Baha'i community's contributions consisted primarily of establishing the independence of the

I) I

THE BAHA I WORLD 2004- 2005

Baha'i Faith as a world religion and sharing its central tenets of
unity and equality with a nascent global community. Following the
founding of the United Nations in 1945, recognition of the Baha'i
International Community's capacity to contribute meaningfully to
the organization's deliberations resulted in the granting of special
consultative status with the Economic and Social Council (1970),
the United Nations Children's Fund (1976), the United Nations
Development Fund for Women (1989), and the establishment of
a working relationship with the World Health Organization. The
United Nations global conferences of the 1990s provided a further
opportunity for a deeper and more direct Baha'i engagement and
contribution to deliberative processes at the global level.
In recent years, the Baha'i International Community's United
Nations Office has sought to influence thought and action at the
United Nations by bringing its vision and principles directly to bear
on the most pressing issues on the organization's agenda in the form
of analysis and comprehensive, concrete proposals for actions and
reform. Under the guidance of the Community's United Nations
Office, the capacity of national Baha'i communities to raise issues
with their governmental officials has increased significantly and has
thereby supported the work of the Baha'i International Community
at the United Nations.

Reform processes at the United Nations
Throughout its engagement with the United Nations, the Baha'i
International Community's United Nations Office has consistently
added its voice to debates about reforms and changes to the organization. As the calls and proposals for comprehensive UN reform in the
face of a dramatically changed global context have reasserted their
primacy on the UN agenda, the community has grounded its contributions in the understanding of UN reform as part of an organic,
evolutionary course characterized by increasing levels of integration
and unity in governance structures and processes.
Over the last year, the twin issues of collective security and
socio-economic development have dominated the United Nations
agenda, fuelled by Secretary General Kofi Annan's sweeping reform
agenda aimed at making the UN a more responsive, collaborative,
BABA"'I INTERNATIONAL COMMUNITY 149

and effective organization in addressing the global challenges of the
twenty-first century. In the buildup to the September 2005 High-
Level Plenary Meeting of the General Assembly, which will consider
reform proposals and review progress since the 2000 Millennium
Summit, the United Nations released four seminal reports dealing
with UN- civil society relations, collective security, development,
and comprehensive reform respectively. 1 The Baha'i International
Community contributed to the deliberative processes surrounding
these themes by inviting Baha'i experts to participate in panel discussions, facilitating civil society contributions to deliberations on
UN reform, and submitting concrete recommendations for a more
effective United Nations.
One of the Baha'i International Community's primary areas of
engagement in the UN reform agenda has been in addressing the
Millennium Development Goals (MDGs)-a set of eight quantitative
targets based on the major goals agreed upon at the UN conferences
of the 1990s, which have been synthesized into a global agenda
for development and constitute the organizing framework for UN
work in this area. 2 In its response to the UN regarding MDGs, the
Community's United Nations Office stressed the importance of
universal participation in the development process, the application
of knowledge from the fields of science and religion, as well as the
need for an earnest re-evaluation of global systems and processes
- including governance, trade, and the private sector-that perpetuate the growing extremes of wealth and poverty. During the annual
UN Department of Public Information NGO Conference, the Baha'i
International Community's United Nations Office spearheaded and
cosponsored a panel discussion titled "Getting to Yes for the MDGs,"
which explored different ways in which nongovernmental organizations could form effective partnerships for the achievement of the
MDGs. During the NGO Forum held in preparation for the annual
meetings of the Commission on Social Development, the Baha'i
International Community moderated one of the Forum's main
panel discussions, which addressed the continuing relevance of the
comprehensive development agenda generated at the World Summit
on Social Development in 1995 to the achievement of the MDGs. In
Santiago, Chile, regional representatives of the Baha'i International
Community to the UN Economic Commission for Latin America
/)I

THE BAHA I WORLD 2004-2005

and the Caribbean (ECLAC) worked closely with the Conference of
NGOs (CONGO) in planning the CONGO-ECLAC-sponsored seminar
on "Partnerships for a New Era: Achieving the Millennium Development Goals." The Baha'i International Community hosted a
networking reception on the first evening of the seminar and offered
visits to a Baha' !-inspired project in the community of Las Condes
following the seminar.
The uN's focus on mechanisms to promote global security
through a broader understanding of collective security and the development of UN working methods better suited to today's global
threats, provided yet another opportunity for substantive input
from the Baha'i International Community. In its response to the
Secretary-General's report outlining proposals for UN reform, the
Baha'i International Community supported the uN's comprehensive
approach to collective security and reiterated the Baha'i vision of a
system of collective security within a framework of global federation, in whose favor all nations of the world will have ceded claims
to make war. The Bic's United Nations Office, along with 12 other
NGOs, participated in a meeting with Allan Rock, Canadian Ambassador to the UN, to discuss NGO responses to the report.
In addition to comments on the proposed agenda for UN reform,
the UN invited NGOs to submit issues that they deemed important
for discussion and that were not already on the agenda at the High-
Level Summit in September. In response, the Baha'i International
Community stressed the importance of recognizing the individual's
freedom to hold religious belief of his or her choosing and the concomitant freedom to change one's religion or belief In its statement
to the UN, the Baha'i International Community stated, "Until all
people are free to openly practice and share their beliefs within the
parameters of equally applied laws, as well as change their religion
or belief system, development and peace will prove elusive. " On
a related theme, the Baha'i International Community called on
the UN to address religious extremism as a major obstacle to peace
and well-being, noting, "Hesitancy to acknowledge and forcefully
condemn the religious extremism motivating terrorist acts weakens
the effectiveness of the uN's efforts to bring an end to international
terrorism."
, ,,
BAHA I INTERNATIONAL COMMUNITY 151

Human rights
The promotion of human rights continued to be a focal point for
the Baha'i International Community's United Nations Office, guided
by the belief in the inherent dignity and noble nature of the individual as well as the equality of all human beings as the prerequisite
for a just, prosperous, and sustainable world. This year, the Baha'i
International Community held the chair of the NGO Committee on
Freedom of Religion, Conscience, and Belief (Geneva) and continued its active participation in the NGO Committee Against Racism
and Racial Discrimination, the NGO Committee on Human Rights,
and the Special Committee oflnternational NGOs on Human Rights
(Geneva) .
Within its broader work on human rights, the Baha'i International Community endeavored to protect the rights of Baha'is
around the world to practice their own faith, addressing in particular a continuing pattern of persecution of the Baha'i community
in Iran. The United Nations General Assembly passed a resolution
condemning the human rights situation in the Islamic Republic
of Iran, making specific mention of the situation of Baha'is. The
Community's United Nations Offices worked closely with external
affairs representatives from Canada and other parts of the world
to make this possible. This year's meetings of the Commission on
Human Rights, however, failed even to consider a resolution on human rights in Iran. "In view of the sharp increase of human rights
violations against the Baha'i community of Iran, it is nothing less
than shocking that the Commission on Human Rights has for the
third year in a row failed to renew international monitoring of the
situation,'' said Bani Dugal, Principal Representative of the Baha'i
International Community to the United Nations, in a press release.
For three years, while the Commission has not presented a resolution on Iran, the situation has deteriorated, marked by a resumption
of violent attacks approaching the levels of persecution experienced
20 years ago.
The Baha'i International Community took the opportunity to
submit its recommendations for strengthening the United Nations
human rights machinery in response to a request from the United
Nations Office of the High Commissioner for Human Rights to
the NGO community for suggestions as to how the Office can more
, ,
)

THE BAHA I WORLD 2004- 2005

effectively discharge its mandate. In terms of structural and functional reforms, the Baha'i International Community's United Nations
Office called for a strengthened field presence at the country level,
increase in the Office's budgetary resources, and continued levels of
substantive engagement with the NGO community. Beyond these
reforms, however, it stressed that "the legitimacy of the United
Nations human rights machinery can be restored only through an
unwavering adherence to the highest principles of justice, including those elaborated in the Charter of the United Nations and the
Universal Declaration of Human Rights."

Advancement of women
The work of the Baha'i International Community towards the advancement of women, one of its core programmatic areas, continued
with full vigor, developing external affairs capacity and raising the
profile of the Community's engagement in this issue. As chair of the
NGO Committee on the Status of Women (NGO-csw), the Baha'i
International Community's Principal Representative played a pivotal
role in orchestrating the participation of nearly 600 nongovernmental organizations from all over the world at this year's Commission
on the Status of Women. The Community's United Nations Office
provided office space for NGo-csw staff, facilitating the coordination of this record-breaking level of civil society participation and
effectively coordinating the work of nirie dedicated volunteers. The
diversity of NGOs, represented by more than 2,700 civil society
participants, brought women's perspectives and experience to bear
on the issues before the Commission and evidenced the strength,
increase, and level of organization of women's advocacy networks
worldwide. At this year's meeting, 191 UN member states reaffirmed
their commitment to the ambitious goals articulated 10 years ago
at the Fourth World Conference on Women, held in Beijing, and
acknowledged gender equality as a prerequisite for meeting the Millennium Development Goals. Baha'i advocacy in this area continued
to stress the pivotal role of men and boys both in advancing the rights
of women and in reaping the benefits of a greater equality. As stated
by Abdu'l-Baha, ''As long as women are prevented from attaining
/)I
BAHA I INTERNATIONAL COMMUNITY 153

their highest possibilities, so long will men be unable to achieve the
greatness which might be theirs."
The NGO Committee on the Status of Women played a key role
in coordinating the contribution of NGOs to the work of the Commission. As chair of the NGO Committee, Ms. Dugal organized a
Consultation Day for NGOs, reviewing the commitments in the
Beijing Platform for Action and assessing progress towards the realization of these commitments over the last ro years. These were
supplemented with daily briefings for NGOs. In an effort to recognize
individuals' achievements in the area of the advancement of women,
the Committee hosted a reception for more than 300 representatives of member states, at which it presented Louise Arbour, the
UN High Commissioner for Human Rights, with a "Person of Distinction Award." During the Commission, Ms. Dugal, as Chair of
the Committee, was invited to speak at a High-Level Round Table
commemorating the 25th anniversary of the CEDAW by the General
Assembly as well as at a panel commemorating 30 years of UN efforts
to promote gender equality. In her speeches, she acknowledged the
momentum and levels of transnational collaboration generated by
international conferences but noted the disconnect that exists today
between implementation and ideals. She said, "States can no longer
be permitted to shirk from their responsibilities on the pretext of
domestic jurisdiction or cultural relativism . .. The full equality of
men and women ... is a prerequisite for the attainment of the very
ends the UN was created to serve."
In January 2005, the Baha'i International Community's Principal
Representative to the United Nations was invited to speak on the
subject of women's role in conflict prevention, conflict resolution,
and peace building at a conference on gender mainstreaming and
the Millennium Development Goals. The conference was held in
Islamabad, Pakistan, and was co-sponsored by the Pakistani Prime
Minister's Office and the UN Department of Economic and Social
Affairs. As honorary guest speaker, Ms. Dugal emphasized the importance of keeping women central to the peace process, including
full participation in decision making and implementation during
post-conflict reconstruction, peace-building, and peacekeeping
processes.
n I
154 THE BAHA I WORLD 2004- 2005

Social development
With the presence of a new representative in the area of Social
Development, the Baha'i International Community's work in this
area expanded markedly during the year in review and was further
strengthened by the contributions of invited Baha'i experts.
As a member of the Executive Committee of NGOs for Social
Development (with more than 40 member NGOs), Bahiyyih Chaffers
took the lead role in managing the process of committee administration. In this capacity, the Community's United Nations Office
worked closely with the Mission of South Africa to the United Nations, the Chair of this year's Commission on Social Development,
to ensure comprehensive NGO participation in the Commission and
assisted in organizing a Civil Society Forum preceding the Commission. As a result of this positive relationship, the NGO Forum during
the Commission was able to take place at the UN itself, thereby raising
the profile of the NGO presence.
The focus of this year's Commission on Social Development was
to review progress made since the groundbreaking World Summit
on Social Development in 1995, at which n5 world leaders forged a
plan for a comprehensive, "people-centered development," pledging
to focus international development efforts on overcoming poverty,
fostering employment, and social integration. Many gathered for
this year's meeting expressed concern that Copenhagen's comprehensive vision of development had been overshadowed by narrower
concepts of development and that issues of global security had
displaced social justice on the global agenda. In the end, member
states issued a declaration upholding the main principles adopted
in the Copenhagen Declaration and affirmed that the Millennium
Development Goals are "crucial to a coherent, people-centered approach to development."
During the Commission, Dr. Haleh Arbab Correa, representing
the Colombia-based Foundation for the Application and Teaching
of the Sciences (FUNDAEC), was invited on behalf of the UN Department of Economic and Social Affairs to participate, alongside
ambassadors and ministers, in the High-Level Round Table focused
on the promotion of full employment. In her comments, Dr. Correa
emphasized the role that moral education plays in the construction
of a new world. She highlighted the importance of understanding
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BAHA I INTERNATIONAL COMMUNITY 155

education as an holistic process that goes beyond the training of skills
to include development of attitudes and concepts- such as service
to humanity- that should be taken into consideration in promoting
employment. Dr. Correa spoke again at an event, co-organized by
the Baha'i International Community and the Subcommittee on the
Eradication of Poverty, tided, "Participation Works: International
Success Stories in the Fight Against Poverty." Describing the philosophy behind FUNDAEC, a Baha'i-inspired organization working
in socioeconomic development, Dr. Correa spoke of the role that
science and religion play in development and stressed that "people
should not be looked at as problems" but rather as protagonists
who, with proper education, can take charge of their own and their
community's development.
In order to expand its participation, and contribution to UN
events, the Baha'i International Community has increasingly called
on experts within the worldwide Baha'i community, those with
specialized knowledge relevant to particular UN-identified themes or
events. This year, Dr. Stephen Gonzales, a law professor and leading American expert in conflict resolution, was invited to attend
and observe the proceedings of the recently formed United Nations
Permanent Forum on Indigenous Issues (PFII). The 16-member
Permanent Forum, established in 2000, is an advisory body and subsidiary organ of the United Nations Economic and Social Council,
with a mandate to discuss indigenous issues related to economic and
social development, culture, the environment, education, health, and
human rights. It is a unique body within the UN system, representing a transnational cultural community rather than a member state.
Given the history of Baha'is' involvement in community development work with indigenous populations, the annual meetings of the
PFII present a important opportunity to learn more about the central
issues of concern from indigenous people themselves.
At this year's meetings of the UN Commission on Sustainable
Development, the Baha'i International Community played an active role in facilitating the involvement of faith communities in
the UN Decade of Education for Sustainable Development (DESD).
Coinciding with its international launch, the Baha'i International
Community's United Nations Offices hosted a consultation to
explore the contributions of faith communities to the aims of the
",
THE BAHA I WORLD 2004-2005

Decade. Peter Adriance, External Affairs Representative of the United
States Baha'i community and co-chair of the Faith Sector team of
DESD, led the meeting. The United Nations Educational, Scientific,
and Cultural Organization (UNESCO) had identified faith communities as important partners in carrying out the aims of the Decade
and supported the meeting by advertising it on the UNESCO Website.
The Baha'i International Community co-sponsored two more events
during the Commission, which further explored the contributions of
faith communities and served to raise the profile and shape a vision
of faith community involvement in the Decade.
The Baha'i International Community continued to follow the
work of the World Summit on the Information Society, which
launched its first phase in Geneva, Switzerland, in December 2003 .
In the Declaration of Principles, 175 member states pledged to "build
a people-centered, inclusive, and development-oriented Information
Society," where all can "create, access, utilize, and share information and knowledge." In light of the promotion of the principles
of the oneness of humankind and its physical incarnation in global
systems of communication and administration, the role of information and communications technologies-particularly issues of
equitable access-are paramount. In this year's Second Preparatory
Committee meetings leading up to the Second Summit in November 2005, Bahiyyih Chaffers, representing the Baha'i International
Community's United Nations Office, became an active member of
the NGO Working Group on Working Methods, which met daily to
generate ideas for effective and efficient methods of NGO participation in the conference process.

Meetings
This year, the Baha'i International Community's Principal Representative to the United Nations was invited, as a leader within her
religious community, to participate in the annual meeting of the
World Economic Forum in Davos, Switzerland. This marked the
first year that the Baha'i International Community was represented
at this high-level forum. The annual meetings of the World Economic Forum bring together influential leaders from government
(including heads of state), business, academia, nongovernmental
/)'
BAHA I INTERNATIONAL COMMUNITY 157

organizations, media, religion, and the arts to debate challenging
issues on the global agenda, identify emerging risks and trends,
and search for ways to address them. This year, under the theme
"Taking Responsibility for Tough Choices," participants focused on
issues of poverty, climate change, equitable globalization, and good
governance. Since the first meeting in 1970, the annual meeting's
participant base and focus have grown from a strictly market-driven
agenda to encompass a growing diversity of actors and issues shaping the global economic, social, and environmental situation. It is
particularly noteworthy that against the backdrop of a traditionally
capitalist and market-driven agenda, the perspectives of religious
leaders were given a hearing. Ms. Dugal, one of only three female
religious representatives invited to attend, spoke on panels dealing
with global governance, gender equality, and values in leadership.
She also took part in a cultural event designed to celebrate religious
and cultural diversity, titled a "Celebration of Faith." All four events
provided a rich opportunity to introduce concepts from the Baha'i
writings and bring these ideas to bear on the challenging issues before
the global community.
The Baha'i International Community also continued its active
involvement in the World Faiths Development Dialogue, which
began in 1998 as an initiative of James D. Wolfensohn, former
President of the World Bank, and Lord Carey, then Archbishop of
Canterbury, with the aim of facilitating a dialogue on poverty and
development between religious leaders and international development institutions. This year, at the fourth meeting of the World
Faiths Development Dialogue, Matthew Weinberg represented the
Baha'i International Community before some 60 senior religious,
policy, and political leaders from around the globe, who gathered
to discuss the future direction of the Dialogue initiative and to map
out possible areas for concrete collaboration. In his remarks, the
Baha'i representative emphasized that individuals and communities
must be regarded as "active protagonists in tracing their own path
of development, in creating and applying knowledge-knowledge
that not only enhances material welfare but also deepens human
solidarity." The Baha'i International Community offered its experience of facilitating a policy dialogue on the intersection of science,
religion, and development, which has proven useful in understanding
,, ,
THE BAHA I WORLD 2004-2005

how spiritual perspectives can strengthen the theory, practice, and
assessment of development.

Public information
Based at the Baha'i World Centre in Haifa, Israel, with a branch office in Paris, the Baha'i International Community's Office of Public
Information (oPr) oversees and organizes public information activities throughout the worldwide Baha'i community in conjunction
with a network of National Public Information Officers (NPros)
who carry out the external affairs and public information work of
National Spiritual Assemblies.
The Haifa Office receives dignitaries and other important visitors to the Baha'i World Centre. From 21 April 2004 to 20 April
2005, the office arranged 298 special visits for some 2,561 dignitaries, leaders of thought, and prominent people from 70 countries.
Visitors included diplomats, religious leaders, physicians, professors,
parliamentarians, researchers, military officials, educators, students,
journalists, tour guides, business people, and members of civil society
and nongovernmental organizations.
The Office received 26 ambassadors from 20 countries as well
as other government ministers and officials, including those from
Australia, Austria, Bosnia and Herzegovina, Brazil, Chile, China,
Colombia, the Czech Republic, Ethiopia, Finland, India, Latvia,
Nigeria, Norway, the Philippines, Poland, Slovenia, Spain, Sri Lanka
and Uzbekistan.
The Office also received film crews, reporters, journalists, producers, and photographers from local and international television and
radio stations. Much of the media coverage centered on the Baha'i
gardens and the Shrine of the Bab as popular tourist attractions in
Haifa.
The Office of Public Information's Paris branch contributes to
the work of the Baha'i International Community by assisting with
public information initiatives and training in Europe and the francophone world and through continued involvement with the European
Union, UNESCO (the United Nations Educational, Scientific, and
Cultural Organization), and Eastern Europe's Stability Pact (formerly
the Royaumont Process). 3 This year, the Office supported the imple-
, ,
)

BAHA I INTERNATIONAL COMMUNITY 159

mentation of a new Happy Hippo Show project in Bulgaria, titled
"Roma and Juliet," which promoted interethnic, interreligious, and
intercultural dialogue. The project included 20 performances in II
different towns and involved about 1,100 youth.
The Office's ongoing efforts to support national Baha'i communities in their public information efforts included organizing the
nth annual European Public Information Management Seminar, in
Budapest, Hungary, in July 2004. The seminar focused on different aspects of work with the media and on interfaith dialogue. A
total of 60 participants from 28 European countries representing 26
National and Regional Spiritual Assemblies in Europe participated
in the seminar.
As part of its partnership with UNESCO for the International
Decade for a Culture of Peace and Nonviolence against the Children of the World, the Paris Office continued assisting European
National Spiritual Assemblies and Baha'i-inspired associations to
post their respective projects on the UNESCO Website dedicated to
the International Decade.
The Office offered support to various Baha'i-inspired nonprofit
organizations in Europe and also oversaw the production and publication of the French edition of One Country magazine, as well as
the European Public Information Bulletin. During the past year, the
Office collaborated with the National Spiritual Assembly of France
in the production of a video in English and French, entitled Promoting Unity in Diversity, about the two Baha'i exhibitions held at the
European Parliament in 2004. 4
The Office of Public Information's publications, both print and
Web-based, are intended to provide news and information about
the activities of the Baha'i International Community. The official
Website of the Baha'i International Community is the flagship site
of the Baha'i presence on the Web and receives an average of 50,000
visitors monthly. 5 The site contains excerpts from the Baha'i writings,
information about the history and teachings of the Baha'i Faith, and
perspectives of the community on issues facing mankind. Links to
Websites of national Baha'i communities are also available.
The Baha'i World News Service continued its fourth year of
publication via its Website, receiving more than 60,000 visits per
month. 6
160 THE BAHA'I WORLD 2004-2005

One Country, the official newsletter of the Baha'i International
Community, entered its 16th year of publication. Published quarterly in English, French, German, Chinese, Spanish, and Russian,
it reached more than 50,000 readers in at least 180 countries and
maintained a presence on the World Wide Web. 7
One Country won two awards for issues produced during 2004-
2005, among them a prestigious Grand Award in the APEX 2005
Awards for Publication Excellence, which was given to One Country
for overall excellence in the nonprofit, small office category. Just roo
APEX Grand Awards were handed out, in 16 categories, from among
5,000 entries, according to the contest's organizers, Communications Concepts. One Country also won an Award of Excellence in
the columns and editorials subcategory, for its Perspective editorial
tided "Literacy and Development," which was published in the
April-June 2004 issue.
During the year, One Country's stories covered a wide range of
activities undertaken by Baha'i communities worldwide. The April-
June 2004 issue featured a major story on the efforts of Ugandan
Baha'is to promote literacy through a distinctive program that also
teaches steps towards practical social and economic development.
The October-December 2004 issue carried a story on how the Baha'i
community of Australia has won appreciation for religious classes
in state schools that emphasize moral values and respect for other
cultures. Other issues during the 2004-2005 period covered the Copenhagen Plus Five and Beijing Plus Five conferences at the United
Nations. Ongoing coverage of the persecution of the Baha'is in Iran
was another focus of One Country during the period, with three such
stories, including a major account of Iran's efforts to destroy the
cultural heritage of the Baha'i community there. Perspective editorials during the year discussed Baha'i approaches to re-envisioning
collective security and the challenge of extreme poverty.

NOTES

The four reports include: We the Peoples: Civil Society, the UN and Global
Governance, Panel of Eminent Persons on UN-Civil Society Relarionships
(June 2004); A More Secure World: Our Shared Responsibility, Report of rhe
Secrerary-General's High-level Panel on Threars, Challenges, and Change,
December 2004); Investing in Development: A Practical Guide to Achieve
the Millennium Development Goals, Millennium Project Report to rhe
BAHA",I INTERNATIONAL COMMUNITY 161

Secretary-General Qanuary 2005); In Larger Freedom: Towards Development,
Security and Human Rights for All, Report of the Secretary-General (March
2005).
The eight Millennium Development Goals are: eradication of poverty,
achievement of universal primary education, promotion of gender equality,
reduction of child mortality, improvement in maternal health, combating
mv/AIDS, ensuring environmental sustainability, and developing a global
partnership for development.
For more information on the s1c's involvement in this initiative, see
The Bahd'f World I998-99 (Haifa: World Centre Publications, 2000), pp.
145-150.
For more information, see The Bahd'f WorU 2003-2004 (Haifa: World Centre
Publications, 2005), pp. n3-n8.
5 The site can be found at http://bahai.org/.
The site can be found at http://news.bahai.org/.
The site can be found at http://www.onecountry.org/.
Update on the Situation
of the Baha' is in Iran and
Arab Countries

T
he Baha'i community of Iran has endured persecution
throughout its 161-year history, including executions, imprisonments, torture, and confiscation of property; denial of
the right to operate as a peaceful, law-abiding religious community;
and violation of its fundamental human rights. These acts of repression and persecution continued during 2004 and 2005.

Destruction of Baha'i holy places
In the spring of 2004, the house-like structure that marked the resting place of Quddus, or Mulla Mu}:iammad-'Ali Barfurushi, who is
revered by Baha'is as the foremost disciple of the Bab, was razed to
the ground in Babul, with the full sanction of the authorities. When
Baha'is appealed to the national government to halt the action,
they were assured that the remains would not be disturbed and that
the site would be covered with a green lawn. However, although it
appeared that the desecration had stopped, the dismantling of the
gravesite continued surreptitiously until it was entirely demolished.
The Baha'i community was not even permitted to retrieve the
remains of Quddus so that they could be interred with respect at
another site. The Principal Representative of the Baha'i International
Community at the United Nations remarked that this act utterly
",
THE BAHA I WORLD 2004- 2005

contradicted the Iranian government's claim that the human rights
situation in that country is improving.
The destruction of Baha'i holy places continued two months
later, with the demolition of the house of Mirza Buzurg-i-Nuri,
the father of Baha'u'llah, in Tehran. This residence occupied an
important place in the history of the Baha'i Faith, as it was where
Baha'u'llah recovered from His imprisonment in the Siyah-Chal
before beginning His journey of exile to Baghdad. Unlike the quiet,
gradual destruction of the grave of Quddus, the demolition of the
house of Mirza Buzurg was carried out quickly and in the open-perhaps a measure of the Iranian government's confidence in its ability to
carry out its stated plan to slowly but surely "strangulate" the Baha'i
community. 1 The demolition of this particular residence did, however, raise an outcry in several major Iranian newspapers. Hamshahri
published a lengthy article about the life of Mirza Buzurg and the
architecture of his house, and another paper, Etemaad, referring to
the house as a "matchless model of art, spirituality, and architecture,"
termed its destruction "a tragic national and cultural calamity" because of Mirza Buzurg's connection to the court of Fat~-'Ali-Shah
and his eminence as one of Iran's greatest calligraphers.
In response to the Iranian government's destruction of Baha'i
holy places, national Baha'i communities around the world sponsored the publication of the statement Cultural Cleansing: Destroying
a Community, Erasing Memory in September 2004. It stated, in part,
"The hatred of the extremist mullahs for the Baha'is is such that
they, like the Taliban of Afghanistan who destroyed the towering
Buddhist sculptures at Bamiyan, intend not only to eradicate the
religion, but even to erase all traces of its existence in the country
of its birth."2 The goal of the publication was to call the world's attention to the destruction of cultural landmarks that are part of the
heritage of the entire world. The statement appeared in newspapers
in Australia, Canada, France, Germany, Norway, the United States,
and the United Kingdom, including the New York Times, the Los
Angeles Times, the Washington Times and the Washington Post in the
us; the London Times in the UK; Le Monde in France; Frankfurter
Allegemeine, Suddeutsche Zeitung, and Die Zeit in Germany; the
Globe and Mail, National Post, Le Devoir and La Presse in Canada;
and The Australian.
,, ,
BAHA IS IN IRAN

Letter to President Khatami
By August 2004, pressure on the Baha'i community by authorities
had intensified to the point where individual members were being
threatened and the Baha'i community was ordered to suspend all
social, educational, and community-related activities-anything beyond individual observance of religious obligations. They were told
that even introducing themselves as Baha' fs would be considered an
attempt to teach their religion and was therefore an illegal act.
In this climate of repression, on 15 November 2004, the Iranian
Baha'i community addressed a letter to the president of Iran, Hojjatoleslam Siyyid Mohammad K.hatami. It was also widely distributed
to governmental and nongovernmental authorities and agencies
throughout the country. The letter, courteous in tone, reviewed the
history of the persecution of the Iranian Baha'i community, outlined
the relevant principles in the Iranian constitution, the Universal
Declaration of Human Rights, and various other international covenants and conventions, quoted several pertinent verses from the
Qur'an, and clearly stated the principles of the Baha'i Faith-including loyalty and obedience to government. The letter concluded
by stating that throughout the quarter century during which the
Islamic government has held the reins of power, the Iranian Baha'i
community has always stood firm-and ready to contribute to the
progress of the country:
To every act of injustice, Baha'fs have responded with magnanimity. Faced with widespread and intense persecutions and
multi-faceted iniquities, the Baha'fs have never deviated, even
by a hair's breadth, from the straight divine path, and they
continue to hold fast onto the cord of patience and tolerance as
dictated by their Faith and belief. They fain would expect that,
over such a long period of time, which should have been sufficient to remove suspicions and misunderstandings, the esteemed
authorities would have realized that the Baha'is firmly believe in
the oneness of God and the divine nature of all religions and
prophets, as well as the realm beyond as confirmed in all the
divine scriptures; they obey the laws and regulations of their
country in accordance with the principles of their religion; they
strive to preserve the interests of their homeland by offering
166 ",
THE BAHA I WORLD 2004-2005

cultural, social, economic, and developmental assistance; and
they would never refuse any service to establish human virtues
and perfections which fulfil such universal visions as world peace
and the oneness of humanity.
In conclusion, the Iranian Baha'i community made the request
that the government, "based on the Constitution, will take immediate action to ensure the emancipation of the Iranian Baha'i
community, reinstating their human rights and restoring the privileges of which they have been deprived."
Upon receiving the letter, the majority of governmental and
nongovernmental authorities reacted with sympathy; however, a
number of the Baha'is who were involved in distributing the message were arrested. In the case of one young man, authorities initially
demanded approximately us$3 ,400 bail to secure his release; the
individual did not wish to comply, since experience indicates that
such payments contribute to establishing a system of extortion from
people who have no constitutional protection. Largely owing to
international pressure by various governments, this young man and
the other individuals who were arrested were released without bail
after several weeks of imprisonment.

Arrests, attacks on individuals and communities,
confiscation and destruction of individuals' property
Attacks on individual Baha'is, Baha'i communities, arrests, and the
confiscation and/or destruction of Baha'i-owned property increased
during 2004-2005.
The case of an individual Baha'l in Hamadan is particularly chilling. In July 2004, a Baha'i optician in that city was kidnapped several
times and brutally attacked by strangers who threatened him with
death if he did not recant his faith and become a Muslim. He went
to the police, who documented the case, which was then referred to
a Revolutionary Court. However, the court investigator returned the
documents to the police station and instructed that such cases not
be documented in the future, since the Baha' is would then be able
to demand their rights and complain to international authorities.
The Baha'i eventually persuaded another police official to file a complaint, and this time the judge warned him repeatedly to withdraw
/)I
BAHA IS IN IRAN

his complaint. or "it would cost him dearly." Although the judge
eventually allowed the complaint to be filed, the complainant was
then taken to the "information division" where he was interrogated
about his beliefs, strongly advised to convert to Islam-and warned
that he should remember what had happened to another Baha'i in
Hamadan, who had been killed under mysterious circumstances the
previous month.
It is therefore clear that Baha' is cannot expect protection from
the government. In fact, Baha' is have found that government officials often express and foster negative attitudes towards Baha' .fs.
For example, a report in The Irish Times on 20 May 2004 quotes a
passage from the question and answer section of the new Website of
the Iranian Supreme Leader, Ayatollah Ali Khamenei:
Q. "We have Baahi [Baha'i] neighbors," writes one, referring to
Iran's largest religious minority that is routinely persecuted by
the authorities. "Our neighbours are good people and we have
excellent relations with them. What should we do?"

A. "These people are harem [haram] (forbidden, unlawful) and
are the enemy of our religion and beliefs," replies Khamenei.
"You should end your relationship with them."
Several months after the distribution of the letter to President
Khatami, a new wave of arrests began. Two individuals who had been
arrested in November and then released were re-imprisoned; this time
they were convicted in court- without legal representation- and
sentenced for periods of one to three years. In early March, three
prominent members of the Baha'i community in Tehran were arrested after their homes were ransacked by the Iranian intelligence
agency and documents pertaining to the Baha'i community were
confiscated.
In January and February 2005, in the city ofYazd, Baha'is were
harassed and assaulted, and the Baha'i cemetery was destroyed, with
tombstones smashed and the remains of the interred left exposed.
Baha'i business premises were burned to the ground.
Other disturbing events during the period under review include
the suspension, by an Islamic court, of the sentence given a man
who murdered a Baha'i. While the court recognized, based on
/),

168 THE BAHA I WORLD 2004-2005

the defendant's own testimony, the crime as a "quasi-intentional"
murder, and he was convicted, the sentence was suspended as time
served and it was further decreed that no "blood money" should be
paid to the family because they are apostates. The worry is that the
theological basis of the decision will be used by Muslims to support
the belief that they can kill Baha'is without fear of serious punishment by Iran's courts.
And in October 2004, six Baha'i homes in the village of Kata in
the Buyir-AJ:imad region were confiscated by the authorities-solely
on the basis of the owners' membership in the Baha'i Faith. Baha'is
in this village have previously endured shootings, mob attacks, and
the burning of their properties; since the early days of the Islamic
revolution they have been subjected to pressure intended to force
their conversion to Islam.

Persecution of Baha'i students and efforts to hinder
their pursuit of education
One of the social, educational, and community activities that the
Baha' is were ordered to suspend in August 2004 was the Baha'i
Institute for Higher Education, which has functioned as a private
university for Baha'i youth in Iran, who are routinely denied entrance
to the country's universities.
During the same month, an individual was arrested arbitrarily
for printing Baha'i studies material. Kept for over a month in prison,
he was released only after bail amounting to us$n4,ooo had been
posted.
Also at that time, the Iranian government devised a devious
scheme to demoralize students who were applying for university
admission. In the past, university entrance forms required applicants
to identify themselves as members of one of the officially recognized
religions in Iran-Islam, Christianity, Judaism, or Zoroastrianism.
No other choices were permitted, and Baha' is, who refuse to lie about
their religious affiliation, have thus been prevented for more than 20
years from entering universities in Iran. In 2004, the Baha'i community was assured by government officials that the forms would be
changed and that religion would not be a barrier to Baha'i students
taking the university entrance exams. Instead of being required to fill
BAHA'fs IN IRAN

in a slot for their religious affiliation, university applicants were simply asked which of the four approved religious subject examinations
they wished to take. Baha' !s were assured that by choosing Islam as
the subject on the examination, there would be no implication that
students were members of that faith. However, after the students
took the exam, officials proclaimed that their action constituted a
declaration of themselves as Muslims.
When the Baha'i students learned of this duplicity and approached the authorities to correct the mistake, the government
at first seemed helpful, then stalled, and finally responded that the
students either had to accept the identification as it stood or give up
their efforts to enter university. Eventually, the authorities offered
to admit only IO of the 800 Baha'i students who had applied for
admission to university; those IO refused, in solidarity with their
fellow Baha'i youth. In the end, no Baha'i students were admitted
to university, in spite of government promises and the Baha'!s' high
scores on the entrance examinations. In fact, Muslim students with
much lower scores were routinely admitted.
It seems clear that the entire exercise constituted a ploy on the
part of the Iranian government to placate Western governments and
convince them that Iran is improving the lot of the country's Baha'i
community. This is clearly not the case. One recalls the statement in
the 1991 Golpaygani memorandum from the Iranian Supreme Revolutionary Council on "the Baha'i question," which states that Baha'!s
"must be expelled from universities, either in the admission process
or during the course of their studies, once it becomes known that
they are Baha'!s." 3 Indeed, on one Iranian Ayatollah's Website, in response to a question about whether registering Baha'ls in educational
institutions is in the interests of Islam, the Ayatollah responded,
"Their registration as Baha'!s, which is an anti-Islamic intelligence
organization, is not allowed and is contrary to the interests oflslam
and the principles and values of the Islamic Revolution."

Media
An upsurge in attacks beginning in January 2005 appears to have
been coordinated with the launching of a campaign of defamation
against the Baha' !s in the government-controlled media- and was,
170 THE BAHA'I WORLD 2004-2005

in part, a response to the letter presented by the Baha'i community
in November 200+ In December 2004, an article entitled "Behind
the Shadowy Letter of the Baha'is" on the batzab.com Website responds to the letter to President Khatami by accusing the Baha' is
of being "used as a tool by the Zionists" and hints darkly that "if
Baha'ism [sic] becomes a political tool in the hands of foreigners, it is
only natural that the officials of the Islamic Republic would have to
change their method of dealing with the Baha'is." During the same
month, another article on the same Website makes similar accusations regarding "links of the Baha'is with the Zionists, which pose
a danger to Iran" and hopes "that the security and justice officials of
Iran will pay more attention to uprooting this corrupt sect." In an
article injomhouri-e-Eslami (the Islamic Republic Newspaper) on 8
January 2005, the Baha'i appeal to the Iranian President is characterized as a "provocative" activity and "part of a plan by the United
States" to exert pressure on Iran. In fact, the article accuses the us
government of financing the distribution of the letter to remove the
government of the Islamic Republic, since it cannot do it by military
force. Another article, on the Website of the Cultural Foundation of
Rahpouyan of Shiraz, is devoted entirely to attacking aspects of the
Baha'i Faith and threatens retribution against Baha'is, saying that
the Iranian people have tolerated the presence of the Baha' is in Iran
for the past two decades but have reached the limits of their patience
and will no longer refrain from assaulting them. The conclusion of
the article requests the government to be proactive in preventing
"apostate" Baha'is from manipulating the religious sentiments of
the country's Muslim population.
Outside Iran, media coverage took a different tone. In France,
articles in many different newspapers and on various radio stations
reported on the exclusion of Baha'i students from university and
followed up on the Cultural Cleansing statement published after the
destruction of the house of Baha'u'llah's father in Tehran.
In January 2005, the Luxemburger Wort, a church-owned paper,
published an article entitled "The Hidden Face of Khatami: A Bastion against Religious Proselytism," following the president's tour of
seven African countries that month. The article describes the Iranian
government's concern about the "considerable presence" of Iranian
Baha'i immigrants in Africa and reports that President Khatami
/)I
BAHA IS IN IRAN

"is said to have asked the heads of state of the countries he visited
not to encourage the spread of the movement." In an interview
broadcast on Radio France Internationale in January, an academic
from the Graduate Institute oflnternational Studies in Geneva also
commented on President Khatami's focus during his African tour,
noting that Iranian officials appear to have among the aims of their
diplomatic work the exercise of pressure on African countries to halt
Baha'i activities.
In October 2004, Voice of America (voA) broadcast an editorial,
reflecting the views of the United States government, regarding Iran
and religious freedom, which mentioned the fact that "Baha'1s are
special targets of abuse" in that country, that they "are not permitted
to teach or practice their religion, obtain government jobs, or attend
Iranian universities," that "their property has been seized and they
are victims of arbitrary arrest and imprisonment," and that "several
Baha'i sites of great religious significance have been destroyed by
Iranian authorities." In February 2005, the VOA Persian-language
service carried an interview regarding the persecution of Baha' {s in
Iran, following the recent desecration of the cemetery in Yazd.

Actions at the United Nations and
by national governments
Once again this year, international agencies-with one lamentable
exception-and national governments around the world continued
to monitor the situation oflran's Baha'is and to speak up on their
behalf.
The 9rnd Session of the International Labour Organization
(1LO) was held in Geneva in June 2004, at which the report of the
ILo's Committee of Experts mentioned the discrimination against
the Baha'ls practiced in Iran and urged the government to address
the issue. Furthermore, it asked the government to provide current
information regarding the education and the position of Baha' {s in
the labor market that will show how it is making efforts to bring
their situation into line with the Convention on Discrimination in
Employment and Occupation.
On 17 November 2004, the Third Committee of the United
Nations General Assembly adopted a resolution on the human
",
THE BAHA I WORLD 2004- 2005

rights situation in Iran, mentioning the Baha'is in two paragraphs.
The resolution was co-sponsored by 39 countries, with 69 countries
voting in favor, 55 against, and 51 abstaining.
On 20 December 2004, for the 17th time since 1985, the United
Nations General Assembly passed a resolution on the human rights
situation in Iran, with specific mention of the persecution of the
Baha'i community there. The resolution, introduced by Canada,
expressed "serious concern" about the human rights situation and
called on Iran to "eliminate all forms of discrimination based on
religious grounds," taking note of the recent upsurge of human
rights violations against the Baha' is. It specifically mentioned "the
continuing discrimination against persons belonging to minorities,
including Christians, Jews, and Sunnis, and the increased discrimination against the Baha'is, including cases of arbitrary arrest and
detention, the denial of free worship or of publicly carrying out
communal affairs, the disregard of property rights, the destruction
of sites of religious importance, the suspension of social, educational, and community-related activities, and the denial of access
to higher education, employment, pensions, and other benefits."
The resolution passed by a vote of 71 in favor and 54 against, with
55 abstentions- a greater margin of votes in favor than in the Third
Committee session. The Baha'i International Community's Principal
Representative at the United Nations expressed gratitude for the
resolution, commenting that "expressions of concern by the international community such as this remain the chief means of protection
for Iran's beleaguered Baha'i community."
In its session in January 2005, the United Nations Committee
on the Rights of the Child considered the second periodic report
of Iran on its implementation of the provisions of the Convention
on the Rights of the Child. While the report asserted that there is
general improvement in the rights of Iranian children, the committee expert who served as country rapporteur raised the issue of
discrimination against the Baha'is in Iran, expressing the committee's
concern about restrictions regarding freedom of religion and noting that Baha' is were reportedly discriminated against in regard to
education, employment, travel, housing, and cultural activities.
The Iranian delegation responded that since Baha'i children were
BAHA",IS IN IRAN 173

required, along with all other children in the country, to complete
eight years of schooling, there was no case of discrimination against
them and that the government promotes human rights education
in Iranian schools.
Unfortunately, the United Nations Commission on Human
Rights, meeting in Geneva in March and April 2005, once again
refused to put forward a resolution condemning the human rights
abuses in Iran. In an oral statement, the Baha'i International Community urged the Commission to table and pass such a resolution,
saying that "the gross, flagrant, repeated violations of human rights in
Iran- including the abuses that target Baha'ls in that country-warrant the re-establishment of a monitoring mechanism." The Baha'i
International Community's Representative in Geneva also noted
that "human rights violations in Iran have again become so grave
that, in our view, they warrant a clear signal from the international
community"; and the Principal Representative commented, "In view
of the sharp increase of human rights violations against the Baha'i
community of Iran, it is nothing less than shocking that the Commission on Human Rights has for the third year in a row failed to
renew international monitoring of the situation ... We are very
disappointed at the failure of the Commission on Human Rights
to live up to its mandate."
During the year, governments around the world also expressed
their support for Iran's Bahi'is. In the United Kingdom, for example,
parliamentarians tabled an Early Day Motion expressing concern
over the destruction of the house ofBahi'u'llah's father in Tehran and
the government's actions to prevent Baha'i students from entering
university. Parliamentary Questions were raised on the issue, and it
was also brought forward in a debate on European Union relations
with Iran. Dr. Denis MacShane, Member of Parliament and Minister
for Europe, commented, "I hope that the whole House will send a
message of solidarity to people of the Baha'i Faith. It is a great, noble,
tolerant, and peace-loving religion, and its treatment at the hands
of the Iranian authorities is an insult to human values anywhere in
the world." The situation of Iran's Bahi'is was also mentioned in
the government's 2004 Annual Human Rights Report, released in
November 2004.
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The situation of the Baha' Is in other Muslim countries
The Baha'i community in Egypt, which is severely circumscribed
in its activities, has also been the target of much negative publicity in the newspapers. In August 2004, after a visit to Egypt by
members of the American Committee for Religious Freedom, the
magazine Nisf EL-Dunia published a four-page article attacking the
Baha'i Faith, recirculating old accusations that it is a tool of British
imperialism and of Zionism. The article also reported the response
of two shaykhs to a question regarding the persecution of Baha'is
by Muslims, saying,
first of all, Egypt does not know of any persecution of the followers of any denomination or religious sect, and secondly: All
that has any relation with the Baha'is has disappeared since 1987,
following their acquittal by the Egyptian judicial authorities of
the accusation of conspiracy, of reopening of the Baha'i Assemblies that were closed by a presidential decree in 1960, or trying
to preach the Baha'i [Faith]. The file was totally closed.
These assertions are false, as the record shows. And in fact, at a meeting of the Continuation Committee for the organization Interfaith
Action for Peace in Africa, held in Nairobi, Kenya, in July 2004, the
organization's president reported that in response to the organization's
proposal to hold the next continental interfaith summit in Egypt,
the Egyptian authorities had stated that they would not allow the
summit to take place there as long as Baha' is were included among
the participants.
In Kuwait, two articles published in the al-Seyassah newspaper
attacked the Baha'i'. Faith with similar false accusations but were
countered by an article written by another Muslim who asserted, "Ir
is the right of individuals of any religion or belief to request to teach
this religion or belief if the country is democratic and especially if
those requesting to do so are citizens."

NOTES

See Baha'f International Community, The Bahd 'f Question: Cultural
Cleansing in Iran (2005), pp. 16-21, for a more complete discussion of this
document and its implications for the Baha'fs in Iran.
See pp. 279-280 for the complete text of this statement.
3 See The Bahd'f Question, pp. 16-2r.
ESSAYS~ STATJEMJENTS~
AND PROFILJES
Science and Morality
Graham Walker views science and
morality as a pathway to social
integration.

orals-the principles which guide personal behavior-

M equate with ethical theory which, according to the renowned German philosopher Emmanuel Kant, should
ideally be based on universal values . Morals may be derived from
any combination of natural law, philosophy, altruism, utilitarianism,
deontology, and theology, so it is unsurprising that currently there is
no universal moral system. It is this relativity which is the source of
conflict. This essay looks at how that relativity could be reduced.
Moral principles change with time, and morals from previous
ages are not always appropriate to current situations. 1 For example,
2,000 years ago the population of the earth was 200 million and
the doubling time was one thousand years, so it was "moral" to go
forth and multiply, notwithstanding some of the social implications.
Today, the population is around 6.5 billion and doubling time is
50 years, so few would consider the same exhortation to be moral
now. Times have changed, but some still proscribe contraception,
in spite of the starvation of huge numbers.
Morals are also gender dependent. We are aware of the different
male and female roles which society has shaped, only some of which
are supportable. Nevertheless, it is now widely accepted that this

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178 THE BAHA I WORLD 2004- 2005

division of labor should not confer different civil or human rights
and that the concept of "universal morals" should apply equally to
both genders.
As cities become increasingly multiracial, cultural moral relativity
is causing problems. For example, imbibing alcohol is seen as immoral hedonism by one but as a harmless pleasure-almost a rite
of passage-to another; the thigh-high skirt and bare midriff are
wanton to some but an innocent fashion to others; honor killings
and the stoning to death of female (not male) adulterers are reasoned
disincentives to protect morality in some cultures, while in others
adultery is accepted, but not condoned.
Morality can also be numerically as well as culturally dependent.
As Steven Pinker comments in The Blank Slate:
If only one person in the world held down a terrified, screaming
little girl, cut off her genitals with a septic blade and sewed her
up leaving a small hole for urine and menstrual flow, the only
question would be how severely should that person be punished.
But when thousands commit the same crime on millions of girls,
the enormity of the act is not magnified a million times. It is
instead, attributed to culture and magically becomes less, not
more horrible.2
The field of morality is of shifting sand, and its principles are
sometimes artfully applied. The moralizing of political or ethnic
matters has frequently been utilized to licence aggression against
those with whom we disagree-with catastrophic consequences.3
Interpretation of holy scriptures by the learned for the purpose of
manipulation of the public is commonplace, and healthy skepticism
is always appropriate when politicians moralize.

Science and moral relativity
Science can help not only in dispelling suspicion, misinterpretation,
and harmful dogma, but also in providing some evidential basis of a
consistent, nondenominational morality founded on universal values.
This is not a new ontology, as "macro" aspects of this relationship
between science and morality surround us and are obvious and historic. For example, promiscuity is related to divorce, illegitimacy,
SCIENCE AND MORALITY 179

and sexually transmitted disease; greed and intolerance are related to
violence and war. It is clear, then, that social evils are related to the
absence of moral values. In the natural world, on the other hand,
if one observes the holistic organization of ants and termites, one
sees that these minute insects create a stable, productive community
which would be impossible without high levels of communication,
cooperation, and altruism. Their colonies have organized division
of labor; foragers selflessly share information with others regarding
the location of food; there is self-sacrifice in the protection of the
community. All of these behaviors benefit the colony, and all are
characteristics of civil society. (On the downside, it has to be said
that the industrious and social ant has been bypassed by evolution,
not having changed in 20 million years.) These two simple examples
show that we only need to observe our surroundings to see the effect
of morality and its absence.
What is new and less self-evident is the "micro" aspect of the
relationship between science and morality: Information from the
enhanced understanding of genetics, neurology, and physiology has
been made possible by the rapid acceleration of technology. For example, science is able to explain the microbiological cause of sexually
transmitted disease-and therefore the relation to promiscuity, which
moral teaching forbids. Similarly, the intellectual disintegration associated with drug abuse is explicable by the neurological degradation
visible on brain scans. The effects of the media on child behavior
become clear when the large numbers are analyzed by computer. In
short, science makes the case for morality more believable.
Science, however, must also be seen as a relative truth. Some of
what we positively believe as undeniable scientific truth today will be
discarded in the next IO years, in the same way as we have discarded
some scientific "certainties" of yesteryear. Science and morality both
share relativity, but where moral relativity is the cause of disagreement and even extreme violence, scientific relativity is accepted and
statistically incorporated into thresholds of certainty.4

Starting at the beginning
It is said that man is between two infinities: the universe on one hand
and his atomic components on the other. Our natural inquisitiveness
,, ,
180 THE BAHA I WORLD 2004-2005

drives a strong desire to understand this relationship and its evolution. The question of "the beginning" is perhaps best characterized
as "Big Bang versus Genesis"-and, for most scientists, there is no
contest. However, cosmological studies of the astounding symmetry
and balance in this aspect of reality indicate to some that the chance
theory of the Big Bang and evolution is statistically unacceptable
and that there must be a supreme being and a grand design. Many
eminent scientists ascribe to this explanation.
To look at one example in support of this perspective, there is an
infinitesimally small chance that the carbon-based organic chemistry
of all living matter happened by accident. From the initial moment
of the expansion of the original matter (an unknown which both
atheists and deists must take on faith), the particles began to form
simple atoms such as hydrogen and helium, with stable nuclei and
electrons. These atoms, under the influence of precise pressures and
temperatures of the cosmic furnace, formed different, more complex molecules. The force of gravity accurately balanced the force
of expansion. Paul Davies, professor of physics at Imperial College,
London, calculated that the relation of these two forces had to be
precise to rn 60 for the universe to exist.5 This balance induced the
formation of stars, which associated into galaxies. The compression
of the material of stars caused increased temperatures and fusion of
atoms to produce a greater variety of molecules of greater complexity
such as nitrogen, oxygen, and carbon. The subsequent exploding supernovas distributed these further afield. After each explosion, gravity
again caused the formation of more galaxies with stars, planets, and,
in our case, sun and moon, in what we know as "the Milky Way."
Alternating light and darkness, warmth and cold through a 24-hour
period is secondary to the harmonious spinning and orbiting of the
earth amongst planets held perfectly in balance by gravity. 6
From this seemingly ordered beginning evolved man and the
uncounted varieties of plants and animals based on carbon chemistry. But the natural rate of triple collision of three helium particles
to form one carbon inside a star is rare and would not produce the
amount of carbon necessary for our particular chemistry. It just so
happens that a phenomenon known as carbon resonance augments
the collision rate, resulting in exactly the ratio of carbon, oxygen,
and nitrogen needed to provide the building blocks for organic life as
SCIENCE AND MORALITY 181

we know it. "Coincidences" of this sort are innumerable throughout
the physical world.
Such evidence supports the anthropic principle which postulates
that for us to exist, the universe has to be precisely as it is. But this
begs the question, why should it be precisely as it is for us to exist?
Sir Fred Hoyle, the eminent astronomer,7 stated that the calculation
of the chance of all of these "coincidences" is so great that it puts the
question of a "super-intellect" beyond doubt, and if God (supreme
intellect, grand designer) exists, then the moral attributes ascribed
to such a deity by prophets gain credence and authority. Of course,
we might accept this proof of God's existence without accepting the
prophets as "official messengers," but if the world is created by God,
then every creation comes from His design, including prophets.
How we recognize a true prophet is difficult to define. There have
been numerous seers, mystics, minor prophets, and philosophers
who have had some influence on human progress, but perhaps one
of the defining characteristics by which a true or major prophet is
objectively recognized is the degree of social turbulence that follows
the revelation. The main religions that have appeared throughout
recorded time are all associated with a named prophet, upheaval,
and social reorganization. 8 Jesus brought tolerance and forgiveness
and reduced internecine tribal warfare, and Mul:iammad elevated
learning to the status of prayer, helped to change the existing power
structure, and sped academic progress in the Middle East and thence
the West. 9
Is this logic of design sustained if we look at the other end of
our two infinities? The matrix of symbiotic processes that secure our
biosphere also seems too complicated to have arisen by chance. The
wonder of the human organism is difficult to accept as simply the
result of a series of millions of mitotic accidents starting from an ad
hoc agglomeration of carbon, nitrogen, and oxygen. The atoms we
have inherited from the primordial explosion make up our molecules
of varied degrees of complexity, from simple salt to hemoglobin.
Hemoglobin is a wonder of nature itself- able to absorb oxygen during inhalation, transport it, and liberate it at the extremities where it
picks up carbon dioxide to transport it back to the lungs and release it
by exhalation. The beautiful, ultra-complex double helix DNA of each
of our cells controls a microscopic factory with specific products and
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THE BAHA I WORLD 2004- 2005

functions, control mechanisms, signal emitters, and receivers. Groups
of such cells cooperate to form an organ that works in harmony with
other organs for the good of the whole being, 10 a whole which can
respond successfully to a spectrum of extremes of temperature, of
varied oxygen pressure in the atmosphere, of hydration, and nutrition. To many, this complexity and order, with its built-in repair,
protection, and servo-mechanisms, indicate a supreme designer, not
chance. Although science explains mechanisms but not rationale, it
appears logical, on statistical grounds, to imply again the existence
of a grand conductor of this symphony of perfection.

Hard and soft science
Hard science is the irrefutable stuff of laboratories; it is measurement that can be tested by others anywhere in the world and allied
to the accepted scientific and mathematical principles applied by all
scientists. In contrast, soft science may be thought of as observation
that leads through interpretation to a more or less reliable conclusion. Its substrate is not scientific measurement but statistics, which
make the conclusions sound. For example, the incidence of sexually
transmitted disease, illegitimacy, depression, suicide, and economic
status in a large number of people from widely differing backgrounds
40 years ago was compared to that in a similar number of people and
similar groups today. It was found that all of these parameters had
increased simultaneously with a significant rise in wealth. Therefore,
it is sound to conclude that material wealth does not buy health or
happiness- a theme familiar in religious doctrines and borne out
by sociology. 11
In the same vein of soft science, the historical evidence of human
evolution does not reflect an altruism driving the creation of empires.
Some empires, however, proved more long lived than others, and
the more durable empires are characterized by the cohesive power
of a civilizing philosophy. Contrast, for example, the legacy of the
Mongol and Roman Empires. In 1259 CE, the former extended from
Poland and Hungary in the west to China in the east, embracing
Turkey, Hungary, Poland, Russia, China, Vietnam, Tibet, Kashmir, Pakistan, Afghanistan, Persia, and Iraq. These countries were
subdued by the ferocity of the warlike Mongols until the death of
SCIENCE AND MORALITY

Tamerlane in 1405 CE, when the empire disintegrated because of its
failure to unite peoples and create institutions. At no time during its
150 years was there peace, and there is little in the way of a Mongolian
inheritance. The Roman Empire, on the other hand, embraced all
the countries bordering the Mediterranean Sea, a smaller area but
with a greater population. The jurisdiction lasted from 12 to 565 CE,
and after Emperor Augustus there were 200 years of peace and prosperity among disparate cultures that had been united by a common
language (Latin) and stabilized by international trade, the popular
pursuit of knowledge, the justice and civil rights of Roman law, and
strong institutions balancing government. The fall of the Roman
Empire resulted in retrogression in some areas where the institutions were not sustained, but the legacy is evident in the conquered
countries to this day, in their judicial systems, art, culture, and Latin
usage. The civilizing effect of the Roman Empire is clearly related to
the relatively moral and ethical basis of its administration, in contradistinction to the brutal but transient influence of the Mongols.
Similar bases of communal stability, which have been observed in
primates, will be discussed later.

The survival advantage of morality
This is soft science but nevertheless worthy of consideration. Not
only does an overtly material existence fail to return the happiness
sought, but it is also related to a shorter life span. Conversely, moral
and spiritual beings will be at less risk of various illnesses such as
sexually transmitted disease, diseases of addiction, accidents, depression, atypical pains, and obesity with the commensurate risk of heart
attack and stroke. Studies show that people with such an outlook
have lower divorce rates, less stress, suffer less violence, are less likely
to commit suicide, and suffer less distress when dying.
The appeal of a scientific basis to morality is multifaceted. Science is replicatable and objective, and its methodology is therefore
a cohesive force that unites all scientists. It is respected as a source
of knowledge and unbiased opinion in the public at large. More
important, it supports a common moral perspective for every culture, religion, and race by helping to dispel superstition and fear.
While it may only explain small sectors of reality, it contributes
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THE BAHA I WORLD 2004- 2005

understanding of those aspects not explained by religion. Herein
lies not only the compatibility of religion and science but also their
mutual dependence. 12

Neuroscience
Let us now examine some aspects of the neurology of morality. Is
there, for example, a brain center for morality? Is it intelligence dependent? Is it inherited or inducible, or both? In other words, this is
the old question of whether nature or nurture predicates behavioral
development.
In the medical field, a modern investigatory tool called a molecular resonance imaging scan, or MRI, can be modified to show which
areas of the brain are functioning. If functional MRI brain scans are
taken of patients being anesthetized, activity areas progressively close
down in all parts of the brain as the depth of anesthesia increases.
The loss of consciousness is not associated with inactivity in any
particular area. Since moral deliberation relies on conscious thought,
we can conclude that morality is not related to a center but to the
whole network of neurones (nerve fibers) and synapses (junctions);
in other words, it is spatially diffuse. Using the same scanner, we
can also observe that certain areas are active with certain thought
processes. For example, an offensive or frightening image will light
up a particular area called the amygdala. In computing terms, this is
a small but powerful ROM center that does not react in the same way
to pleasant images. More interestingly, even if the images are shown
too quickly to be recognized or when the volunteer is distracted, the
amygdala still lights up, implying that offense generates an emotional
reaction of which we are unaware, as well as a conscious reaction.
This unconscious response occurs at a level that is instinctive or
non-mediated (i.e., not processed by conscious thought). It seems
to be common to all those tested so far and is probably the neurological basis of the ethical sentiments we all have in common- the
universals of humanness. Seeing an abandoned baby in the snow
or the deformed or the injured and starving all provoke the feeling
of empathy, which Ray Dolan, professor of cognitive neurology at
the Institute of Neurology in London, describes as "non-mediated
reactions"-the watering of the eye when one sees another person's
SCIENCE AND MORALITY

eye injured or the feeling of nausea when listening to others vomiting, for example. 13 This "gut feeling" helps define the instincts of
right and wrong. It is the basis of deontological ethics or, put simply,
what is right is what we all know to be right.
How does hard neuroscience sit with sociological and behavioral science? William S. Hatcher, retired Professor of Philosophy
and Mathematics at Laval University, Quebec, Canada, regards the
simple fact that all individuals react positively to love, acceptance,
and generosity as proof of the universality of these spiritual values. 14
It may be argued conversely that some cultures exhibit different
emotional reactions, and demonstration of these three behaviors in
certain circumstances may be entirely unwelcome. However, if we
define emotional reaction in terms of the intellectual content, not
the stimulus, all cultures will exhibit literally hundreds of common
behaviors. For example, if a person feels pleased, then the facial expression would be identified by other cultures as indicating pleasure.
The stimulus will vary with culture, however; I might applaud a fine
golf shot and show pleasure, but to an Amazonian Indian the same
experience would be greeted with puzzlement. 15 In fact, in 1989,
Professor Donald E. Brown compiled a list of 364 human universals
as a result of recording behavior among numerous different tribes
from many countries. 16 Incidentally, many universals were found in
children before acculturation, indicating that we are not born with
a "blank slate" but with a beginner's set of social reactions.
Two other deductions can be made from the numerous spiritual
qualities that are found on Brown's list. First, many of these spiritual
qualities are unquestionably instinctive, which belies the contention
that all human instincts are animalistic. Second, the list provides
circumstantial evidence of innate goodness, presumably supported
by hardwired neurological circuitry.
The identification of the amygdala reaction to offense is the
beginning of the mapping of particular centers for certain social functions, and many other areas of the brain having the purpose of social
engagement have been described. It is also clear that these centers
have numerous connections with other centers; in fact, the network
grows as identification techniques become more sophisticated.
186 THE BAHA"II WORLD 2004- 2005

This type of basic hardware does not fully explain our complexity
and variability. We need, in computer jargon, terabytes of RAM to
enable behavior of the levels of sophistication seen in humans.
If we examine the brain tissue of the newborn animal or human
under a powerful electron microscope, we see a few neurons with
few synapses on a featureless background or matrix, but after two
months, it is totally changed: There is now a rich network of neurons and a myriad of connections. And after two years, the picture
is almost all neurons and synapses. These changes are the anatomical
result of learning: more facts, more synapses. The network allows
numerous connections to be made, some repeated reflexively, as in
riding a bicycle, and some new, as in innovative thought. This is the
all-important capacity known as neural plasticity. It is reasonable
to expect those networks to reflect various types of experience and
learning. For example, if a child is subjected to violence and deprivation, there will be synapses registering this experience, while a child
surrounded by love and comfort will have formed different synapse
groupings. These groups, the basis of associated memory, are called
engrams and are elicited by psychiatrists through word or picture
association tests. To one patient, for example, red is associated with
rose, love, happiness, while a different upbringing may retrieve the
sequence red, blood, pain, hate.
The gradual elaboration of memory and reasoning proceeds at a
particular pace. Psychometric testing shows that levels of sophistication of reasoning are age-related. An infant would not be aware of
much more than the logical presumption that crying is the agreed
signal for food or nappy change. A five-year-old would be expected
to be protective towards a sibling but not to appreciate why excessive consumption is destroying the planet. These stages were first
described by Jean Piaget, a Swiss psychiatrist who died in 1980 and
was known for, among other work, his description of the six stages
of childhood development. This developmental process can also be
described in terms of levels or orders of thought. For example, "I
know the date" is a first order of thought, while "I know that you
know the date" is a second order of thought, and so on. Higher
primates are capable of second-order thought, as is a five-year-old
human, while reasonably intelligent adults are capable of fourth
order, which is one of the prerequisites of moral deliberation .
SCIENCE AND MORALITY

Second-order thought enables apes and orangutans to hold details
of acceptable behavior, such as who to please and who it is safe to
bully, who owes or is owed a favor- a basic moral code, in fact.
The communal discipline endows the group with stability, which,
in turn, allows peaceful aggregation of larger numbers. In contrast,
the larger brain capacity of humans allows fourth-order thought
and therefore the intellectual equipment to moralize beyond self to
a moral system that embraces all humanity, detached altruism, the
future of the planet, and other wide-ranging issues.
It is also clear that there are apes in their communities that obviously do not pull their weight in the provision of food, protection,
and other activities; they are called freeloaders, like their human
counterparts. In the ape community, there is a limit for tolerance
of freeloading and if it is surpassed, it will result in the expulsion
of the individual. This "risk versus reward" assessment requires second-order thought. (Ideally, morality is its own justification, but in
practice, disincentive for transgressions reinforces the system.)
Deception behavior is also observed in apes, which indicates
that they have awareness of the results of transgression and the likely
punishment. Nevertheless, some will make the decision to take the
risk and to try deception. This is seen, for example, in young males
endeavoring to find a mate amongst the harem of the alpha male.
Deception in humans has been studied by observing the difference in response delay to a question answered truthfully or
dishonestly. Volunteers were instructed to answer questions truthfully or otherwise while their brain function was monitored by an
MRI scanner. Scans showed a delay when volunteers lied and thus
indicated that the default state of the brain was truth telling. This is
not surprising, since truthful response is first-order thought, while
deception requires second-order thought and a period of deliberation. Lying, therefore, is an acquired skill, and so it is unsurprising
to find the frontal cortex activity enhanced on the MRI scan during
deception.
To the question, what purpose does deception serve, the answer
is "both good and bad." Always to tell the truth would be difficult
and occasionally brutal. On occasions, lying smoothes social intercourse. On the other hand, deception may be practiced for self-gain.
To be deceived for the purpose of protecting one's sensitivities is
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THE BAHA I WORLD 2004-20 05

acceptable, but deception for gain causes offence, even though it
may confer short-term advantages for the deceiver, as seen in studies
of game theory.
Game theory is a research tool which was evolved in 1944 by
the Hungarian genius John von Neumann to test economic survival
strategies in groups. A simple example is called the prisoners' dilemma. In this scenario, two prisoners are questioned by the police.
If they stay loyal to each other and say nothing, both receive a onemonth prison sentence. If, however, one defects and gives evidence
against the other, he is released and the other "gets" six months; if
the two of them defect, both "get" three months. Therefore, if your
partner defects, you are better off if you also defect, reducing your
sentence from six to three months. If your partner remains silent,
you are still better off defecting. In fact, whatever your partner does,
you are better off defecting. Yet if he employs the same strategy, you
both end up with longer sentences than if you remained loyal. The
moral implication is that pure logic is mutually disadvantageous and
altruism is mutually beneficial.
Economists initially rejected the bleak conclusion these games
produced, because it did not reflect the true nature of human behavior. It was then recognized that life is not a sequence of single
games but similar situations that are repeated, introducing the elements of trust, forgiveness, and reputation. Now the outcomes were
more optimistic, for the altruists prospered if the game was played
long enough. Many games were designed to approximate life's dilemmas and decisions, and eventually Robert Axelrod organized a
computerized tournament of 14 different programs, in which each
played the game 200 times against the others, against itself, and
against a random program. The program that won consistently was
Tit For Tat, the "nicest" program-which simply cooperated for the
first round and then did what the other did. It succeeded because it
was clear and predictable; it was nice to nice partners, retaliatory to
betrayers, and forgiving to repenters.
The extrapolation of game theory to human behavior is of limited use, but it confirms the social value of a reputation for honesty,
altruism, and justice. It also indicates that reciprocity and punishment are useful social tools. Game theory shows how these factors
SCIENCE AND MORALITY

are advantageous, and some of the scientific data shows that they
are predisposed, either by nature or nurture.

Brain capacity and morality
In survival games of various designs, where players are secretly given
roles of cooperators, "honest johns," or liars, the honest cooperators
usually win and achieve a stable community. We see the same phenomenon in apes where there is a group survival advantage to this
basic moral discipline of honest cooperators. It confers advantages
of protection, cooperation, larger groups, and a richer gene pool to
reduce harmful mutations.
The intellectual capacity to enable such cooperation can be
related to the size of a particular part of the brain called the neocortex, also named "the social brain" by Sean Spence, Professor of
Primatology at Sheffield University. 17 He found that there is a linear
relationship between the ratio of body weight and neocortex weight
and the size of community. This holds true for monkeys, apes, and
humans. Extrapolation of the graph of results for primates indicates
the stable group for humans would be 150. It is impossible to assess
the number of acquaintances, relatives, friends, fellow club members,
and work colleagues in the same way as ape families . However, if
we look at traditional gatherings such as those for celebrations of
puberty, food gathering, and communal decision making in primitive tribes, we find the number is around 150. This is not simply the
number of faces one can remember; it also reflects the number of
people one cares about- another function of moral behavior.
An interesting experiment assessing spare brain capacity also
shows inducibility. A group of adults matched for age and sex was
divided into three. None were piano players. Members of the first
group were shown finger exercises and practiced them three times
per day on the piano. The second group were also shown the finger
exercises but were only allowed to observe the piano players carrying out the piano practice three times per day. The third group were
controls and were not shown the exercises nor did they play the
piano. Functional brain scans were carried out on all three groups
once each day for five days. While the scans taken before the experiment began were comparable with regard to the areas of the brain
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THE BAHA I WORLD 2004- 2 0 05

which were to be studied, over the next five days groups one and
two showed a gradually enlarging area of activity. By contrast, the
controls showed no change. The change was evidence of new activity-new synapses rapidly developing over a short period, not only
in the motor cortex (brain tissue that controls movements) but also
in the social/emotional part of the brain. 18
This experiment also indicated the immense spare capacity of
the human brain. These findings do not accord with our accepted
understanding of evolution, where functional demand precedes
structural modification; rather, in the case of the brain, we seem to
have been endowed with a structure far beyond the requirements of
the time. If the rapid enlargement of the human brain (which occurred relatively recently in evolutionary terms) was not a response
to need, why did superfluous brain tissue occur? Could one argue
that this would indicate an interventionist God, Who, knowing
what our future would require, equipped humans with the necessary latent capacity?

Moral impairment
Morality clearly depends on brain capacity as well as experience,
and it can be impaired by damage to the social brain. Such damage may occur through physical injury, tumor growth, degenerative
disease (such as Alzheimer's disease), and substance abuse. The first
recorded case of behavior change after trauma was reported in 1856,
when an American railroad worker by the name of Phinneas Gage
was compacting dynamite into the side of a hill with an iron bar
prior to excavation. The dynamite exploded, propelling the meterlong iron bar through the man's left cheek, eye socket, and frontal
part of the brain. After a brief period of unconsciousness, he sat up
and was helped to the local hotel. He recovered sufficiently by six
weeks to return to work. However, his doctor recorded a dramatic
change in his personality; from being gentle and sociable and a good
husband, he changed into a violent, addictive man. 19
Professor Faraneh Vargha-Khadem of the Institute for Child
Health in London examined functional MRI scans of children and
adults who had sustained damage to the frontal lobes of the brain,
where the social brain is located. Their personality disorders, like that
SCIENCE AND MORALITY

of Phineas Gage, were clearly related to the damaged frontal areas
of the brain. 20 This work also illuminates the importance of training to childhood behavior. For example, if the frontal cortex area is
damaged early in childhood, there is no processing and loading of
experience to the conscious, and the patient will therefore be unable
to deliberate on the right or wrong of a situation. If the injury occurs
later than, say, 15 years, the programming has occurred but there is
still antisocial behavior. The difference is that now the patient is
capable of deliberation and is aware of the misbehavior, but still he
will not change. He simply does not care.
The frontal cortex receives information from the hardwired centers of the brain, from engrams, and directly from the centers that
register sensory experiences. It probably processes this input, deliberates, and formulates patterns of behavior and judgments, which
are normally subject to updates as new experiences or thoughts are
logged. The brain retains this malleability, or the capacity to independently evolve thought processes following new information or
meditation. In highly artificial circumstances such as indoctrination,
this independence of thought can be disabled, and certain thoughts
become inaccessible to reason and logic. This is the mental process
of fanaticism and is typically used to promote the importance of
dogma above the individual, or, in the Kantian concept of ethics,
the elevation of means above the ends: To deliberate or not to deliberate; on one hand, to own and develop one's faith, its expression
and influence on life, one's relationship to the world, and one's own
responsibilities, or, on the other hand, to be owned by that faith and
to be an automaton, blindly responding to another's orders .21
Taking the question of child training a little further, one may
ask why apparently healthy children sometimes become sociopathic.
Michael Penn, Professor of Psychology at Franklin and Marshall
College, Pennsylvania, has argued that unless a child is able to recognize the relation between misdemeanor and punishment, he or she
will eventually be unable to respond to the rationale of discipline.
This situation may arise either if the child has a genetic trait that
predisposes him or her to antisocial behavior, or through repetitive,
irrational abuse. An example will serve to illustrate the point: A group
of normal adults and psychopathic adults were informed that at the
end of a IO-second countdown they would receive an unpleasant
,, ,
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stimulus. Skin electro-conductivity measurements in psychopaths
showed little change in conductivity; in contrast, non psychopathic
volunteers showed a significant rise in conductivity when the countdown started and an accelerating rise as the count approached the
end point.22 Evidently, the physiological change associated with
fear of anticipated pain is absent in psychopaths. This neurological
defect seems to be in the limbic system of the brain, a center which
is strongly associated with emotional development.
Another experiment which added to the understanding of training involved the state of helplessness. Normal volunteers were divided
into three equal groups. Two groups were subjected to aversive events
such as painfully loud noise. Members of one group, by application
and perseverance, were able to find a method of ending the aversive
event and continued to apply themselves to solving the problem of
each event. For the second group, there was no solution; they eventually realized that they could exert no control and began to suffer
the aversion passively. Members of the third group were subjected to
neither and were simply the control. Researchers suggested that the
real-life equivalent to this experiment is recognition of the relation
of action to outcomes. The important outcomes in shaping moral
behavior are reward and punishment, as we see in the hierarchical
behavior control in primates. If there is a neurological deficit that
prevents this logical modification of behavior, antisocial behavior
disorder is the outcome, as with the frontal lobe injuries reported by
Vargha-Khadem. When there appears to be no justice or logic to life's
successes or failures and when good behavior and bad have the same
result, then again the outcome is likely to be antisocial behavior.
Culpability and management of the two etiological types, however, are quite different, which brings up an interesting philosophical
point relating to forensic aspects of behavior. The definition of
antisocial behavior disorder is independent of causes. If the diagnosis
relies on definitions and protocols (or is, in other words, evidence
based), as is the current tendency, then there may be no difference
in the management of the offender, regardless of the cause. A valuebased diagnosis, however, suggests that there should be consonance
between the treatment of antisocial behavior and its cause. For example, there may be a group with neurological deficit due to trauma
or genetic abnormality, who cannot be culpable since they are not
SCIENCE AND MORALITY 193

conscious of the digression and are incapable of responding to corrective discipline, while those who are antisocial because of abuse
are capable of response but need expert therapy.
It is frequently asserted that the media are responsible for instantiation of violence in children and its continuing expression in
adulthood. Several mechanisms for this have been suggested, the
most supportable of which are desensitization (repeated viewing of
violent material), behavioral effects (encouragement to see aggressive
behavior as the norm), and cultivation effects (developing a distorted
view of the world). While there is a significant body of opinion that
supports the relationship between violent behavior and the hours
of violence viewed, the Commission on Children and Violence
(1995) found that the context in which the violence was viewed was
the primary factor. This indicates that a child in a moral domestic
environment would be less influenced than one in a permissive or
violent environment.
Incidentally, there is an interesting condition which seems to
indicate the importance of love even to the physical growth in
children. Children who are deprived of nothing except affection
fail to thrive not only emotionally, which is no surprise, but also
physically. This condition is called "nonorganic failure to thrive."
The mechanism is unclear.

Genes and character
We have seen that there are individuals who are not equipped to be
socialized because of neurological abnormalities, the locus of which
may be the frontal lobes (social brain) and may be due to injury
or genetic aetiology. Genes work in two ways: first, by influencing the biological structure of the brain and second, by shaping its
development.
There is a variable relationship between genes and behavior
abnormalities. Schizophrenia, on the one hand, has long been
recognized as a Mendelian inherited dominant abnormality. This
means that if one identical twin is schizophrenic then the other
will also be schizophrenic, while if one fraternal twin has schizophrenia the other has a 50 percent chance of being affected, and
if one parent is schizophrenic there is a 25 percent chance in each
, ,,
194 THE BARA I WORLD 2004- 2005

offspring. However, according to Akira Sawa and Atsushi Kamiya,
this disease is a neuro-developmental fault, involving architectural,
cellular biological, and protein abnormalities, which could all stem
from a gene for schizophrenia. 23 But there appear to be additional
influences, including environmental factors, which are involved in
the full manifestation of the symptoms of schizophrenia. 24 So even
for schizophrenia, the psychogeneticists' "banker,'' there appears to
be a multifactorial influence on expression, which demotes the importance of the gene. Thus, behavioral geneticists assert that most
genes are probabilistic. That conclusion frustrates both sides in the
"nature versus nurture" debate, for neither can claim pure expression
of effect, not even for schizophrenia.
The controversy between nature and nurture is not so swiftly
resolved by the assertion that there are more subtle and less predictable effects stemming from combinations of genes on adjacent sites
and variable penetrance. The expression of some genes may also
depend on whether the gene is inherited from the father or mother.
To complicate the picture further, the expression of any gene, not just
schizophrenia, may be influenced by the environment. As Dr. Craig
Venter, president of the American company Celera, who defined
the human genome simultaneously with the Sanger Laboratory in
Cambridge, has said, "You cannot define the effect of genes without
defining the effect of the environment." 25
Clearly, the determinist view of one gene per character trait for
humans cannot be correct, as humans possess merely 30,000 genes
(only twice as many as the fruit fly), even if environment does influence expression. The reductionist view that understanding the
genome will allow complete explanation of human variability is
equally untenable and wildly optimistic. How, then, can the sophistication and variation of human beings be explained? The answer
lies in the variable penetrance, environmental effects, group effects,
subtle control genes, and the large numbers of minigenes or snips
(single nucleotide polymorphisms) that confer multifunctionaliry.
The frustrating thing for eugenecists is that qualities of giftedness
such as great musicianship, athleticism, or leadership are emergenic- expressed only when there is a certain combination of genes
and circumstantial factors.
SCIENCE AND MORALITY 195

Some genes have a narrow predictable expression, and others are
more variable and subtle. One example of the former is the DRD4
gene mutation, the effect of which is antisocial behavior and aggression. This mutation seems to have arisen about 40,000 years ago and
was probably a survival advantage then, spreading quickly through
the population; unsurprisingly, its expression is sexlinked.
At the other end of the spectrum, one confronts the myriad complexities of the effects of the FOXP2 gene, which plays an important
role in language and speech development and is one of a family of
genes that play a role in the formation of the embryo itself. Since
its influence is therefore exerted at both ends of the spectrum of development-embryological and social-the importance of this gene
cannot be overestimated.26 In conferring the capacity for speech, and
therefore sharing knowledge and experience as well as the ability to
organize and cooperate, it acted as a springboard to propel mankind
forward at a pace that would otherwise have been impossible. Ir was
the gene that probably enabled socialization more than any other,
with a fundamental role in the evolution of moral behavior.
The description of the human genome, the fundament of humanness, can be written as a formula that is common to all. This,
in itself, has underpinned the oneness of humankind and the elementary observation that the only qualification for human rights
is to be human, not a particular color or race. Mining the human
genome treasures will augment the objective understanding of human behavior.
Identical twin studies show the power of the genetic component
in character and behavior. Similarities in identical twins, whether
they are raised together or separated at birth, are significantly greater
than in fraternal twins or in brothers and sisters. Again, virtual twins
(unrelated babies, one or both adopted) who are raised together
from birth show no similarities in behavior, character, or IQ, beyond
that attributable to chance. The obvious deduction is that genes do
influence character and behavior. Some single genes have a powerful
influence on mind and a dominant expression. Most traits, however,
are related to groups of less dominant genes, which are more or
less influenced by other genes. For example, genes related to moral
behavior that are of subtle expression are easily overwritten by upbringing. On the other hand, many studies indicate that the behavior
/)I

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of profoundly antisocial individuals has shown consistency since early
childhood through adulthood and has defeated the best efforts of
their parents. This, again, suggests an inherited causation. A simple
example of nurture trumping nature is given by Steven Pinker. The
field of different strains of corn grown in a field will attain different
heights because of the different genes, a single strain of corn grown
in different fields, one dry the other irrigated, will show differences
in height because of the environment. 27

Future
We have seen how science may explain our innate moral nature and
how it can be evolved or compromised by experience, genes, and
brain damage. To conclude this glance at a small sample of the huge
volume of available science which can be adduced to this topic, let us
look briefly towards the future. Carbon-silicone interface chemistry
promises implantable data and intelligence. Silicone chips similar
to those in our computers, loaded with information and programs,
may be implanted in humans, short circuiting the onorous task of
learning. Someday before too long, people may be able to buy a
chip off the shelf for school matriculation exams, a law degree, or
to achieve proficiency in an international language. While this may
cause rejoicing in classrooms around the world, many questions immediately arise. Who, for example, loads and programs the chips?
It is unlikely that any ethical body would be funded for the costs
of development, even if there were acceptance. This kind of project
is entrepreneurial, leaving the door open to subliminal suggestion,
whether for political or commercial reasons, and resulting in individuals' loss of autonomy. Furthermore, data implantation does
not endow wisdom, although in response it could be argued that
eliminating the hours of learning information that is readily available from implants, or, less controversially, powerful computers the
size of a wrist watch, would free us to use the time more effectively
in deliberation, which begets wisdom.

Conclusion
Throughout history mankind has consistently demonstrated an
instinctive thirst for knowledge, an urge to seek explanations when
SCIENCE AND MORALITY 197

confronted with uncertainty, a drive to conquer physical challenges.
Much of the research cited in this essay, motivated by these factors,
was aimed at the rationale of behavior. It is fortunately possible to
extrapolate the findings to inform the parallel question of the nature
of morality. The essay begins this process by indicating the biological
substrate of moral capacity and the sociological factors in its evolution. Neurology and psychology explain aspects of dysfunction.
To find common ground for diverse moral codes, especially religious codes, proves elusive and is frequently ignored. Where distrust
and suspicion exist, there is a tendency to focus on differences rather
than commonalities, which increases division. Impartial sciencebased reasoning transcends cultural differences in other theaters of
scientific endeavor, and it is hoped that the same approach will prove
to be a unifying force in the area of moral conflict. The genetic and
sociological data depict humankind as one family whose behavioral
patterns include vastly more shared features than disparities. How
can this not encourage brotherhood and integration?
The evidence relating moral living to personal and public health
is clear. Similarly, scientific evidence of planet degradation exposes
the lack of moral direction in governments, institutions, and industry
that threatens the very survival of mankind.
Neuroscience illuminates different causes of antisocial behaviors,
enabling distinctions to be made between the deliberately immoral,
the misdirected, and the noncompetent person. These distinctions
indicate the necessary differences in management of the individual
and societal causes.
Finally, the wider acceptance of the consonance between science and religion, which latter is an important aspect of moral
considerations, might encourage a more critical appraisal of extreme
religious dogma. It is also clear that the problems of multiracial
societies have not been solved by the assimilation approach, as in
France, nor multiculturalism, as in the UK. Integration seems to be
the most promising model, and this body of research may be a small
impetus to this end.
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NOTES

In referring to this subject, the sacred writings of the Baha'i Faith refer to
two kinds of religious teachings: the first are eternal and unchangeable,
while the second "relate to the material affairs of humankind. These are
the material or accidental laws which are subject to change in each day of
manifestation, according to exigencies of the time, conditions and differing capacities of humanity." 'Abdu'l-Baha, The Promulgation of Universal
Peace: Talks Delivered by 'Abdu'l-Bahd during His Visit to the United States
and Canada in r9r2 (rev. ed. Wilmette, IL: Baha'i Publishing Trust, 1982),
p. 106.
Stephen Pinker, The Blank Slate: The Denial ofHuman Nature and Modern
Intellectual Life (London: Penguin, 2002), p. 273.
As the Guardian of the Baha'i Faith, Shoghi Effendi, wrote of what he
termed the "triple gods" of nationalism, racialism, and communism, "Their
high priests are the politicians and the worldly wise, the so-called sages of
the age; their sacrifice, the flesh and blood of the slaughtered multitudes;
their incantations, outworn shibboleths and insidious and irreverent formulas; their incense, the smoke of anguish that ascends from the lacerated
hearts of the bereaved, the maimed, and the homeless." The Promised Day
Is Come (rev. ed. Wilmette, IL: Baha'i Publishing Trust, 1996), p. 186.
'Abdu'l-Baha cautioned listeners about such attitudes in a speech He gave in
the United States in 1912, saying, "Mathematicians, astronomers, chemical
scientists continually disprove and reject the conclusions of the ancients;
nothing is fixed, nothing is final; everything is continually changing because
human reason is progressing along new roads of investigation and arriving
at new conclusions every day." Promulgation, p. 21.
5 Paul Davies, "What Happened before the Big Bang?" in God for the 2Ist
Century. Russell Stannard, ed. (Radnor, Pennsylvania: Templeton Foundation Press, 2000), pp. 10-12.
'Abdu'l-Baha's statement, ''All the orbs and luminaries in this illimitable
universe are, likewise, obedient to nature's regulation," supports this interpretation. Promulgation, p. 351.
Fred Hoyle, Plumian Professor of Astronomy, Cambridge University.
Founder of the Institute of Astronomy.
As Baha'u'llah wrote, "Witness how every time the Day Star of Divine
bounty hath shed the light of His Revelation upon the world, the people
of His Day hath risen against Him and repudiated His truth. They who
were regarded as the leaders of men have invariably striven to hinder their
followers from turning unto Him Who is the Ocean of God's limitless
bounty." Baha'u'llah, Gleanings from the Writings ofBahd 'u'lldh (Wilmette,
IL: Baha'i Publishing Trust, 1983), p. 56.
SCIENCE AND MORALITY 199

9 'Abdu'l-Baha said, "until the European religionists withdrew from the East,
leaving ashes of desolation behind them and finding their own nations in
a condition of turbulence and upheaval. Hundreds of thousands of human beings were killed and untold wealth wasted in this fruitless religious
warfare. " Promulgation, p. 265.
°
Compare this statement: "In the human body every cell, every organ ,
every nerve has its part to play. When all do so, the body is healthy, vigorous, radiant, ready for every call made upon it. " The Universal House of
Justice, Wellsprings of Guidance: Messages .from the Universal House ofjustice
(Wilmette, IL: Baha'i Publishing Trust, 1976), pp. 37-38.
See, for example, the following passage: "For a long time the religious
world had been weakened and materialism had advanced; the spiritual
forces of life were waning, moralities were becoming degraded, composure
and peace had vanished from souls, and satanic qualities were dominating
hearts; strife and hatred overshadowed humanity, bloodshed and violence
prevailed. " Promulgation, p. 95.
'Abdu'l-Baha has said, "Put all your beliefs into harmony with science;
there can be no opposition, for truth is one. When religion, shorn of its
superstitions, traditions, and unintelligent dogmas, shows its conformity
with science, then will there be a great unifying, cleansing force in the
world which will sweep before it all wars, disagreements, discords, and
struggles-and then will mankind be uni red in the power of the Love of
God." 'Abdu'l-Baha, Paris Talks: Addresses Given by 'Abdu'l-Bahd in r9n
(London: Baha'i Publishing Trust, 1995), p. 146.
Raymond Dolan, lecture given at "The Science of Morality" conference,
College of Physicians, London, 2002. See also Raymond Dolan, "On the
Neurology of Morals, " Nature 2:n (November 1999), pp. 927-929.
William S. Hatcher, lecture given at "The Science of Morality" conference,
College of Physicians, London, 2002.
Stephen Pinker, in The Blank Slate, pp. 435-439.
Ibid.
Robin Dunbar, "The Evolution of rhe Social Brain," Evolutionary Anthropology 6 (1998), pp. 178-90.
Susan Greenfield Dana, Chapter l, "How to think about rhe brain," in
Guide to Brain Health (Washington: Dana Press, 2002), pp. 5-16.
Images and text at rhe Warren Anatomical Museum, Francis A. Counrway
Library of Medicine, Harvard Medical School, Harvard University, Massachusetts, USA .
Antoine Bechara er al., "Characterization of rhe decision-making deficit
of patients with ventro-medial prefrontal cortexlesions," Brain 123, pp.
2189-2202.
In this regard, the Baha'i writings caution, "O Son of Spirit! The best
beloved of all things in My sight is Justice; turn not away therefrom if
, ',
200 THE BAHA I WORLD 2004- 2 00 5

thou desirest Me, and neglect it not that I may confide in thee. By its aid
thou shalt see with thine own eyes and not through the eyes of others, and
shalt know of thine own knowledge and not through the knowledge of thy
neighbor. Ponder this in thy heart how it behooveth thee to be." Baha'u'llah,
The Hidden Words (Wilmette, IL: Baha'i Publishing Trust, 1975), pp. 3-4.
Robert Hare, "Twenty Years of Experience with the Cleckley Psychopath,"
in WH . Reid, Unmasking the Psychopath (WW Norton, 1986).
Akira Sawa and Atsushi Kamiya, "Elucidating the pathogenesis of schizophrenia," British Medical journal (2003) 327= 632-633.
24 H. Karlsson et al., "Retroviral RNA identified in the CSF and brain of indi-

viduals with schizophrenia," Proceedings ofthe National Academy ofScience,
USA (2001) 98: 4634-39.
Craig Ventnor, in conversation with Mark Henderson, The Times (21 February 2001), News 5.
C.S.L. Lai et al., "A novel forkhead domain gene is mutated in a severe
speech and language disorder," Nature (2001) 413: 519-523.
Steven Pinker, The Blank Slate, p. 49.
World Watch
Ann Boyles looks at some current
views of the opportunities and
challenges presented by "progress. "

ebster's dictionary defines "progress" as movement nearer

W to some aim, or a supposed gradual advancement or improvement in the condition of mankind, especially from
a scientific or material standpoint. The latter half of the twentieth
century, in particular, has seen unprecedented advances in science
and technology, the fruits of which have been diffused throughout
the world. The increase in material wealth that this has brought to
the First World is generally seen as the benchmark of progress, and
with the expansion of global markets and communications networks,
that materialistic concept has been widely promoted through the
media, business and technology sectors, and social and economic
development theories and initiatives. People everywhere now desire
something akin to the material comfort they see in Western movies and television shows; allied to this are (to a greater or lesser
degree) expectations connected to work, wages, education, living
standards, democratic governance, and human rights. As one writer
has observed, "progress in the Western sense has become a virtually
universal aspiration" 1-even though its achievement may still be a
distant dream for the vast majority of the world's peoples. But is
it, in fact, an entirely desirable or sustainable aspiration, or do we

202 THE BAHA'I WORLD 2004-2005

perhaps need to reconsider our view of progress and the criteria we
use to measure it?
First, the good news. In The World Is Flat: A Brief History of
the Twenry-first Century, Thomas L. Friedman posits that a recent
technological advance, the development of "a global, Web-enabled
playing field that allows for multiple forms of collaboration-the
sharing of knowledge and work-in real time, without regard to
geography, distance, or, in the near future, even language,'' is one of
the biggest steps forward that humanity has ever made. And while
he admits that it is not yet accessible to everyone, he argues that "it
is open today to more people in more places on more days in more
ways than anything like it ever before in the history of the world."2
This leveling of the playing field (or "flattening of the world")
through technology provides humanity with greater opportunities
than it has ever had before-and could even promote peace. According to Friedman's slightly tongue-in-cheek "Dell Theory of Conflict
Prevention," no two countries that are part of a just-in-time global
supply chain for any large corporation would ever want to wage war
because it would entail such serious disruption to their economic
well-being in a competitive, interdependent world. 3 In short, he
argues, "we are now connecting all the knowledge centers on the
planet together into a single global network, which-if politics and
terrorism do not get in the way-could usher in an amazing era of
prosperity and innovation." 4
Gregg Easterbrook also sounds a positive note in his recent
book The Progress Paradox-even though, as the volume's subtitle
How Life Gets Better While People Feel Worse suggests, progress has
not necessarily made us happier. But while we may think things are
getting worse (a perception promoted in the media), Easterbrook
contends that conditions for many people are getting much better.
He admits that "more than a billion people live on $1 a day," but,
he continues, "In 1975, 1.6 billion people lived at what the United
Nations classifies as 'medium development,' meaning with reasonably decent living standards, education, and health care. Today
3.5 billion people do-a stunning increase in the sheer number of
human beings who are not destitute." He also cites a long list of
other signs of progress: the spread of democracy in the developing
world, a rise in global adult literacy from 47 percent in 1970 to the
WORLD WATCH 203

current 73 percent, the big increase in school enrollment for girls, the
spread of modern communications, the decline of infant mortality,
a rise in life expectancy, a drop in the percentage of people who are
malnourished, nuclear disarmament, a decrease in the number of
armed conflicts, and lower annual global military spending. 5
In contrast to Friedman's and Easterbrook's largely upbeat perspectives, however, a spate of recent publications have sounded the
alarm about current notions of "progress" and humanity's prospects
if we continue to follow our current path. Ronald Wright's A Short
History of Progress, Jared Diamond's Collapse: How Societies Choose
to Fail or Succeed, and Jane Jacobs' Dark Age Ahead, for example, all
offer somber warnings.
Wright's and Diamond's discussions are organized largely around
threats to the environment. In A Short History of Progress, Wright
separates the threats into three categories developed by archaeologist Joseph Tainter in his analysis of past societal collapses. 6 The first
category, the Runaway Train, portrays a catastrophic course from
which society cannot depart; in Wright's view, today's upsurge in
population and pollution, the acceleration of technology, and concentration of wealth and power are our society's "linked runaway
trains." 7 The second category, the Dinosaur, describes a government
or rulers that cannot evolve to meet changing needs and conditions;
in our world, "the dinosaur factor" is evident in vested interests'
opposition to change and "inertia at all social levels" in the face of
current crises. 8 The third category, the House of Cards, denotes the
society's weak infrastructure, contributing to its rapid and complete
demise; 9 Wright notes that as we place higher and higher demands
on our environment and ecosystems, we are becoming more and
more vulnerable to "natural fluctuations" such as crop failures caused
by increasing weather instability (droughts, floods, fires, and hurricanes), pollution surges, and disease. 10 Progress, then, has created
grave problems that need our full attention and commitment, or we
stand in danger of becoming yet another cautionary example on the
long list of failed societies.
In his 1996 Pulitzer Prize-winning book Guns, Germs, and Steel,
Jared Diamond looked at environmental factors that contributed to
the rise of certain civilizations; in 2005, with Collapse, he has turned
to their demise. Are there lessons we can learn, he asks, about what
",
THE BAHA I WORLD 2004- 2005

makes a society vulnerable, about ways to avoid committing "ecocide," about recognizing indicators of approaching collapse, and
about devising effective measures to stave it off? 11
Damage to the environment and the ways in which a society deals
with its environmental problems, climate change, and the presence of
friendly or hostile neighbors are all common factors in the survival or
collapse of past societies, says Diamond; 12 we would be wise to give
them careful consideration. And attached to these larger elements
are 12 more specific, linked problems, which have all arisen because
of our success as a society-our progress-and must be addressed
if we are to avoid environmental catastrophe today: the destruction
of natural habitats (or their conversion to man-made habitats);
unsustainable or mismanaged wild food stocks (especially fish); the
loss of species and biodiversity; the loss of arable land through erosion; the dwindling of affordable fossil fuel sources; the depletion
of fresh water sources; the overuse of earth's limited photosynthetic
capacity for human purposes, to the detriment of natural growth;
the release of toxins into the natural environment; threats posed by
the introduction or inadvertent transfer of alien species; problems
associated with global warming; the demand of an increasing human population on natural resources; and the effects of high-impact
living on the environment. 13
The urgency of our situation is evident when we consider the
following facts: people in the First World consume 32 times more
resources and generate 32 times more waste than people in the Third
World, and "if the people of China alone achieved a First World
living standard while everyone else's living standard remained constant, that would double our human impact on the world." 14 Of
course, people in the Third World want to live like people in the
First World, and they are encouraged in this hope by First World
and United Nations development agencies; yet, Diamond says,
the prospect is unsustainable. In fact, the First World itself cannot
continue much longer on the same course, since it is rapidly using
up both its own resources and those from the Third World. "What
will happen," Diamond asks, "when it finally dawns on all those
people in the Third World that current First World standards are
unreachable for them, and that the First World refuses to abandon
those standards for itself?" 15
WORLD WATCH 205

The challenges are serious but not insurmountable. In some ways,
Diamond writes, we are at lower risk than past societies, thanks to
the positive effects of technology, globalization, modern medicine,
and our wider knowledge about past and other modern societies.
On the other hand, the "unintended destructive effects" of that same
technology, our heightened interdependence because of globalization,
our dependence on modern medicine, and our huge population all
serve to increase our risk. 16
In her recent book Dark Age Ahead, renowned urban anthropologist Jane Jacobs focuses on problems facing contemporary North
American society through the lens of culture rather than environment. "We show signs,'' she warns, "of rushing headlong into a Dark
Age"-"a culture's dead end," 17 as five essential "pillars" of culture
are being weakened to the point of irrelevance.
The first pillar, family and community, has been undermined
by factors such as the disproportion between housing costs and median income and by automobile culture. 18 The second pillar, higher
education, now focuses on "credentialing" rather than "educating"
students- gearing degree programs to lead to high-paying jobs and
leaving society short-changed, since ''A vigorous culture capable of
making corrective, stabilizing changes depends heavily on its educated people, and especially upon their critical capacities and depth
of understanding." 19 Third, in the fields of science and science-based
technology, we have sloppy scientific practices even while we claim
to venerate science almost to the point of worship, and in the modern interconnected world, the consequences of such bad science
may be "devastating." 2° Fourth, the disappearance of subsidiarity
("the principle that government works best-most responsibly and
responsively-when it is closest to the people it serves and the needs
it addresses") and fiscal accountability ("the principle that institutions collecting and disbursing taxes work most responsibly when
they are transparent to those providing the money") has seriously
reduced the effectiveness of government at all levels.2 1 And fifth,
the lack of self-policing in learned professions such as accounting
has contributed to a culture of greed and dishonesty in the high
echelons of North American business, where "a presentable image
makes substance immaterial." 22
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Jacobs' concerns relate to the undermining of integrity in the
human support networks that form the basis of society, in education that nurtures thoughtful citizens who can advance society, in
scientific practice that should protect our physical well-being, in
governance that should be responsible and accountable to those
who elect it, and in the corporate world that should nurture honest
leaders. Absent such integrity, problems such as "racism, profligate
environmental destruction, crime, voters' distrust of politicians and
thus low turnouts for elections, and the enlarging gulf between rich
and poor along with attrition of the middle class"- which she sees as
symptoms of the decay- assume greater and greater ascendancy. 23
Easterbrook also attributes rampant dishonesty and bad character in business leaders in America to our intense pursuit of material
progress, while other negative consequences include the lack of
social justice associated with poverty, near-poverty, and the lack of
universal health care. 24
One final point about integrity. Francis Fukuyama has devoted
an entire volume to a discussion of trust as a necessary element in
successful relations-whether economic or social, at the local, national, or international level. His focus is social capital, "a capability
that arises from the prevalence of trust in a society" and is "created
and transmitted through cultural mechanisms like religion, tradition,
or historical habit." In communities that share ethical values, social
capital arises from mutual trust arising from "prior moral consensus" rather than "a rational investment decision."25 Furthermore,
Fukuyama argues, such social capital has an impact on the economy:
"If people who have to work together in an enterprise trust one another because they are all operating according to a common set of
ethical norms, doing business costs less." 26 Conversely, if there is no
trust in society, doing business costs more, since relationships must
be governed by formal, enforced regulations. Thus, values directly
affect the cost and pace of "progress."
Thomas Friedman, while largely focusing on the opportunities brought by technological advances, identifies another kind of
threat inherent in our interconnected world, namely that technology
"superempowers" both innovators and those bent towards more destructive ends, 27 and creates instability by increasing the gap between
WORLD WATCH 207

the haves and the have-nots.28 How can we deal effectively with these
threats? His response is as much a warning as an answer:
We need to think more seriously than ever about how we encourage people to focus on productive outcomes that advance and
unite civilization- peaceful imaginations that seek to "minimize
alienation and celebrate interdependence rather than self-sufficiency, inclusion rather than exclusion," openness, opportunity,
and hope rather than limits, suspicion, and grievance. 29
As he puts it, "there may be nothing more dangerous today than a
failed state with broadband capability." 30
Another somber note is sounded by Ronald Wright, who concludes A Short History ofProgress with the warning:
Things are moving so fast that inaction itself is one of the biggest mistakes. The rn,ooo-year experiment of the settled life
will stand or fall by what we do, and don't do, now. The reform
that is needed is not anti-capitalist, anti-American, or even deep
environmentalist; it is simply the transition from short-term to
long-term thinking. From recklessness and excess to moderation
and the precautionary principle.31
And while Jared Diamond is similarly concerned, his tone is
cautiously optimistic at the conclusion of Collapse, where he argues
that since we ourselves have created the problems we face with the
environment, we also control our handling of them. In that connection, we face two crucial types of choices. Like Wright, Diamond
contends that the first is "the courage to practice long-term thinking,
and to make bold, courageous, anticipatory decisions at a time when
problems have become perceptible but before they have reached
crisis proportions."32 The second is "the courage to make painful
decisions about values" 33- to ask which of our traditional values
are suited to this new situation and which should be discarded or
changed. For example, we need to reassess the extent to which we
will be able to retain the values and standards of the First World's
consumer society. Diamond sees hope in the expanding diffusion of
environmental awareness and in the opportunities we have, because
of our interconnectedness, to learn from each other's mistakes before
it is too late. 34
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As we have noted, Jane Jacobs' worries about where we are headed
also stem from values-related concerns. She concludes her book with
the following caution:
History has repeatedly demonstrated that empires seldom seem
to retain sufficient cultural self-awareness to prevent them from
overreaching and overgrasping ... a society must be self-aware.
Any culture that jettisons the values that have given it competence, adaptability, and identity becomes weak and hollow.
A culture can avoid that hazard only by tenaciously retaining
the underlying values responsible for the culture's nature and
success. That is a framework into which adaptations must be
assimilated. 35
Thomas Friedman would agree. While he is a huge booster of globalization and the interconnectedness it brings, he also admits that "a
flat, frictionless world" can "pose a threat to the distinctive places and
communities that give us our bearings, that locate us in the world."
In other words, values and culture may be in jeopardy:
Some obstacles to a frictionless global market are truly sources of
waste and lost opportunities. But some of these inefficiencies are
institutions, habits, cultures, and traditions that people cherish
precisely because they reflect nonmarket values like social cohesion, religious faith, and national pride. If global markets and
new communications technologies flatten those differences, we
may lose something important. That is why the debate about
capitalism has been, from the very beginning, about which frictions, barriers, and boundaries are mere sources of waste and
inefficiency, and which are sources of identity and belonging
that we should try to protect. 36
Again, long-term thinking is necessary, and careful, deliberate
consideration needs to be given to which "inefficiencies"-or values-are too important to allow to be discarded, either deliberately
or inadvertently, in the name of "progress." In the introduction to
Culture Matters: How Values Shape Human Progress, Lawrence E.
Harrison writes, "Integrating value and attitude change into development policies, planning, and programming is . .. a promising way
to assure that, in the next fifty years, the world does not relive the
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poverty and injustice that most poor countries, and underachieving
ethnic groups, have been mired in during the past half century." 37
However, Harrison notes, "the extent to which cultural change
should be integrated into the conceptualizing, strategizing, planning, and programming of political and economic development"
is highly controversial-especially when proposals for such changes
are initiated by the First World. 38
Cultural relativists argue that "each culture defines its own goals
and ethics, which cannot be evaluated against the goals and ethics of
another culture" 39 and fear that promoting value changes will obliterate cultural diversity. In response to such objections, Harrison points
out that, in fact, 50 years of steadily improving global communications have ensured that Western notions of progress have spread all
over the planet, and furthermore, it is patronizing to believe that
the concept of progress as encompassing "a longer, healthier, less
burdensome, more fulfilling life" is not found in many cultures.
The controversy highlights the challenge of finding the balance
between standing aside and doing nothing to assist a society to advance and the temptation to exercise excessive, paternalistic control
over its development. Surely the solution to the dilemma is to work
with a society to help it clarify its own values in light of its current
situation, to chart its own course of progress, and to provide desired
assistance without any strings attached.
While scientific, technological, and other material advancements
are obvious fruits of progress, it is clear that the "progress" we see
around us carries great threat as well as great promise-and that
is perhaps its nature. Gregg Easterbrook refers to the "unsettled
character" of progress: even though "we'd like to think progress
causes problems to be solved in a final sense," more often we find
that "for each problem solved, a new one crops up." 40 Because the
problems in our modern world are greater in scope and therefore
potentially much more dangerous than those in previous eras, given
our interdependence, we need to think carefully about the kind of
"progress" we pursue.
Rather than looking at progress purely from an economic vantage
point, some experts are attempting to develop measurements based
on less tangible but no less important factors that are not found in
the GDP (Gross Domestic Product)- the international standard of
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210 THE BAHA I WORLD 2 004 - 2 0 05

progress and achievement. Some of these alternative efforts have
incorporated the concept of social capital as a measure of progress.
One index, called the Measure of Domestic Progress (MDP), "adjusts
personal consumer expenditure to account for a variety of economic,
environmental, and social factors not included in the GDP." It "adds
in the benefits of household labor, accounts for income inequality,
subtracts social costs (such as crime, congestion, family breakdown)
and environmental costs (such as air pollution, resource depletion,
and the 'hidden' costs of climate change) and makes adjustments
for long term investment and economic sustainability." 41 While
critics object that these sorts of indices are of limited use because
intangibles cannot be reliably quantified, surely their use in addition
to purely economic indices is helpful in painting a more complete
picture of society's real progress, including social and environmental
indicators.42
Such measures accord with Gregg Easterbrook's assessment that
humanity must move beyond the purely material measures of progress that have preoccupied us. In earlier stages of history, we assigned
top priority to material security, comfort, and health, and second
place to "the great questions of meaning." 43 Now, however, we have
arrived at a point where we want both:
[S]ociety is undergoing a fundamental shift from "material want"
to "meaning want," with ever larger numbers of people reasonably secure in terms of living standards, but feeling they lack
significance in their lives. A transition from "material want" to
"meaning want" is not a prediction that men and women will
cease being materialistic; no social indicator points to such a
possibility. It is a prediction that ever more millions will expect
both pleasant living standards and a broad sense that their lives
possess purpose. 44
Easterbrook sees this shift as "progress on an historically unprecedented scale- involving hundreds of millions of people" and a
transition that "may eventually be recognized as a principal cultural
development of our age. "45
While Lawrence Harrison admits that "an end to poverty is
clearly one of the universal goals, and that inevitably means higher
levels of consumption," he does not wish to limit the definition of
WORLD WATCH 2II

progress to "the affluent consumer society." Rather, he looks to the
Universal Declaration of Human Rights for broader parameters:
Everyone has the right to life, liberty and the security of person . . .
human beings shall enjoy freedom of speech and belief .. . All
are equal before the law and are entitled without any discrimination to equal protection . . . Everyone has the right to take
part in the government of his country, directly or through freely
chosen representatives . .. Everyone has the right to a standard
of living adequate for the health and well-being of himself and
of his family, including food, clothing, housing and medical
care and necessary social services ... Everyone has the right to
education.46
In Harrison's view, then, we can best measure progress by the
extent to which people enjoy the rights enshrined in the Declaration
of Human Rights. This, in turn, leads more and more people not
only towards material progress but also towards more meaningful
lives, in which we are better able to address "big" questions such as
these: What does it signify, to exercise stewardship over the earth?
How do we foster wise, moral leadership in our societies- whether
in governance, academic life, or business? How do we educate our
brightest youth so that they think effectively about and become
committed to addressing the broader questions of society rather than
simply becoming trained for lucrative jobs? How can we learn to
live together on this planet as one people-one human family- so
that everyone feels justly treated? How do we balance the pursuit of
material well-being with that of social justice?
Religion would seem to be a force that might help us answer
such questions. Yet religion has often been identified as a force that
impedes progress, especially when religious feelings isolate followers from humanity as a whole. Friedman, for example, cautions,
"Religions are the smelters and founders of imagination. The more
any religion's imagination-Hindu, Christian, Jewish, Muslim, Buddhist- is shaped in an isolated bubble, or in a dark cave, the more
its imagination is likely to sail off in dangerous directions. "47 And
Diamond writes, "Religious values tend to be especially deeply held
and hence frequent causes of disastrous behavior." 48
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THE BAHA I WORLD 2004-2005

The world-governing council of the Baha'i Faith, the Universal
House of Justice, would agree. In a letter to the world's religious
leaders in 2002, it wrote:
[R]eligious institutions have too often been the chief agents in
discouraging exploration of reality and the exercise of those intellectual faculties that distinguish humankind. Denunciations of
materialism or terrorism are of no real assistance in coping with
the contemporary moral crisis if they do not begin by addressing
candidly the failure of responsibility that has left believing masses
exposed and vulnerable to these influences. 49
Yet at the same time, the Baha'i writings refer to religion as "the
light of the world" and state clearly that human happiness, achievement, and the progress of society come from obedience to divine
law. 50 Reaching "to the roots of motivation," says the Universal
House of Justice, religion is "the seminal force in the civilizing of
human nature," and "is also capable of profoundly influencing the
structure of social relationships. Indeed, it would be difficult to think
of any fundamental advance in civilization that did not derive its
moral thrust from this perennial source." 51
The concept of progressive revelation, which lies at the heart of
the Baha'i Faith, teaches that the Founders of all the world's great
religions have been sent by God at different points in human history
to guide us towards the next stage of our social as well as our spiritual
development. In this day, Baha'fs regard the principle of justice-one
of their religion's central tenets-as "the practical expression of awareness that, in the achievement of human progress, the interests of the
individual and those of society are inextricably linked." 52
Given such teachings, Fukuyama's concept of social capital and
its importance in relationships resonates strongly with Baha'fs. As
the Baha'i International Community has stated:
Social advancement ... arises from the ideals and shared beliefs
that weld society together. Meaningful social change results
as much from the development of qualities and attitudes that
foster constructive patterns of human interaction as from the
acquisition of technical capacities. True prosperity- a well-being
founded on peace, cooperation, altruism, dignity, rectitude of
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conduct, and justice-flows from the light of spiritual awareness
and virtue as well as from material discovery and progress. 53
Indeed, while Baha' is applaud the scientific, technological, and
material advances that have been made throughout the past century,
they also share many of the concerns voiced by Diamond, Wright,
Jacobs, Friedman, and Easterbrook, recognizing in progress as it
is currently defined a force capable of both great good and great
destruction. As 'Abdu'l-Baha observed:
[W]hen thou lookest at the orderly pattern of kingdoms, cities
and villages, with the attractiveness of their adornments, the
freshness of their natural resources, the refinement of their appliances, the ease of their means of travel, the extent of knowledge
available about the world of nature, the great inventions, the
colossal enterprises, the noble discoveries and scientific researches,
thou wouldst conclude that civilization conduceth to the happiness and the progress of the human world. Yet shouldst thou turn
thine eye to the discovery of destructive and infernal machines,
to the development of forces of demolition and the invention
of fiery implements, which uproot the tree of life, it would
become evident and manifest unto thee that civilization is conjoined with barbarism. Progress and barbarism go hand in hand,
unless material civilization be confirmed by Divine Guidance,
by the revelations of the All-Merciful and by godly virtues, and
be reinforced by spiritual conduct, by the ideals of the Kingdom
and by the outpourings of the Realm of Might. 54
For humanity to achieve true prosperity and progress, Baha'!s
believe, all peoples must have the opportunity to develop their
capability "to participate in the generation and application of knowledge," so that "all of the earth's inhabitants [can] approach on an
equal basis the processes of science and technology which are their
common birthright." And like Friedman, Baha'!s see technology as
contributing to this forward movement. As the Baha'i International
Community has written, "the accelerating revolution in communication technologies now brings information and training within reach
of vast numbers of people around the globe, wherever they may be,
whatever their cultural backgrounds." 55
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2r4 THE BAHA I WORLD 2004- 2005

In line with its view that both spiritual and material advancement are necessary for the achievement of genuine well-being, the
Baha'i community supports efforts to re-evaluate the indices used to
measure progress, particularly in development work. While recognizing the usefulness of accepted indicators in monitoring and shaping
progress, Baha'is see the need "to extend the boundaries of what is
valued and measured, to make development indicators more reflective of what actually constitutes individual and community progress"
including "human capital, social capital, culture, social integration,
and community well-being."56 As the Baha'i International Community writes, such indicators should be "based on universal principles
which are essential to the development of the human spirit and
therefore, to individual and collective progress" and should "emerge
from a vision of development in which material progress serves as a
vehicle for spiritual and cultural advancement."57
Since numerous global action plans generated at recent United
Nations summits mention governmental commitment to spiritual
as well as social and economic development, the Baha'i community
feels that it is timely to explore, with other religions and development
agencies, the elaboration of nonmaterial indicators to measure human
progress. In that connection, the Baha'i International Community
has put forward five principles that could serve as a foundation for
spiritually based indicators: unity in diversity, equity and justice,
equality of the sexes, trustworthiness and moral leadership, and
independent investigation of truth (freedom of conscience, thought,
and religion) .58 Indicators based on those principles could then be
developed to address policy areas such as economic development;
education; environmental stewardship; meeting basic needs in food,
nutrition, health, and shelter; and governance and participation.59
While efforts to identify and use spiritual indicators of development are geared to society as a whole, Gregg Easterbrook also
stresses the practical value of individuals' acquisition of spiritual
qualities such as forgiveness and gratitude. Of the former, he says,
Even when someone wrongs you, feeling fury or experiencing
hate only causes your life to descend into unhappiness and resentment. Then you are the one who suffers, not the person you're
angry at. Forgiving, on the other hand, lifts the burden. Perhaps
when Buddha, Jesus, Baha'u'llah, and other great spiritual figures
WORLD WATCH 215

taught followers to forgive those who sin against them, this wasn't
only the pronouncement of holy philosophy- they were giving
practical down-to-earth life advice.60
And of gratitude, Easterbrook writes, "Grateful people tend
to suffer less anxiety about status or the accumulation of material
possessions. Partly because of this, they are more likely to describe
themselves as happy or satisfied in life." 61 But beyond their benefit
to individuals, he concludes, such qualities also profit humanity as
a whole:
Spiritual awareness generally links, in research, to increased
chance of happiness, lower stress, and less depression. In turn,
the more people who appreciate the interconnectedness of all life,
the greater the chance that society as a whole will be a clement
place. 62
Having glanced at a number of perspectives on issues connected
to progress, we come again to the question: What prospects lie before us? Will society become more clement, more populated with
forgiving, grateful, happy, less stressed people? Will we moderate our
expectations of material wealth to allow for a more equal distribution
of resources? Will the "Battening of the world" usher in the "amazing
era of prosperity and innovation," as Thomas Friedman predicts, or
will our society collapse from the weight of our overconsumption
and resource depletion, as Ronald Wright and Jared Diamond fear?
The answers are as yet unclear, but, as Diamond writes,
[B]ecause we are rapidly advancing along this non-sustainable
course, the world's environmental problems will get resolved,
in one way or another, within the lifetimes of the children and
young adults alive today. The only question is whether they
will become resolved in pleasant ways of our own choice, or in
unpleasant ways not of our choice, such as warfare, genocide,
starvation, disease epidemics, and collapses of societies. 63
And Ronald Wright echoes the point:
We have the tools and the means to share resources, clean up pollution, dispense basic health care and birth control, set economic
limits in line with natural ones . If we don't do these things now,
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216 THE BAHA I WORLD 2004- 2005

while we prosper, we will never be able to do them when times
get hard. Our fate will twist out of our hands. And this new
century will not grow very old before we enter an age of chaos
and collapse that will dwarf all the dark ages in our past. 64
These two predictions resonate with Baha'!s, who recall a similar
observation made in 1985 by the Universal House of Justice in a
statement titled The Promise of World Peace. It said:
Whether peace is to be reached only after unimaginable horrors
precipitated by humanity's stubborn clinging to old patterns of
behavior, or is to be embraced now by an act of consultative
will, is the choice before all who inhabit the earth. At this critical juncture when the intractable problems confronting nations
have been fused into one common concern for the whole world,
failure to stem the tide of conflict and disorder would be unconscionably irresponsible.65
To address the problems we face and provide us with the impetus
to move forward in a wise manner, we need a compelling vision.
But where can such a vision be found today? Some may look to
the globalization movement, but Friedman condemns its failure "to
play any constructive role in shaping the global debate on how we
globalize, precisely when such a role has become even more important as the world has gotten flatter." And while globalization is not
going away, it does need to become "more compassionate, fair, and
compatible with human dignity." In short, says Friedman, "There
is a real role today for a movement that could advance the agenda
of how we globalize-not whether we globalize." 66
Baha'fs see the Baha'f Faith as such a movement, with teachings
and principles appropriate to this interconnected world. As Shoghi
Effendi, the Guardian of the Baha'f Faith, wrote in 1931:
Surely the world, contracted and transformed into a single
highly complex organism by the marvellous progress achieved
in the realm of physical science, by the world-wide expansion
of commerce and industry, and struggling, under the pressure
of world economic forces, amidst the pitfalls of a materialistic
civilization, stands in dire need of a restatement of the Truth
underlying all the Revelations of the past in a language suited
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to its essential requirements. And what voice other than that of
Baha'u'llah- the Mouthpiece of God for this age-is capable of
effecting a transformation of society as radical as that which He
has already accomplished in the hearts of those men and women,
so diversified and seemingly irreconcilable, who constitute the
body of His declared followers throughout the world? 67
The experience of the Baha'i community offers compelling evidence "that humanity can live as one global society, equal to whatever
challenges its coming of age may entail." 68
United by its belief in one God Who has progressively revealed
His will through a series of Divine Educators, its conviction that we
are all members of one family, and its commitment to establishing
a just world where all people can live in dignity, the Baha'i community is working with some urgency to promote an understanding
of "progress" that encompasses both the spiritual and the material
aspects oflife, for, as 'Abdu'l-Baha warned:
[U] ntil material achievements, physical accomplishments and
human virtues are reinforced by spiritual perfections, luminous
qualities and characteristics of mercy, no fruit or result shall issue therefrom, nor will the happiness of the world of humanity,
which is the ultimate aim, be attained. For although, on the
one hand, material achievements and the development of the
physical world produce prosperity, which exquisitely manifests
its intended aims, on the other hand dangers, severe calamities,
and violent afflictions are imminent. 69
Thoughtful observations and warnings by commentators such
as Jared Diamond, Ronald Wright, Jane Jacobs, Thomas Friedman,
and Gregg Easterbrook can only serve to raise greater awareness of
serious issues surrounding our well-being-if not our very survival;
to fuel discussion about the kind of society we want; and to spark
positive action while there is still time.
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218 THE BARA I WORLD 2004-2005

NOTES

Lawrence E. Harrison, Introduction to Culture Matters: How Values Shape
Human Progress, Lawrence E. Harrison and Samuel P. Huntington, eds.
(New York: Basic Books, 2000) , p. xxvi.
Thomas L. Friedman, The World is Flat: A BriefHistory of the Twenty-first
Century (New York: Farrar, Straus and Giroux, 2005), pp. 176-177.
Ibid., p. 420.
Ibid., p. 8.
Gregg Easterbrook, The Progress Paradox: How Life Gets Better While
People Feel Worse (New York: Random House Trade Paperbacks, 2004), pp.
68- 74.
See Joseph Tainter, The Collapse of Complex Societies (Cambridge: Cambridge University Press, 1988), p. 59; cited in Ronald Wright, A Short
History ofProgress (Toronto: Anansi, 2004), p. 107.
Wright, p. 128 .
Ibid., p. 129.
9 Ibid., pp. 107-108.

ID Ibid., p. 130.
Jared Diamond, Collapse: How Societies Choose to Fail or Succeed (New York:
Viking, 2005), p. 8.
Ibid., P· II.
For a detailed discussion of each of these points, see Diamond, pp. 486-
96.
Ibid., p. 495 .
Ibid., p. 496.
Ibid., p. 8.
Jane Jacobs, Dark Age Ahead (Toronto: Vintage Canada, 2005), pp. 3-4.
Ibid., p. 38.
Ibid., p. 63.
Ibid., p. 99.
Ibid., pp. 103 and 124.
Ibid., p. 136.
Ibid., pp. 24-25 .
Easterbrook, p. 255.
Francis Fukuyama, Trust: The Social Virtues and the Creation of Prosperity
(New York: The Free Press, 1995), p. 26.
Ibid., p. 27.
27 Friedman, p. 8.
Ibid., p. 279.
Ibid., p. 443.
Ibid., p. 435.
Wright, p. 13!.
WORLD WATCH 219

Diamond, p. 522.
Ibid., p. 523.
Ibid., pp. 522 and 525.
Jacobs, p. 176.
Friedman, p. 204.
Harrison, p. xxxiv.
Ibid., p. xxx.
39 Ibid., p. xxvi.
Easterbrook, pp. 84-85.
http://www.neweconomics.org/gen/well-being_mdp.aspx. See also http://
www.gpiadantic.org/ for another proposed measure, the Genuine Progress
Index.
These new measuring tools have been implemented in some cities in the
United Kingdom, the United States, and Canada, and even at the national
level in Bhutan. For an interesting article on the introduction of this kind
of index in Bhutan, see Andrew Rev kin, "A New Measure of Well-being
from a Happy Little Kingdom," The New York Times online (4 October
2005).
Easterbrook, p. 210.
Ibid., p. xix.
Ibid., p. 21!.
Harrison, p. xxvi.
Friedman, p. 463 .
Diamond, p. 432.
The Universal House of Justice, To the World's Religious Leaders (Haifa:
Baha'i World Centre, 2002), p. 2.
Abdu'l-Baha, The Secret ofDivine Civilization (Wilmette, IL: Baha'i Publishing Trust, 1990), p. 7r.
To the World's Religious Leaders, pp. 6-7.
Baha'i International Community, The Prosperity ofHumankind (1995), section 2.3
Baha'i International Community, Overcoming Corruption in Public Institutions (20or).
'.Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL:
Baha'i Publishing Trust, 1996), p. 297.
The Prosperity ofHumankind, section 44
The Baha' I International Community, Valuing Spirituality in Development:
Initial Considerations Regarding the Creation of Spiritually Based Indicators
for Development. A concept paper for the World Faiths and Development
Dialogue, Lambeth Palace, London, 18-19 February 1998 (London: Baha'i
Publishing Trust, 1998), II, p. IO.
Ibid., m, p. 12.
Ibid., IV, pp. 14-18.
/)I
220 THE BAHA I WORLD 2004-2005

Ibid., v, pp. 19-24.
Easterbrook, p. 23r.
Ibid., p. 239.
Ibid., p. 239.
Diamond, p. 498.
Wright, p. 132.
The Universal House of Justice, The Promise ofWorld Peace (Haifa: Baha'i
World Centre, 1985), p. r.
Friedman, p. 387.
Shoghi Effendi, The World Order ofBahd 'u'lldh: Selected Letters (Wilmette,
IL: Baha'i Publishing Trust, 1991), p. 47.
The Promise ofWorld Peace, p. 20.
'Abdu'l-Baha, Selections, pp. 297.
Promoting the Evolution
of Culture:
INTEGRATING THE ARTS
INTO BAHA'f COMMUNITY LIFE

'A
bdu'l-Baha is reported to have called the arts "a gift of the
Holy Spirit." 1 Indeed, Baha'u'llah wrote that "the mere
revelation of the word 'Fashioner'" releases sufficient power
to "generate, through successive ages, all the manifold arts which the
hands of man can produce" and that "its animating energies, stirring
within all created things, give birth to the means and instruments
whereby such arts can be produced and perfected." 2 Baha'is, then,
see a close link between the divine creative impulse and individual
expressions of artistic creativity. Of course, there are many varieties
of artistic expression, but in the Baha'i perspective, "These gifts are
fulfilling their highest purpose, when showing forth the praise of
God."3
Artistic endeavors have long been valued in the Baha'i community, as members have striven to give creative expression to their belief
There have, of course, been notable figures in the arts who have
embraced the Baha'i Faith throughout its short period of existence,
. and the richness of their work is recognized.4 Yet, community and
culture are evolutionary in nature, and because the Baha'i community is still so young and relatively small, most artistic contributions
have been "grassroots" expressions of the creative impulse.

222 THE BAHA'f WORLD 2004-2005

As late as 1957, a letter written on behalf of Shoghi Effendi stated
clearly, "there is no cultural expression which could be called Baha'i
at this time (distinctive music, literature, art, architecture, etc., being
the Bower of the civilization and not coming at the beginning of a
new Revelation)." 5 Twenty-eight years later, the Universal House of
Justice reiterated this point in a letter to an individual, writing that
"Baha'i art, music, architecture or culture ... will doubtless emerge
in the future as a natural outgrowth of a Baha'i civilization."6
By the time of the worldwide Baha'i Four Year Plan (1996-2000),
the community had evolved to the point where the Universal House
of Justice asked Baha'!s to "give greater attention to the use of the
arts," which, " [a] t the level of folk art, ... can be pursued in every
part of the world, whether it be in villages, towns, or cities." 7
As a result of this guidance, the Baha' 1community is now making
a concentrated effort to integrate the arts into its life-particularly
through the institute process, a collaborative learning program being
pursued by Baha'1s around the world. Individuals are encouraged to
develop and give greater expression to the creative impulses that each
of us possesses. As members of Baha'i institutions are also engaged in
this process, all elements of the community are working in harmony,
and study has fostered the development of creativity at all levels.
The development of the arts enhances community life, forging
heartfelt connections among individuals, whether children or adults.
Artistic expression creates a sense of intimacy and an atmosphere
of trust, which can revolutionize relationships-whether the artist's
view of him- or herself, the creator's relationship to the material he
or she is seeking to express, or relationships among audience members who view the work. Artistic presentations based on the history
of the Baha'l Faith, for example, convey not only information and
knowledge, but also a feeling of identification with historical figures,
which strengthens people's faith-the writer's, the actors', and the
audience's. And for those who strive to express something important
to them-whether a spiritual insight or an episode in the life of a
historical figure-the artistic effort contributes to personal growth
through the learning of new skills, even by people who may have felt
they had no talent in this area. Expressions do not need to be grand
in scope. Encouragement of crafts as well as the arts is found within
the institute process, and participants who claim they had absolutely
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ARTS IN THE BAHA I COMMUNITY 223

no creative talent or skill have reported their surprise and satisfaction
at learning to fashion items as simple as greeting cards.
When Baha'is seek to teach or proclaim the spiritual truths of
their Faith, the arts can communicate those truths in a powerful
way that goes beyond intellectual comprehension or appreciation.
Grassroots artistic initiatives such as local youth dance workshops
can help people address serious social issues such as the equality of
the sexes, drug and alcohol abuse, and war. Baha'fs have also explored
other approaches to social issues through the arts. In Ethiopia, a
number of Baha'i artists, journalists, and writers have established an
arts group aimed at youth, with the goal of promoting behavioral
transformation and encouraging the unprejudiced search for truth,
and in Mongolia, the volunteer group Youth Can Make a Difference
Against Alcohol, of which most members are Baha' fs, has offered
workshops and performances at secondary schools on the issue of
alcohol abuse.
And finally, purely as entertainment, the arts can create feelings
of joy both in artists and in those who share the fruits of their efforts.
In fact, Baha'fs are finding that grassroots arts initiatives introduce a

Some of the musicians at a national Bahd 'i youth conference in Guinea.
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224 THE BAHA I WORLD 2004- 2005

spirit of dynamism and creativity at all levels of community life and
foster greater receptivity and appreciation for the arts in general.
A key point regarding the artistic expressions being promoted in
the Baha'i community is the encouragement that they be culturally
varied and appropriate. The universal principles and common history
of the Faith find lively expression through a wide diversity of cultures. In Armenia, for example, participants in an institute campaign
learned Armenian songs, read Armenian poems, looked at Armenian
paintings, and viewed Armenian classical films, to explore connections between spiritual education and their own cultural heritage.
And sometimes gatherings become joyous multicultural celebrations.
A Councilfire gathering in August 2004 in Washington State, USA,
featured Makah traditional songs, but also Celtic music, songs from
Kenya and Tonga, Persian chanting, and prayers in French, Spanish,
Makah, Tsimshian, and languages from Southwestern tribes and from
Togo- and well into the night, participants were enthusiastically
learning Persian dancing. In many communities around the world,
native drumming, singing, storytelling, and other cultural activities
have become part of regularly planned activities.
One Baha'i artist, Istvan Dely, describes a gathering with a group
of Saamaka Bush Negroes at the Baha'i center in Kambalua, in
the heart of upper Suriname. Five days previous, the junior youth
in another village downriver took one of the quotations from the
Baha'i writings in the first book of the Ruhi Institute curriculum,
Reflections on the Life of the Spirit, in their own language, and set it
to music. Since then, two other villages have learned it and added
their own compositions in their traditional musical styles. Now, to
the accompaniment of Mr. Dely-a Hungarian-born, Afro-Cubantrained percussionist visiting Suriname-and a local Saamaka tutor,
who are beating traditional apinti and apuku drums, almost the
entire village has gathered, is learning the words ("Say: 0 brethren!
Let deeds, not words, be your adorning"), and is joining in. The
air is electric with the music. As he drums, Mr. Dely records the
music on a cassette recorder so that other communities can learn it,
too. "This process,'' he writes, "simple as it looks, is nothing short
of creating new folklore"; the sacred word, planted at the heart of
a culture, has begun the process of transforming its members. That
is why, writes Mr. Dely, the Universal House of Justice has stated
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ARTS IN THE BAHA I COMMUNITY 225

repeatedly that the systematic and grassroots focused use of the arts
is an essential part of the institute process.8
Within the institute process, in which the Baha'i community is
engaged in all parts of the world, reside three core activities: study
circles (a decentralized training program centered around spiritual
themes), devotional meetings for prayer and worship, and classes for
the spiritual education of children. These activities are open to all
who are interested, whether Baha'is or not. Of course there are many
other types of gatherings that also form part of Baha'i community
life, but these core activities have been a major focus during the past
several years, and Baha' is have been experimenting in ways to make
the arts an integral part of them. 9
Study circles have been called "[a] natural channel through which
the friends can express their artistic talents and sentiments," 10 and
tutors are encouraged to introduce the arts in ways that will stimulate participants' spiritual development, help them to become aware
of ways they can render meaningful service, to open up "creative
channels through which can flow inspiration," and to help release
"the force of attraction to beauty." 11 A few examples will illustrate
the point. One tutor took up ballet again, which she had loved as
a child, after reading about this encouragement of the arts. A study
circle participant began to compose music, while another held an
exhibition of his paintings, and another tutor decided that even
though he didn't feel he was naturally gifted as an artist, he would
take a pottery class. He reported that when he completed his first
project, he was surprised at how enjoyable it was to create something.
Furthermore, he was able to make connections with artists whom he
could invite to his study circle to share their knowledge and skills.
On the same theme, a tutor attended a workshop on cardmaking,
to learn how to integrate the arts into her study circle. Although she
claimed to be not at all artistic, she found the activity enjoyable and
felt empowered, by the end of the workshop, that she had actually
made something she could give away-a feeling that was heightened
by the enthusiastic reception of one of her cards, when she presented
it to a friend. And in Nunavut, one of the northern territories in
Canada, participants in a program initiated by an individual Baha'i
that encourages children to express themselves through painting are
also experiencing the joy that comes through developing their ere-
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226 THE BAHA I WORLD 2004-2005

ative power. In small communities where services are limited, youth
suicide is a serious problem, and opportunities for artistic expression
are limited, the program has become very popular.
Experience has shown that arts activities reinforce learning. Participants in one study circle developed artistic presentations based
on one aspect of a Baha'i quotation that they had been learning
and found that their comprehension of the passage was greatly enhanced. In Honduras and Nicaragua, young people from Garifuna
background have responded enthusiastically to the incorporation
of dance, music, songs, painting, drama, and storytelling in their
study. At a tutor training session, drummers and dancers analyzed
their own cultural story dances, such as those performed at funerals, for movements and story elements upon which they could
build dances appropriate for Baha'i sacred occasions. As a result
of this analysis and experimentation, the youth's attitudes, sense of
inspiration, and their appreciation for reverence and beauty grew
markedly. The development of dramatic skits has also helped study
circle participants relate the materials they are studying to situations
in their local communities.
Sometimes even basic attempts to encourage creative expression
can change group members' views of, and relationships with, each
other. When one tutor asked study circle participants to write down
their interests, she discovered that one was interested in filmmaking,
another wrote poetry, and one composed music-and even though
the participants knew each other, they weren't aware of each other's
interests and talents. Now they were able to encourage each other,
share their work, and draw on the various talents of group members
in collective projects.
Puppetry, knitting, embroidery, creating art from recycled
materials, various kinds of music, and storytelling are some of the
many other types of artistic expression that have been used in study
circles around the world. One study circle even enlisted the help of
a professional animator to develop pictures to enhance the members'
storytelling efforts.
Baha'is have found that the arts help to establish a spiritual,
uplifting atmosphere in the devotional gatherings that they have
organized, which have taken many different shapes in various parts
of the world and to which Baha'is and their friends contribute
ARTS IN THE BAHA",I COMMUNITY 227

At the Arts Academy in the UK, performers Shirin Youseffian-Maanian from
Greece and Bill George from Pennsylvania, USA, show a young participant a
puppet used in Bill's theater work.

poems, music, sacred stories, and other appropriate artistic offerings.
For example, communities in Tanzania often perform a traditional
dance called the "bwasi bwasi" after their devotional meetings outside
the Baha'i centers.
Children in spiritual education classes all over the world respond
eagerly to arts activities. In Kinshasa in the Democratic Republic
of the Congo, for example, children's classes have begun to make
extensive use of dramatic skits to learn their lessons, and have
performed their plays, choral presentations, and puppet theater in
several schools in the area, including one for handicapped children,
while in Kiribati, the children in a local Baha'i class put on a show
that included a dance on the subject of racial disunity and a play
based on a local song. In Bermuda, a Baha'i-initiated children's
program entitled ''A Peace of Art," uses the arts to promote a deeper
understanding of moral virtues.
On a wider scale, in Australia, the Baha'i Education in State
Schools (BESS) initiative has incorporated the arts into its spiritual
education program, drawing on skilled individuals from the Baha'i
and the wider community, including resources developed through
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228 THE BAHA I WORLD 2004- 2005

A children's performance at a summer school in Slovakia.

the institute process. One school holiday program in Western Australia, called "Art Beat," featured a four-day "Creative Expressions"
workshop that included dance, role-playing, cooperative games, and
drama, while a second program focused on textiles, creative writing
and storytelling, creating treasure boxes, and claywork. All incorporated Baha' ( themes such as the oneness of the human family and
gems of virtues, and parents enjoyed an exhibition and performance
of the children's work at the end of the week.
Children's festivals sponsored by Baha'!s in Cambodia and Sabah
have used the performing arts extensively, including instruction in
Khmer traditional dances, traditional musical instruments, dramatic
performances, songs, and storytelling, with chants for prayers and
sacred writings composed by the youth themselves.
Throughout the world, Baha'is are holding "reflection meetings"
at regular intervals to review and analyze what they have learned
from their study and actions within the framework of the institute
process and to develop forward-looking plans. As with other events,
the arts are gradually becoming an important element of these meetings. Skits and artistic presentations by children and youth are often
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ARTS IN THE BAHA I COMMUNITY 229

incorporated, as are displays of artwork done in study circles, with
some participants sharing insights about their artistic efforts. They
are sometimes even used as an aid to the study of recent documents
pertaining to the institute process. One reflection meeting in the
northern coastal region of Colombia featured songs and Hidden
Words of Baha'u'llah chanted by a local musical group, while youth
from a study circle presented local dances. In Australia, a youth choir
and dance workshop formed with the specific goal of performing at
the next reflection meeting, where they were warmly received. While
rehearsing for the event, the older and younger youth got to know
each other much better, enhancing their identity as Baha'is and the
unity of the entire community.
Building on this increase in artistic capacity that has been
nurtured through the institute process, many communities have
incorporated the arts into the devotional portion of the Nineteen
Day Feast to make it more creative and uplifting, and in Papua New
Guinea skits have been performed at Feasts to facilitate community
education about Baha'i teachings and laws. The arts are also becoming central elements of Baha'i holy day commemorations around
the world.
National gatherings have also been enlivened by artistic contributions. A recent National Convention in Tonga not only featured
music and devotions in preparation for the election of the National
Spiritual Assembly, but there was also a musical festival that included
singing and poetry readings . In Angola, delegates and observers at
the National Convention sang songs, drummed, and played other
traditional instruments. More and more National Conventions report that artistic elements-particularly music- heighten the spirit
of the event.
In the United Kingdom, the annual National Baha'i Festival
regularly incorporates the arts, including choirs, dramatic monologues of Baha'i heroes and heroines, and performances of full-length
dramatic works on themes relevant to the current plan. That national
community is now able to draw upon greatly increased artistic resources, thanks to both the institute process and the very successful
annual summer Arts Academy it holds, in which participants have
explored subjects such as drama, creative writing, mask-making,
music, painting, and dance in classes facilitated by experts in these
",
THE BAHA I WORLD 2004-2005

Participants in a "Performing with Masks" workshop at the Arts Academy
in the United Kingdom.

areas. In Germany, the annual summer festival at the European
House of Worship in Langenhain also regularly features music,
drama, and the arts.
And even institutional meetings and conferences have been enlivened by the arts. One in the British Columbia/Yukon region of
Canada included not only artistic transitions but also the dramatic
presentations of reports, a coffee house, and interactive theater, while
works of art produced by a junior youth arts workshop provided the
backdrop to the plenary sessions. At a conference in Macau, youth
opened each session with an "artistic moment, " including singing,
creative centerpieces, drama, and poems, which established a sense
of reverence before morning prayers. Such activities helped participants learn practical ways to integrate the arts into study circles and
devotional meetings.
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ARTS IN THE BAHA I COMMUNITY 231

During the past few years, the Baha'f community has been
celebrating significant anniversaries of the establishment of the
Faith in various countries, and artistic contributions have featured
prominently on the programs around the world, particularly traditional dances and choral presentations. In Samoa, the program
also featured youth performing a drama dedicated to the Baha' fs
of Iran. An original drama on the life of Baha'u'llah was created by
three young women from Pointe Noire, in the Republic of Congo,
for the commemoration of the 5oth anniversary of the Faith in that
country, while celebrations in Laos included a presentation of the
history of the Faith on the stage through drama, with background
slides and music. In the Democratic Republic of the Congo, 5oth
celebrations featured stories, film, songs by Baha' f choirs, dances
and dramatic presentations on the general theme "moving towards
unity and peace."
The Mixed Bag Company, a group of artists from the United
Kingdom, traveled to the Faroe Islands for the 5oth anniversary of the
Baha'i community there, to offer the population a unique gift: a music-dance composition based on excerpts from the poetic-prose work
"The Tower on the Edge of the World" by internationally acclaimed
Farnese writer William Heinesen. The group also ran a "tranquility
zone" devotional meeting while in the Faroes. Celebrations in the
Canary Islands featured a special commemorative video of the past
50 years as well as "musical moments,'' including one based on verses
from the Book of Psalms, performed by a renowned soprano from
Gran Canaria. Baha'fs in Belarus saw their 25-year history through a
multimedia program, while also enjoying a performance of the youth
dance workshop, classical guitar music, and exhibitions of books and
photographs. Jamaica, on the occasion of its 6oth anniversary, also
welcomed a junior youth dance workshop to the festivities.
Fiftieth anniversary celebrations in Tonga were replete with
artistic contributions, including a traditional Tongan dance, a performance of the hoop dance by a native American Baha'f visitor,
presentations by local choirs as well as one from New Zealand, a
choir competition, crafts displays and sales, and a series of workshops on music, cinematography, teaching through the arts, and the
development of the Baha'f community.
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THE BAHA I WORLD 2004- 2005

Baha'i summer and winter schools around the world are also
concentrating more on the arts. At one winter school in the Mariana
Islands there was a poetry reading, singing, skits, and a local artist
presented his work, while classes in Chinese black ink drawing and
flower arranging were part of the program. In Canada, the Maxwell
International School in British Columbia has, for the past several
years, offered a youth summer school focused on the arts, called the
Eagle Arts Academy.
Intensive conferences and training sessions on the arts have been
held all over the world, with some focused specifically at youth
and others at different cultural groups. Participants at an institute
training course for indigenous Baha' is in South Dakota, USA, were
encouraged to create songs, poems, and dramatic sketches to express
what they had learned. Conferences on Persian Arts and Letters in
the United Kingdom, Germany, Brazil, and Botswana have featured
music and poetry, talks on Persian music and poetry, and biographies
of historians, writers, and poets of the first Baha'i century.
An arts institute for youth and junior youth in South Africa
trained participants in the skills of being a master of ceremonies,
in modern and traditional dance, in producing an original drama,
and in music and singing. At a series of youth forums in the USA,
youth and junior youth produced dramatic skits on Baha'i heroes
and heroines or illustrating principles such as the harm that results
from backbiting. They also wrote poems and music, and created
inspirational drawings . Participants planned to teach the new songs
they had learned to others at feasts, devotional gatherings, and
children's classes.
At an Arts and Spirituality conference in New Zealand, adult
and youth workshops focused on writing, poetry, Maori flax weaving, painting, and claywork, while children learned songs, acted in
dramas, participated in a dance workshop, and experimented with
art materials. In the Philippines, a gathering on the same theme featured training in the performing arts, with a public presentation at
the conclusion. And in Limoges, France, an intensive five-day course
trained participants in ways to promote the arts within the Baha'i
community by integrating them into core activities. Workshops
focused on dramatic expression (including puppetry, shadow theater, tableaus, and storytelling), handcrafts (such as masks, origami,
",
ARTS IN THE BAHA I COMMUNITY 233

mobiles, and candles), "plastic arts" (collage, stained glass, stencils,
and cardmaking), and the use of drama in memorization (from classical theater to role-playing, interactive theater, and mime). Following
this workshop, several participants went home and facilitated acreative workshop for youth and young professionals in Belgium.
Baha' is who work professionally in the arts also appreciate the
opportunity to meet and discuss the connection between art and
their belief. That is the impetus behind the annual weekend conferences for Baha'is in the recording industry, sponsored by the Bosch
Baha'i School in California, USA. The conference features many live
performances and workshops on both spiritual and practical topics,
such as putting the Baha'i writings to music, roles and responsibilities
of the artist, incorporating the arts in the community, and touring
the college circuit.
Youth drama and dance workshops have formed around the
world, allowing members to address serious issues such as substance
abuse, family violence, oppression of women, and the oneness of
religion and of humankind through their artistic efforts. Workshop members generally go through training that focuses on both
physical and spiritual aspects; the spiritual component now often
centers around study of the sequence of institute courses. The dance
workshop format has become increasingly popular with youth and
has spread all over the world. The Diversity Dance Workshop, for
example, which aims to offer moral and social education through
dance, has expanded to more than mo troupes in various countries,
each adapted to the situation of the locality in which it is based.
Workshops have performed in a wide variety of venues to audiences of all ages-from schools to tourist resorts to a school for
disabled children in Fiji; to a Native Friendship Center in British
Columbia, Canada; to the opening of new buildings on the campus
of the Ocean of Light International School in Tonga, where the
local Baha'i youth dance workshop choreographed a new dance
called "education," showing the importance of a balance between
spiritual, physical, and academic education; to a rehabilitation center
for trauma and torture survivors in Denmark, in connection with
the UN day for Torture Victims; to a conference examining offensive weapons, drugs, and violence in the USA; to public squares in
cities in Albania; to the National Cultural Center in G uyana, at a
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234 THE BAHA I WORLD 2004- 2005

Corinne Padilla, Philippines, and Nemat Hossieny, India, perform a scene
from "Quest of the Spirit," a production by the musical theater group
Inspirit.

performance in aid of Kids First, an NGO run by the country's First
Lady, which helps children in need of urgent medical care.
To facilitate cross-national training, three members of Portugal's
Gerac;:ao Viva dance workshop traveled to Brazil to train Baha'i youth
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ARTS IN THE BAHA I COMMUNITY 235

and their friends there in dramatizing social issues through dance.
I

The training comprised three components: spiritual (including the
importance of the integration of the group, using texts from the
institute courses); physical (including dance practice); and training in generating love, cooperation, and unity in the group. Public
performances in the seven Baha'i communities visited by the youth
trq.iners met with enthusiastic responses. In a similar vein, Canada's
Wildfire Dance Theater group offered shows to youth and adults
and also conducted dance workshops for local youth during a visit
to Guyana.
Since 2000, Beyond Words, an international Baha'i youth performing arts and empowerment initiative, has toured extensively in
cities, townships, and rural areas throughout South Africa, performing dances on drug abuse, sexual abuse, mv/ AIDS, gang violence,
equality of men and women, poverty, and racism. They also facilitate
interactive dramas, encouraging audience participation, on domestic
violence, racism, equality, and suicide, performing songs in Zulu,
Xhosa, Nyanja, SiSwati, Afrikaans, Tswana, and English. During
2003, Beyond Words also performed at the UN World Summit on
Sustainable Development in Johannesburg, where it was showcased
as one of the sustainable development projects run by the Baha'i
community. By 2004, Beyond Words was assisting with an institute campaign at a local high school in Mafikeng. The group also
performed at 5oth anniversary celebrations in South Africa and
Lesotho.
In Senegal, a youth performing arts group named Les Etincelles
(Sparks) was formed under the direction ofJean Jacques Yem and the
Afrika Bikonda troupe. 12 Including Baha'is and youth from various
religious and national backgrounds, from 8 to 16 years of age, the
group has performed its original material, based on contemporary
and traditional rhythms of West African dances, at universities,
schools, cultural centers, and dance festivals. Mr. Yem, an author
and playwright living in Mali, also trained a youth theater group
at a 2004 youth summer conference in the Democratic Republic of
the Congo to perform a play about the diversity of religions, which
humorously illustrates the tension that arises from strained relations
between them and offers the Baha'i response. This kind of theater
has proven to be an effective way of reaching out to both Christian
,, ,
THE BAHA I WORLD 2004-2005

i
Les Etincelles, a Bahd 'i dance troupe .from Dakar, Senegal, performing at
the opening of the new Bahd 'i center in Bakau, Gambia.

and Muslim groups. In Greece, a youth music theater group named
Phoenix, under the direction of Helen Kontos, has for two summers
performed a musical play on human rights. Venues included public
spaces, other spaces provided by municipalities or in collaboration
with NGOs, and a Roma camp outside Thessaloniki.
Mana (which means "the Almighty" or "the Powerful" in most
Polynesian languages) is a Baha'i music and cultural performing
arts group based in Sydney, Australia. Its members are mostly youth
whose roots lie in Samoa, Tonga, and the Cook Islands-a diversity
mirrored in their music, which is a blend of Polynesian rhythms
and sounds fused with pop. The group grew out of a study circle in
2001, in which a number of Baha'f Polynesian families were studying Reflections on the Life of the Spirit together. They found that
putting the quotations to music greatly assisted their memorization,
so they asked the mother of some of the participants, who is a wellknown singer-songwriter in the Pacific, to compose melodies for
them. Eventually, group members decided that it would be helpful
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ARTS IN THE BAHA I COMMUNITY 237

to the Baha'i community to produce a CD of their songs and make
it available as a tool for others memorizing the quotations in the
book. So far, Mana has released two CDs, Reflections on the Life ofthe
Spirit and Arising to Serve (based on the first two books in the Ruhi
Institute curriculum), and aims to release a CD for every book in the
sequence of courses. Mana has also performed all over Australia and
toured Samoa, combining its unique sound with traditional dances
and performances of the Pacific. The seventh book of the Ruhi curriculum, Walking a Spiritual Path, presents the idea that appreciation
of beauty is a spiritual force that can lift individuals to higher levels
of existence. To strengthen this force, Mana aims to create music
that can be integrated into study circles, participants' learning, and
activities of the whole community.
While the seven Baha'i Houses of Worship around the world
have long-established choirs that perform at services in the temples,
the development of choral music in the Baha'i community and the
establishment of choirs around the world were given impetus by
the uplifting performances of the international choir formed for
the Second Baha'i World Congress in New York City in 1992. The
Voices of Baha choir, for example, under the direction of Tom Price,

Adrienne Ewing-Roush of the Voices of Bahd gospel choir performs a solo
during a performance in Stuttgart, Germany.
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THE BAHA I WORLD 2004-2005

A family ofpercussionists perform during the "Embrace the World" tour in
North America. (Left to right) Shango, Istvan, and David Defy.

who directed the choir at the World Congress, is an international
choir that comes together for several weeks each year to travel to
different parts of the globe. It has performed in venues such as the
National Music Auditorium in Madrid, Spain, and Carnegie Hall
in New York, USA. The Voices of Baha gospel choir, from the United
States, has also traveled to Europe to perform, while the Celebration!
Congo Choir traveled from the Democratic Republic of the Congo
to the USA in April 2005. 13
Many more national, regional, and local choirs have formed in
countries all over the world, performing at anniversary celebrations,
Baha'i holy day commemorations, Nineteen-Day Feasts, and other
local events. In the Eastern Caroline Islands, the choral music from
the World Congress has been received enthusiastically by a population that is accustomed to singing in church. In Tanzania, members
of a youth choir accompany themselves with local instruments that
they have fashioned.
Tours by Baha'i musicians and musical groups are also increasing in number. During a recent tour to California, USA, the Millero
Congo musical group, formed by Istvan and Leonor Dely of Colombia, South America, offered concerts that included music inspired by
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ARTS IN THE BAHA I COMMUNITY 239

the verses of Baha'u'llah. The group also performed at a devotional
meeting, which they opened with instrumental prayers expressing
African and Native South American spiritualiry on gaita flutes and
drums, and prayers sung in Haitian Creole and Spanish. In 2004,
an "Embrace the World" concert tour brought together musicians
from various countries for a tour that covered major cities in the
western USA and Canada. 14
As noted earlier, the materials used worldwide in the institute
process have sparked an explosion in the production of indigenous
Baha'i songs in communities all over the world, as Baha'is have put
passages from the sacred writings of their Faith to music and composed new Baha'i poems and songs. In the Democratic Republic of
the Congo, members of the Pygmy tribe inspired participants at one
gathering with an original song that said, "Never refuse tests from
God, as their purpose is to develop your capaciry. If you do not
experience them, you may never become what God intended you
to be." Participants in a study circle that completed a course that
examined the lives of Baha'u'llah and the Bab were moved to compose their own poems and songs about the sufferings of Baha'u'llah.
Some small geographic areas have collectively even written their
own "anthems," which they sing at their reflection meetings. And in
Papua New Guinea, Baha'is have held traditional "sing-sings" that
have created such a joyful atmosphere that they have continued into
the early hours of the morning.
As seen with the group Mana from Australia, participants in
some study circles have taken selections from the Baha'i writings
and have set them to music, producing CDs and cassette tapes so
that others can learn and enjoy the songs, too. In Fiji, a CD of music with passages from the Baha'i writings in Hindi has stirred the
hearts of Indian families who attend devotional meetings there, and
selections have also been aired on a Hindi-language radio station. A
CD of chanted prayers was also made and released in Laos, and the
Hidden Words and Baha'i prayers have been recorded in Setswana,
for distribution in southern Africa.
Youth in Malaysia, inspired by the visit of the Voices of Baha
choir, formed their own choir and made four CDs of devotional
songs-two in English and two in Malay, and music on a Baha'i
cassette from Nepal inspired the creation of a spiritual dance in the
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240 THE BAHA I WORLD 2004- 2005

Sikkim/Himalayan region of India. Baha' is in the Russian Federation produced a CD with songs composed or sung by Baha'is about
different principles of the Faith. The recording also included prayers,
Hidden Words put to music, and traditional Russian and Ukrainian
songs.
In Canada, individual initiative saw the production of a series of
audio books containing selections from the Baha'i writings, including
those used in the Ruhi curriculum, with background music. Another individual had a CD made with 14 Baha'i prayers in Japanese,
to make available as gifts to the more than 9,000 Japanese tourists
who visit Canada's Northwest Territories each year. And in 2003,
a CD made by Baha'i artists and musicians to commemorate the
15oth anniversary of Baha'u'llah's incarceration in the Siyah-Chil
was presented to all Local Spiritual Assemblies in British Columbia
and the Yukon, in Canada.
Baha'i music is also gaining wider exposure as the result of another individual initiative: radioNUR, which provides live streaming
programming over the internet 24 hours a day, 7 days a week, and
features music by a diverse range of Baha'i recording artists from all
over the world.
'Abdu'l-Baha called the stage "the pulpit of the future," and
there has been a great upsurge in dramatic productions throughout
the Baha'i world, which seems to have been sparked especially by
the Second World Congress in 1992. Some have been created and
performed by professionals, while others are more simple, grassroots
efforts, but all have sought to give expression to some aspect of
Baha'i belief.
Susan Hegarty, an actress from Los Angeles who performed at
the World Congress, took her one-woman play entitled "What Can
I Do with My Heart?" to the Edinburgh Fringe Festival in 2002. The
drama, which tells the story of Juliet Thompson, an early member
of the American Baha'i community, was short-listed for the Fringe's
Amnesty International Freedom of Expression Award. One theater
critic described the piece as making "a strong case for one woman's
decision to live her life in the service of art and spirituality." Another one-woman play, entitled ''A Woman and Her Words," about
the renowned Persian poet and Babi Tahirih, was performed by its
creator, Muhtadia Rice, at the 2002 Maitisong Festival in Botswana;
I) I

ARTS IN THE BAHA I COMMUNITY

and "Respect," a play by Dorothy Marcie depicting, through music,
the progress made by women throughout the twentieth century, has
also been performed throughout North America.
In 2001, Arts for Nature in the United Kingdom arranged for the
performance of a drama paying tribute to the life of 'Amatu'l-Baha
Ru}:iiyyih Khanum, who was a supporter of the organization, for HRH
Prince Philip, diplomats, and invited guests. In the performance,
four actresses personified four major aspects of Ru}:iiyyih Khanum's
life and character, using words taken from her own lectures and
writings, while four other women, from Botswana, Macau, Bolivia,
and Iran, wove a floral tapestry as the story unfolded- a metaphor
for Ru}:iiyyih Khanum's rich and varied life.
ZlPOPO, an interactive form of drama that promotes the discussion of moral issues in a positive atmosphere, was originally
developed by Shamil Fattakhov for Russian television but has now
spread to more than 20 countries. The format uses one-act dramas
that freeze at a crisis point in the action to promote discussion of
a wide variety of moral and social issues common in people's daily
lives. 15 At a four-day interactive ZIPOPO training workshop in Panchgani, India, students and teachers of the Kisan Veer College of
Shivaji University produced nearly 30 English and Marathi scripts
on issues such as caste prejudice, the education of girls and the
equality of men and women, environmental problems, and ethnic
and religious unity, incorporating traditional dances, songs, music,
and costumes. In Austria, ZIPOPO workshops were sponsored by
GLOBart, an NGO dedicated to "connecting art and sciences," as a
social service for schools in three cities for students aged 12 to 19.
The public performance that followed one workshop centered on
racial and ethnic conflicts. GLOBart also presented Mr. Fattakhov
with an innovation award for his participation in the peacemaking
process in the Balkans from 1998 to 2001. Another project featuring
interactive dramas about social issues is People's Theater, initiated
by the Baha'i community in Offenbach, Germany. 16
Some theatrical productions have grown directly out of the
institute process. In Finland in 2004, the Naantali Amateur Theater troupe performed a play called "The Seven Valleys" by Tuula
Kuitunen. The idea for the play, which is based on a work by
Baha'u'llah that depicts the journey of the human soul, arose when
",
THE BAHA I WORLD 2004- 2005

Members of the Naantali Amateur Theater troupe in Finland perform
Tuula Kuitunen's play, "The Seven Valleys. "

the author and other members of a Baha' f study circle started holding devotional meetings open to the public. A theater critic for the
regional newspaper called the piece "food for the soul" and said that
he had "never experienced a similar feeling in theater or in any other
event." And during an institute campaign in Darjeeling, India, junior
youth created two dramatic works: the first about the problems of
superstition and the second about Badf', a young hero in Baha' f
history. After each performance, participants reflected on the script
and the presentation and consulted about ways to improve it.
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ARTS IN THE BAHA I COMMUNITY 243

As with drama, efforts in the field of visual arts range from those
created by professional artists to those by children and others who
may never have attempted any kind of art.
Baha'i'. artist Sima Baher of Uruguay took inspiration from the
Baha'i'. writings for her 2004 exhibition "The earth is but one country" at the Pacifico Gallery of the Borges Cultural Center in Buenos
Aires, Argentina. The exhibition, with paintings on themes such as
world peace, the unity of mankind, the equality of men and women,
nature and the environment, religion, and the situation of the world,
also included quotations from the Baha'i'. writings that inspired the
artist in her work. When the same exhibition was shown later in
the city of Adrogue, Ms. Baher met with members of the Theater
Department at the House of Culture and challenged them to develop
a drama based on selections from two books she had authored on the
themes of world peace and the unity of humanity. Audiences found
the resulting performance very moving. At an informal gathering
following the exhibition, which was attended by people who had
shown interest in her work, Ms. Baher introduced the main concepts
of the institute program and invited people to participate in a study
circle and to bring their children to the spiritual education classes
that were being held by the Baha'i'.s.
Professional photographers have also turned their talents towards
the expression of their belief and support for the institute process.
Francisco Gonzales Peres of Spain has traveled around the world for
a number of faith -based projects, including a book of photographs
of Baha'i'. Houses of Worship. Another publication focuses on the
native peoples of America and the important role assigned to them
by 'Abdu'l-Baha in the emergence of a united and diverse world civilization. Photographer Denny Allen has assisted Baha'i'. communities
in southern Africa to consolidate their sense of Baha'i'. identity by
producing and arranging for the distribution of Baha'i'. photographs
to families throughout the region.
On Palm Island in North Queensland, Australia, study circle tutors created posters of all the quotations in Reflections on the Life of
the Spirit, decorating them with indigenous and tropical drawings.
Participants liked them so much that they asked that they be laminated so they could be enjoyed by other groups, too. Posters with
quotations and colorful illustrations were also popular in Auckland,
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244 THE BAHA I WORLD 2004- 2005

New Zealand, where participants in a project to visit families in their
homes made posters to share during the visits.
In Sri Lanka, an art competition was based on the images and
quotations in a coloring book that had been printed for children's
classes. And in Brazil, students at the School of the Nations were
challenged to create posters to illustrate each of the 30 articles of
the Universal Declaration of Human Rights in honor of UN Human
Rights Day. The resulting display, shown in one of the main corridors of the Federal Chamber of Deputies, also included a poem
written about each article by a popular poet from the northeast of
the country.
Young Baha'i filmmakers in Canada and Australia have organized
film festivals based on their conviction that this art form has great
capacity to uplift people. Organizers of the Australian festival say
that they are striving to promote a message of peace and to encourage people to discuss issues surrounding harmony and unity. The
theme of their 2005 festival is "woman," and entrants were advised
that a useful starting point in their exploration of the theme was
The Promise ofWorld Peace, a message issued in 1985 by the Universal
House ofJustice that highlighted an important relationship between
the role of women and the establishment of world peace. At the
2003 Canadian festival in Edmonton, Alberta, participants held a
workshop on filmmaking and a panel discussion on individual initiative within the Baha'i community and the importance of the arts.
Among the themes explored at the festival were the spiritual nature
of human beings, the equality of men and women, the elimination
of prejudice, world peace, life after death, the harmony of science
and religion, and the history of the Baha'i Faith.
While grassroots arts initiatives have multiplied within the Baha'i
community, other Baha'i artists have achieved national and international renown for the excellence of their creative expression. One
of these is Norwegian Baha'i composer Lasse Thoresen. Among his
more recent accomplishments, in 2004 Mr. Thoresen was given a
three-year appointment as composer in residence of the prestigious
Music Festival of Radio France. In 2001, his oratorio "Terraces of
Light" was performed at the inauguration of the Baha'i Terraces on
Mount Carmel. Furniture craftsman Philip Koomen, of the United
Kingdom, was among a select group of British designers invited to
,, ,
ARTS IN THE BAHA I COMMUNITY 245

a special event in November 2004 at Buckingham Palace, held in
the presence of Queen Elizabeth II, to celebrate excellence in design
education and practice. Mr. Koomen attributes the Baha'i International Community's statement The Prosperity of Humankind as the
inspiration behind an exhibition of his recent work entitled "Out
of the Woods." And the highly original architectural design created
by Canadian Baha'i architect Siamak Hariri for the Baha'i House of
Worship in Chile has brought accolades from more than 40 major
architectural publications. An estimated 100,000 people viewed an
exhibit of the design, arranged at the invitation of the College of
Design in Toronto.
Baha'u'llah wrote that when the Word of God "manifesteth
itself in the mirrors of the hearts of craftsmen, it unfoldeth new
and unique arts." 17 It is impossible at this time to see what arts will
develop in the dispensation of Baha'u'llah. Yet even from the few
examples shown here, it is clear that the Baha'i community, with
guidance and encouragement from its international institutions,
has intensified and systematized its efforts to develop its members'
capacity for creative expression- thus contributing to the evolution
of Baha'i culture.

NOTES

'Abdu'l-Baha" as recorded by Lady Blomfield, The Chosen Highway (Wilmette, IL: Baha'i Publishing Trust, 1954), p. 167; in The Importance of the
Arts in Promoting the Faith (Thornhill: Baha'i Canada Publications, 1999),
no. 23, p. ro.
Baha'u'llah, Gleanings from the Writings ofBahd'u'lldh (Wilmette, IL: Baha'i
Publishing Trust, I983), LXXIV, pp. 141- 142; in The Importance of the Arts,
no. 4, p. 4.
'Abdu'l-Baha, in The Importance of the Arts, no. 23, p. rr.
For a brief discussion of some early Baha'i artists, see "The Language of the
Heart: Arts in the Baha'i World Community" in The Baha'i World I994-95
(Haifa: World Centre Publications, 1996), pp. 243-272.
From a letter written on behalf of Shoghi Effendi to the National Spiritual
Assembly of the Baha'ls of the United States of America, 21September1957;
in The Compilation of Compilations, vol. 2, p. 82.
Letter written on behalf of the Universal House of Justice to an individual,
23 June 1985; cited in The Importance of the Arts, no. 57, p. 26.
Letter of the Universal House of]ustice to the Baha'ls of the world, 2I April
I996; cited in The Importance of the Arts, no. 69, p. 34.
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THE BAHA I WORLD 2004- 2005

Istvan Dely, "New Lore-New Folk= New Folklore: Music in the Institute
Process," at http://www.upliftingwords.org/Articles/Folklore.htm.
For more on the Baha'i community's efforts in connection to the institute
process, see "Creating a Culture of Growth: The Institute Process in the
Baha'i Community" in The Baha'i World 2000-200I (Haifa: Baha'i World
Centre, 2002), pp. 191-199.
Letter of the International Teaching Centre to all Continental Counsellors,
5 November 200I.
"Promoting the Arts at the Grassroots," in Walking Together on the Path of
Service, Ruhi Institute curriculum, p. 131; cited in letter of the International
Teaching Centre to all Continental Counsellors, 5 November 200I.
For more on Afrika Bikonda, see The Baha 'i World I994-95 (Haifa: World
Centre Publications, 1996), pp. 252-253.
For more on the Celebration! Congo Choir's tour, see p. 92 of this volume.
For more on the "Embrace the World" tour, see pp. 92-94 of this volume.
15 ZlPOPO is also known by the names "The Happy Hippo Show" and "Stop

and Act." For more on this initiative, see The Baha'i World I996-97 (Haifa:
World Centre Publications, 1998), pp. 229-33 and The Baha'i World I998-99
(Haifa: World Centre Publications, 2000) , pp. 146-150.
For more on People's Theater, see pp. 89-91 of this volume.
Baha'u'llih, in The Importance of the Arts, no. l, p. 3.
PROFILE:
The Nosrat Foundation, Mali

n countries all around the world, national educational systems

I are decreasing in performance and effectiveness-and failing the
increasing numbers of children they are meant to serve. In Mali,
for example, UNICEF estimates that between 1996 and 2003 primary
school enrolment and attendance comprised 39 percent of the eligible
population, with the total adult literacy rate in 2000 standing at 26
percent. And while there are about 12,000 towns and villages in the
country, there are only some 2,000 public schools. Clearly, children
in Mali are at a great disadvantage.
To help meet the high demand for schooling and to fill the gap
in the many villages without government-run schools, the national
government decreed in 1994 that schools established in communities with more than 60 children would be officially recognized. In
response, USAID and other donors mounted a program to establish
community-based schools, which succeeded in more than doubling
the number of schools in the country. Still, the need for many more
remained.
In 2000, working within the parameters of the government-endorsed, community-based school program, Chahine and Donush
Rassekh established the Nosrat Foundation. Mrs. Rassekh, who serves

, ,
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THE BAHA I WORLD 2 004-2 00 5

Students, parents, and teachers gather at the inauguration ofa community
school in Mali, established with the help of the Nosrat Foundation.

as co-director of the Foundation with her husband, had previously
worked for the USAID program and had seen first-hand that although
the initiative was supported by the national government, there was
initially some resistance at the level of the local school system- in
part, because the concept was new in Mali and most of these schools
relied on foreign pedagogical and teacher training methods. She saw
an opportunity to work with eight villages where there are strong
Baha'i communities. The goal was to establish schools that would
use a participatory approach to develop human resources and capacity. They would also adopt a universal approach to the development
of capabilities and would emphasize moral education. Inclusion of
Baha'i principles such as the education of girls and the participation
of women on the school boards, Baha'i procedures for the election
of school boards, and the practice of consultation would be other
features of the schools. k an outgrowth of that initial effort, Nosrat
has helped to establish five more schools in villages where there is
no Baha'i community-but regardless of whether or not there is a
Baha'i population, the schools are open to all children.
NOSRAT FOUNDATION 249

One of the teachers welcomes those attending the inauguration ofa
community-based school established by the Nosrat Foundation.

Although the Nosrat Foundation is small, run only by the codirectors and three trainers, the story of this Baha'i-inspired agency's
evolution is encouraging. Within four years of its establishment, and
with funding from the government of Luxembourg, the Foundation
had set up 13 schools in villages in the Koulikoro, Kayes, and Sikasso
regions of Mali, where there were no primary schools. By the start
of the 2004- 2005 school year, 339 girls and 587 boys-a total of 926
students-were enrolled in the community schools' kindergarten and
grades l-3. Another 126 were involved in literacy programs aimed at
junior youth, aged 12 to 15.
Nosrat's founders attribute the organization's ability to reach
so many students in just four years to the approach that it has adopted. Rather than putting all its energy into running one school
that would reach no more than a few hundred children and parents
a year, the Foundation wants to help develop the capacity of others
to run their own schools. Thus, Nosrat is currently developing and
assessing a series of classroom materials and training manuals that
can be adapted locally as each community builds its capacity.
/)I

THE BAHA I WORLD 2004-2005

First grade students line up to enter their classroom in one of the
community-based schools established by the Nosrat Foundation.

With this vision and approach, the Nosrat Foundation has focused on work at three levels. First, it develops materials for teacher
training, for parent awareness, for the management of community-based schools, and for the use of students and teachers in the
classroom. Second, Nosrat conducts training of trainers, of parents
and of teachers. And third, it conducts testing of the materials it has
developed in the field at community-based schools.

Community involvement
The schools that Nosrat has established are owned by the community.
The villagers themselves provide many of the construction materials
for the buildings, which generally consist of three classrooms and
latrines. Parents make mud bricks and do the actual construction,
while Nosrat provides what is difficult to find or provide locally,
such as cement and iron to cover and protect the walls and sustain
the long-term roofing; specialized labor; tables and benches; didactic
materials such as maps, books, and notebooks; and training, monitoring, and evaluation.
NOSRAT FOUNDATION

Each village has an Association of Parents, which manages the
project at the community level. The Association's responsibilities
include requesting official status from regional and communal authorities and choosing teachers and paying them regularly. School
fees and recurring costs are covered mostly through monthly dues,
with the amount decided by the parents themselves. Schooling is in
high demand in Mali, and so commitment on the part of parents is
deep. Another factor contributing to the sustainability of the schools
is that regional school authorities have begun to take greater ownership of them by providing additional books and paying some of the
teachers' salaries.
Because most parents are illiterate and have no experience in
managing a school, Nosrat conducts training for the community and
its school board members . The goal is to build human resources at
the grassroots, increasing the capacity of the board to manage the
school and make it grow in a spirit of unity and service.
This training takes place at the local level, with a 20-session program. Twelve sessions are held before the school opens the first year
and the remaining 8 occur during the first year, to help the board
solve operational problems that may arise, to improve the quality of
the school, and to plan for its growth.
All of the training modules rest on a spiritual foundation. For
example, the module on conducting a school board meeting is based
on the Baha'i concept of consultation; the module on managing
school finances is based on the quality of trustworthiness; and the
module on equality in schooling is based on the Baha'i concept of
equality of the sexes, the advancement of women, and the importance of girls' education. Parents discuss the role of women on the
school board and the importance of seeking female teachers, who
are rare in rural settings. Teachers discuss how not to discriminate
against girls and how to encourage them in the classroom.

Teacher training
Generally, teachers hired by the community-based schools established
with the help of the Nosrat Foundation have a one-year renewable
contract with their community. Most come from the village or
the area near the school and are youth who have not finished high
",
THE BAHA I WORLD 2 004 - 2 00 5

school and who would otherwise go to town looking for work in
the dry season.
Like the training at the community level, the teacher training
conducted by the Nosrat Foundation is morally and spiritually
oriented, attempting to instill an attitude of teaching as an act of
service to the community. Training sessions, intended to develop the
capabilities of the teachers, are participatory and equip teachers with
exercises to assist the children with comprehension. Sessions also
instruct the teachers in how to tell stories. After the initial training,
which is conducted from July to September, teachers go into the
classroom. They then participate in two-week "refresher/reflection
sessions" held each year during the December and March school
breaks .
Although few of the teachers in the community-based schools
are Baha' is themselves, all receive training in two books of the Ruhi
curriculum, which is being used by Baha'i communities all over the
world. The first book in the series, entitled Reflections on the Life of
the Spirit, looks at the spiritual nature of human beings and covers
topics such as the nature of the soul, our relationship to our Creator,
and life after death. The third book in the Ruhi curriculum provides
practical training for teachers of first-level children's classes. These
two books are supplemented by Concepts for a Positive School Environment and Qualities and Attitudes of Teachers, developed by the
Uganda Baha'i Institute for Development. Teachers are also trained
in grade-specific texts that they will use with their students, as well
as the materials from all previous grades, so they know what the
pupils have learned prior to coming into their class.
To monitor the schools, Nosrat's staff members visit each one at
least once a month, observing in classrooms and holding consultative
meetings with teachers and discussions with parents. This process
helps the staff identify strengths, concerns, and the parents' degree
of involvement in their community's school, and enables teacher
training to continue in the field on an evolving and applied basis.

Pedagogy and curriculum development
The classrooms inside the mud brick schools are by no means elaborate. Aside from benches and tables, materials are limited to a few
notebooks. Most of the walls are covered with black paint so that
NOSRAT FOUNDATION 253

In the classroom, students consult about the text of the story they are
learning. Texts ftom previous stories "owned" by the pupils can be seen on
sheets ofpaper on the walls.

they can be used as blackboards. Although classroom materials may
be scarce, it is clear that the students are eager to learn.
The pedagogical approach used by the Nosrat Foundation is
simple but effective. Each Monday morning, the teacher gathers
his or her first-graders and, using pictures, tells them a new story,
either in their local language or in Bambara, Mali's national language. Then he or she asks them some basic questions about it, to
check comprehension. The next morning, the children discuss the
moral theme of the story, and in the afternoon, they prepare group
role-plays of it. On Wednesday, the children dictate a summary of
the story to the teacher, who helps them to decide collaboratively
about the chronology of events and the best wording. Through
consultation, the class comes to an agreement about the text and
takes full ownership of the story, which the teacher transcribes on
the classroom blackboard or on sheets of paper on the walls. As the
weeks pass, the new text of each story is added to the previous one,
until all of the blackboards are full or the walls are covered. At that
point, the teacher writes the text in a notebook or a few notebooks,
which slowly begin to constitute the class's reading corner.
",
THE BAHA I WORLD 2004-2005

Through this process, the children also begin to read- a new
letter each week- and identify each new letter in all previous texts
on the blackboard. They learn to write the letters, first by tracing
them in the air, then by writing outside in the dirt, then with chalk
on the classroom blackboards, and finally with pencils in their
notebooks. They progress rapidly, and within five or six weeks they
are able to read simple words. At the same rime, they have become
familiar with the texts of the stories they've heard and understand
their meaning because they have taken ownership of them through
a consultative process.
In addition to learning the alphabet, the children study about
parts of the body, colors, numbers, about the world around them
(such as the usefulness of water), and moral qualities such as humility and politeness. Other topics covered in the stories are shapes,
work (professions and trades), the diversity of people's homes, and
cultural diversity, such as various kinds of dress and ornaments that
people wear in different parts of the world. Projects have children
ask elders about the origins of their village or other topics, and collaborative projects develop skills of consultation and problem solving.
All of this is accomplished through a child-centered, participative
methodology. And since people have no access to written materials
or posters, teachers are trained to use objects at hand, such as those
found in the natural world outside the classroom, to teach subjects
such as mathematics.
Using a team approach and working with the new curriculum
being developed by Mali's Ministry of Education as a basis, the Nosrat Foundation has developed materials that expand on the moral
aspects of the curriculum, that are relevant to the children's lives,
and that are based on the development of specific capabilities. While
the curriculum is certainly Baha'i-inspired and Baha'i principles are
included, there is no direct mention of the Faith. All materials have
been shared with, and evaluated by, the Ministry.
In the first grade, spiritual qualities such as courage, sacrifice,
politeness, h umility, and kindness to animals are emphasized in the
stories that form the heart of the curricular materials. For example,
a boy named Moussa has a dream that he is making fun of his
friends who are all different, but then a magician comes along and
makes them all the same. When Moussa wakes up, he has a greater
NOSRAT FOUNDATION 255

appreciation of the diversity of his friends . In another story, Ali goes
to school but also helps his father, who is blind, to make beautiful
baskets. Simple fables are also used. One that illustrates the power
of people working together features an old man who tries to pull up
a big yam plant, but he can't do it alone. He asks an old woman to
help him, but the two of them are still not strong enough. She asks
her granddaughter for help, and the granddaughter asks the goat,
who asks the cat, who asks the mouse for assistance. Together, with
everybody's help, they are finally able to pull up the yam. Other
fables in the curriculum include the commonly known ones about
the lion and the mouse and the tortoise and the hare.
In grade two, the students study the same stories and qualities
that they learned in grade one, but this time in French, Mali's international language. Familiarity with the stories helps them pick up
the new language more quickly and easily. Vocabulary and grammar
from the stories make up the French lessons, while math, sciences,
and humanities are more advanced than the previous year.
By grade three, the children know enough French to work directly from their workbooks. At this level, for the first time, all texts
are included in the student workbook, and activities for all subjects
are integrated. The story of two children runs throughout the entire
workbook. Through their story, which includes details about what
the children eat, where they live, and their cousins who are refugees
from ethnic conflict, students learn sciences, including the digestive
system, mouth, and teeth; about healthy foods and various fruits,
trees, and plants- including medicinal plants; geography, and other
topics. They also learn about topics such as the origins of their parents, the need to love and accept people from different backgrounds,
similarities among people (shown through Venn diagrams), the virtue
of helping others, how to make a trip to the market, how to cook,
and how to take care of a sick relative. Math exercises on division,
multiplication, buying and selling, numbers up to 100,000, and
simple games are also woven into the curriculum.

Junior youth spiritual empowerment and literacy program
In 2004, the Nosrat Foundation decided to develop a program in
the same villages where the schools have been established, to reach
/)I

THE BAHA I WORLD 2004- 2005

the junior youth, aged 12- 14, who are too old to attend the school in
their village. The first level of this literacy program uses a workbook
entitled Breezes of Confirmation, originally developed at the William
Masedha Foundation in Zambia, which has been translated into
Bambara. The pedagogical approach is similar to that used in the
schools: During the first year of the program, there is a 5- 6 week
program in Bambara, and in the second year, the youth study the
same text in French. As the program expands, additional books
aimed at junior youth, including Walking the Straight Path (developed in Macau) and Drawing on the Power of the Word (developed
in Colombia) will also be used, in French. Nosrat has found that
the youth in this age range learn quickly, especially when they are
first exposed to the material in their local language.
As with the organization of the school, each village is responsible
for the survival and growth of the literacy program, with the goal
of having all the junior youth acquire the ability to read and write.
The Association of Parents manages the project at the community
level, finds the tutors, who also have a one-year renewable contract
with the community, and pays them.

Next steps
While opportunities have arisen for the Nosrat Foundation to build
more schools, it has opted to monitor and improve existing community schools rather than to expand the number. Fifth and sixth
grades will be added to the schools in 2006 and 2007 respectively.
Project evaluation carried out in June 2004 indicated a high degree of parental involvement and satisfaction with their schools, their
children's academic performance, and their attitudes and behavior. In
fact, some parents commented that the second-grade students in the
schools set up by Nosrat read and write at a higher level than fifrhgrade students in the public schools system. To build on this strong
start, it has been suggested that parental involvement be increased
by training teachers about relations with parents and by inviting
members of the community to share their traditional knowledge
with the children, whether songs, stories, medicinal plants, or other
topics. The establishment of small libraries in each of the schools,
NOSRAT FOUNDATION 257

recommended in the evaluation, was begun during the 2004-2005
school year and will be continued in 2005- 2006.
The Nosrat Foundation's future plans include the development,
assessment, evaluation, editing, and publication of materials for
grades 1- 6. Gradually, the materials are being edited to give them
a more professional appearance for printing, making them easier
to disseminate, and are being translated into English so that they
can be used more widely. A second area of focus is on training
school initiators and teachers in Mali, as well as sharing the Nosrat
Foundation's experience with other like-minded organizations in
francophone Africa.
With its solid, spiritually oriented, community-supported, and
culturally rooted program, the Nosrat Foundation has stepped
forward to meet a real need in villages in Mali. As the Foundation
builds its own capacity to manage increasingly complex actions,
it will become more and more adept at assisting villagers to equip
themselves with the qualities and capabilities to lead productive
lives, to be knowledgeable and engaged citizens, and to bend their
energies towards becoming, in the words of the Baha'i writings, "a
source of social good."
Freedom of Religion
The Bahd 'i International Community's response
to the United Nations Development Programme's
2004 Human Development Report, 25 May 2005.

ver 50 years ago, the Universal Declaration of Human

0 Rights boldly proclaimed the inherent dignity and the
equal rights of all members of the human family. Guided
by the vision of equality for all, the Declaration enshrined the
fundamental right of every human being to freedom of thought,
conscience, and religion. Despite the international community's
unanimous 1 adoption of this Declaration and its codification in
subsequent instruments of international law, 2 the world bears witness to persistent intolerance and discrimination based on religion
or belief, the proliferation of violence in the name of religion, the
manipulation of religion in the interest of political ideology, and
increasing tensions between religion and State policies.3 The rising
tide of religious extremism has fuelled these developments, threatening security, human development, and efforts towards peace.
Widespread violations of this right- most often targeting women
and minorities- have continued. Given the interdependence of
human rights, such violations have compromised, among others,
the right to education, employment, peaceful assembly, citizenship,
political participation, health, and, at times, life itself Indeed, the
promise of freedom of religion or belief for all remains one of the
most contested and pressing human rights of our time.

",
THE BAHA I WORLD 2004- 2005

The freedom to hold beliefs of one's choosing and to change
them is central to human development. It is the individual's search
for meaning and the desire to know who we are as human beings that
distinguishes the human conscience. As such, we applaud the United
Nations Development Programme for its 2004 Human Development
Report titled Cultural Liberty in Today's Diverse World, which, for
the first time in the Report's 15-year history, acknowledged cultural
liberty as a "vital part of human development" and affirmed the
"profound importance of religion to people's identities."4 Indeed, the
concept and analysis of human development throughout the Human
Development Reports have evolved dramatically out of a materialist
approach centered on wealth and income to embrace the concept
of development as the expansion of human freedoms. By including
cultural freedom in its analysis-including the freedom of religion or
belief-the UNDP once again broadened the conceptual framework
underpinning the evaluation of progress in human development. 5
The UNDP's focus could not be more timely. Human development
and security- two issues at the heart of today's global agenda-have
refocused the attention of the international community on the
question of human freedom. In the United Nations Millennium
Declaration and the ensuing Millennium Development Goals, the
nations of the world identified freedom as a "fundamental value
essential to international relations in the twenty-first century."6
Similarly, the widely noted 2002 Arab Human Development Report-a pioneer effort by Arab scholars- identified freedom as both
the "guarantor and the goal" of human development and human
rights, singling it out as a primary requisite for development in the
region. In preparation for the comprehensive review process at the
upcoming High-Level meeting of the United Nations General Assembly, the Secretary General, in two pivotal reports to the General
Assembly, stressed the critical relationship between development,
security, and human freedom .7 Indeed, there can be no development
without security, no security without development, and both must be
anchored in a firm commitment to the protection of human rights
and freedoms for all.
The UNDP Report has set the stage for an earnest re-examination of the role of freedom of thought, conscience, and religion in
human development-an examination anchored in the recognition
of the dignity of the human conscience, and guided by the standard
FREEDOM OF RELIGION 261

of equality set by the Universal Declaration of Human Rights. As
a worldwide religious community, which regards the human conscience as sacred and believes in the independent search for truth,
we urge the UNDP to give serious consideration to four critical issues intimately related to its Report: (r) the right to change one's
religion or beliefs; (2) the right to share one's beliefs with others;
(J) the responsibilities of the international community and national
governments vis avis marginalized and peacefully organized religious
communities; and (4) the responsibilities of religious leaders vis avis
the promotion and protection of the right to freedom of religion or
belief. We will address each issue in turn and conclude with recommendations for United Nations' work in this arena.

The right to change one's religion or beliefs
The Human Development Report defines cultural liberty as the
"capability of people to live and be what they choose, with adequate
opportunity to consider other options." 8 The Report, however,
focus es primarily on cultural exclusion 9 based on "external" manifestations of one's religion or belief while omitting from its discussion
the core dimension of cultural exclusion- namely a denial of the
"internal" right to change one's religion or belief. 10 The Universal
Declaration of Human Rights, in Article 18, explicitly affirms that
Everyone has the right to freedom of thought, conscience, and
religion; this right includes freedom to change his religion or
belief, and freedom, either alone or in community with others
and in public or private, to manifest his religion or belief in
teaching, practice, worship, and observance. 11
The right to change one's religion or belief is accorded the status
of a non-derogable right-a right that is protected unconditionally
and is, at no time, subject to government regulation. 12 The special
measure of protection accorded to this right reflects its place in safeguarding the dignity of the human being. Indeed, the individual's
search for truth and meaning is an activity most intimately linked
with the human conscience and with the desire to see the world
through one's own eyes and to understand it through one's own
faculties of perception and intelligence. As such, it is inextricably
linked with all facets of human development.
1' I
THE BAHA I WORLD 2 004 - 2 0 05

Due to pressure from dissenting States, however, subsequent
United Nations treaties have used weaker language to define this
right, failing to uphold the unambiguous standard set by the Declaration. 13 Even the 1981 Declaration on the Elimination of All Forms
of Intolerance and of Discrimination based on Religion and Belief
issued by the General Assembly does not explicitly affirm the right
to change one's religion or belief. 14 In what is perhaps the most
comprehensive articulation of the right to date, the Human Rights
Committee has identified the freedom to change religion or belief,
freedom to manifest beliefs, noncoercion in matters of religion, and
non-discrimination on the basis of religion as core components of
this right as provided for in the Declaration. 15 Alongside United
Nations jurisprudence, global conferences and gatherings 16 over the
last 15 years have generated near universal commitments to promote
and respect freedom of religion or belief As signatories to the Universal Declaration and subsequent treaties and global commitments,
governments bear the primary responsibility to create, safeguard, and
promote the necessary conditions for the enjoyment of the freedom
of conscience, religion, or belief for all of their citizens.

The right to teach one's religion or beliefs
Intimately connected with the freedom to hold and to change one's
religion or belief is the freedom to share those beliefs with others.
Within the broad range of activities potentially encompassed by
the freedom to manifest one's religion or beliefs, the right to teach
one's religion or beliefs has been particularly contentious. 17 While
the Declaration calls for the unconditional protection of the "internal" right to freedom of religion, the "external" right to manifest
one's beliefs is subject to limitations: governments are permitted
to place restrictions on this right for purposes of "meeting t,he just
requirements of morality, public order, and the general welfare in a
democratic society." 18 This latitude extended to states, however, has
too often been abused in efforts to quell minority populations and
has raised questions about what constitutes legitimate governmental
interference in manifestations of religion or belief.
States argue that limiting the teaching of religions and the sharing
of beliefs is necessary to preserve particular traditions and to protect
FREEDOM OF RELIGION

the rights of the targeted populations, yet the right to freedom of
religion or belief is necessarily contingent on the exposure to new
ideas and the ability to share and receive information. 19 Limitations
on the basis of "maintaining public order" and "morality" have also
been applied with considerable latitude and in a matter inconsistent with the principle of nondiscrimination. 20 Nondemocratic and
theocratic states in particular have repeatedly issued such reservations
without the burden of proof, calling into question not only their
interpretation of this right but also their protection of related rights
and freedoms such as the right to employment and education, and
the freedom of speech and peaceful assembly, to name but a few. 2 1
While the ability to place restrictions on the freedom of religion or
belief can be meaningfully applied, states' abuse of these restrictions
only exacerbates the marginalization of oppressed minorities.
The protection of the freedom of religion or belief must also
entail vigilance in safeguarding citizens from the forces of extreme
orthodoxy. Incitement to violence, extremism, or hostility in the
name of religion must be forcefully sanctioned and unreservedly
condemned. 22 Similarly, states must consistently uphold the equality
of women and men as a moral principle and article of international
law, condemning actions in the name of religion, which deny human dignity and freedom of conscience to women. Ultimately, a
long-term preventive strategy must be rooted in efforts to educate
children and adults alike, equipping them with literacy skills and
opportunities to learn about other systems of belief Within a culture
of education, people who can read the writings of their own religion
as well as those of others, who are free to question and discuss, and
who are able to participate in the generation and application of
knowledge will be better prepared to counter the forces of ignorance
and fanaticism. 23

Marginalized religious minorities
The challenge before states, and one of their central concerns as addressed in the Human Development Report, is the maintenance of
social cohesion and national unity in the face of increasing cultural
pluralism. The report cites the threats of social instability and violent
protest as a primary imperative for States' need to accommodate
THE BAH,.\'£ WORLD 2004-2005

minority claims. Indeed, marginalized groups seeking redress can
become violent, forcing states to address their claims in order to prevent social unrest and potential threats to national security. Yet this
reactive mode breeds a dangerous pattern and itself gives a preference
to violence, particularly where peacefully organized groups find their
pleas repeatedly ignored. It increases the level of discrimination as
groups find themselves excluded on the basis of religion and ignored
as a result of nonviolent modes of seeking redress.
The actions of states therefore must go beyond purely material
and practical considerations and be guided by the force of moral
principles and the rule of law. Foremost among these principles is
that of unity-at the local, national, and global level-grounded
in the peaceful accommodation of cultural diversity. States must
discard outmoded notions of cultural homogeneity and ideological
uniformity as a guarantor of peace and security and come to embrace
a plurality of identities and beliefs, gathered together under the
canopy of just laws and universal human rights, as the foundation
for a cohesive and prosperous society.

Religious leaders
The responsibility to uphold universal principles of freedom of religion or belief rests not only with states but with religious leaders
as well . In a world harassed by violence and conflict in the name of
religion, leaders of religious communities bear tremendous responsibility for guiding their followers towards a peaceful co-existence and
mutual understanding with those who think and believe differently.
Too often, those acting in the name of religion have fanned the
flames of hatred and fanaticism, themselves serving as the greatest
obstacles in the path of peace. Despite these painful truths, we bear
witness to the fact that the religions and faiths of the world with
which the majority of the earth's inhabitants stand identified, have
imparted a vast spiritual, moral, and civilizational legacy, which
continues to succor and guide in these troubled times. Indeed,
religions have reached to the roots of human motivation to lift our
vision beyond purely material conceptions of reality to embrace
higher notions of justice, reconciliation, love, and selflessness in the
service of the common good.
FREEDOM OF RELIGION

Given the weight of culture and religion in shaping motivation
and behavior, it is clear that legal mechanisms alone will not engender the commitment and mutual understanding required to sustain a
culture of peaceful coexistence. The role of religious leaders as partners- in word and deed- in the creation of a culture of respect for
human dignity and freedom of conscience, religion, or belief cannot
be understated. The forces of history now challenge every person of
faith to identify spiritual principles within his or her own scriptures
and traditions that answer the difficult questions posed by an age
hungering for unity and justice in human affairs. In this common
undertaking, based on an understanding of the inherent dignity,
reason, and conscience of every human being, religious leaders must
uphold the sacred nature of the human conscience and unreservedly
accord each individual the freedom to search for truth.

Recommendations
Urgent action is now needed to reaffirm the vision of equal rights for
all without discrimination on the basis of religion or belief. As a first
step, the United Nations must unequivocally affirm an individual's
right to change his or her religion or belief under international law.24
Such a clarification would help to remove fallacious interpretations
of this right and lend moral force to the condemnation of state policies and practices that violate the principle of nondiscrimination in
matters of religion or belief.
Following this clarification, concrete actions-investigative, legal,
and operational-must follow. First, research and analysis are needed
to clarify minimum standards for compliance with international law
and to develop indicators marking the presence or absence of freedom of religion or belief. An annual world report, prepared by the
United Nations, assessing the state of this freedom throughout the
world would provide further substance and facilitate comparisons
over time and across geographic regions. 25
In addition to clarifying the questions above, the United Nations needs to comprehensively and definitively address religious
extremism as a major obstacle in the processes of peace. 26 While the
United Nations has denounced religious intolerance and persecution, it has been hesitant to acknowledge and forcefully condemn
266 ",
THE BAHA I WORLD 2004- 2005

religious extremism motivating violent and terrorist acts. 27 As women
often bear the greatest burden of religious extremism and ensuing
violations of human freedoms, the Committee on the Elimination
of All Forms of Discrimination Against Women should consider
formulating a comment on issues specific to women's freedom of
religion or belief2 8
We fully support the Secretary-General's call for a Human Rights
Council with a view to restoring the primacy of human rights as set
forth in the Charter of the United Nations.29 Alongside the proposed
reforms, the Office of the High Commissioner for Human Rights
should undertake steps to strengthen the role of the Special Rapporteur on Freedom of Religion, increasing funding for her mandate
to allow for the closer monitoring of trends worldwide and at a
country level.3° Given that the mandate of the Special Rapporteur
represents one of the principal means of bringing issues of religious
freedom to the attention of the United Nations, we recommend that
more attention be given to the implementation of recommendations
put forth by the Special Rapporteur. The High Commissioner may
consider expanding the mandate of the Special Rapporteur beyond
reporting strictly on violations to include reports of states' efforts to
implement her recommendations. In general, the rapporteur's reports
would significantly benefit from a more substantial and interactive
debate between the rapporteur and states in question. For their part,
beyond cooperating with United Nations human rights mechanisms,
States should allow any visits requested by the Special Rapporteur
and endeavor to meet her full investigative needs in the process.
By focusing on cultural liberty and religious freedom as core
components of human development, the 2004 Human Development
Report paved the way for a timely discussion, highlighting the interdependence of freedom, development, and security in today's world.
In an effort to push the debate further, we have brought to the fore
the standard of equality articulated in the Universal Declaration of
Human Rights and its implications for the construction of a culture
respectful of the dignity and conscience of every human being. We
believe that the protection of the right to freedom of conscience,
religion, or belief is not merely a legal exercise or a pragmatic necessity; it is part of a much larger and essentially spiritual undertaking
of shaping attitudes and practices that allow human potential to
FREEDOM OF RELIGION

emerge and flourish. The human mind, endowed with reason and
conscience, must be free to search for truth and to believe.

NOTES
Universal Declaration of Human Rights, UN Doc. Al8ro at 71 (1948). New
York: United Nations. The Declaration was adopted with no dissenting
votes, with eight countries abstaining from approval: Poland, Byelorussia,
Czechoslovakia, Ukraine, Yugoslavia, South Africa, Saudi Arabia, and the
Soviet Union.
No fewer than 28 international human rights instruments contain provisions
specifically pertaining to freedom of religion or belief
3 Civil and Political Rights, Including Religious Intolerance. Report submitted
by Mr. Abdelfattah Amor, Special Rapporteur, in accordance with Commission on Human Rights resolution, 1998/18, UN Doc. E/CN.{lr999/58
(1999).
United Nations Development Programme, 2004 Human Development Report: Cultural Liberty in Today's Diverse World (New York: Oxford University
Press, 2004).
5 The report debunked myths about multicultural policies as a threat to national unity and security. It presented best practices and emerging models
of culturally inclusive policies around the world focused on five policy areas:
political participation, religion, access to justice, language, and access to
. .
soc10econom1c opportunmes.
United Nations Millennium Declaration, UN Doc. AIREs/5512 (2000).
A More Secure World: Our Shared Responsibility. Report of the High-Level
Panel on Threats, Challenges and Change, u.N. Doc. A/59/565 (2004); In
Larger Freedom: Towards Development, Security and Human Rights for ALL.
Report of the Secretary General, UN Doc. A59i2005 (2005). In the latter,
the Secretary-General stressed the enduring relevance of the United Nations' Charter call to "promote social progress and better standards of life
in larger freedom ," and the interrelatedness of development, security, and
human rights. The former report, calling for a more holistic vision of human security, framed development as "the indispensable foundation for a
new collective security."
2004 Human Development Report, p. 4, supra note 4.
Ibid., p. 6. The Report notes two forms of cultural exclusion: "living mode
exclusion" and "participation exclusion." Living mode exclusion, "denies
recognition and accommodation of a lifestyle that a group would choose
to have"; participation exclusion occurs when "people are discriminated
against or suffer disadvantage in social, political, and economic opportunities because of their cultural identity."
n I
268 THE BAHA I WORLD 2004-2005

Ibid., pp. 56-57. While the Report notes that "individuals must be free not
only to criticize the religion into which they were born, but to reject it for
another or to remain without one," the issue of the "internal" right of freedom of religion or belief is referred to only in passing and without further
elaboration. As a core dimension of cultural liberty, this issue merits greater
consideration. As the Report itself acknowledged, "The normative weight
of freedom can hardly be invoked when no choice-real or potential-is
actually considered." (p. 17)
Universal Declaration of Human Rights, Article 18, supra note r.
A non-derogable right is not subject to governmental regulation, even in
times of a national emergency.
The freedom to change one's religion or belief has not been expressed
with such clarity in any international instrument since the Declaration.
For example: the International Covenant on Civil and Political Rights
(1966) provides for the individual's freedom "to have or to adopt a religion
or belief of his choice"; the International Covenant on Economic, Social,
and Cultural Rights (1966) guarantees that the rights in the Covenant "will
be exercised without discrimination of any kind as to ... religion."; the
Convention on the Elimination of All Forms of Di scrimination Against
Women (1979) calls on states parties to take all appropriate measures to
guarantee women "the exercise and enjoyment of human rights and fundamental freedoms on a basis of equality with men"; the Convention on
the Rights of the C hild (1989) affirms the "right of the child to freedom of
thought, conscience, and religion"; the Convention on the Prevention and
Punishment of the Crime of Genocide (1948) includes in its definition of
genocide, "acts committed with intent to destroy ... a national, ethnical,
racial or religious group." Notably, regional treaties such as the American
Convention on Human Rights (1969) and the European Co nvention on
Human Rights (1950) explicitly provide for the freedom to change one's
religion or belief.
Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief, UN Doc. A/36/684 (1981). The
Declaration affirms the "freedom to have a religion or whatever belief of
his choice, and freedom, either individually or in community with others and in public or private, to manifest his religion or belief in worship,
observance, practice and teaching." It is unfortunate that this Declaration
has not yet attained the status of a legally binding covenant.
Human Rights Committee, General Comment 22, Article 18, UN Doc.
HRl/GENII/REv.1 at 35 (1994). The remaining core components of this right
include: the rights of parents, legal status, limits on government's permissible restrictions, and non-derogability.
Global conferences, declarations and programs of action that have affirmed
the right to freedom of religion or belief include the following: Declara-
FREEDOM OF RELIGION

tion on the Elimination of all Forms of Intolerance and of Discrimination
Based on Religion or Belief (1981); Vienna Declaration and Programme of
Action (1993); Copenhagen Declaration and Programme of Action (1995);
the United Nations Millennium Declaration (2000); Millennium World
Peace Summit-Commitment to Global Peace (2000); Durban Declaration
and Programme of Action (2001).
General Comment 22 (supra note 15) states that, "the practice and teaching
of religion or belief includes acts integral to the conduct by religious groups
of their basic affairs, such as the freedom to choose their religious leaders,
priests and teachers, the freedom to establish seminaries or religious schools
and the freedom to prepare and distribute religious texts or publications."
The 1981 Declaration on the Elimination of All Forms of Intolerance and
Discrimination Based on Religion or Belief explicitly provides for the right
to teach one's religion.
Universal Declaration of Human Rights, Article 29, supra note r. The
International Covenant on Civil and Political Rights similarly provides for
limitations "as are prescribed by law and are necessary to protect public
safety, order, health, or morals or the fundamental rights and freedoms of
others" (Article 18).
A change of identity resulting from conversion does not constitute a violation of the individual's human rights . Rather it is one's desire to maintain
an identity that requires legal protection. Similarly, states cannot use the
rationale of preserving particular traditions, religions, or ideologies to support limitations on freedom of religion or belief
Limitations on the basis of preserving "morality" are the most controversial
and lend themselves to abuse as one religiously based moral principle can be
used to override another's religious belief. The Human Rights Committee's
General Comment 22 asserts that, "limitations on the protection of FRB must
not be based on principles deriving from one single tradition," supra note
15.
States have also issued blanket reservations on entire conventions based on
the state's application of religious law. This is incompatible with Article 18
of the International Covenant on Civil and Political Rights (ICCPR) which
provides for limitations that are proscribed by law and are "necessary to
protect public safety, order, health, or morals or the fundamental rights and
freedoms of others." Furthermore, in its General Comment on Article 18
of the ICCPR, the Committee on Human Rights notes that any limitations
on the freedom to manifest a religion or belief for the purpose of protecting
morals "must be based on principles not deriving exclusively from a single
tradition."
The International Covenant on Civil and Political Rights prohibits, "any
advocacy or national, racial, or religious hatred that constitutes incitement
to discrimination, hostility or violence." Similarly, as called for in the United
/)I

THE BAHA I WORLD 2004-2005

Nations Educational Scientific and Cultural Organization (UNESCO) Convention Against Discrimination in Education (1960), states should condemn
and forcefully sanction those who, in the name of religion, use education
and the media to oppress freedom of conscience and to promote division,
hatred, terrorism, violence, and bloodshed.
The former Special Rapporteur on Freedom of Religion or Belief, Mr.
Abdelfattah Amor, emphasized education-particularly concerning human rights-as a key component of establishing a culture of tolerance and
nondiscrimination. Mr. Amor convened the 2001 International Consultative Conference on School Education in relation with Freedom of Religion
and Belief, Tolerance, and Nondiscrimination and called on participants
to design an worldwide education strategy for combating intolerance and
discrimination based on religion or belief. (UN Doc. EICN.4/r999/58).
To definitively clarify rhe status of the right to change one's religion or belief
under international law, the appropriate United Nations body could request
the International Court of Justice to give an advisory opinion on whether
this right has attained the status of customary international law or jus cogens.
Under Article 96 of the United Nations Charter, the General Assembly,
Security Council or other United Nations organ authorized by the General
Assembly may request advisory opinions of the Court "on legal questions
arising within the scope of their activities." Article 36 of the Statute of the
International Court ofJustice provides for the jurisdiction of the Court in
legal disputes concerning, among others, questions of international law.
25 Civil and Political Rights, Including Religious Intolerance, supra note 3.
Ibid., 125 (a).
The UN has been reticent to identify religious fanaticism as a source ofterrorism, referring to it indirectly, as for example, "terrorism motivated by
intolerance or extremism" (s/REslr373 (2001)). Even the various resolutions
issued by the Security Council, the General Assembly and the Commission
on Human Rights in response to the terrorist acts of II September 2001,
failed to identify religious fanaticism as the force fuelling these acts.
Bahia G. Tahzib-Lie, "Dissenting Women, Religion or Belief, and the Stare:
Contemporary Challenges that Require Attention" in T. Lindholm et al.,
eds. Facilitating Freedom ofReligion or Belief A Deskbook (Oslo, Norway:
Martinus Nijhoff Publishers, 2004).
In Larger Freedom, supra note 7.
30 Only a small fraction of member states have ever been monitored for com-

pliance with the articles of the 1981 Declaration on the Elimination of All
Forms of Intolerance and of Discrimination Based on Religion or Belief.
Response to In Larger Freedom
The Bahd 'f International Community's response
to the Secretary-General's report
In Larger Freedom: Towards Development,
Security, and Human Rights for All.
Submitted to the United Nations
Nongovernmental Liaison Service
New York, 30 April 2005.

T
he Baha'i International Community welcomes the opportunity to offer comments and observations on the Secretary
General's report to the General Assembly titled, "In Larger
Freedom: Towards Development, Security, and Human Rights for
All," in the hopes of stirring further reflection, debate, and action.
We understand the processes of UN reform as part of an organic,
evolutionary course characterized by increasing levels of integration and unity in governance structures and processes. In this light,
we are encouraged by the report's holistic approach- stressing the
interdependence of development, freedom , and peace; emphasizing
human solidarity as the basis for effective and sustainable solutions to
global challenges; and presenting a bold vision of new mechanisms
and methods of work for the organization. We offer comments on
each section of the report in turn.

Freedom from want

MILLENNIUM DEVELOPMENT GOALS(' 28- 32)
The Baha'i International Community welcomes the efforts of the
United Nations to set forth concrete goals for development, in the
form of the MDGs, which seek to focus the work of the organization

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272 THE BAHA I WORLD 2004-2005

with the aim of restoring justice and dignity to every human life.
Material goals in themselves, however, are not sufficient to inspire
and sustain processes of comprehensive development at the local,
national, and global levels. Equally important are aims to foster
universal participation in the development processes, the development of individual capabilities to contribute to these processes, and
the application of moral and intellectual resources from the fields of
science and religion-two knowledge systems that have propelled
our progress over the centuries. Ultimately, each individual, with the
benefit of access to education, must be regarded as a protagonist in
his or her own development and that of the community.
Alongside the concrete development targets set by the MDGs, it is
imperative to attend to the realization of moral or spiritual principles
needed for constructive development. At the heart of such principles
is the understanding that human nature is essentially spiritual and
that a vision of development must be responsive to this reality. These
principles may include: fostering unity in diversity, equity, justice,
gender equality, moral leadership, and freedom of thought. 1
Efforts to eradicate poverty must be accompanied by an earnest
re-evaluation of global systems and processes-including governance,
trade, and the private sector-that perpetuate the growing extremes
of wealth and poverty. Specifically, there is a need for strong binding corporate rules at the national and international levels. Greater
corporate accountability must not be restricted to the environment
and labor standards but must also take into account the full panoply
of human rights.

GENDER(' 40)
We strongly support the promotion of gender equality as a prerequisite to development. Emphasis should be placed on the substantive
involvement of women at all stages of peace-building and conflict
resolution efforts, particularly postconflict reconstruction. As women
are intimately aware of the needs of their families and communities,
plans for transition to a peaceful society must include their critical
perspectives. Indeed, only as women take their rightful place in decision making at all levels will the moral and psychological climate
favorable to the establishment of peace emerge.
RESPONSE TO IN LARGER FREEDOM 273

Freedom from fear
The Baha'i International Community welcomes the report's more
comprehensive vision of collective security, based on the understanding that in our interconnected world, a threat to one State is a threat
to all. The Baha'i Faith envisions a system of collective security
within a framework of global federation, in which national borders
have been conclusively defined and in whose favor all nations of the
world will have willingly ceded claims to make war.

DEFINITION OF TERRORISM (' 91)
We support the Secretary-General's call for member states to adopt a
definition of terrorism and to conclude a comprehensive convention
on terrorism. We agree with the Secretary-General's characterization
of terrorism as any action, "intended to cause death or serious bodily
harm to civilians or non-combatants with the purpose of intimidating a population or compelling a Government or an international
organization to do or abstain from doing any act." Moreover, problems such as terrorism should be consistently addressed within the
context of other issues that disrupt and destabilize society. Nations
must look beyond responding separately to disparate problems and
move towards the building of a comprehensive international order
based on social justice and collective security.

SECURITY COUNCIL(' 167)
We acknowledge the need for urgent reform of the Security Council. The proposals in the report, however, do not ultimately address
the democracy deficit and relentless politicization of the Security
Council, which thwart the execution of its duties and undermine
the trust and respect it needs to exercise its mandate. To address
these deficits, the United Nations must boldly and intelligently move
towards adopting a procedure for eventually eliminating permanent
membership and veto power. 2

Freedom to live in dignity

RESPONSIBILITY TO PROTECT (' 135)
We strongly support the "emerging norm of the collective responsibility to protect" and accompanying efforts to establish a principled
,, ,
274 THE BAHA I WORLD 2004- 2 00 5

framework about how and when to intervene justly and effectively
to protect human rights. We agree that no legal principle, not even
sovereignty, should ever be allowed to shield genocide and human
suffering. Indeed, the Baha'i Faith offers the concept of the oneness
of humanity as an underlying principle of relations between states.
Furthermore, we support the concept of a federated world polity
responsive to the needs of an ever-changing world. The aim of such
a polity, far from stifling intelligent patriotism or national autonomy,
is rather the collective subordination of national impulses to the
wider needs of an increasingly interdependent world.
The Baha'i writings assert that "the earth is but one country and
mankind its citizens."

HUMAN RIGHTS
Human Rights Council(' 181-183)
We support the Secretary-General's proposal to elevate the consideration of human rights to the same level accorded to security and
socioeconomic development. In order to restore the effective functioning of the discredited Human Rights Commission, we support
the creation of an elected, standing Human Rights Council and the
elaboration of minimum criteria for membership. Candidates for
membership in the Council should demonstrate strong adherence
to human rights standards; specific criteria may include the ratification of key human rights documents or a statement of intent to
do so within a given period of time. Members of the Council that
repeatedly violate human rights should not be allowed to remain
on the Council.

Office ofthe High Commissioner for Human Rights(' 142-146)
We agree that the OHCHR is ill-equipped to respond effectively to
the human rights challenges facing the international community.
As such, we support the Secretary-General's call for more resources
to train country teams within the OHCHR3 and urge the OHCHR to
establish a strongfield presence at the country level, providing leadership and coordination on matters of promotion and protection of
human rights. Second, Special Procedures should receive adequate
budgetary and administrative support. Government cooperation with
RESPONSE TO IN LARGER FREEDOM 275

Special Procedures should not be limited to access, but should also
include full implementation of recommendations made.4
Third, the OHCHR should continue its productive engagement
with NGOs, which has contributed positively to the work of the Office
and to the development of NGO capacity to interact meaningfully in
this context. 5 Fourth, the ambitious mandate of the OHCHR must
be supported by appropriate budgetary resources.6 Fifth, the Public
Information section of the OHCHR should be developed to allow
resolutions of the Commission on Human Rights/Human Rights
Council, recommendations of the Special Procedures and concluding
observations of the treaty monitoring bodies to be accorded more
prominence in the media.

DEMOCRACY(' 158-161)
We commend the Secretary General and the international community for their commitment to democracy and to a freely elected
government as a universal value. We support in principle the creation of a democracy fund at the United Nations. At the same
time, we note that democracy in its truest sense must be rooted in
moral values, intertwined with responsibilities, and concerned with
social welfare both within and beyond the nation state. Without
this principled anchor, it is vulnerable to the excesses of unbridled
individualism and nationalism, which tear at the fabric of the community- both nationally and globally.

Other points for consideration
at the Millennium + 5 Summit
That the Secretary-General chose to frame his report in the context of freedoms is significant. Certainly the want of freedom from
fear, poverty, and oppression has been a dominant factor in the
turmoil of the times. There is no doubt as to the high importance
of freedoms to constructive social processes. Yet the freedoms with
which we are privileged are concomitant with responsibility- the
responsibility to exercise our freedoms in a way that enables all to
attain to happiness and to fulfill their purpose in their individual
life and in their collective functioning as a society. It is the abuse of
freedoms and the denial of responsibilities with which elected and
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THE BAHA I WORLD 2004-2005

appointed officials at both national and international levels have
been vested that must remain at the forefront of deliberations about
United Nations reform.

FREEDOM OF RELIGION OR BELIEF
The Secretary-General's report does not make mention of one of the
central and most challenging issues shaping inter- and intra-state relations today, namely the freedom of religion or belief At a time when
religious extremism, intolerance, and discrimination are threatening
peace and security in many parts of the world, it is imperative for the
United Nations to address this issue openly and earnestly. Until all
people are free to openly practice and share their beliefs within the
parameters of equally applied laws, as well as change their religion
or belief system, development and peace will prove elusive.

CONDEMNING RELIGIOUS EXTREMISM AND TERRORISM
While the United Nations' human rights machinery has been used
to condemn religious intolerance and persecution, United Nations'
development policies and programs have barely begun to address
religious extremism as a major obstacle to peace and well-being.
Hesitancy to acknowledge and forcefully condemn the religious
extremism motivating terrorist acts weakens the effectiveness of
the uN's efforts to bring an end to international terrorism. Only by
identifying and understanding the motivation behind such acts can
they be effectively combated.
We are grateful for the opportunity to submit the above comments. The Baha'i International Community looks forward to being
engaged in the debate and implementation of proposed reforms, with
a view to creating a United Nations capable of meeting the changing
needs and growing aspirations of the generality of humankind.

NOTES

Valuing Spirituality in Development: Initial Considerations Regarding the
Creation of Spiritually Based Indicators for Development. A concept paper
written by the Baha'i International Community for the World Faiths and
Development Dialogue at Lambeth Palace, London. (Oakham: Baha'i
Publishing Trust, 1998) .
Turning Point for ALL Nations. Baha'i International Community United Nations Office, New York, 1995· An interim measure may include not using
RESPONSE TO JN LARGER FREEDOM 277

veto power when voting on questions of genocide or other gross threats to
international peace and security.
In Larger Freedom: Towards Development, Security, and Human Rights fo r
All, report of the Secretary-General, Para. 142. UN Doc. A/59/2005 .
4 The OHCHR should take steps to bolster interactive dialogue with the Special

Rapporteurs. The dialogues should include member states' reports on the
status of implementation of recommendations.
5 Similarly, NGO involvement in the work of the proposed Human Rights

Council should not be diminished.
The core functions of the Office should be independent of voluntary
contributions. Governments should decrease the percentage of earmarked
funds, according more latitude to the Office in determining its needs.
Cultural Cleansing
DESTROYING A COMMUNITY,
ERASING MEMORY
This statement by the Bahd 'i community
appeared in newspapers around the world
in September 2004.

or 25 years the government of the Islamic Republic of Iran

F has persecuted the Baha' is, a peaceful, law-abiding religious
minority. More than two hundred leading Baha' is have been
put to death, tens of thousands have lost their jobs, tens of thousands
more have felt compelled to leave their homeland, Baha'i youth have
been denied access to higher education, and retired workers have
had their pensions summarily canceled. In 1991 an official government document signed by Supreme Leader Khamenei spelled out
measures aimed at slowly strangling the community.
The hatred of the extremist mullahs for the Baha'is is such that
they, like the Taliban of Afghanistan who destroyed the towering
Buddhist sculptures at Bamian, intend not only to eradicate the
religion, but even to erase all traces of its existence in the country
of its birth. It was for this reason they demolished the House of
the Bab in Shiraz, center of pilgrimage for the Baha' is of the world
and a gem of the city's cherished past. This is why they confiscated
Baha'i cemeteries and bulldozed the graves of Baha'i heroes and
saints. This is why they desecrated the resting place of Quddus, one
of the apostles of the faith.

",
THE BAHA I WORLD 2004-2005

This June a wrecking crew descended upon a historical monument, a precious example of Islamic-Iranian architecture, "a
matchless model of art, spirituality, and architecture." "How is it,"
a brave Tehran newspaper article asked, "that in the middle of the
day ... the very essence of our cultural heritage is being destroyed?"
The answer is heartbreakingly simple.
The demolished building was the house of a great nineteenthcentury statesman, calligrapher, and literary figure, Mirza 'Abbas
Nuri. Although he was born and died a Muslim, his son, Baha'u'llah,
founded the Baha'i Faith, a religion that promotes abolition of all
prejudice, independent investigation of truth, equality of women
and men, universal education, harmony of religion and science, and
universal peace. For this the clerical bigots have declared Baha'is,
followers of Baha'u'llah, to be heretics and apostates, deserving of
death.
In their determination to rid Iran of the Baha'i community and
obliterate its very memory, the fundamentalists in power are prepared
even to destroy the cultural heritage of their own country, which
they appear not to realize they hold in trust for humankind. Surely
the time has come for Iranians everywhere to raise their voices in
protest against such willful desecrations.
For more information, please visit http://news.bahai.org/.
INFORMATION
AND RESOURCES
Obituaries

SfRU'D-DfN 'ALA'f
On 22 December 2004, in Rome, Italy.
On 16 March 1906 in Tehran, Iran, Sfru'd-Din 'Ala'! was born into a Baha'i
family of several generations. His father was a high ranking military physician, and Siru'd-Din himself graduated from the Tehran Military Academy.
As a young man, he was active in the Baha'i community in Iran, serving as
chairman of the National Youth Committee and as a member of the National
Pioneering Committee. In 1947, he took a four-month leave of absence from
his work to pioneer to Baghdad and Khaneghein, Iraq. During his stay there,
he was imprisoned for his beliefs, and later he was also imprisoned twice as
a Baha'i in Iran. In 1951, he moved to Shiraz, where he was elected to the
Local Spiritual Assembly, and the following year he married Tahirih Jazab. In
1955, four months before he was due to be promoted to the rank of brigadier
general, he resigned from the army so that he and his wife could pioneer to
Italy, where they assisted with the formation of the Local Spiritual Assembly in
Milan. They also assisted with the formation of Local Assemblies in Lugano,
Switzerland, in 1971 and Lucerne in 1984. In Italy, Mr. 'Ala'! also served on the
Local Spiritual Assembly of Rome and on the National Spiritual Assembly.
He and his wife were active in maintaining good relations with the media and
people of prominence in Rome, including academics and high ranking Vatican
officials, and sharing the peace statement of the Universal House of Justice.
He received four medals in appreciation of his humanitarian and community
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THE BAHA I WORLD 2004- 2005

services and, in June 2003, was honored by the municipality of Rome, its
mayor, and officials from the Vatican. Upon his passing, the Universal House
of Justice wrote, "His many international pioneer labors and cultivation of
cordial relationships with religious officials and people of prominence are
lovingly remembered." He leaves behind his wife, Tahirih.

ABU'L-QASIM AFNAN
On 2 October 2004, in Swindon, England.
Abu'l-Qasim Afnao, a kinsman of the Bab, was born on 19 March 1919 in
Shiraz, Iran, and, like his father before him, served as custodian of the House
of the Bab in that city-an honor and responsibility he carried for some 30
years. He also served on several committees of the Local Spiritual Assembly of
the Baha'fs of Shiraz, as a member and secretary of that Assembly, and, from
1972 to 1979, as a member of the Auxiliary Board. After the Iranian Revolution in 1979, he moved to Oxford, England. While living in Iran, he collected
many important tablets and historical materials, especially relating to the Bab,
which he sent to the Baha'i World Centre. As one of the few people able to
interpret the commercial notation (siydq) used by the Bab and the Afnao
family, he was able to offer special assistance to the Baha'i World Centre, and
he provided Hasan Balyuzi with research material for his books about the history of the Faith. Mr. Afnan wrote his own biography of the Bab, 'Ahd-i A 'ld,
which contained much previously unpublished material, as well as other works
including Black Pearls, Chahdr Risdlih dar bdrih-yi !dhirih Qurratu'l-'Ayn, and
numerous articles. An accomplished poet in the Persian language, Mr. Afnan
encouraged literary activity among Iran's Baha'ls and was in contact with a
number of distinguished Iranian non-Baha'i literary and academic figures . He
frequently addressed Baha'i conferences in Europe and North America and
was an inspiring and humorous speaker. He was married to Minu Bazyar,
with whom he had two daughters, Maryam and Laleh. Upon his passing, the
Universal House of Justice wrote of his "long record of distinguished service"
and his "valued contributions in the field of Baha'i scholarship through the
articles and treatises he authored on the early history of the Faith."

ELSIE AUSTIN
On 27 October 2004, in San Antonio, Texas, USA.
Helen Elsie Austin was born on 10 May 1908 in Tuskegee, Alabama, USA, where
her mother and father were teachers at the Tuskegee Institute. She was, in
many ways, a trailblazer: the first African-American woman to graduate from
the University of Cincinnati's College of Law, where a scholarship fund was
later established in her name to assist minority law students; the first to be
appointed assistant attorney-general of the State of Ohio; and the first to serve
OBITUARIES

as a senior attorney with the General Counsel's Office of the National Labor
Relations Board. After a legal career with several federal government agencies,
she spent a decade in Africa as a Foreign Service officer, where she initiated
the first Women's Activities Program of the us Information Agency, working
with leaders and women's organizations in 13 countries. She was awarded two
honorary doctorates, doctor of humanities from the University of Cincinnati
and doctor of laws from Wilberforce University, and served as the National
President of Delta Sigma Theta, a national public service sorority. Dr. Austin
encountered the Baha'i Faith in Cincinnati, Ohio, in 1934· Nineteen years
later, in 1953, she met the Guardian of the Baha'i Faith, Shoghi Effendi, during
her pilgrimage to Haifa, Israel, and that same year, she earned from him the
accolade Knight of Baha'u'llah for introducing the Baha'i Faith to Morocco.
Her experience on Baha'i administrative institutions was extensive: she was
elected as a member of the National Spiritual Assembly of the Baha'is of
the United States from 1946 to 1953 and of the Regional Spiritual Assembly
of North and West Africa from 1953 to 1958; she served on Local Spiritual
Assemblies in the us, Morocco, Nigeria, Kenya, and the Bahamas; and she
was one of the first members of the Auxiliary Board, assisting Hand of rhe
Cause of God Musa Banani in that role for four years. A participant in many
international women's conferences, she chaired the Baha'i delegation at the
1975 International Women's Conference in Mexico City. She also authored a
number of articles which appeared in legal journals and Baha'i publications,
including one about Hand of the Cause of God Louis Gregory, whom she
considered her mentor. On her passing, the Universal House of Justice wrote,
"We recall with deep admiration her wise and dignified teaching and proclamation initiatives on both continents. The shining example of her sacrificial
life will remain a source of inspiration to her fellow believers for generations
to come," and directed that memorial services be held in her honor at rhe
Baha'i Houses of Worship in rhe Uni red Stares and Uganda.

ERIK BLUMENTHAL
On 27 June 2004, in Germany.
Born on 9 September 1914 in Stuttgart, Germany, Erik Blumenthal wanted
to follow in the footsteps of his father and srudy medicine, but even though
the family was Protestant he was nor permitted to attend university because
of his father's Jewish origins. Instead, he trained as an industrial manager and
worked in that field until 1952, when he was finally able to undertake studies
in psychology at the University ofTiibingen. Dr. Blumenthal became a Baha'i
in November 1952, a decision that profoundly affected his study and practice
as a psychologist. He chose the Individual Psychology of Alfred Adler because
it coincided most closely with his belief that science and religion are in ac-
286 ",
THE BAHA I WORLD 2004-2005

cord. Renowned in his field, he served at different times as the President of
the Swiss Society for Individual Psychology and the Second Vice-President of
the International Society for Adlerian Psychology, as well as working in private
practice and lecturing in psychology at the University ofWurzburg. The books
he authored on the education of children, self-education, marriage, old age,
and encouragement have been translated into numerous languages and are
popular worldwide, connecting psychology and religion while emphasizing
spiritual development. Titles include Peace with your Partner: A Practical Guide
to Happy Marriage and Believing in Yourself A Practical Guide to Building
Self Confidence. In 1943, he married his first wife Dolores, who passed away
in 1957; there were four children from this union. He married again in 1959
and had rwo more children with his second wife, Marianne. His service to
the Baha'i Faith included membership on the National Spiritual Assembly of
the Bahi'is of Germany from 1955 to 1963 and pioneering to Greece, where
he was elected to the Local Spiritual Assembly of Athens from 1958 to 1960.
In 1957, he was appointed as a member of the Auxiliary Board, and from 1968
to 1985 he served on the Continental Board of Counsellors for Europe. Upon
his passing, the Universal House of Justice wrote, "The guidance he provided
as a prominent psychologist, the high standard of personal excellence he set,
and his kind and gentle manner served as an example for all those with whom
he interacted," and requested that a memorial service be held at the European
House of Worship to honor his memory. He is survived by his wife Marianne,
four children, fourteen grandchildren, and six great-grandchildren.

KAYKHUSRAW DEHMOBEDI
On 9 March 2005, in London, England.
Born on 28 April 1931 to a Baha'i family in Rahatabad, Yazd, Iran, Kaykhusraw
Dehmobedi pioneered to Diu Island, off the coast of Gujarat's Kathiawar peninsula in India, during the Ten Year Crusade. For this act of devoted service,
he earned from Shoghi Effendi the accolade Knight of Bahi'u'llah. He married Nahid Rashidpour, with whom he had a son, Faridoon, and a daughter,
Neda. Mr. Dehmobedi eventually moved to the United Kingdom, where he
served as a member of the Local Spiritual Assembly of the Bahi' fs of Havering
from 1980 to 2005 and as a member of the committee for the upkeep of the
Guardian's resting place in London. Upon his passing, the Universal House of
Justice wrote that his "exemplary courage during the beloved Guardian's Ten
Year Global Crusade, dedication to the Cause, and sincere efforts to promote
its vital interests will be long remembered with loving appreciation."
OBITUARIES

GLORIA FAIZI
On 29 July 2004, in Brisbane, Australia.
Gloria Ala'! was born on 12 March 1921 in Tehran, Iran, the daughter of
Rahmatu'llah Khan and Najmieh Ala'!. She had the honor of meeting the
Guardian of the Baha'i Faith, Shoghi Effendi, when, as a young child, she
accompanied her father to the Holy Land. A student at the Tarbiyat School in
Tehran until it was closed by the government, she was later tutored privately
until she left to attend school in Beirut, Lebanon. At the age of 17, she married
Abu'l-Qasim Faizi, who later became a Hand of the Cause of God. They had
two children, Naysan and May. The Faizis' service to the Baha'i Faith included
assisting with the establishment of Baha'i communities in remote regions
of Iran and then pioneering to Bahrain for 15 years . Later, Mr. Faizi's duties
as Hand of the Cause required them to live in Haifa, and after his passing,
Mrs. Faizi moved to India, where she traveled widely in service to the Faith and
ran residential institute programs for new Baha'fs. A Fellow of the Institute of
Linguistics, Mrs. Faizi was fluent in a number of languages and was a highly
respected scholar, writer, and teacher. She authored a popular introductory
book about the Baha'i Faith, which has been translated into 21 languages and
has sold more than 200,000 copies; a collection of stories about early followers
entitled Fire on the Mountain Top; and six other books. She was working on
her ninth volume, a biography of her late husband, at the time of her death.
Upon her passing, the Universal House ofJustice recalled "her many contributions to the progress of the Baha'i communities, including her pioneering in
Bahrain with her illustrious husband, her work at the Baha'i World Centre,
and her devoted travels far and wide as a teacher of the Cause." Mrs. Faizi
was predeceased by her husband in 1980; she is survived by her two children
and four grandchildren.

ZABfHU'LLAH GULMUl;IAMMADf
On 28 February 2005, in London, England.
Zabfhu'llah Gulmu~ammadf was born into a Baha'i family on 13 January 1927
in Iran. In 1946, at the age of 19, he took up his first homefront pioneer post
in Rasht, Iran, and two years later he left to serve as an international pioneer
in the Arabian Peninsula, where he remained from 1948 until 2005. He lived
first in Kuwait and then in Bahrain, where he was elected to the Local Spiritual
Assembly. Later, he was appointed a member of the Auxiliary Board and, from
1981 to 1991, a member of the Continental Board of Counsellors for Asia. He
also served as a member of the National Spiritual Assembly of the Baha'fs of
the Arabian Peninsula from 1957 to 2003. Traveling extensively throughout
I) I

288 THE BAHA I WORLD 2004-2005

Asia, he visited the Sakhalin Islands, Pakistan, the Philippines, and Azerbaijan.
In the Philippines, he helped to find the land for the Baha'i radio station and
the site of the future House ofWorship of that country, while in Azerbaijan, he
served as a special representative of the Universal House of Justice and helped
with the formation of the National Spiritual Assembly. He married Amineh
Panahi GulmuJ:iammadi in 1948; the couple had five children. Upon his
passing, the Universal House ofJustice paid tribute to his "sincerity, wisdom,
loving nature, and enthusiasm," noting particularly his travels to Azerbaijan
as a special representative of the Universal House of]ustice, "ensuring that the
Faith was established on a secure foundation in that country."

VIOLET HOEHNKE
On 4 June 2004, in Port Moresby, Papua New Guinea (PNC).
Violet Hoehnke was born on 19 November 1916, the ninth child of Prudence
Alice Richards and Henry Hoehnke of Queensland, Australia. From an early
age, she had a deep love of religion through her reading of the Bible. After
primary school, she attended the Technical College in Brisbane and then
moved to Sydney to train as a nurse after working for the Red Cross during
World War II. She was very disturbed about the situation that had caused the
war and prayed to find a reason why she should live; shortly thereafter she
was introduced to the Baha'i Faith by James Heggie and embraced it in 1939·
Her encounters with Martha Root and Clara and Hyde Dunn confirmed her
in her new-found Faith. A homefront pioneer in both Melbourne and Ballarat, Violet assisted in the establishment and development of those Baha'i
communities while working as a nursing matron. After attending an intercontinental conference in India in 1953, she arose to pioneer to the Admiralty
Islands (now Manus Province, Papua New Guinea), becoming the first Baha'i
to settle there, for which she earned the title of Knight of Baha'u'llah. Violet
Hoehnke remained in PNG for more than 50 years, becoming a citizen in 1975·
She was known widely as "Sister Vi," not only because of her professional
background in nursing, but also because of her love and care for the spiritual
health of the people of Papua New Guinea. She traveled widely within the
country and other Pacific islands and corresponded with many people in all
walks of life, winning people's affection and trust by accepting invitations to
their homes-unusual for Europeans at that time. In 1965 she was appointed
as the first member of the Auxiliary Board resident in PNG; she was elected to
the country's first National Spiritual Assembly in 1969, and from 1973 to 1979
she served on the Continental Board of Counsellors for Australasia. Even in
the last years of her life, she continued to nurture Baha'ls, and her home was
always open to all. Upon her passing, the Universal House of Justice wrote,
"Future generations will glory in her accomplishment in setting the foundation
OBITUARIES

for the growing Baha'i community now found in more than three thousand
towns and villages of her adopted nation," and called for memorial gatherings
to be held for her throughout PNG as well as at the Baha'i House of Worship
in Sydney, Australia.

ELLY MEERBURG-BECKING
On 23 March 2005, in VeenendaaL, the Netherlands.
Elly Becking was born on 2 April 1918 in Mamoedjoe, in the former Dutch
East Indies (now Indonesia). She became a Baha'i in 1951 and two years later
pioneered to Dutch New Guinea (now Irian Jaya), where she remained until
1959· She and her husband, Lex Meerburg, whom she married in 1954, were
both designated by Shoghi Effendi as Knights of Baha'u'llah for arising as the
first Baha'fs to settle in Dutch New Guinea. A trained and skilled secretary, Elly
Meerburg found work at her pioneer post in the office of the Dutch Governor.
Later, when she and her husband moved to the Netherlands in 1959, she was
able to find other positions that utilized her secretarial talents. As an early
member of the nascent Dutch Baha'i community, Mrs. Meerburg was much
beloved and served for many years on the Local Spiritual Assemblies of Amsterdam and Zaandam. After her passing, the Universal House of Justice wrote
of her efforts in the international field, that "Future generations of believers
in that region [Dutch New Guinea] will recall with gratitude and admiration
her pioneering achievements." She was predeceased by her husband in 1996.
The couple had one child.

DR. SfRUS NARAQf
On I8 August 2004, in Sydney, Australia.
Born in Iran in 1942, Sfrus Naraql was deeply devoted to the Baha'i Faith,
which inspired him in his life's work. Having completed his postgraduate
medical training in the us and practiced at the University of Illinois Medical
Center in Chicago as a specialist in internal medicine, he then pioneered to
Papua New Guinea for more than 15 years. There, he practiced as a specialist
in internal medicine, taught medicine at the University of Papua New Guinea,
spent much of his free time visiting remote villages to provide treatment to
those with limited or no access to medical care, and made significant contributions to research in malaria, tuberculosis, AIDS, and rural health issues. He also
arranged for the training of 18 specialists in internal medicine, who occupy
all the specialist and academic posts in PNG, including the first indigenous
Professor of Medicine and the Director of Health Services in the national
government. In 1999, in recognition of his work in PNG, Queen Elizabeth
n awarded him the high honor of Commander of the British Empire (cBE).
The previous year, in 1998, he and his family had moved to Australia, where
THE BAHA'"I WORLD 2004-2005

he took up a position as Professor of Medicine and Associate Dean of the
Faculty of Medicine at the University of Sydney Western Clinical School.
There, he co-established a research foundation and was highly regarded as
a teacher. The esteem in which he was held was demonstrated by the wellattended symposium in his honor that was organized by his medical colleagues
less than a week before he died. During his career, he published more than
100 scientific and medical papers and gained an international reputation for
his scientific presentations. Dr. Naraqfs service directly to the Baha'i Faith
and the Baha'i community was also extensive. Appointed as a member of the
Continental Board of Counsellors for Australasia in 1985, he traveled tirelessly
throughout the region to offer guidance and support to National Spiritual
Assemblies and communities. Upon his passing, which followed a long illness,
the Universal House ofJustice wrote, "He was renowned for his commitment
to encouraging and nurturing capable indigenous believers to take responsibility for the work of the Cause and for the love and kindness he showered on
all members of the community." The House of Justice directed the National
Spiritual Assemblies in Australia and Papua New Guinea to hold memorial
gatherings in his honor and said that memorial services should also be held
in the Houses of Worship in Samoa and Australia. Dr. Naraqi is survived by
his wife Mitra, four children, and one grandson.

HILDA XAVIER RODRIGUES
On 4 December 2004, in Darque, Viana do Castelo, Portugal.
Hilda Carmen Summers was born on 26 November 1916 in Lisbon, Portugal.
As a young woman, she trained as a shorthand/typist/correspondent/translator, which qualified her to work as a private secretary and an administrative
secretary in both Portugal and Angola. She became a Baha'i in 1948, at which
time she joined the first administrative group of Lisbon; the Local Spiritual
Assembly was formed the following year, and she remained a member until
1953, when she pioneered to Guinea-Bissau, for which she was designated a
Knight of Baha'u'llah. She remained in that country until 1955, subsequently
pioneering, from 1956 to 1960, to Luanda, Angola, where she served on the
first Local Spiritual Assembly of Luanda. After returning to Portugal in 1960,
she was appointed to the Iberian Teaching Committee, served on the first Local Spiritual Assembly in Amadora from 1961to1964, and was elected in 1962
to the first National Spiritual Assembly of Portugal, of which she remained a
member until 1983, serving as its secretary. During these years, she was also
appointed to various national committees and was elected to Local Spiritual
Assemblies in Viana do Castelo and Lisbon. She married Jose Caetano Xavier
Rodrigues in 1951, and the couple had four children. Mr. Rodrigues predeceased her in 1985. After her passing, the Universal House of Justice referred
OBITUARIES

to her as "an outstanding early believer in Portugal" and wrote, "Her courage
in arising to take the Message of Baha'u'llih to the people of Guinea-Bissau,
together with her husband, Jose Xavier Rodrigues, earned her the accolade
of Knight of Baha'u'llih. She will be remembered with gratitude for her distinguished services to the Cause and the example of her sacrificial life." The
National Spiritual Assemblies in Portugal and Guinea-Bissau were asked to
arrange befitting memorial gatherings in her honor.

GOLNARSAHBA
On 25 March 2005, in Toronto, Canada.
Golnar Rafiei was born into a Baha'i family on 17 October 1949 in Isfahan,
Iran, and was active as a young Baha'i, serving on several Baha'i committees. After earning a bachelor of arts in graphic design from the College of
Decorative Arts, she went on to produce animated films for children and,
with her future husband, co-founded Varqa children's magazine, serving as
its art director. She and Fariborz Sahba were married in 1970 and had three
children, Naysan, Shamim, and Shirin. The family pioneered in India from
1979 to 1987 during the construction of the Baha'i House of Worship in
India, of which Mr. Sahba was the architect. Later, they moved to Haifa,
Israel, during the construction of the Terraces connected with the Shrine of
the Bab on Mount Carmel, which were designed by Mr. Sahba. Mrs. Sahba
collaborated artistically with her husband, designing fences, gates, and benches
for the Indian Temple, as well as the content and graphic design of the panels
in the information center associated with the House of Worship. In Haifa,
she worked with her husband on the final detailing and production of gates,
fountains, ornaments, paving and other design features of the Terraces, which
were completed in 2001. Most recently, the couple had settled in Canada.
After her passing, the Universal House of Justice wrote, "Her radiant heart
and saintly character left an indelible impression upon all who crossed her
path. The devoted and selfless services she rendered, including the artistic
collaboration on the Temple project in India and culminating in the design
of the ironwork and gates beautifying the Terraces on Mount Carmel, have
left a lasting testimony to her love for the Blessed Beauty," and advised the
National Spiritual Assembly of the Baha'ls oflndia to hold a memorial service
in her honor at the House of Worship in New Delhi.

JAN SIJSLING
On I2 December 2004, in Groesbeek, the Netherlands.
Born on 13 February 1919 in Amsterdam, Jan Sijsling became a Baha'i in 1952
and played an important part in the history of the Durch Baha'i community.
His administrative services to the Faith were numerous: he served on the Local
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THE BAHA I WORLD 2004-2005

Spiritual Assembly of the Bahi'fs of Amsterdam from 1952 to 1962 and then
on the Local Spiritual Assembly of the Bahi'fs of Delft from 1964 to 1972,
on the Regional Spiritual Assembly of the Baha'ls of the Benelux Countries
from 1957 to 1962, as a member of the Auxiliary Board from 1961 to 1964,
and on the National Spiritual Assembly of the Baha'ls of the Netherlands for
varying periods from 1962 to 1990. Professionally, he worked as an export
manager, a property/real estate developer, and was a president of Eurotel.
Mr. Sijsling applied his expertise to render service to his Faith through purchasing or developing properties for the Dutch Bahi'f community, including the
national Bahi'f center in The Hague, the site of the future House of Worship
in Zoetermeer, and the De Poort Baha'i Conference Center in Groesbeek.
He also made important contributions to the development of foundations,
trusts, and institutes in the Baha'i community of the Netherlands, including the Tahirih Institute. He married Gieny Smits in 1949; she predeceased
him in 2oor. The couple had two children. After his passing, the Universal
House of Justice wrote, "His many services to the Cause of Baha'u'llah in
both the administrative and teaching fields, including membership on two
nascent National Spiritual Assemblies, those of the Benelux Countries and
the Netherlands, and his dedicated services as an Auxiliary Board member,
are lovingly remembered."

ELIZABETH LUNT TOOMES
On 2I August 2004, in Colombia.
Daughter of distinguished early American Bahi'f Alfred E. Lunt, Elizabeth
(Betty) Lunt arose to pioneer with her husband Lew Toomes during the Ten
Year Crusade. Leaving their comfortable home in Philadelphia, the couple
settled in Barranquilla, Colombia, and remained in that country for the rest
of their lives-in Mrs. Toomes' case, for more than 50 years. There, using the
education she had received at Tufts College in the us, Mrs. Toomes established
a bilingual primary school, the Boston School of English. Later, she founded
a second school on the island of San Andres. A member for many years of
the National Spiritual Assembly of Colombia, Mrs. Toomes had a deep love
for teaching the Baha'i Faith, and in her last years, she devoted her energies
to the Wayuu people in the Guajira region of the country. After her passing,
the Universal House of Justice wrote, "Her devoted and steadfast pioneering
efforts in Colombia since the time of the opening of the Ten Year Crusade,
her many years of distinguished service on its National Spiritual Assembly,
and her notable accomplishments among the Wayuu people together constitute an enduring contribution to the Cause of God and will no doubt long
be remembered."
OBITUARIES 293

KOSS MALLA YAM-BEL-YAM
On 9 October 2004, in Bongor, Chad.
Koss Malla Yam-Bel-Yam was born on l January 1957 in Moussohongo (Sarh),
Chad. He embraced the Faith of Bahi'u'llah in 1977, after which he engaged
in extensive teaching travels in the southern region of Chad until his untimely
death in an automobile accident. He helped to establish hundreds of local
communities in Chad and was instrumental in initiating the institute process
in the country. He served as a member of the Local Spiritual Assembly of Sarh,
as the chairman of the National Spiritual Assembly, and was a member of the
Auxiliary Board at the time of his passing. Koss Malla was well known as the
founder of one of the most successful local nongovernmental organizations
working in social and economic development in Chad. APRODEPIT helped
rural communities improve their standard ofliving through fish farming, environmental preservation, and children's education. 1 His first wife predeceased
him. He leaves behind his second wife, Remadji , whom he married in August
2004, and two children.

NOTES

For a profile of APRODEPIT, see The Bahd 'f World 2002-2003 (Haifa: World
Centre Publications, 2004), pp. 219- 225.
Statistics

General Statistics

More than 5.5 million people are members of the Baha'i Faith. As
of Ric;lvan 2004, the Baha'i community has 183 National Spiritual
Assemblies and thousands of Local Spiritual Assemblies around the
world. The Baha'i Faith is established in 191 independent countries
and 45 dependent territories or overseas departments. There are 2,n2
indigenous tribes, races, and ethnic groups represented within the
worldwide Baha'i community.

Social and Economic Development

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

ACTIVITIES OF FIXED DURATION
Most Baha'i social and economic development efforts are fairly
simple activities of fixed duration in which Baha' is around the world

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THE BAHA I WORLD 2004-2005

address the problems and challenges faced by their localities through
the application of spiritual principles. These activities either originate
in the Baha'i communities themselves or represent responses to invitations from other organizations. It is estimated that in 2004-2005
there were several thousand endeavors of this kind, including cleanup projects, health camps and the provision of various other types of
services, 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
activities consists of approximately 600 ongoing projects. The vast
majority are academic and tutorial schools, while others focus on
areas such as literacy, basic health care, moral education, child care,
agriculture, the environment, and microenterprise. Some of these
projects are administered by nascent development organizations,
which have the potential to grow in complexity and in their range
of influence.

ORGANIZATIONS WITH CAPACITY
TO UNDERTAKE COMPLEX ACTION
Certain Baha'i development efforts have evolved into development
organizations with relatively complex programmatic structures and
significant spheres of influence. They systematically train human
resources and manage a number oflines of action to address problems
oflocal communities and regions in a coordinated, interdisciplinary
manner. Also included in this category are several institutionsespecially large schools-which, although focusing only on one field,
have the potential to make a significant impact. In this category there
are currently 45 such organizations.
Directory

Associations for
Baha'i Studies
Argentina Brazil
Centro de Estudios Baha' is Association for Baha'i Studies
Otamendi 215 Rua Dom Pedro II, 1641
1405 Buenos Aires CP 233
Argentina 90,000 Porto Alegre
E-mail: secretaria@bahai.org.ar Brazil
E-mail: info@bahai.org.br
Australia
Association for Baha'i Studies Cameroon
clo PO Box 319 Association for Baha'i Studies
Rosebury, NSW 2018 BP 4230 Yaounde
Australia Republic of Cameroon
E-mail: abs@bahai .org.au E-mail: enochtanyi@yahoo.fr

Bermuda Chile
c/o National Spiritual Assembly Asociaci6n de £studios Baha'is
of the Baha'is of Bermuda c/o Asamblea £spiritual Nacional de
PO Box HM 742 los Baha'is de Chile
Hamilton, HM ex Casilla 3731
Bermuda Santiago l
E-mail: nsabda@northrock.bm Chile
E-mail: secretaria@bahai.cl

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THE BAHA I WORLD 2004-2005

Colombia Ghana
Asociaci6n de Estudios Baha'is Association for Baha'i Studies
Apartado Aereo 51387 PO Box AN 7098
Santa Fe de Bogota nc Accra-North
Colombia Ghana
E-mail: bahaicol@colombianet.net E-mail: bahaigh@ghana.com

East, Central, and Southern Africa Hawaii
Baha'i Studies Association clo Robert McClelland, Secretary
clo Dr. C. Rouhani, Secretary 2142 Aluka Loop
PO Box 82549 Pearl City, HI 96782-1317
Mombasa USA
Kenya E-mail: bahai@aloha.net
E-mail:
mehrazehsani@hotmail.com Honduras
Association for Baha'i Studies
Ecuador Apartado 71 cl o Stover
Asociaci6n de Estudios Baha' is La Ceiba
clo Asamblea Espiritual Nacional de Honduras
los Baha' is de! Ecuador
Apartado 869-A India
Quito Association for Baha' i Studies
Ecuador clo Mrs . Menka Teli, Secretary
E-mail: ecua9nsa@uio.satnet.net c-12 Vidyanagari
Mumbai University Santacruz (E)
English-Speaking Europe Mumbai 400 098
Association for Baha'i Studies India
27 Rutland Gate
London sw7 lPD Japan
United Kingdom Association for Baha'i Studies
E-mail: abs@bahai.org.uk clo Tokyo Baha'i Center
Web: 7-2-13 Shinj uku
http://www.bahai-studies.org Shinjuku-ku
Tokyo 160-0022
Francophone Europe Japan
Association d'Etudes baha'ies E-mail: sfotos@gol.com
45 rue Pergolese Web:
F-75u6 Paris http://www2.gol. com/users/ sfotos
France
E-mail: assoc.bahai@wanadoo .fr Malaysia
Association for Baha'i Studies
German-Speaking Europe clo Spiritual Assembly of the
Gesellschaft fiir Baha'i Studien Baha' is of Malaysia
clo Hedye Fuchs 4 Lorong Titiwangsa 5
Schwarzwaldstrage l Setapak 53000
D-63477 Maintal Kuala Lumpur
Germany Malaysia
E-mail: gbs@bahai.de E-mail: nsa-sec@nsam.po.my
DIRECTORY 299

New Zealand Southern Africa
Association for Baha'i Studies c/o National Spiritual Assembly
c/o Paul Friedman, Secretary of the Baha'is of South Africa
5 Chelsea Court PO Box 932
Tauranga Banbury Cross 2164
New Zealand So uth Africa
E-mail: paul.friedman@xtra.co.nz E-mail: abs@bahai.org.za
Web:
North America http://www.bahaistudies.org.za
Association for Baha'i Studies
34 Copernicus Street Spain
Ottawa, Ontario KIN 7K4 Asociaci6n de £studios Baha' is
Canada Matias Turri6n 32
E-mail: abs-na@bahai-studies.ca ES-28043 Madrid
Web: hrrp://www.bahai-studies.ca/ Spain
E-mail:
Persian aen.secretaria@com-bahai.es
Association for Baha'i Studies in
Persian Trinidad and Tobago
596 Upper Sherman Association for Baha'i Studies
Hamilton, Ontario L8v 3M2 c/o Dr. H. Farabi, Secretary
Canada PO Box 755
E-mail: pibs@bellner.ca Port of Spain
Web: http://www.absp.org/ Trinidad, West Indies
E-mail: hfarabi@carib-link.net
Philippines
Association for Baha'i Studies Venezuela
c/o Humaida A. Jumalon Association for Baha'i Studies
20-D Macopa Street c/o Donald R. Witzel, Secretary
Basak Engineering 6000 Apartado 934
Cebu City Barquisimeto, Edo. Lara, 3001-A
Philippines Venezuela
E-mail: nsaphil@skyiner.net E-mail: dwitzel@sa.omnes.net

Puerto Rico West Africa
Asociaci6n de Estudios Baha' is Association for Baha'i Studies
c/o Dr. Cesar Reyes c/o National Spiritual Assembly
Chemistry Dept. of the Bah a' is of Nigeria
University of Puerto Rico PO Box 2029
Mayaguez 00680 101001 Marina, Lagos
Puerto Rico Nigeria
E-mail: bahaispr@caribe.net E-mail: ngrbahai@hyperia.com

Russia Zambia
Association for Baha'i Studies Association for Baha'i Studies
107207 Uralskaya Street c/o Mr. Vahdat Alavian
6-1-66 Moscow Box 51170
Russia Lusaka
Zambia
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300 THE BAHA I WORLD 2004-2005

Baha'i Publishing Trusts Cote d'Ivoire
Maison d'Editions N ur
Argentina 08 BP 879
Editorial Baha'i Abidjan 08
lndolatinoamericana (EBILA) Cote d'Ivoire
Otamendi 217 E-mail: asnci@aviso.ci
I405 Buenos Aires
Argentina Fiji Islands
E-mail: info@ebila.org Baha'i Publishing Trust
Web: http://www.ebila.org/ PO Box 639
Suva
Australia Fiji Islands
Baha'i Publications Australia South Pacific
PO Box 300 E-mail: nsafiji@connect.com.f)
Bundoora
VIC 3083 Germany
Australia Baha' I-Verlag
E-mail: bpa@bahai.org.au Eppsteiner StraiSe 89
Web: http://www.bahaibooks.com/ D-657I9 Hofheim
Germany
Belgium E-mail: office@bahai-verlag.de
Maison d'Editions Baha'ies
205 rue du Trone Hong Kong
B-1050 Brussels Baha'i Publishing Trust
Belgium c-6, nth Floor, Hankow Center
E-mail : meb@swing.be IC Middle Road, Tsim Sha Tsui
Kowloon
Brazil Hong Kong
Editora Baha'i do Brasil E-mail: secretariat@hk.bahai.org
Caixa Postal I98
Mogi Mirim, SP India
I380o-970 Baha'i Publishing Trust
Brazil F-3/6, Okhla Industrial Area
E-mail: secretariat@editorabahaibrasil Phase-I
.com.hr New Delhi 110 020
Web: http ://www.editorabahaibrasil India
.com.hr/ E-mail: bptindia@del3.vsnl.net.in

Cameroon Italy
Baha'i Publishing Agency Casa Editrice Baha'i
PO Box I45 Via Filippo Turati, 9
Lim be 1-00040 Ariccia (Rome)
Cameroon Italy
E-mail: niazbushrui@globalnet2.net E-mail: ceb.italia@pcg.it
DIRECTORY 301

Japan Norway
Baha'i Publishing Trust Baha'i Forlag
7-2-13 Shinjuku Drammensveien no-A
Shinjuku-ku N-0273 Oslo
Tokyo 160-0022 Norway
Japan E-mail: bahaiforlag@c2i.net
E-mail: nsajp@bahaijp.org
Pakistan*
Kenya
Baha'i Publishing Agency Philippines
PO Box 47562 Baha'i Publishing Trust
00100 Nairobi PO Box 4323
Kenya 1099 Manila
E-mail: bpakenya@alphaner.co.ke Philippines
E-mail: nsaphil@greendor.com. ph
Lebanon*
Poland
Malaysia* Baha'i Publishing Trust
skryrka pocztowa nr 46
Mauritius
PO-Oo-950
Publication Baha'ie Maurice
Warsaw
40, Volcy Pougnet Street
Poland
Port Louis
E-mail: nsa@bahai.org.pl
Mauritius
E-mail: pbmmru@inrner.mu Portugal
Editora Baha'i de Portugal
Netherlands
Avenida Ventura Terra, No. l
Stichting Baha'i Literatuur
1600-780 Lisboa
Riouwstraat 27
Portugal
NL-2585 GR, The Hague
E-mail: aen@bahai.pt
The Netherlands
E-mail: sbl@bahai.nl Romania
Casa de Editura ~i Tipografia
Niger
Baha'i
Maison d'Editions Fada'il
CP 124 OP l
BP 12858
3400 Cluj-Napoca
Niamey
Romania
Niger
E-mail: bahai@mail.soroscj.ro
E-mail: mef@inrnet.ne
Russian Federation
Nigeria
Unity Baha'i Publishing Trust
Baha'i Publishing Trust
PO Box 55
PO Box 2029
129 515 Moscow
101001 Marina, Lagos
Russia
Nigeria
E-mail: secretariat@bahai.ru
E-mail: bptnigeria@yahoo.com

*Address communication to Baha'i World Centre, PO Box 155, Haifa 31 001,
Israel.
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302 THE BAHA I WORLD 2004- 2005

South Africa Oakham
Baha'i Publishing Trust Rutland LE15 6QW
PO Box 902 United Kingdom
Worcester 6849 E-mail: bpt.enquiries@bahai.org.uk
South Africa
E-mail: bpt@bahai.org.za United States
Baha'i Publishing Trust
South Korea 415 Linden Avenue
Baha'i Publishing Trust Wilmette, IL 60091
249-36 Huam-Dong USA
Yongsan-gu E-mail: bpt@usbnc.org
Seoul 140-190
Korea
E-mail: nsakorea@nuri.net Miscellaneous Addresses
Association medicale baha'le
Spain
clo Mirabelle Weck
Arca Editorial, SL
26 rue de Paris
Macroni, 250
F-78560 Paris
ES-08224 Barcelona
France
Spain
E-mail: info@arcaeditorial.com Bahaa Esperanto-Ligo (BEL)
Eppsteiner StraGe 89
Sweden
0-65719 Hofheim
Bah:i'iforlaget AB
Germany
Solhagavagen n E-mail: bahaaeligo@bahai.de
SE-163 52
Spanga Baha'i Association for the Arts
Sweden Dime! 20
E-mail: forlaget@bahai.se 7333 MC
Apeldoorn
Taiwan
The Netherlands
Bah:i' i Publishing Trust
E-mail: bafa@bahai-library.org
3/F, #149-13 Hsin Sheng South
Web: http://bahai-library.org/bafa
Road
Section l, Taipei 10626 Baha'i Business Forum of America
Taiwan E-mail: info@bbfa.org
ROC Web: http://www.bbfa.org
E-mail: bpt@ms38.hinet.net
Baha'i Computer and
Uganda Communications Association
Baha'i Publishing Trust c/o New Era Communications
PO Box 2662 Attn: Don Davis
Kampala 5 Ravenscroft Drive
Uganda Asheville, NC 28801
E-mail: bpt-uga@ieazy.com USA
E-mail: bcca-cc@bcca.org
United Kingdom Web: http://www.bcca.org/
Baha'i Books UK
4 Station Approach
DIRECTORY

Baha'i Health Agency Baha'i Justice Society
27 Rutland Gate Baha'i National Center
London 1233 Central Street
sw7 IPD Evanston, IL 6020I
United Kingdom USA
E-mail: info@bahaijusticesociety.org
Baha'i International Community, Web: http://www.bahaijustice.org/
Haifa Offices:
• Secretariat Baha'i Medical Association
• Office of Public Information of Canada
PO Box 155 931 Beaufort Avenue
31 001 Haifa Halifax
Israel Nova Scotia B3H 3x8
E-mail: opi@bwc.org Canada
Web: http://www.bahai.org/ ,
http://news.bahai.org/, and Baha'i Office of the
http://www.onecountry.org/ Environment for Taiwan
I49-I3 Hsin Sheng South Road
Baha'i International Community, Section 1 Taipei 10626
New York Offices: Taiwan
• United Nations Office E-mail: tranboet@asiaonline.net. rw
• Office for the Advancement of
Women European Baha'i Business Forum
• Office of the Environment c/o George Starcher, Secretary
866 United Nations Plaza 35 avenue Jean-Jaures
Suite 120 F-73000 Chambery
New York, NY 10017-1822 France
USA E-mail: ebbf@ebbf.org
E-mail: bic-nyc@bic.org Web: http://www.ebbf.org/
Web: http://statements. bahai.o rg/
Health for Humanity
Baha'i International Community, 415 Linden Avenue, Suite B
Geneva Office: Wilmette, IL 60091-2886
• United Nations Office USA
Route des Morillons 15 E-mail: health@usbnc.org
CH-1218 Grand-Saconnex Web:
Geneva http://www.healthforhumanity.org
Switzerland
Hong Kong Baha'i Professional
E-mail: bic@geneva.bic.org
Forum
Baha'i International Community, c -6, nth Floor, Hankow Center
Paris Office: I-c Middle Road
• Office of Public Information Tsim Sha Tsui
45 rue Pergolese Kowloon
F-75n6 Paris Hong Kong
France
E-mail: opiparis@club-internet.fr
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THE BAHA I WORLD 2004- 2005

Institute for Studies in Global
Prosperity
866 United Nations Plaza
Suite 120
New York, NY 10017-1822
USA
E-mail: info@globalprosperity.org
Web:
http://www.globalprosperity.org/

International Environment
Forum
cl o Sylvia Karlsson
Sigmund Freudstrage 36
0-53127 Bonn
Germany
E-mail: ief@bcca.org
Web: http://www.bcca.org/ief
Selected New Publications
in English

Alain Locke: Faith and Philosophy
Christopher Buck. Los Angeles: Kalimat Press, 2005. JI7 pp.
Alain Locke was one of the leading African-American intellectuals of his day.
Best known as the father of the Harlem Renaissance of the 1920s and 1930s,
he also pioneered calls for multicultural democracy. This book is a study of
Locke's identity and commitment as a Baha'i, and explores how the Baha'i
principles influenced Locke's thinking.

Beyond the Culture of Contest: From Adversarialism to Mutualism
in an Age of Interdependence
Michael Kar/berg. Oxford: George Ronald, 2004. 288 pp.
In his analysis of contemporary society, Michael Karlberg puts forward the
thesis that our present "culture of contest" is both socially unjust and ecologically unsustainable and that the surrounding "culture of protest" is an
inadequate response to the social and ecological problems it generates. Rather,
the development of non-adversarial structures and practices is imperative. Dr.
Karlberg considers various historical and contemporary expressions of mutualism and presents a case study of the Baha'i community and its experience as
a working, non-adversarial model of social practice.
, ,
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306 THE BAHA I WORLD 2004- 2005

Close Connections: The Bridge Between Spiritual
and Physical Reality
John S. Hatcher. Wilmette, IL: Baha'i Publishing Trust, 20os. JI4 pp.
An exploration of the relationship between the material and the metaphysical.
Author and scholar John Hatcher employs axioms drawn from the Baha'i Faith
as tools for probing answers to questions about physical reality.

One Common Faith
Haifa: Baha'i World Centre, 2005. 64 pp.
A document produced by the Baha'i World Centre for the study of Baha'ls
worldwide. One Common Faith, the Universal House of Justice explains, "reviews relevant passages from both the writing of Baha'u'llah and the scriptures
of other faiths against the background of the contemporary crisis."

A Radiant Gem: A Biography of Jinab-i-Fa<}.il-i-Shirazi
Houri Falahi-Skuce. Victoria, BC: Trafford Publishing, 2004. 218 pp.
An account of the life of this erudite Islamic mystic who embraced the Baha'i
Faith, this book also includes many Tablets 'Abdu'l-Baha revealed in honor
of Jinab-i-Fa4il.

The Story of Baha'u'llah, Promised One of All Religions
Druzelle Cederquist. Wilmette, IL: Baha'i Publishing Trust, 2005. 376 pp.
This book brings to life in rich detail the compelling story of the prophet and
founder of the Baha'i Faith.

A Study Guide to the Constitution of the Universal House of Justice
Guy Sinclair. Oxford: George Ronald, 2005. 288 pp.
Baha'u'llah established the Universal House of Justice in the Kirab-i-Aqdas
as the supreme administrative body of the Baha'i Faith. Its Constitution was
hailed by Shoghi Effendi as the "Most Great Law of the Faith of Baha'u'llah."
This guide provides insights into how this remarkable document was developed, annotations giving the source of each line of the Declaration of Trust
and By-Laws, a short compilation on the station of the Universal House of
Justice, and questions and exercises about the Constitution.

Tahirih: A Portrait in Poetry
Edited and translated by Amin Banani with ]ascha Kessler and Anthony A. Lee.
Los Angeles: Kalimat Press, 2004. IfI pp.
Original text and translation of 23 poems by the renowned nineteenth-century
Persian poetess and early follower of the Bab named Tahirih, in the original language and translated into English. Tahirih's work is deeply spiritual,
NEW PUBLICATIONS

startling, mystical, and surprisingly modern. Dr. Banani provides a full introduction to her life and work and extensive notes for each poem. (Studies in
the Babf and Baha'f Religions series, vol. 17)

Tahirih in History: Perspectives on Qurratu'l-'Ayn
from East and West
Edited by Sabir Afaqi. Los Angeles: Kalimat Press, 2004. 306 pp.
This book brings together, for the first time, the most serious research that
has been done on Tahirih's life. Included are the tributes written by 'Abdu'l-
Baha and Shoghi Effendi, new essays on Tahirih's literary impact, the work
of Indian and Pakistani scholars, early essays by E.G. Browne and A.L.M.
Nicolas, along with more recent studies by contemporary scholars. (Studies
in the Babf and Baha'f Religions series, vol. 16)

The Baha'i Faith and the World's Religions:
Papers presented at lrfan Colloquia
Edited by Moojan Momen. Oxford: George Ronald, 2005. 288 pp.
Papers comparing the Baha'i Faith with other religions. Includes essays by
Moojan Momen, Todd Lawson, Julio Savi, Robert Stockman, 0. Osei, Enoch
Tanyi, Margaret and Crispin Pemberton-Pigott, Albert K. Cheung, and Zaid
Lundberg.

The Laws of the Kitab-i-Aqdas
Baharieh Ma'ani and Sovaida Ewing. Oxford: George Ronald, 2004. 352 pp.
The authors trace the evolution of the major laws found in the Kit::ib-i-Aqdas
through the Old and New Testaments, the Qur' an and the writings of the Bab.
Their straightforward account places the laws of Baha'u'llah in their historical
context and provides fresh insights into their significance for building a new
world order.
A Basic Baha'i Reading List

The following list has been prepared to provide a sampling ofworks conveying the
spiritual truths, social principles, and history ofthe Baha 'i Faith. It is by no means
exhaustive. For a more complete record of Baha'i literature, see Bibliography of
English-language Works on the Bab! and Baha'i Faiths, 1844-1985, compiled
by William P Collins (Oxford: George Ronald, I990).

Selected Writings of Baha'u'llah

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

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

The Hidden Words
Written in the form of a compilation of moral aphorisms, these brief verses
distill the spiritual guidance of all the divine revelations of the past.
310 THE BAHA'I WORLD 2004-2005

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

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

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

Selected Writings of 'Abdu'l-Baha
Paris Talks: Addresses given by 'Abdu'l-Baha in Paris in 1911-1912
Addresses given by 'Abdu'l-Baha to a wide variety of audiences, in which
He 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 1875 illuminating the
causes of the fall and rise of civilization and elucidating the spiritual character
of true civilization.

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

Some Answered Questions
A translation of'Abdu'l-Baha's answers to a series of questions posed to Him
during interviews with Laura Clifford Barney between 1904 and 1906. The
topics covered include the influence of the Prophets on the evolution of
humanity, the Baha'i perspective on Christian doctrine, and the powers and
conditions of the Manifestations of God.
,, ,
BAHA I READING LIST 3n

Selected Writings of Shoghi Effendi
God Passes By
A detailed history of the first mo years of the Baha'i Faith.

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

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

Introductory Works
Baha' u'llah
Baha'i International Community, Office ofPublic Information, r99r.
A brief statement detailing Baha'u'llah's life and work, issued on the occasion
of the centenary of His passing.

Baha'u'llah and the New Era
john EssLemont. sth rev. paper ed. Wilmette, IL: Baha'i Publishing Trust, r980.
The first comprehensive account of the Baha'i Faith, written in 1923 and
updated for subsequent editions.

The Baha'i Faith: The Emerging Global Religion
William S. Hatcher and j. Douglas Martin. rev. ed. Wilmette, IL: Baha'i
Publishing Trust, r998.
Textbook providing an overview of Baha'i history, teachings, administrative
structure, and community life.

All Things Made New
John Ferraby. 2nd rev. ed. London: Baha'i Publishing Trust, r987
A comprehensive outline of the Baha'i Faith.

Most of the books Listed above have been published by various Baha'i Publishing
Trusts and are available in bookshops, Libraries, or from the Trusts. Please see the
Directory on pp. 300- 302 for addresses.
Glossary

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

Administrative Order: The system of administration as conceived by
Baha'u'llah, formally established by 'Abdu'l-Baha, and realized during the
Guardianship of Shoghi Effendi. It consists, on the one hand, of a series
of elected councils, international, national, and local, in which are invested
legislative, executive, and judicial powers over the Baha'i community, and,
on the other hand, of eminent and devoted Baha'ls appointed for the specific
purposes of the propagation and protection of the Faith under the guidance
of the head of that Faith, the Universal House of Justice.

'Amatu'l-Baha R~iyyih Khanum: (1910-2000) Mary Sutherland Maxwell,
an eminent North American Baha' I who became the wife of Shoghi Effendi
Rabbanl, Guardian of the Baha'i Faith, in 1937, after which she was known as
RuJ:ilyyih Khanum Rabbanf. ('Amatu'l-Baha is a title meaning "Handmaiden
ofBaha'u'llah.") She served as the Guardian's secretary during his lifetime and
was appointed a Hand of the Cause of God in 1952. After Shoghi Effendi's
passing in 1957, she traveled extensively to teach the Baha'i Faith, consolidate

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THE BAHA I WORLD 2004- 2005

Baha'i communities, and serve as a representative of the Universal House of
Justice at major events.

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

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

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

Baha'i Era (BE) : The period of the Baha'i calendar beginning with the
Declaration of the Bab on 23 May 1844 and expected to last until the next
appearance of a Manifestation of God after the expiration of at least l,ooo
years. See also Calendar, Bahd 'i.

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

Baha'i World Centre: The spiritual and administrative center of the Baha'i
Faith, comprising the holy places in the Haifa-Acre area and the Arc of
administrative buildings on Mount Carmel in Haifa, Israel.

Baha'u'llah: The tide, meaning "Glory of God," assumed by Mirza I:Iusayn-
'All, Founder of the Baha'i Faith. Born on 12 November 1817, He declared
His mission as the Promised One of All Ages in April 1863 and passed away in
Acre, Palestine, on 29 May 1892 after 40 years of imprisonment, banishment,
and house arrest. Baha'u'llah's writings are considered by Baha'ls to be direct
revelation from God.
GLOSSARY

Bahj1: Arabic for "delight." Located near Acre, it is a place of pilgrimage for
Bahi'is which comprises the Shrine ofBahi'u'llah, the mansion which was His
last residence, and the surrounding gardens that serve to beautify the site.

Calendar, Baha'i: Year consisting of 19 months of 19 days each, with the
addition of certain "intercalary days" (four in ordinary and five in leap years)
between the 18th and 19th months in order to adjust the calendar to the solar
year. Naw-Ruz, the Baha'i new year, is astronomically fixed, commencing at
the vernal equinox (21 March). The Baha'i era (BE) begins with the year of
the Bib's declaration (1844 CE). See also Baha'i Era.

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

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

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

Hands of the Cause of God: Individuals appointed by Bahi'u'llah, and later
by Shoghi Effendi, who were charged with the specific duties of protecting
and propagating the Faith. (Four individuals were recognized posthumously
as Hands of the Cause by 'Abdu'l-Bahi.) With the passing of Shoghi Effendi,
there was no further possibility for appointing Hands of the Cause; hence, in
order to extend into the future the important functions of propagation and
protection, the Universal House of Justice in 1968 created Continental Boards
of Counsellors and in 1973 established the International Teaching Centre,
which coordinates their work.
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THE BAHA I WORLD 2004- 2005

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

l:luququ'llah: Arabic for "the Right of God." As instituted in the Kicab-i-
Aqdas, payment to "the Authority in the Cause to whom all must turn" (at
present, the Universal House of Justice) of 19 percent of what remains of
one's personal income after one's essential expenses have been covered. Funds
generated by the payment of l:luququ'llah are used for the promotion of the
Faith and for the welfare of society.

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

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

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

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

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

Mount Carmel: The mountain spoken of by Isaiah as the "mountain of the
Lord." Site of the Baha'i World Centre, including several Baha'i holy places,
GLOSSARY

the most important of which are the Shrine of the Bab and the Monument
Gardens.

National Spiritual Assembly: The national administrative body in the Baha'i
Faith, ordained in the Baha'i sacred writings, with authority over all activities
and affairs of the Baha'i Faith throughout its area. Among its duties are to
stimulate, unify, and coordinate the manifold activities of Local Spiritual
Assemblies and of individual Baha'is within its jurisdiction. The members of
National Spiritual Assemblies throughout the world constitute the electoral
college for the Universal House of Justice. At Ric;lvan 2004, there were
183 National or Regional Spiritual Assemblies. See also Regional Spiritual
Assembly.

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

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

Regional Bah:i' i Council: An element of Baha'i administration between
the local and national levels, established at the discretion of the Universal
House of Justice in countries where the condition and size of the Baha'i
community warrant. 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 the condition of the
Baha'i community. It provides for a level of autonomous decision making on
both teaching and administrative matters. In some countries, State Baha'i
Councils perform these tasks within specific civic jurisdictions.

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

Ric;lv:in: Arabic for "Paradise." Twelve-day festival (from 21 April through
2 May) commemorating Baha'u'llah's declaration of His mission to His
companions in 1863 in the Garden of Ric;lvan in Baghdad.
THE BAHA'f WORLD 2004-2005

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

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

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

State Baha'i Council: See Regional Baha'i Council.

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

Ten Year Crusade: (1953- 1963) Ten Year Plan initiated by Shoghi Effendi for
teaching the Baha'i Faith, which culminated in the election of the Universal
House of Justice during the centenary of the declaration of Baha'u'llah. The
objectives of the Crusade were the development of the institutions at the
World Centre, the consolidation of the communities of the participating
National Spiritual Assemblies, and the spread of the Faith to new regions.
See also Knight of Bahd'u'lldh.

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

Some entries adapted from A Basic Bahd'i Dictionary, Wendi Momen, ed.
(Oxford: George Ronald, 1989).
Index

A Ala'i, Suhayl 73
'Abdu'l- Baha 9, 143 , lp, 213, 313, 315, 318 Alain Locke: Faith and Philosophy 305
li fe of 9 Alban ia 77, 233
passing of IO Alben, Sarah 86
rides of 313 Ale, Mulipola 38
W ill and Tesramem of IO, 12, 318 Ali, Nur and Violer 66
wrirings and urrerances of IO, 22-29, Allen, Berh 58
144, 3IO Allen, D enny 243
Abaidoo, Prince 51 Allen, John and Valera 57, 62
Abraham 13 altruism 188
Acre 135 Alvarado, Inera 92
hisrory of 136 Amado, Inacio Barbosa 46
Adjakly, Bruno and Patience 60 Amanat, Hossein 73
Adler, Alfred 285 'Amaru'l- Baha Ru[:iiyyih Khan um
Adm iralry Islands 288 See H an ds of rhe Cause of God
Adriance, Perer 155 American Comm irree for Religious
Afaqi, Sabir 307 Freedom 174
Afghanistan 182 Andorra 74-75
Afnfo, Ab u'l-Qasim 284 Ango la 229, 290
Afrika Bikonda 235 Annan, Kofi 148
Aftenposten u4 anniversari es of Baha' i communiries
agriculrure 25 See Baha'i co mmuniries,
Aisake, Aisea 66 an niversaries of
Akhavan, Payam 99 anrisocial behavior disorder 192-193
al-Sey11Ssah I7 4 apanheid 40, 42, 88
'Ala'i, Siru'd-Din 283 APRODEPIT 293
Arab Human D evelop menr Report 260

",
THE BAHA I WORLD 2004- 2005

Arabian Peninsula Phoenix 236
National Spiritual Assembly of 287 Soul 2 Soul 83
Arbab, Farzam I08 Wildfire Dance Theater 235
Arbab, Sona IOI Arts Academy (uK) 229-230
Arbour, Louise 153 Arts for Nature 24I
Arc 316 Asare, Yaw 54
Argentina 243, 297, 300 Associac;:ao Monte Carmelo 96
Armenia 224 Association medicale baha'ie 302
arts 88-91, IOI, I04 Associations for Baha'i Studies 297-299
at Baha'i anniversary celebrations 43, India IOo
49, 5I-52, 56, 60-61, 66, 71, n 79, Japan IOO
231-232 North America IOO
at Baha'i community celebrations 77 Astani, Francine 77
at Baha'i National Convenrions 229 Atrigah, Michel Kokou Negble 60
at Baha'i summer and winter schools Austin, Elsie 284-285
232 Australia 7, 14, 40, 65-66, 73-74, 83, 94,
at reflection meetings 228 96-98, I04, I06, I08, III, II4-II7, 120,
Baha'i choirs 124, 158, 160, 227, 229, 236, 239, 243,
Celebration! Congo Choir 92-93, 238 244, 287-290, 297, 300
Fire and Light Baha'i Chorale 122 Austria I58, 24I
The Nightingales of Gambia 52 Auxiliary Boards 48, 284-288, 292-293,
Voices of Baha II2, 237-238 314-315
cul rural diversity in 224 Awards for Publication Excellence (APEX)
drama 83, 240 I60
People's Theater 89-9I, 241-242 Axelrod, Robert 188
ZIPOPO 24I Axomerang 7I
Embrace the World concert tour 92, Ayyam-i-Ha 101
239 Azerbaijan I06, 287
festivals 9I National Spiritual Assembly of 288
filmmaking 244-245
folk art 222 B
Inspirit Performing Arts group 9I
Bab, the 8, IO, I43, 279, 284, 3I4, 3I8
in Baha'i community life 221-246
birth of 314
in children's classes 227
declaration of 8, II, 3I4-315
in devotional gatherings 226, 239
life of 8
in srudy circles 225
martyrdom of 8, 3I4
photography 243
Shrine of IO, 66, 158 , 291, 317-3I8
production of cos 239-40
writings of 144, 307, 3IO
training sessions 232
Babi religion 8, II
visual arts 243
Baha'i Association for the Arts 302
you th drama and dance workshops
Baha'i Association of Mental Health
233-234
Professionals 99
Baha'i Youth Workshop (Los Angeles)
Baha'i community 7-I8, 3I3
I05-06
an niversaries of 39-80
Beyond Words 235
Andorra 74-75
D iversity Dance Workshop 233
Botswana 40-42
Erincelles, Les (Sparks) 52, 235-236
Burundi 43-45
Gera<;:ao Viva 234
Cape Verde 45-46
Mana 236
INDEX 321

Equatorial Guinea 47-48 statements of 259, 271-277
Fiji 65-67 United Nations Office 15, 147-161, 163,
Gambia 52-54 172, 303, 314
Ghana 49-51 Web sires 303
Mariana Islands 67-68 Baba' I Justice Society 303
Monaco 77-78 Baha'i Medical Association of Canada
Papua New Guinea 69-71 303
Baha'i National Convention
Rwanda 54-55
Samoa 72-74 arts in 229
San Marino 79- 80 Baha'i Office of the Environment for
Swaziland 56-58 Taiwan 303
Taiwan 61-62 Baha'i pilgrimage 135-136, 142
Togo 58-59 Baha' I Publishing Trusts 300-302
development of 317 Baha'i schools 74
expansion and consolidation of II, 13 Bosch Baha'i School 99, 233
introduction to 7- 18 summer and winter schools 109
involvement in rhe life of society Baha'i World Centre 10, 33, 136-138, 284,
n3-n7 314-316, 318
Baha'i Computer and Communications visitors to 158
Association (BCCA) 303 Baha'i World News Service 144, 159, 303
Baha'i Council, Regional 317 Baha'i World Website 303
Baha'i Education in Stare Schools (BESS) Baha'u'llah 9, 12-13, 15, 17, 143, 217, 280,
95-96, 227 313-318
Baha'i Era 314-315 birth of 314
Baha'i Esperanto League 302 Covenant of 31
Baha'i Faith declaration of 314
adm inistrative order of IO, II, 313, 315, laws of 307
316, 318 life of 9
aims of 15 passing of 9, 314
holy days 316, 317 restoration of prison cell of 135-142
laws and moral teachings 13, 14 Shrine of 66, 315, 318
prayer and fasting in 14 teachings of 22, 24
spiritual teachings of 13 Will and Testament of (Kirab-i-Ahd) 9
Bahd'f Faith and the World's Religions, The: writings of 9, 21-22, 144, 309-310, 314
Papers presented at bfan Colloquia 307 Bahamas 285
Baha'i Fund 316 Baher, Sima 243
Baha'i Health Agency 303 Bahjl 315
Baha'i Institute for Higher Education Bahrain 287
(BIHE) 168 Bale, Roslyn 71
Baha'i International Community 8, 15, Balyuzi, Hasan 284
16, 147-162, 212- 213, 314 Banani, Amin 306
Geneva Office 303 Bangladesh 108
Office for the Advancement of Women Barli Development Institute for Rural
15, 314 Women 84-85, 124
Office of the Environment 15, 303 Barongwi, Sheila 41
Office of Public Information (or1) 15, Barros, Avalino 46
143, 158-160, 303, 314 Barden, Rita and Viv no
Paris branch 158, 303 Basu, Aparna 83
Bechuanaland Protectorate. See Botswana
THE BAHA'f WORLD 2004- 2005

Belarus 231 Canada 7, 34, 40, 42, 64, 77, 82, 92, 96,
Belgium 233, 300 99, IOI, 103-106, 109, n6, 122, 131, 150,
Believing in Yourself: A Practical Guide to 151, 172, 185, 218-219, 225, 230, 232-233,
Building Self Confidence 286 235, 239-240, 244-245, 291, 299, 303
Belisle, Denise 131 Canary Islands (Spain) 231
Benelux counrries 292 Cape Verde 45-47
Benrsil, Ernesr 51 carbon-silicone inrerface chemisrry 196
Bermuda 227 Carey, Lord (former Archbishop of
Beyond the Culture of Contest: From Canrerbury) 157
Adversarialism to Mutualism in an Age Carmel, Mounr 318
ofInterdependence 305 Carnegie Hall 238
Bielo, Miguel 48 Casely-Hayford, Beanie 51
Blum, Alvin and Gemude 66, 117 Cederquisr, Druzelle 306
Blumenrhal, Erik 285-286 Chad 293
Bolden, C harles E. Jr. 91 National Spiritual Assembly of 293
Bolivia 87, 241 C haffers, Bahiyyih 154, 156
Bollini, Paolo 79 character, training of 25
Bolokang, Goirsemodimo 42 Cheng, Lin 94
Bophurharswana 42 C heung, Alben K. 307
Bordallo, Madeleine 68 children and yourh 100-105
Bosnia and Herzegovina 110, 158 children's arrs festivals 228
Borswana 39, 40--43, 56, 62-63, 130, 232, junior youth 32, 255-258
240--241 spiritual educarion of 81, 94-96, 106,
Narional Spirirual Assembly of 41 225, 227-228
Bowden-Kerby, Kim 65 Chile 40, 149, 158, 245, 297
Bowers, Kennerh u2 China 94, 158, 182, 204
Bradley, Maxien m Chisiza, Dunduzu 45, 55
Brazil 96, n3, 124, 158, 232, 234, 244, 297, Christianiry 8
300 C hristians 172
Breezes of Confirmation 256 civilization
Bres, Joris de 123 material and spiritual 24-25
Brigham Young Universiry 131 C laremundo 46
Briro, Ocravio 46 Clark, Helen 117
Brown, Donald E. 185 Close Connections: The Bridge Between
Buapiah, Alben 51 Spiritual and Physical Reality 306
Buck, Chrisropher 305 clusters 32, 106
Buddha 13 Cocos Island 73
Buddhism 8 Collapse: How Societies Choose to Fail or
Budu, Emmanuel 51 Succeed 203
Bulgaria 115, 159 collective securiry 148-150, 273
Burundi 40-45, 55, 63 Collison, Mary and Reginald (Rex) 45, 55
Bushrui, Suheil 104 Colombia 32, 154, 158, 229, 238, 256, 292,
c National Spiritual Assembly of 292
Comm unicatio ns Concepts 160
Call to Our Guiding Institutions, A 132
communiry developmenr 105-110
Cambodia 228
communiry size
Cameroon 49, 50--51, 60, 106, 300
relation ro neo-correx weight 189
Campana, C harlorre 78
Conference of NGOs (CONGO) 150
INDEX 323

Congo, Democratic Republic of 7, 45, 55, Dely, Shango 238
77, 92, 227, 231, 235, 238-239 Dem, Ramaroulie 54
Congo, Republic of 231 democracy 275
Conquering the Hearts: A Brief History of Denmark 17, 75, 233
the Bahd '£Faith in Ghana from design
I9fI-I995 50 of human body 181-182
consultation 84, 90, ro6 of universe 179-181
Continental Boards of Counsellors 41, Design Institute of South Africa (DISA)
43-44, 47, 50, 58, 73, 77, 286-288, 290, u9, 121
314-316 devotional meetings 81, ro6, 123, 225
creation of 315 arts in 226
conventions, Baha'i 315, 318 Tranquility Zones u6
Cook Islands 74, 236 Diamond, Jared 203, 207, 2u, 215
cooperation 189 directory of Baha'i agencies 297-304
Correa, Gustavo 34 Diu Island 286
Correa, Haleh Arbab 154-155 Djalili, Omid uo
corruption 32 Dlamini, Ben 57, 58
Costa Rica ro4 Dolan, Ray 184
Cote d'Ivoire 300 Douglas, Kim and David 87
Council for a Parliament of the World's Drawing on the Power ofthe WOrd 256
Religions (crwR) 128 Ducker, Chuck 57
Coward, Harold roo Dugal, Bani 151-153
Croatia ro3, 109-1ro Dutch New Guinea 289
Crusaders 136-139
Knights of the Order of St. John 137, E
Easterbrook, Gregg 202, 206, 209-210,
Cuero, Jose Maria Fierro 48
214-215
Cultural Cleansing: Destroying a
Eastern Caroline Islands 238
Community, Erasing Memory statement
Eastern Europe's Stability Pact 158
164-165, 279
Ebadi, Shirin 129
cultural diversity 209, 264
Eballa, Benedict 50-51
cultural liberty 260
Ecuador 98, 298
cultural relativism 209
Edinburgh Fringe Festival 240
Culture Matters: How Values Shape Human
education 94-99, 247-257
Progress 208
moral 14, 49, 94, 154-155, 254
Czech Republic ro4, 158
in sciences and arts 26
spiritual education of children 32
D Education for Peace Institute 98
Dalai Lama 130 Edwards, Julius 51
Danesh, Hossain ro9 Egypt
Danjon, William 74 situation of the Baha'i community
Dark Age Ahead 203 in 174
Dawn-Breakers, The II Eighth European Baha'f Conference on
De Poort Baha'i Conference Center 292 Law, 99
deception behavior 187-188 Elizabeth II, Queen of England 245, 289
Dehmobedi, Kaykhusraw 286 Enayati, Erfan 89
Dely, David 238 Encyclopedia Britannica 8
Dely, Istvan and Leonor 94, 224, 238 England 284, 286-287
/),

324 THE BAHA I WORLD 2004-2005

Enonguene, Joseph 49 215, 216
Equatorial G uinea 47-49 Fruruoso 46
Espinosa, Ramos 48 Fukuyama, Francis 206, 212
Ethiopia 88, 158, 223
ethnic minorities 124
G
European Baha'i Business Forum (EBBF)
Gabheni, Prince 56
Gambia 52-53, 236
European Parliament 159
game theory 188-189
European Public Information
Gandhi, Ela 130
Management Seminar 159
Gandhi, Mahatma 84, 130
European Union 158, 173
Gasparovicova, Silvia u8
Evans, Faeghe 95
Gcinaphi, Princess of Swaziland 58
Ewing, Sovaida 307
genes and character 193-196
Ewing-Roush, Adrienne 237
genes related to moral behavior 195-196
Ezekiel, Zuruzuru 45
Gendeman, Mick 83
George, Bill 227
F Germany 7, 14, 89, 99, 117, 230, 232, 237,
Faizi, Gloria 286 285-286, 298, 300, 302, 304
Falahi-Skuce, Houri 306 National Spiritual Assemb ly of 286
Faroe Islands 231 Ggogbo, Samuel 60
Fat'he-Aazam, Shidan 43 Ghana 49, 51, 54, 58, 62, 77, 79, 298
Fanakhov, Shami! 241 Gil, Miguel 130
Felici, Claudio 79 Gingras, Angele 82
Fernandez, Jose Mingorance 75 Global Ethics and Religion Forum 132
Ficca, Dirk 129 globalization 216
Fiji 62- 7, 73-74, 102, 107, 233, 239, 300 GLOBarr 241
Finland 158, 241-242 glossary of Bah:i'f terms 313-318
Fire on the Mountain Top 287 God Passes By II, 105
Five Year Plan 32- 33, 81, 103, 106 Gold Coast. See Ghana
FLAME (Foundation for Leadership and Goldin Instirute 131
Moral Empowerment) 103 Golpaygani memorandum 169
Foros, Sandra 100 Gonzales, Stephen 155
Foundation for the Advancement of Goward, Pru 83
Science 100 Grandke, Gerhard 89-90
Foundation for the Application and Greece 123, 236, 286
Teaching of the Sciences (FUNDAEC) Gross Domestic Product (GDP) 209
154-155 Gruber, Jeff 43
Four Year Plan 222 G uam. See Mariana Islands
Frame, Stephanie 84 G uardianship 12
France 74-75, 77, 82, 159, 197, 232, 244, G uardian of the Baha'i Faith
298, 302-303 See Shoghi Effendi
Francois, Ndigabo 55 Guinea 52, 102, 104, 223
Fredua-Agyemang, Blanche 51 Guinea-Bissau 52, 290
freedom of religion or belief 150, 259-270 National Spirirual Assembly of 291
role of religious leaders in upholding Gulmu}:iammadi, Zabihu'll:ih 287-288
264-265 Guns, Germs, and Steel 203
French, Nellie 77 Guyana 233 , 235
Friedman, Thomas L. 202, 206, 208, 2II,
INDEX

H in Sydney, Australia n)
Habimana, Jean Baptiste 45 Howard, John n7
Hall, Stephen 34 human genome 195
Hamilton, Chris 131 human intellect 27
Hancock, Rodney 69, 70 human rights 86, 151-153, 195, 259-270,
Hancock, Tinai 64 274-275
Hands of the Cause of God 12, 313-316 freedom of religion or belief 150,
Abdu'l-Qasim Faizi 287 259-270, 276
freedom ro teach one's religion or belief
Adelbert Muhlschlegel 62
'Amaru'l-Baha Ru~iyyih Khanum 53,
right to change religion or belief 261,
55, 313
Clara and Hyde Dunn 288 265
Universal Declaration of Human Rights
Collis Featherstone 64
Dorothy Baker 75 165
Human Rights for All 86
John Robarts 40
Louis G. Gregory 91, 285 Hungary 159, 182
Martha Root 288 J:Iuququ'llah 316
Musa Banani 285 Hutchison, Mireille 82
Ugo Giachery 74, 77
Happy Hippo Show, The 159 I
Hariri, Siamak 34, roo, 245 Ilengelkei, Joe Erie 67, 68
Harriso n, Lawrence E. 208-2n India 7, 14, 40, 82-85, 97, roo, ro4,
Hassall, Graham 66 ro6-ro8, II7-II9 , 158, 234, 240-242,
Hatcher, John S. 306 287-288, 291, 298, 300-301
Hatcher, William S. 185 National Spiritual Assembly of roo
Hawai i 64, 74 indigenous peoples 88
Health for Humanity 303 Indonesia n5, 289
Hegarty, Susan 240 inducibility 189
Heggie, James 288 Institute for Child Health, London 190
H einesen, William 231 Institute for Social Cohesion (uK)
Heymann-Adu, Diana )I !20-121, 12)
Hinduism 8 Institute of Neurology, London 184
HIV/AIDS 7, 56, 86, ro3, n8-II9, 235 institute process 35, 144
Hlatjwako, Zephania 56 arts in 222
Hoehnke, Violet 70, 288-289 core acnvmes 81, IOI, 106, 225
Honduras 226 interfaith activities n4, 122-125, 127-134
Hong Kong 64, 300, 303 interfaith organizations
Hong Kong Baha'i Professional Forum Interfaith Action for Peace in Africa
304 131, 174
Hossieny, Nemat 234 Interfaith Council of Montreal 131
Houses of Worship 14, 243, 290 Inter-Religious Organization of
choral music in 237 Singapore 123
in Apia, Samoa 38, 72-73, 290 National Interfaith Forum of New
in Australia 290 Zealand 123
in India 291 Salt Lake Interreligious Council 132
in Langenhain, Germany 230 South Asia Inter-Religious Council
in New Delhi, India 83, n7 (SAIRC) Il9
in Santiago, Chile 34> 245 International Baha'i Archives II
THE BAHA'f WORLD 2004-2005

International Baha'i Bureau 147 Judaism 8
International Baha'i Convention 33 junior youth. See children and youth
International Environment Forum 304 Justice Leeg 94
International Labour Organization (!LO)
171-172 K
International Society fo r Adlerian
Kakenova, Tahmina 93
Psychology 286
Kant, Emman uel 177
International Teaching Centre 246, 316
Karlberg, Michael 305
establishment of 315
Kashmir 182
membership changes on 34
Kazakhstan 93
seat of 316
Kelep 71
interreligious dialogue 129
Kelsey, Olivia 78
Iran 9, 35, 52, 65, 73, 78-79, 135, 231, 241,
Kenya 106, 174, 224, 285, 298, 301
279, 283-284, 286-287, 289, 291
Kessler, Jascha 306
attacks and arrests of Baha' fs in
Khamenei, Ayatollah Ali 167, 279
166-167
Khan, Wali and Zainab 66
Baha'i community's response to
Khatami, President of Iran 170
persecution in 165
letter from Baha'i community to 35,
denial of university entrance to Bah:i' is
165-166
168-169
Khelgati, Thelma 50
human rights situation in 164
Khozein, Farzad 94
media campaign against Baha'fs
Kimbulu, Selemani Bin 45
169-171
Kiribati 120, 227
situation of the Baha'i communi ty in
Kitab-i-Aqdas 14, 306-307, 309, 316, 318
16, 151, 163-174
Kitab-i-fqan 309
Iraq 9, 12, 182, 283
Kitenge, Sylvestre 45
National Spiritual Assembly of 33
Knight, Andy 100
Ireland 84, 87, 109, no
Knight, Annabel 110
Irish Times, The 167
Kn ights ofBaha'u'llah 39, 40, 45, 47, 51,
Isaiah
53, 55, 57, 60, 68, 70, 73 , 75, 77-79, 117,
prophecies of 316
285-286, 288-290, 316
Islam 8
knowledge 21-30
Ism ail, Yante 116
ofGod 22
Israel 8, 92, 303, 314, 316, 318
Komanyane, Gaolebale 42
Italy 77, 79, 84, 103, 131, 283
Kontos, Helen 236
Koomen, Philip 244
J Korea 302
Jackson Williams, Irene 64 Kosep, Tamun 69
Jacobs, Jane 203, 205-206, 208 Krishna 13
Jaiteh, Alhaji Luntung 52 Kuhlase, C hris 58
Jalali, Varqa Carlos 47 Kuitunen, Tuula 241-242
Jamaica 231 Kukama, Stanlake 42-43
Japan 100, 105, 298, 301 Kuwait 287
Javaheri, Firaydo un 110 situation of the Baha'f comm uni ty in
Jesus 13, 181 174
Jews 172
]omhouri-e-Eslami 170
Jones, Dr. Garry 82
INDEX

L Marriage Beyond Black and White 87
Lample, Paul 34 Martin, J. Douglas 34
Lantz, Margaret 78 Matabane, Moch usiotsile 42
Laos 231 Macau, Apisai 66
Latvia 158 Matera, Alfredo 79
Laws ofthe Kitdb-i-Aqdas, The 307 Matthew, Loulie 66
Lawson, Todd 307 Mauritania 52
League of Nations 147 Mauritius 301
Lebanon 301 Mazakmar, Apelis 70
Lee, Anthony A. 306 Mdelo, Santiago Uganda 48
Lee, Nora 66 Mdluli, Jacob 57
Leon, Entonio 46 Measure of Domestic Progress (Mor) 210
Lepard, Brian 99, 132 Meerburg, Lex 289
Lesotho 56, 235 Meerburg-Becking, Elly 289
Liberia 51, 60 Menking, Cristina 47
Limpus, Len 120 Menking, Howard and JoAnne 45
literacy 49, 160, 247 Mensal1, Ekua 51
Lithuania 91, 93 Mensah, Ranzie 79
Locke, Alain 305 Merlaud, Serge 77
Locke, Kevin 88 Mexico 49, 88, 285
Loh, Ng Poh n2 Mihembezo, Uzziel 54, 55
Louis G . Gregory Baha'i Institute 91 Milani, Leila Rassekh 85
Lundberg, Zaid 307 Millero Congo 94, 238
Lunt, Alfred E. 292 Mi lls, Jalal 69
Lutheran World Federation 131 Mingorance, Carmen Tost Xifre de 75
Luxembourg 78, n5, 249 Mirza Buzurg-i-Nuri 280
government of 249 destruction of House of in Tehran 35,
Luxemburger Wort 170 164
Lynelle, Elise 47 Mirza M ihdi 137, 141
Mishra, Sri Narayan 97
Mkandawire, Maina 57
M Mn isi, Eva 57
Ma'ani, Baharieh 307 Moani, Hedi 87
Macau 230, 241, 256 Mofokeng, Andrew 58
MacShane, Denis 173 Mohajer, Payman 34
Madraiwiwi, Ratu Joni 66 Molefe, Popo n7
Mahboubi, Neysun 99 Molema, Modiri 42
Makhele, Enos 43 Moine, Marc Forne, Prime Minister of
Malawi 45, 55, 56 Ando rra 75
Malaysia 103, n2, n5, 123, 239, 298, 301 Momen, Moojan n o, 132, 307
Mali 52, 235, 247-257 Momen, Wendi 52, IIO
Maneck, Susan Stiles 100 Monaco 40, 76, 77-78
Manga, Martin 51 Moncho, Escher 41, 43
Mangili, Kiroko 55 Moncho, James and Stella 40, 62
Manifes tations of God 13 Mongol Empire 182
Manu, Kwaku Agyeman 49 Mo ngolia 223
Marcie, Dorothy 241 Monument Gardens 316, 317
Margareta, Princess n8 Moore, Douglas 145
Mariana Islands 67-68, 232 moral icy
",
THE BAHA I WORLD 2004-2005

and brain capacity 189-190 Nicaragua 226
based on universal values 177 Niger 61, 301
neurology of 184-189 Nigeria 158, 285, 299, 301
scientific basis to 183-184 Ninereen Day Feasr 14, 317
morals and science 177-200 ans in 229
moral impairment 190-193 Nisf El-Dunia 174
moral relarivity 177-178 Njiki, Samuel 50
Moreno, Manuel Jesus 47 Nomvere, Thozi 56
Morocco 285 Norway 109, u4, 158
Moses 13 Nosrar Foundarion 247-258
Mounr Carmel ro, 314, 316, 318 Nrhau, Michael 43
Mswari m, King of Swaziland 58 N rurumu, Alberro 48
Mu~ammad 13, l8I Nur Un iversity 87
Muloki, Henry Wako u7 Nve, Jusrino Obama 49
Mungoshi, Jonah III Nyasaland. See Malawi
Musal1, Joseph 51 Nymon, Mavis 58-59, 62
Muslims, Sunni 172
N Ocloo, Emman uel 60
Naanrali Amareur Thearer rroupe Odoki, Benjamin 117
241-242 O linga, George 51
Nair, Vasudevan IOI O li nga Foundarion for Human
Nakhjavani, 'Ali and Violerre 44, 78, 104 Development 49
Nakhjavani, Salim 99 Olson, Cynthi a and Edgar 67-68
Namibia 104 Olyai, Roza u9
Naomi, Fiame Maraafa 72, 74 One Common Faith 33-34, 306
Naraqi, Sirus 289- 290 One Country 144, 159-160, 303
Nasha, Margarer 40-41 oneness of humankind 195
rn.~ i ri'd-Din Shih 314 Ong, Bernard u5
Narhan, S.R. 87 Osei, 0 . 307
Narional Spirirual Assemblies 317 Onoman Empire 135-142
Narive American Baha'i Insrirure (NABr) Oxford University u, 120
Navidi, Shamsi and Aziz 76- 77 p
Navidi, Vida and Guilda 76-78
Padilla, Corinne 234
Naw-Ruz 33
Pakisran 108, 153, 182, 287, 301
Ndlovu, Maxwell 58
Panama 14
Nepal 106, 108, 239
Papua New Guinea 65, 69-71, 93,
Nerherlands, rhe 99, 289, 291, 301- 302
229, 239, 288-290
Narional Spirirual Assemb ly of 292
Narional Spirirual Assembly of 288
Neumann, John von 188
Parliamem of rhe World's Religions
neuroscience 184-189, 197
127-134
New Caledonia 65
parriciparion of rhe Baha'i community
New Dawn Engineering 120
in 130
New Zealand 66, 70, 73-74, 87, 104, 1J7,
Universal Forum of C ultures 129
123, 231-232, 244, 299
Parsa, Ahmad 44
Ngompex, Johanna 49
Payman, Sohrab 78
N gwijebose, Isaac 55
Payman, Tabandeh (Toby) 78-79
INDEX

peace 17, 216 Prosperity ofHumankind, The 17• 18, 100,
Lesser Peace 316 219, 245
Most Grear Peace 316 psychology 285-286
Peace with your Partner: A Practical Guide Puerto Rico 299
to Happy Marriage 286 Purushotma, Karina 86
Pemberton-Pigott, Crispin 56, n9,
120-121, 307
Q
Penn, Michael 191
Quddus 279
Peres, Francisco Gonzales 243
destruction of resting place of 163-164
Persia 182
Qur'fo 122, 165, 307
Peseschkian, Hamid 104
Phala, Isaiah and Jemima 58
Philip, Duke of Edinburgh 241 R
Philippines, the 91, 158, 232, 234, 287, 301 race unity 86-88
Phinda, Prince of Swaziland 58 A Radiant Gem: A Biography ofJindb-i-
Piaget, Jean 186 Fddil-i-Shirazi 306
pilgrimage, Baha'i 318 Radio France Internationale 171
Pinker, Steven 196 RadioNUR 240
pioneer 317 Rassekh, Chahine and Donush 247
Piovesan, Srefy 79 reading list of basic Baha'i books 309-3n
Pirino, Aurelio 79 Reflections on the Life of the Spirit 252
Podger, David III reflection meetings 106-107
Poland 158, 182, 301 arts in 106, 228-229
Portals to Growth-Creating Capacity for religion
Service conference 108-109 foundation of science and knowledge
Porter, K.C. 92-93 23
Portugal 47, 117, 123, 234, 290, 301 in harmony with science and reason
National Spiritual Assemb ly of 24, 27-30
290-291 origin of 13
Powers, Robert 67, 68 purpose of 13
Price, Tom 237 religious extremism 150, 259, 265, 276
primate behavior 187, 189 Riccardi, Marino 79
progress 201 Rice, Muhradia 240
Baha'i perspective of 213, 217 Ri<;lvfo
definition of 201 Festival of 32, 317
environmental problems caused by Rigamonti, Lidia Gema 79
203-205, 215 Robarrs, Audrey 40
measurements of 209-210, 214 Robarts, John See Hands of the Cause of
role of re ligion in 2n-212 God
role of technology in 206-207 Robarrs, N ina 40-41, 63
ro le of values in 207-209 Robarrs, Patrick 40
scientific and technical 23 Roberts, Ceridwen 120-121
Progress Paradox, The: How Life Gets Better Robiati, Giuseppe 104
While People Feel Wtme 202 Robinson, Edward 48
progressive revelation 212 Rock, Allan 150
Promise of World Peace, The 17, 216, 220, Rodrigues , Hilda Xavier 290-291
244 Rogers, Otro Donald 100
prophets 181 Romalus 71
prosperity 24 Roman Empire 182-183
330 THE BAHA'f WORLD 2004-2005

Romania I09, II8, 30I Sefidvash, Mahin 84
Rost, Collis IOI Semanyenzi, Alphonse 55
Royaumont Process. See Eastern Europe's Semple, Ian 34
Stability Pact Senegal 52, 235-236
Ruhi curriculum 240, 252 Shahidian, Aminullah 47
Ruhi Institute, Colombia 32, 224 Shoghi, Payam IOI
Russia I82, 241 Shoghi Effendi IO, 12, I43> 216, 285, 287,
Russian Federation 240-24I, 299, 302 3I3-316, 3I8
Ruzbehyan, Fariborz 53 passing of II, 315, 3I8
Rwanda 44, 45, 54, 55, 56, 63, I05 writings of II, I5, 3n
Short History ofProgress, A 203
s Sijsling, Jan 29I-292
Silva, Carlos Alberto I24
Sabah 228
Simwakira, Fidele 45
Saeed, Jan I3I
Sinclair, Guy 306
Sahba, Golnar 29I
Sing, Yee Wah 66
Sairu 7I
Singapore 7, 87, II3, 123
Sakhalin Islands 287
Sirimbat, Robinson 7I
Salomie 7I
Siy:ih-Ch:il 137
Samoa I4, 39, 63, 7I-74, I04, 23I, 236
Slovakia I09-no, 228
Sanaila 7I
Slovenia uo , n5, I58
San Marino 79-80
Sm ith, David R. IOO
Saunders, Keithie II6
Sm ith, Penina 93
Savi, Julio 79, I3I, 307
Sobhuza 11, King of Swaziland 58, 62
schizophrenia I93-I94
social and economic development
Schmidt, Renate 89
u8-I2I, 247-257
scholarship, Baha'i 99-IOI
conferences n8
schools, Baha'i and Baha'i-inspired
social brain I89, 19I, I93
Maxwell International School 232
social capital 206
Nancy Campbell Collegiate Institute
social cohesion 121
(NCC!) 103, II6
social development I54-157
New Era High School, India 97
Sock, Raymond 52
Ocean of Light International School
Solomon Islands 39, IOI, n6
Sounness, Georgina 96
Rowhani Baha'i School, Vanuatu
South Africa 7, 40, 42, 56-57, 88, III, u7,
97-98
12I, 128, 130, I54> 232, 235, 302
School of the Nations 244
South Korea I05
in Swaziland 56
So uth Pacific
Townshend International School I04
Regional Spiritual Assembly of 66
Schreiber, Elise. See Lynelle, Elise
Spain 74-75, I29-I30, I58, 238, 243, 299,
science
as act of worship 25-26
Spanish Guinea. See Equarorial Guinea
divine nature of 26-27
Spence, Sean I89
hard and soft I82-I83
Spiritual Assemblies
and morality I77-200
election of 3I5
and religion 2I-30, I49, I97• 272
Local u, 3I6
Scotland 94
National n, I3, I5, 3I4-3I5, 3I7-3I8
Second Baha'i World Congress 237, 240
Regional 285, 292, 317
Sedkaoui, Hatef 77
spiritual qualities
INDEX 331

instinctive 185 terrorism 32, 86, 129, 276
Sri Lanka I08, 158, 244 definition of 273
St. Jean d'Acre. See Acre T homas, Nelson Ethan 53
Stephens, Ethel Robertson 51 Thompson, Juliet 240
Stewart, Bula Mott 57 Thoresen, Lasse 244
Stockman, Robert 307 Thye, Tan Sri Lee Lam n5
Story ofBahd 'u'lfdh, The: Promised One of Tiber 182
All Religions 306 Tivien 71
study circles 81, I06-I07, m , 225 Tober, Tajan 99
arts in 225-227 Togo 51, 58, 60-62, 224
Study Guide to the Constitution ofthe Tonga 74, 224, 229, 231, 233, 236
Universal House ofjustice, A 306 Toomes, Elizabeth Lunt 292
Suleimani, Suleiman and Ridvaniyyih 61, Tost, Jose Mingorance 75
64 Towfigh, N icola 100
Sunstrum, Barbara and David 45 training institutes 32, 35
Suriname 224 Tranquility Zones n6-n7
Susuga, Malieroa Tanumafili 11 72 Trinidad and Tobago 299
Swaziland 7, 43, 56-58, IOI, 120 trust 206
Sweden I04, 302 tsunami, responses to n3-n4, 122
Swiss Society for Individual Psychology Tulai, Donald 71
286 Turkey 9, 182
Switzer, Raymond and Furugh no Turner, Terri 96
Switzerland 77, 156, 283 Turning Point for All Nations, The 17
Tutu, Archb ishop Desmond 130
T
Taaid, Araollah and Zahereh 55 u
Tabe, Edward 51 Uganda 14, 45, 51, 117, 252, 302
Tabler 318 Uganda Baha'i Institute for Development
Tablets of the Divine Plan IO 252
Tahirih 240, 306 Ullrich-Kelley, Florence 76, 78
!dhirih: A Portrait in Poetry 306 United Kingdom 7, 52, 99, n6, 120-121,
!dhirih in History: Perspectives on 132, 173, 197, 219, 229-232, 241, 244,
Qurratu'l-'Ayn from East and Wt-st 307 286, 298, 302-303
Tah irih Institute, Nethe rlands 99, 292 United Nations 15, 79, n3, 204, 214
Tahirih Justice Center 85 5orh anniversary of 17
Taiwan 60-61, 302-303 actions on behalf of Baha' is in Iran
Tamares, Juan 98 171-173
Tanyi, David 50-51, 60, 62 Children's Fund (UNICEF) 122, 148, 247
Tanyi, Enoch 307 Commission on Human Rights 151,
Tanyi, Esther 51 173
Tanzania 227, 238 Commission on Social Development
Tarbiyar School 287 149, 154
Tasmania 122 Comm ission on the Status of Women
reaching the Baha'i Faith 17 82, 152
Technion (Israel Institute of Technology, Commission on Sustainable
Haifa) 140 Development 155
Ten Year Crusade II-12, 39, 286, 292,
316, 318
n I
332 THE BAHA I WORLD 2004-200 5

Committee on the Elimination of All International Year of Peace l)
Forms of Discrimination Against Millennium + 5 Summit 27)
Women 266 Millennium Declaration 260
Committee on the Rights of the C hild Millennium Development Goals
172 (MDGs) 149, 152-154, 260
Convention on the Elimination of development targets 272
Discrimination Against Women NGO Committee Against Racism and
(CEDAW) 8)-86, 1)3 Racial Discrimination l)l
Convention on the Rights of the Child NGO Committee on Freedom of
172 Religion, Conscience and Belief I)!
Decade of Education for Sustainable NGO Committee on Human Rights l)I
Development l)) NGO Committee on the Status of
Declaration of Human Rights 2u, 244 Women 152-1)3
Department of Economic and Social Office of the High Commissioner for
Affairs 1)4 Human Rights l)l, 266, 274-275
Development Fund for Women Permanent Forum on Indigenous Issues
(UNlFEM) 148 (PFII) 1)5
Development Programme (UNDP) 87, reform processes at 148-l)O
u6, 2)9 Security Council 273
2004 Human Development Report Special Committee of International
260-261, 266-267 NGOs on Human Rights l)I
Economic Commission for Latin Special Rapporteur on Freedom of
America and the Caribbean 149-l)O Religion 266
Economic and Social Council (Ecosoc) World Health Organization 148
15, 148, 155 World Peace Day II)
Educational, Scientific, and Cultural World Summit on the Information
Organization (UNESCO) 96, 156, 158 Society 1)6
Fourth World Conference on Women World Summit for Social Development
82, 152 17, 149, 154
Beijing Platform for Action 1)3 World Summit on Sustainable
General Assemb ly 172, 260, 271 Development 235
1981 Declaration on the Elimination Un ited States 9-10, 14, 40, 43, 45, 47, )1,
of All Forms oflntolerance and of 53, ))-)7, 58, 61, 67- 68, 78, 8)-86, 88,
Discrimination based on Religion 91, 94, 99, 104-106, II2, 122, 131, 1)6,
and Belief 262 171, 219, 224, 227, 232-233, 238-239,
T hird Committee of 171 245, 284, 289, 292, 302-304
High Commissioner for Human Rights National Spiritual Assembly of 8), 28)
153 Universal Declaration of Human Rights
Human Rights Committee 262 2II , 2)9, 261-262, 266
Human Rights Council 266, 274 Universal House of Justice 8, 10, 12, l),
Human Rights Day 244 17, 141, 143, 216, 288, 306, 313-314,
International Day for the Elimination 31)-316, 318
of Violence Against Women authority of 12, 31-32
(IDEVAW) 83 constitution of 306
International Decade for a Culture of election of 12, 31), 317-318
Peace and Nonviolence against the letter to the wo rld's religious leaders 17,
Children of the World 1)9 33, 123, 127, 133, 212
International Women's Day 7, 82 membership changes on 34
International Year of the Family u6 messages of 17, 31-36
INDEX 333

Sear of 3I8 advancemenr of 152-153, 25I
Uruguay 77, 243 Vision Associarion (Italy) 84
USAID 247, 248 equaliry of 263, 272-273
Uzbekisran I 58 violence against 83
World Bank 157
v world cirizenship I03-I04
World Economic Forum I56-I57
Vahedi, Farida 83, IOI
World Fairhs and D evelopmenr Dialogue
Vakaloloma, Lepani 66
I57> 276
Vanuaru 7, 97, u5
World Is Flat, The: A BriefHistory ofthe
Vargha-Khadem, Faraneh I90
Twenty-first Century 202
Varqa children's magazine, IOI, 29I
World Order journal u2-u3
Varican 283
World Parliamenr of Religions (I893) 128
Vega, Anira 98
World Religion Day u 4-n5, I17, l22-I23,
Venezuela 299
I3I
Venrer, Craig I94
World Teachers' Day 96
Vesto stove u9, I2I
World Wide Web 202
Vietnam I82
Wrighr, Elizabeth 82
violence in children I93
Wrighr, Ronald 203, 207, 2I5
Voice of America I7I
Wyss, Frank 73
Volk, Cunis 89
Wyss-Ala'i, Lilian 73
von Hohenzollern-Veringen, Prince Rad u
u8
Vui, Siafausa Muliralo 74
y
Yam-Bel-Yarn, Koss Mal la 293
w Yeagan, Xian 94
Yem, Jean Jacques 235
Walking the Straight Path 256
Young, Claire 83
Warren, Lally Lucrecia 40, 63, I30
Young Turk movemenr 9
Websires of Baha'i Inrernarional
Youseffian-Maanian, Shirin 227
Commun iry 33-34, I43-I46, I59
youth See children and yourh , arrs: yo urh
Baha'i Pilgrimage Website 33
drama and dance workshops
Baha'i Reference Library I44
Youth Can Make a Difference Againsr
Baha'i Sraremenr Library I44
Alcohol 223
Baha'i Topics: An Information
Resource I44
glossary I45 z
med ia bank I45 Zambia 256
The Baha'is 143 Zimbabwe 55, 83, III
The Baha'i World 143 Z IPOPO 24I
Weinberg, Marrhew I57 Zoroasrer I3
Wesson, Vivian 58-59
Who Is Writing the Future? 17
Wilks, Helen 62
Williams, Jackson 65
Williams, Victor 66
William Masedha Fo undarion 256
Wolfensohn, James D. I57
women 8I-86, 123