# Values Education in Baha'i Schools

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.*

---

> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Jennifer Chapa, Values Education in Baha'i Schools, London: Falmer Press, 2000, bahai-library.com.
> ──────────────────────────────────────────────────────────────────────
> 
> Values Education in Bahá'í Schools
> 
> Jennifer Chapa
> Bahá'í World Centre
> Haifa, Israel
> 
> and
> 
> Rhett Diessner
> Lewis-Clark State College
> Lewiston, ID, USA
> 
> Chapa, J., and Diessner, R. (2000). Values Education in Bahá'í Schools. In M. Leicester, C.
> Modgil, & S. Modgil, (Eds.), Education, culture and values. Volume V: Spiritual and
> Religious Education (pp. 121-132). London: Falmer Press.
> 
> Summary of the Contribution
> 
> Abstract
> A general introduction to a Bahá'í view of the purpose of education is given, along with a
> review of common principles and features of Bahá'í-inspired schools. The term
> "Bahá'í-inspired" is used to include both schools that are administered through Bahá'í institutions
> and those that have been created by individual Bahá'ís. The Bahá'í perspective emphasizes that
> moral and spiritual education are a greater priority than an intellectual education, yet both are
> considered essential; in fact, teaching for both is considered "light upon light". Various aspects
> of a Bahá'í curriculum, related to a values education that is multiculturally sensitive, are
> considered: a) content knowledge of the various world religions, b) the oneness of humanity, c)
> unity in diversity, d) peace and world citizenship, e) a life of service to humanity, and f)
> consultative dialogue. Examples of how Bahá'í-inspired schools achieve their aims are then
> sketched: a) the "School of the Nations" in Macau, b) the "System for Tutorial Learning" in
> Colombia, c) the "Maxwell International Bahá'í School" in Canada, d) the "Bahá'í Vocational
> Institute for Rural Women" in India, e) the "School of the Nations" in Brazil, and f) "Bahá'í
> Pre-Schools and Teacher Training Program" in Swaziland.
> 
> Biographical Note
> 
> The lead author, Jennifer Chapa, graduated from Earlham College in 1992 with a degree in
> Psychology and Spanish. Since then she has worked in various capacities at the Bahá'í World
> Centre in Haifa, Israel, as a research associate and an editorial assistant for "The Bahá'í World"
> in the Bahá'í International Community's Office of Public Information and currently as a
> research associate in moral education and human resource development. Second author, Rhett
> Diessner, earned a Master's degree in Educational Psychology from the University of Oregon,
> and a doctorate in Human Development from Harvard University. He currently works as
> Professor of Psychology and Education at Lewis-Clark State College, Lewiston, Idaho, USA.
> 
> Values Education in Bahá'í Schools
> 
> The state of human society today can be characterized as one of rapid and accelerating change
> in all its aspects - social, political, economic, cultural, and moral (Commission on Global
> Governance, 1995). Chaos and confusion plague humanity; civil wars and unrest, increased
> incidents of domestic and international terrorism, growing materialism, acts of moral depravity,
> and economic hardship are seen worldwide. People everywhere have become disenchanted by
> ineffective, traditional systems of government and social organization, while new solutions are
> yet to be discovered. The social needs of a world that has shrunk to a village, owing to the
> incredible advancements of science and technology during the past century and a half, require
> forging new relationships and organizational structures and developing a conscious
> understanding of the transformation which society is undergoing (United Nations Research
> Institute for Social Development, 1995; Commission on Global Governance, 1995). Confronted
> by such a distressing situation, more and more people are searching for ways to resolve it. Signs
> of hope and a vision of a "new world order" are becoming increasingly evident as world leaders
> gather more often to deal with global issues and as the grassroots arise together to address local
> problems (Mathews, 1997); the need to cooperate is apparent (Havel, 1995).
> One sign of humanity's desire to overcome the current state of affairs is a worldwide trend
> towards emphasizing values or moral education in schools to prepare children to assume their
> future societal roles (Etzioni, 1993; Sandel, 1996). Bahá'ís are among those who recognize that
> an academic education devoid of an explicit values education, sensitive to a multicultural world,
> will not create the kind of citizen that contributes to the progress of human civilization (Baha'i
> International Community, 1995). In fact, Bahá'ís believe that the foundation of a proper
> education is the acquisition and implementation of sound values and virtues.
> The Bahá'í view of education is based on the teachings of Bahá'u'lláh, prophet-founder of the
> Bahá'í Faith, and of 'Abdu'l-Bahá, Bahá'u'lláh's son and chosen interpreter of his teachings.
> Bahá'u'lláh (1976) advised his followers to, "Be anxiously concerned with the needs of the age
> ye live in, and center your deliberations on its exigencies and requirements" (p. 213). Hence, the
> aim of Bahá'í education is the process of learning how to apply Bahá'u'lláh's spiritual and moral
> teachings to the problems of the world in order to effect a positive transformation in the
> individual and collective lives of humanity.
> Bahá'u'lláh (in Shoghi Effendi, 1991) taught that religion is "the greatest of all means for the
> 
> establishment of order in the world and for the peaceful contentment of all that dwell therein" (p.
> 186). The purpose of religion in this world is to "effect a transformation in the whole character
> of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall
> affect both its inner life and external conditions" (Bahá'u'lláh, 1950, p. 240). Examining the
> history of humankind, we find that religion has been the impetus for the rise of many great
> civilizations. Consider the transformation in the Arab people which resulted from their
> acceptance of the teachings of Muhammad. Warring tribes were united under one faith and
> developed the most advanced civilization at the time.
> Notwithstanding, the perversion of religion, the abuse of religious authority and religious
> fanaticism are responsible for many of the problems of the world today. Faced with the current
> state of religion, people have turned elsewhere for solutions to society's ills: "...they have turned
> either to the hedonistic pursuit of material satisfactions or to the following of man-made
> ideologies designed to rescue society from the evident evils under which it groans" (Universal
> House of Justice, 1985, p. 6). How many of these ideologies have resolved or mitigated the vast
> problems facing our world today? By ignoring spirituality and pursuing contentment through
> material means, disillusionment has only increased.
> According to Bahá'u'lláh, human beings have a dual nature - spiritual and material. As the
> creation of God, humans are essentially spiritual beings. Their purpose in the material world is
> to draw ever closer to God through the acquisition of spiritual qualities and virtues which, when
> applied through service to others, contribute to the progress of society. By neglecting the
> development of spiritual capacities and needs, and focusing solely on achieving material
> pleasure, humans become worse than animals. The animal lives according to its instincts; it does
> not have the capacity to be consciously aware of and understand its environment and the
> consequences of its actions. Humans, however, do have this capacity; when they do not use it
> and allow their base desires and passions to rule their behavior, they remain more savage than
> the animal. 'Abdu'l-Bahá (1990) wrote,
> "how wretched and contemptible, if he [man] shuts his eyes to the welfare of society and
> wastes his precious life in pursuing his own selfish interests and personal advantages...
> this is man's uttermost wretchedness: that he should live inert, apathetic, dull, involved
> only with his own base appetites. When he is thus, he has his being in the deepest
> ignorance and savagery, sinking lower than the brute beasts". (p. 4)
> On the other hand, a human being educated in spiritual and moral virtues who uses her
> 
> knowledge in service to others and society is indeed noble. From a Bahá'í perspective, the
> purpose of education is to cultivate children's spiritual capacities so that they will contribute
> nobly to the betterment of the world. Bahá'u'lláh wrote, "Regard man as a mine rich in gems of
> inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to
> benefit therefrom" (1976, p. 260). Because education is so important for the progress of
> civilization, Bahá'u'lláh made it obligatory. The education of all, whether male or female, is
> absolutely necessary if humankind hopes to destroy the "foundations of war and contention" and
> establish peace in the world ( 'Abdu'l-Bahá in Research Department of the Universal House of
> Justice, 1976, #82).
> Bahá'í education begins in the home. Although fathers play an important role in raising
> children, the mother, as the primary caretaker of a newly-born infant, is the first educator of the
> child and is responsible for the child's initial development.
> "For children, at the beginning of life, are fresh and tender as a young twig, and can be
> trained in any fashion you desire. If you rear the child to be straight, he will grow
> straight, in perfect symmetry. It is clear that...it is she [the mother] who establisheth the
> character and conduct of the child" ( 'Abdu'l-Bahá in Research Department of the
> Universal House of Justice, 1976, #96).
> When a child is old enough, he or she begins school. The aim of a school should be to
> cultivate not only a child's intellect, but to help it develop good character and behavior. The
> child's education should be "of three kinds: material, human, and spiritual". The first refers to
> "the progress and development of the body", its nutritional and other needs. The second
> concerns the various aspects of human endeavour and civilization such as "government,
> administration, charitable works, trades, arts and handicrafts, sciences, great inventions and
> discoveries, and elaborate institutions, which are the activities essential to man as distinguished
> from the animal". The third involves the cultivation of spiritual qualities, virtues and attitudes
> which form the basis of human social relations ( 'Abdu'l-Bahá, 1981). Bahá'í-inspired schools
> strive to educate children in all three areas.
> 
> Common Principles and Features of Bahá'í-Inspired Schools
> 
> Bahá'í-inspired schools aim to translate the Bahá'í teachings into practice. There is no
> universal "model" of Bahá'í education; rather, Bahá'í-inspired schools may be seen as
> 
> laboratories for learning how to apply Bahá'í principles to the conditions of the populations
> which they serve to educate. Although Bahá'í-inspired schools are found on every continent and
> serve many types of people from many different backgrounds, they are based on the same
> principles and share common features and aims. The latest available statistics note that, on a
> worldwide basis, there are 178 academic and 488 tutorial Bahá'í-inspired schools (Bahá'í World
> Centre, 1996, p. 319).
> 
> Moral and Spiritual Education
> Moral training is the most essential feature of a Bahá'í school. 'Abdu'l-Bahá (in Research
> Department of the Universal House of Justice, 1976, #74) explained that "the basic, the
> foundation-principle of a school is first and foremost moral training, character building, and the
> rectification of conduct." In fact,
> "Training in morals and good conduct is far more important than book learning. A child
> that is cleanly, agreeable, of good character, well-behaved -- even though he be ignorant
> -- is preferable to a child that is rude, unwashed, ill-natured, and yet becoming deeply
> versed in all the sciences and arts. The reason for this is that the child who conducts
> himself well, even though he be ignorant, is of benefit to others, while an ill-natured,
> ill-behaved child is corrupted and harmful to others, even though he be learned. If,
> however, the child be trained to be both learned and good, the result is light upon light."
> ('Abdu'l-Bahá, 1978, p. 135-6)
> Some of the qualities emphasized in Bahá'í schools are truthfulness, trustworthiness, integrity,
> humility, love and kindness, courtesy, cleanliness, determination, excellence, obedience, patience
> and tolerance. 'Abdu'l-Bahá counselled:
> "The more cleanly the pupils are, the better; they should be immaculate... The children
> must be carefully trained to be most courteous and well-behaved. They must be
> constantly encouraged and made eager to gain all the summits of human accomplishment,
> so that from their earliest years they will be taught to have high aims, to conduct
> themselves well, to be chaste, pure, and undefiled, and will learn to be of powerful
> resolve and firm of purpose in all things" (1978, p. 135).
> "First and most important is training in behaviour and good character; The
> rectification of qualities; arousing the desire to become accomplished and acquire
> perfections, and to cleave unto the religion of God and stand firm in His Laws, to accord
> 
> total obedience to every just government, to show forth loyalty and trustworthiness to the
> ruler of the time, to be well wishers of mankind, to be kind to all" (in Research
> Department of the Universal House of Justice, 1976, #80).
> Through the loving encouragement and nurturing of the school teacher, a child acquires the
> desire to strive for excellence in all realms of learning - whether spiritual or academic.
> 'Abdu'l-Bahá (in Research Department of the Universal House of Justice, 1976) advised:
> "Strive thou with heart and soul; see to it that the children are raised up to embody the
> highest perfections of humankind, to such a degree that every one of them will be trained
> in the use of the mind, in acquiring knowledge, in humility and lowliness, in dignity, in
> ardour and love." (#62)
> Every human being is endowed with the capacity to manifest spiritual qualities and moral
> virtues. Education is the process that draws out these potentialities. Sometimes,
> "certain qualities and natures innate in some men and apparently blameworthy are not so
> in reality. For example, from the beginning of his life you can see in a nursing child the
> signs of greed, of anger and of temper....greed, which is to ask for something more, is a
> praiseworthy quality provided that it is used suitably. So if a man is greedy to acquire
> science and knowledge, or to become compassionate, generous and just, it is most
> praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants who are
> like ferocious beasts, it is very praiseworthy. But if he does not use these qualities in a
> right way, they are blameworthy". ( 'Abdu'l-Bahá, 1981, 215)
> Thus, how one utilizes the qualities one possesses is of key importance. 'Abdu'l-Bahá (1990)
> explains that one of the characteristics of the spiritually learned is the ability to oppose one's
> passions:
> "This is the very foundation of every laudable human quality," he writes, "How often has
> it happened that an individual who was graced with every attribute of humanity and wore
> the jewel of true understanding, nevertheless followed after his passions until his
> excellent qualities passed beyond moderation and he was forced into excess". (p. 59)
> Children must learn how to use their spiritual qualities to overcome their physical desires. They
> do not have an innate ability to do this; they must be educated. 'Abdu'l-Bahá (1990) explains
> further:
> "There are some who imagine that an innate sense of human dignity will prevent man
> from committing evil actions and ensure his spiritual and material perfection. That is, an
> 
> individual who is characterized with natural intelligence, high resolve, and a driving zeal,
> will, without any consideration for the severe punishments consequent on evil acts, or for
> the great rewards of righteousness, instinctively refrain from inflicting harm on his fellow
> men and will hunger and thirst to do good...We also observe in infants the signs of
> aggression and lawlessness, and that if a child is deprived of a teacher's instructions his
> undesirable qualities increase from one moment to the next. It is therefore clear that the
> emergence of this natural sense of human dignity and honour is the result of education."
> (p. 97-8)
> Children must develop good character through discipline and order. They must be trained
> systematically -- rewarded and punished as necessary. Bahá'u'lláh (1988b) wrote, "That which
> traineth the world is Justice, for it is upheld by two pillars, reward and punishment. These two
> pillars are the sources of life to the world" (p. 27). The teacher must be very careful to properly
> encourage and counsel children in a loving and caring manner so that they will become obedient.
> At times, however, children may need to be carefully punished, though never through verbal or
> physical abuse.
> To summarize: the most important aspect of Bahá'í education is acquisition of moral and
> spiritual qualities. All children possess the potential to develop these virtues, but a loving
> education is necessary to actualize them. Should a child manifest spiritual and moral attributes
> through good conduct and a praiseworthy character, that child will benefit others. Children learn
> good behavior in an orderly and disciplined environment and through constant encouragement
> from their teachers.
> 
> Religious Education
> As mentioned previously, religion has been the primary cause of the rise of civilizations
> throughout history. 'Abdu'l-Bahá (1990) writes, "...the religions of God are the true source of
> the spiritual and material perfections of man, and the fountainhead for all mankind of
> enlightenment and beneficial knowledge" (p. 94). Moreover,
> "Universal benefits derive from the grace of the Divine religions, for they lead their true
> followers to sincerity of intent, to high purpose, to purity and spotless honor, to
> surpassing kindness and compassion, to the keeping of their covenants when they have
> covenanted, to concern for the rights of others, to liberality, to justice in every aspect of
> life, to humanity and philanthropy, to valor and to unflagging efforts in the service of
> 
> mankind. It is religion, to sum up, which produces all human virtues, and it is these
> virtues which are the bright candles of civilization." (p. 98)
> Bahá'ís believe that God has sent a progressive series of Divine Educators or Prophets
> throughout the ages to guide humankind. The religions founded by these Prophets, such as
> Judaism, Christianity, Zoroastrianism, Islam, Buddhism, Hinduism, and Bahá'í, came from the
> same God. In light of this belief, Bahá'ís are encouraged to educate their children not only in the
> teachings, principles and history of the Bahá'í Faith but of past religions as well. From their
> earliest days, children should be exposed to the Word of God and learn religious concepts, for:
> "God sent His Prophets into the world to teach and enlighten man, to explain to him the
> mystery of the Power of the Holy Spirit, to enable him to reflect the light, and so in his
> turn, to be the source of guidance to others. The Heavenly Books, the Bible, the Qur'an,
> and the other Holy Writings have been given by God as guides to the paths of Divine
> virtue, love, justice and peace" ( 'Abdu'l-Bahá, 1995, p. 57).
> For Bahá'ís, religious training is an aspect of moral and spiritual education. Bahá'u'lláh
> (1988b) taught:
> "Schools must first train the children in the principles of religion, so that the Promise and
> the Threat recorded in the Books of God, may prevent them from the things forbidden
> and adorn them with the mantle of the commandments; but this in such a measure that it
> may not injure the children by resulting in ignorant fanaticism and bigotry." (p. 68)
> Children who gain insight into religious teachings and establish a relationship with God, are
> more likely to be able to develop their spiritual natures and oppose their material inclinations.
> Thus, the regular recital of prayers and readings from Sacred Scriptures are an essential feature
> of Bahá'í-inspired schools.
> 
> Acquisition of Knowledge and Skills
> "Following religious training, and the binding of the child's heart to the love of God, proceed
> with his education in the other branches of knowledge", advised 'Abdu'l-Bahá (in Research
> Department of the Universal House of Justice, 1976, #70). As ignorance is the primary cause of
> the problems of the world, education in the various fields of knowledge is of crucial importance.
> "The primary, the most urgent requirement is the promotion of education. It is
> inconceivable that any nation should achieve prosperity and success unless this
> paramount, this fundamental concern is carried forward. The principal reason for the
> 
> decline and fall of peoples is ignorance. Today the mass of the people are uninformed
> even as to ordinary affairs, how much less do they grasp the core of the important
> problems and complex needs of the time" ( 'Abdu'l-Bahá, 1990, p. 109).
> When the peoples of a nation are educated, the nation progresses. "Observe carefully how
> education and the arts of civilization bring honor, prosperity, independence and freedom to a
> government and its people" ( 'Abdu'l-Bahá, 1990, p. 111). Hence, taught Bahá'u'lláh (1988a),
> education should be compulsory:
> "Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is
> incumbent upon everyone... 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". (pp. 26-7)
> As the "purpose of learning should be the promotion of the welfare of the people", all people
> must be educated in the "branches of knowledge as are of benefit" to humankind (Bahá'u'lláh in
> Research Department of the Universal House of Justice, 1976, #26, #17). Therefore, in school,
> children must learn to read and to write. They must study foreign languages so that they can
> communicate with people of other countries. They must be educated in music and other arts and
> study the sciences. They must be trained in crafts and other practical skills (Bahá'u'lláh and
> 'Abdu'l-Bahá in Research Department of the Universal House of Justice, 1976). Consequently,
> they must pursue a profession in order to earn their livelihood as adults. Bahá'u'lláh (1988b)
> taught that, "... man standeth in need of wealth, and such wealth as he acquireth through crafts or
> professions is commendable and praiseworthy" (p. 35). He wrote that the "best of men are they
> that earn a livelihood by their calling and spend upon themselves and upon their kindred for the
> love of God" while the "basest of men are they that yield no fruit on earth" (1975, #82, #81).
> Hence, children must discover their calling through their school experience so that they may be
> able to acquire the material means to support themselves and their families and to contribute to
> the well-being of the community. The teacher's role, then, is to help the child to be trained in a
> "field for which he hath an inclination, a desire and a talent" ( 'Abdu'l-Bahá in Research
> Department of the Universal House of Justice, 1976, #79).
> As knowledge is such a powerful tool, it must be exercised wisely and moderately. The
> spiritual and moral virtues one develops, assist one to use knowledge for good and useful
> purposes. "Knowledge is praiseworthy when it is coupled with ethical conduct and a virtuous
> character; otherwise it is a deadly poison, a frightful danger," writes 'Abdu'l-Bahá (in Research
> 
> Department of the Universal House of Justice, 1976, #74). We need only to look at the lessons of
> history to realize the truth of this statement. 'Abdu'l-Bahá (in Research Department of the
> Universal House of Justice, 1976) explains further:
> "If...an individual hath spiritual characteristics, and virtues that shine out, and his purpose
> in life be spiritual and his inclinations be directed toward God, and he also study other
> branches of knowledge -- then we have light upon light: his outer being luminous, his
> private character radiant, his heart sound, his thought elevated, his understanding swift,
> his rank noble." (#79)
> Thus, the aim of Bahá'í-inspired schools is to integrate spiritual and moral concepts into every
> aspect of the academic curriculum, and create an environment conducive to the practice of
> spiritual, moral and religious values as well as the achievement of excellence in intellectual
> pursuits.
> 
> Oneness of Humanity
> According to the Bahá'í teachings, all human relationships must be based on the principle of
> the oneness of humanity if peace and unity are to be established in the world. Human society is
> seen as one organic whole made up of individual, yet interconnected parts. Like a human body,
> society "functions through the unified, specialized functions of all its constituent parts. Every
> human being is a part of this organic entity, and his health or illness, his exaltation or
> debasement, his joy or sorrow, ultimately affects the whole organism" (Danesh, 1986, p. 32).
> Science has proved that the human race is one species, although physical characteristics may
> differ. Bahá'ís believe that God created all humans "from the same dust" so that "no one should
> exalt himself over the other" (Bahá'u'lláh, 1975, #68). A sense of superiority by one people
> prevents others from prospering. Although the heart is one of the most important organs of the
> human body, it cannot function properly if the other organs of the body are not healthy. All the
> parts must work in unison for the maintenance and health of the entire body.
> Bahá'u'lláh (1976) taught that rather than exalt oneself over others, one should "hold fast unto
> whatsoever will promote the interests, and exalt the station, of all nations and just governments"
> (pp. 94-5), and in personal relationships, "consort with all men...in a spirit of friendliness and
> fellowship" (p. 289).
> 
> Unity in Diversity
> The principle of the oneness of humanity as a foundation for world unity does not preclude an
> appreciation of diversity. Although all humans are created essentially the same, as spiritual and
> material beings, they do differ in physical appearance and cultural experience. Bahá'u'lláh
> likened the diversity of the human race to a flower garden:
> "He has declared that difference of race and color is like the variegated beauty of flowers
> in a garden. If you enter a garden, you will see yellow, white, blue, red flowers in
> profusion and beauty -- each radiant within itself and although different from the others,
> lending its own charm to them...If all the flowers in a garden were of the same color, the
> effect would be monotonous and wearying to the eye". ( 'Abdu'l-Bahá, 1982, pp. 68-9)
> Therefore, the differences which exist between human beings should not be the cause of disunity
> and contention, rather they should be celebrated as contributions to the beauty of the whole of
> humanity. "The diversity in the human family should be the cause of love and harmony, as it is
> in music where many different notes blend together in the making of a perfect chord"
> ('Abdu'l-Bahá, 1995, p.45).
> 
> Peace and World Citizenship
> "Religious, racial, political, economic and patriotic prejudices destroy the edifice of
> humanity. As long as these prejudices prevail, the world of humanity will not
> have rest" ( 'Abdu'l-Bahá, 1978, p. 299). These prejudices and the resulting
> divisions between races and cultures are manmade and not based on religious
> truth nor sound scientific knowledge ( 'Abdu'l-Bahá, 1995). Bahá'u'lláh
> "has said, and has guarded His statement by rational proofs from the Holy Books, that the
> world of humanity is one race, the surface of the earth one place of residence and that
> these imaginary racial barriers and political boundaries are without right or foundation."
> ('Abdu'l-Bahá, 1982, p. 232)
> Humanity is crying out for peace, which, as Bahá'ís believe, is an inevitable stage in the
> evolution of human civilization (Universal House of Justice, 1985). Gone are the days when one
> nation could live in isolation. The world is manifestly interdependent and a world civilization is
> beginning. Recognition of the interdependence of peoples and nations, founded on the principle
> of the oneness of humanity, requires one to view the world as a single entity. Bahá'u'lláh (1976)
> wrote, "The earth is but one country, and mankind its citizens" (p. 250). The children of such an
> 
> interconnected, global society must be trained as citizens of the world. Each must feel a
> "profound sense of responsibility for the fate of the planet and for the well-being of the entire
> human family" (Bahá'í International Community, 1993, p.1). Although this requires that one's
> primary loyalty be towards the whole of humanity and not solely to one's own people or nation,
> it "does not, however, imply abandonment of legitimate loyalties, the suppression of cultural
> diversity, the abolition of national autonomy, nor the imposition of uniformity" (ibid., p. 2).
> 
> Service
> One of the most crucial requirements of world citizenship is the development of a sense of
> service towards others and towards the common good. 'Abdu'l-Bahá (1990) asks,
> "... is there any deed in the world that would be nobler than service to the common good?
> Is there any greater blessing conceivable for a man, than that he should become the cause
> of the education, the development, the prosperity and honor of his fellow-creatures?" (p.
> 103)
> He (1978) furthermore counselled,
> "Be ye loving fathers to the orphan, and a refuge to the helpless, and a treasury for the
> poor, and a cure for the ailing. Be ye the helpers of every victim of oppression, the
> patrons of the disadvantaged. Think ye at all times of rendering some service to every
> member of the human race." (p. 3)
> Bahá'ís believe human beings were created to serve. Bahá'u'lláh (1988b) wrote that "man's
> merit lieth in service and virtue and not in the pageantry of wealth and riches" (p. 138). Serving
> others not only brings happiness to those who receive, but those who give as well. "Happy the
> soul that shall forget his own good, and... vie with his fellows in service to the good of all"
> ('Abdu'l-Bahá, 1990, p. 116). And, "Blessed and happy is he that ariseth to promote the best
> interests of the peoples and kindreds of the earth" (Bahá'u'lláh, 1976, p. 250).
> 
> Consultation
> One of the most important skills for cooperative decision-making is the ability to consult in a
> group. Bahá'u'lláh (1988b) advised, "Take ye counsel together in all matters, inasmuch as
> consultation is the lamp of guidance which leadeth the way, and is the bestower of
> understanding" (p. 168). Through discussion and sharing of ideas and opinions, participants
> strive for consensus in decision-making. Because of the diversity of views of a number of
> 
> individuals, the solutions resulting from consultation are sure to be more creative than those
> devised by one person alone.
> Consultation is based on several key principles. First, information on the problem or topic to
> be discussed ought to be gathered from many diverse sources. Second, in order to gain the most
> from the opinions of the participants, each must strive to be as open and honest as possible while
> remaining courteous and avoiding statements that might be viewed as prejudicial. Third, once an
> idea has been shared it becomes the property of the entire group, thereby requiring individuals to
> avoid defending their ideas. Finally, the group must try to reach unanimity of thought and
> action, although a majority vote decision is acceptable if consensus is not reached (National
> Spiritual Assembly of the Bahá'ís of the United States, 1994).
> Bahá'u'lláh (in Research Department of the Universal House of Justice, 1980) explained that
> "no welfare and no well-being can be attained except through consultation" (#2), because it
> "bestows greater awareness and transmutes conjecture into certitude" (#3).
> 
> Some Examples of Bahá'í-Inspired Schools
> 
> Schools founded on Bahá'í principles may be officially sponsored by Bahá'í administrative
> institutions or may be private ventures owned and run by Bahá'í-inspired agencies or individual
> Bahá'ís. There are Bahá'í-inspired schools and educational projects in many countries and in
> every continental area. Some of the schools are fairly traditional in their organization, while
> others provide alternative educational opportunities for disadvantaged populations. The schools
> and programs highlighted below represent a diversity of approaches to the implementation of
> Bahá'í teachings and principles.
> 
> School of the Nations - Macau
> Founded in 1988, the School of the Nations is a private, non-profit international school
> licensed by the Government of Macau. It offers pre-school through secondary education to
> nearly 500 students. Although most of the students are from Macau, Hong Kong and China, the
> students and teachers together represent more than 30 cultures and five continents. Classes are
> taught in English to allow students greater access to information, and in Mandarin to prepare
> them for Macau's return to China in 1999. In the secondary school, students prepare for the
> International General Certificate of Secondary Education (IGCSE).
> 
> One of the key features of the School is its moral education program which aims to develop
> students' moral capabilities. The term capability refers to "a developed capacity to carry out
> actions purposefully in a well-defined field of endeavor" (Nogouchi, Hanson and Lample, 1992,
> p. 14). A moral capability is concerned with the field of morality and, therefore, "results from
> the interaction of certain related qualities, skills, attitudes and knowledge that enable a person to
> make moral choices" (ibid., p. 14) which affect his or her personal life as well as social relations.
> The kindergarten and secondary school programs are the most developed.
> At the kindergarten level, the building blocks of moral capabilities -- spiritual qualities, skills
> and abilities, attitudes and knowledge -- are integrated into all subjects across the curriculum.
> For example, in science, students learn the concept of the oneness of humanity through studying
> the family as a system. Once the children understand the nature of the family and how its
> members cooperate, the concept is expanded by looking at how families within a community are
> related and interact, and so forth. In math, the concept of the oneness of humanity is conveyed
> through lessons on the mathematical concept of a set. The children look at larger and larger sets
> of children -- in their class, in the country and then in the world. Separate moral education
> classes, in which children learn about virtues such as courtesy, sharing, service, love, cooperation
> and generosity through prayers, stories, games, role plays and other activities, are also given.
> The secondary school moral education program emphasizes five specific capabilities: to
> create a healthy family, to empower others, to bring joy to others, to preserve the environment
> and use its resources soundly, and to consult effectively. Each week students spend two hours
> either serving various organizations and projects or in class consulting about and evaluating their
> experiences. Students keep journals about their activities.
> In the first year of the program (Form 1), students learn about the education of children and
> practice their knowledge by assisting in the school's kindergarten or by tutoring primary school
> students. Once confidence in their ability to serve is gained, the students begin to work with
> agencies outside of the school. In the second year, students learn about environmental
> conservation, manage the school's recycling program and educate other students, teachers and
> parents about the need to recycle. They also work with the Park Service to clean designated
> public areas. In the third year, students learn to document the history of Macau, particularly, its
> social service organizations, in order to produce materials, such as videos, for the education of
> the public. During the fourth year, students work with the elderly in nursing homes under the
> direction of social workers. In the fifth year, the students choose the type of social service
> 
> organization that they would like to serve.
> The moral education program not only helps the students to develop a sense of service to
> others and the community but also to learn about themselves and realize their responsibility to
> contribute to the betterment of society. The School also takes care to educate parents about the
> program and to enlist their support. The program has been so successful that the social service
> agencies have come to depend on the volunteer assistance of the School's students.
> 
> System for Tutorial Learning - Colombia
> The System for Tutorial Learning (SAT) is a secondary-level rural education program
> developed by the Foundation for the Application and Teaching of the Sciences (FUNDAEC), a
> non-profit development agency based in Cali. In the early 1970s the founders of FUNDAEC,
> most of whom were Bahá'ís, became aware of the lack of opportunities for secondary education
> in the Cauca region, due to a paralysis of poverty and urban migration . Realizing that traditional
> schooling methods would not solve the region's problems, they began to develop the SAT
> program according to the needs and realities of rural life with an emphasis on the sciences.
> Today the SAT curriculum is recognized by the government and is offered to 15,000 students
> in 13 of Colombia's 30 departments. It is also being used in an increasing number of Latin
> American countries. Although FUNDAEC trains tutors and administers the program, tutors may
> start classes in any community through seeking the sponsorship of the municipal government, a
> non-governmental organization, or a religious group. Tutors form small groups of students who
> study together for 15 to 20 hours per week. The tutor guides the students through a series of
> workbooks. By participatory learning methods, students acquire practical skills needed for rural
> life and gain a deeper understanding of their connection to and responsibility towards the
> environment.
> The curriculum is not divided into subject areas, but rather integrates them to be more
> meaningful to the students. For example, in the series of workbooks called Descriptions,
> students learn words and concepts that help them describe the world around them. When
> learning about systems and processes, the students look at the example of the human body,
> thereby learning anatomy and physiology. Moral and spiritual concepts and principles gleaned
> from the Bahá'í teachings are incorporated into the curriculum. Service to the community and
> virtues such as honesty, trustworthiness, and love are emphasized.
> 
> Maxwell International Bahá'í School - Canada
> The Maxwell International Bahá'í School, established in 1988 in Shawnigan Lake, British
> Columbia, is a residential secondary school beginning with grade seven. It is officially
> sponsored by the National Spiritual Assembly of the Bahá'ís of Canada. It offers a standard
> academic curriculum approved by the provincial government which is integrated with Bahá'í
> moral and spiritual concepts and principles. In addition, the school provides visual and
> performing arts and physical education programs. Approximately 240 students from more than
> 12 countries attend the school.
> The Maxwell School is concerned with the spiritual, intellectual, social and physical
> development of its students. The school's goal is to prepare its students as world citizens and,
> therefore, the entire school environment as well as the curriculum revolve around this aim.
> Students are encouraged to study a diversity of subjects and to learn about the contributions the
> world's peoples, cultures and religions have made toward human civilization. Courses in history,
> geography and other social sciences examine the connections between peoples and their cultures
> and investigate the needs of human society in the present age. The mathematics program, which
> includes computer-programming, teaches students how to measure relationships, processes and
> changes in nature, society and in one's own life. The science program assists students to
> understand their relationship and responsibility towards nature and the establishment of
> sustainable environments. The health and physical education program helps students to care for
> and develop the strength of their bodies, and offers a variety of sports and other recreational
> activities. To learn to communicate more effectively, students study English and French, paying
> particular attention to effective speaking and listening as well as writing. Study of music and art
> allows students to express themselves artistically, while study of the world's religions leads to
> greater understanding of the spiritual and moral foundations of social life. A service program
> offers students the opportunity to put their knowledge into practice through serving their fellow
> students and the community at large.
> 
> Bahá'í Vocational Institute for Rural Women - India
> Established in 1983, the Bahá'í Vocational Institute for Rural Women works towards the
> improvement of the social and economic condition of twenty tribal communities in seven
> districts surrounding the city of Indore. The people living in this region are among the most
> marginalized in Indian society and few opportunities for education exist there. In 1981, the
> 
> census showed that only 7% of the rural population was literate and only 3% of the rural women.
> The Institute has established courses and other programs which focus on changing traditional
> attitudes and practices based on prejudices of caste, tribe, religion and gender that have
> prevented men and women from working together for community improvement. Every year the
> Institute trains 50 to 60 women as community workers during a three-month residential program.
> The majority of these women are between the ages of 15 and 20 and illiterate. The three-month
> course emphasizes literacy and numeracy in Hindi, health and nutrition education, spiritual
> education based on the Bahá'í teachings and focusing on the principle of the oneness of
> humanity, and the development of skills such as sewing, embroidery, growing vegetables, and
> cycling. The program involves participatory learning activities and consultation to help women
> gain self-confidence. When graduates of the program return to their villages, they are capable of
> starting small income-generation or community improvement projects, teaching children's or
> literacy classes, and educating others in health matters. The Institute also trains annually, during
> a one-month course, 10 areas coordinators who visit the community workers to help them utilize
> their newly-acquired skills, establish and encourage local women's committees to organize
> activities for education and income-generation, identify and recruit students for future courses,
> and collect data for evaluation. By June 1996, the Institute had trained more than 700 women.
> In 1992, the Institute was recognized with the Global 500 Roll of Honor award by the United
> Nations Environment Program for its role in the complete eradication of Guinea worm from the
> region as a result of education.
> 
> School of the Nations - Brazil
> Founded in 1980 by a group of Bahá'í educators, the School of the Nations is a private
> bi-lingual, international primary school offering kindergarten through eighth grade. The
> curriculum is taught in both Portuguese and English and meets all government standards.
> Approximately 230 students representing more than 25 countries attend the school. Located in
> the capital city, Brasilia, the School attracts children of many foreign diplomats interested in the
> School's emphasis on world citizenship.
> Through exposure to many cultures and religions, students learn to respect diversity but also
> to see the connections between the world's peoples. In grades five through eight, students go
> through a comparative religion program looking at the historical context of the Bible in the first
> year, followed by study of the New Testament, Islam and the Bahá'í Faith in each of the
> 
> remaining years.
> The School of the Nations also offers a strong science program focusing on the environment.
> In 1993, the School of the Nations collaborated with the Office of the Environment of the
> National Spiritual Assembly of the Bahá'ís of Brazil and UNICEF in developing an
> environmental education program for primary school children. The School's students in grades
> two through six wrote four skits about the elements of earth, fire, water, and air which they
> performed as part of the overall program for thousands of children. The School is also in the
> process of developing a science and ethics curriculum for grades one through four based on
> Bahá'í teachings.
> 
> Bahá'í Pre-Schools and Teacher Training Program - Swaziland
> In 1986, a national pre-school curriculum plan based on the experiences of several Bahá'í
> pre-schools in Swaziland was approved by the Ministry of Education in order to establish
> standards for a growing number of pre-schools run by various organizations throughout the
> country. The curriculum incorporates moral and spiritual education in basic virtues such as love,
> respect for parents and teachers, unity, courtesy, and service, as well as other activities to prepare
> children for primary school. To ensure that teachers for the Bahá'í schools are adequately
> trained, a teacher-training program was developed which is also offered to students selected by
> the Ministry of Education.
> 
> Implications of Bahá'í Education in the Context of a Culturally Diverse World
> 
> As noted above, under the major header "Common Principles and Features of Bahá'í-inspired
> Schools", Bahá'í educational curricula not only explicitly emphasize tolerance of diversity, but
> go beyond that to advocate "unity in diversity". No Bahá'í-inspired school is without instruction
> in: 1) respect for cultures other than one's own; 2) recognizing the divine foundation of the
> major world religions, thus decreasing religious prejudice; 3) recognizing the essential oneness
> of humanity, thus decreasing ethnic and racial prejudice; and 4) emphasizing world citizenship
> and not nationalism, yet respecting a sane patriotism to one's native country.
> Besides "direct instruction" in these values, Bahá'í education seeks to practice these beliefs.
> Bahá'í-inspired schools welcome and invite members of all races, religions and nations to attend
> them; while continuing to respect the individual student's, and the student's family's, belief
> 
> system. As shown in the "Examples of Bahá'í-Inspired Schools", above, students in these
> schools participate in service practica in which they provide some form of social service to the
> community surrounding them. They perform this service without regard to the religious, racial
> or class background of those they serve.
> Although Bahá'í-inspired schools tend to be non-government affiliated, they generally meet
> government standards for education, and often assist the secular government in its goals to
> educate the people of that country. Bahá'ís believe in, and explicitly teach, loyalty to the secular
> government of the lands in which they reside, therefore governments tend to encourage
> Bahá'í-inspired educational innovations (see, in particular, the example in Colombia, above).
> Additionally, individual Bahá'ís and Bahá'í institutions encourage and support government
> schools efforts to increase the focus upon, and quality of, the moral education in government-run
> schools. Bahá'ís, though exceedingly cautious not to be involved in partisan politics of any kind,
> encourage their school boards, and governmental schooling agencies, to place prominently in
> their curricula: education for world citizenship, understanding of the teachings of the various
> world religions, oneness of the races, equality of the sexes, respect of nature and the
> environment, and the learning of skills that will allow students to become productive members of
> a world society.
> 
> In Summary
> 
> In this chapter we aimed to introduce the reader to a Bahá'í view of the purpose of education,
> along with a review of common principles and features of Bahá'í-inspired schools. The Bahá'í
> perspective emphasizes that values education (especially in the context of moral and spiritual
> values) is of greater importance than intellectual education, and high quality schools must give
> careful attention to both. Various goals of a Bahá'í curriculum, related to a values education that
> is multiculturally sensitive, were then examined. Those goals are: a) teaching content
> knowledge of the various world religions, b) studying and experiencing the oneness of humanity,
> c) appreciating unity in diversity, d) striving for peace and world citizenship, e) developing a life
> of service to humanity, and f) gaining the skills to conduct consultative dialogue. To illustrate
> the educational process of attaining those goals, descriptions of particular exemplar Bahá'í-
> inspired schools were sketched: a) the "School of the Nations" in Macau, b) the "System for
> Tutorial Learning" in Colombia, c) the "Maxwell International Bahá'í School" in Canada, d) the
> 
> "Bahá'í Vocational Institute for Rural Women" in India, e) the "School of the Nations" in Brazil,
> and f) "Bahá'í Pre-Schools and Teacher Training Program" in Swaziland. It was emphasized that
> students of all cultural and religious backgrounds are welcome in Bahá'í schools, and that these
> school's service practica are aimed at serving others of a variety of ethnicities and religious
> beliefs.
> 
> References
> 'Abdu'l-Bahá. (1978) Selections from the Writings of 'Abdu'l-Bahá. Haifa: Bahá'í World
> Centre.
> 'Abdu'l-Bahá. (1981) Some Answered Questions. Wilmette, Il.: Bahá'í Publishing Trust.
> 'Abdu'l-Bahá. (1982) Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá
> During His Visit to the United States and Canada. Wilmette, Il: Bahá'í Publishing Trust.
> 'Abdu'l-Bahá. (1990) The Secret of Divine Civilization. Wilmette, Il.: Bahá'í Publishing Trust.
> 'Abdu'l-Bahá. (1995) Paris Talks: Addresses Given by 'Abdu'l-Bahá in 1911. London: Bahá'í
> Publishing Trust.
> Bahá'í International Community. (1993) World Citizenship: A Global Ethic for Sustainable
> Development. New York: Bahá'í International Community.
> Baha'i International Community. (1995). The Prosperity of Humankind. A statement released
> by the Office of Public Information on the occasion of the World Summit for Social
> Development, Copenhagen. Haifa: Baha'i World Centre.
> Bahá'í World Centre. (1996). The Baha'i World 1994-95: An International Record. Haifa:
> World Centre Publications.
> Bahá'u'lláh. (1950) The Kitáb-i-Íqán: The Book of Certitude. Wilmette, Il.: Bahá'í Publishing
> Trust.
> Bahá'u'lláh. (1975) The Hidden Words of Bahá'u'lláh. Wilmette, Il.: Bahá'í Publishing Trust.
> Bahá'u'lláh. (1976) Gleanings from the Writings of Bahá'u'lláh. Wilmette, Il.: Bahá'í Publishing
> Trust.
> Bahá'u'lláh. (1988a) Epistle to the Son of the Wolf. Wilmette, Il.: Bahá'í Publishing Trust.
> Bahá'u'lláh. (1988b) Tablets of Bahá'u'lláh Revealed After the Kitáb-i-Aqdas. Wilmette, Il.:
> Bahá'í Publishing Trust.
> Commission on Global Governance. (1995). Our Global Neighborhood. The Report of the
> Commission on Global Governance. Oxford: Oxford University Press.
> Danesh, H.B. (1986) Unity: The Creative Foundation of Peace. Ottawa: Bahá'í Studies
> Publications.
> Etzioni, A. (1993). The Spirit of Community: Rights, Responsibilities, and
> the Communitarian Agenda. New York: Crown Publishers.
> Havel, V. (1995). The need for transcendence in the postmodern world. The Futurist, 29, 46-49.
> Mathews, J. (1997). The age of nonstate actors. Foreign Affairs, 76, 50-66.
> National Spiritual Assembly of the Bahá'ís of the United States. (1994) Unity and Consultation:
> Foundations of Sustainable Development. Wilmette, Il.: National Spiritual Assembly of
> 
> the Bahá'ís of the United States.
> Nogouchi, L. M., Hanson, H. and Lample, P. (1992) Exploring a Framework for Moral
> Education. Riviera Beach, Fl.: Palabra Publications.
> Research Department of the Universal House of Justice, Comp. (1976, rev. 1987) Bahá'í
> Education: A Compilation of Extracts from the Bahá'í Writings. London: Bahá'í
> Publishing Trust.
> Research Department of the Universal House of Justice, Comp. (1980) Consultation: A
> Compilation. Wilmette, Il.: Bahá'í Publishing Trust.
> Sandel, M. J. (1996). Democracy's Discontent: America in Search of a Public
> Philosophy. Cambridge, MA: Belknap Press.
> Shoghi Effendi. (1991) The World Order of Bahá'u'lláh. Wilmette, Il.: Bahá'í Publishing Trust.
> United Nations Research Institute for Social Development. (1995). States of Disarray: The
> Social Effects of Globalization. A United Nations Research Institute for Social
> Development Report for the World Summit for Social Development. London: The KPC
> Group.
> Universal House of Justice. (1985) The Promise of World Peace: To the Peoples of the World.
> Wilmette, Il.: Bahá'í Publishing Trust.
> 
> FURTHER READING
> Ayman, Iraj, Ed. (1993) A New Framework for Moral Education. Germany: Asr-i-Jadid
> Publisher.
> Bahá'í International Community, Office of Public Information. (1995) The Prosperity of
> Humankind. New York: Bahá'í International Community.
> Johnson, Barbara. (1991) Multicultural Education and the Oneness of Humanity. World Order
> (Fall 1988/Winter 1989), 23, 29-38.
> National Bahá'í Education Task Force. (1995) Foundations for a Spiritual Education: Research
> of the Bahá'í Writings. Wilmette, Il.: Bahá'í Publishing Trust.
> Nikjoo, H., Ed. (1990) Trends in Bahá'í Education: Proceedings of the 2nd Symposium on
> Bahá'í Education 1989. London: Bahá'í Publishing Trust.
> Rost, H. T. D. (1979) The Brilliant Stars. Oxford: George Ronald.
> Tailor, B., Comp. (1986) The Power of Unity: Beyond Prejudice and Racism. Wilmette, Il.:
> Bahá'í Publishing Trust.
>
> — *Values Education in Baha'i Schools (Used by permission of the curator)*