# Abdu'l-Baha and The Other

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.*

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Jan T. Jasion, Abdu'l-Baha and The Other, bahai-library.com.
> ──────────────────────────────────────────────────────────────────────
> 
> ‘ABDU’L-BAHÁ AND THE “OTHER”1
> 
> Jan Teofil Jasion
> 
> 2021
> 
> The topic of discussion are the missing newspaper articles covering of ‘Abdu’l-Bahá’s visit to
> North America from the emigrant and minority newspapers and the wider impact this has.
> 
> But first I would like to thank Robert and Boyd for making this happen. Since there are two themes
> to this presentation I would first like to acknowledge the very positive influence of the works of
> three scholars on sensitizing me to the question of racism when I was a young student at the
> University of Windsor: John Porter2, Gunnar Myrdal3 and ‘Abdu’l-Bahá4. My research in the field
> of newspapers and the Bahá’í Faith could not have been undertaken without the support, questions
> and answers from friends around the globe. Too many to name them all here, but a few stand out:
> Amín Egea in Spain, Steven Kolins in America, David Merrick in Scotland, Alan Keene in Ireland,
> Frederic Autret and Armindo Pedro in France. The bibliographic notes of many scholars were used
> as guides and at times as foils, and I thank them all.
> 
> This essay will be in five parts. It will begin with a brief discussion of what is xenophobia, ‘Abdu’l-
> Bahá’s response to it, His interaction with certain newspapers, the impact of xenophobia on
> digitalized newspaper collections, and will conclude by examining a few comments by Bahá’u’lláh
> on newspapers and their contributors.
> 
> But first a look at the ravages of the other pandemic which has encircled the globe and is still laying
> waste its cities at the current moment. The name of this virulent disease is xenophobia. It is defined
> by Webster’s as “fear and hatred of strangers or foreigners or anything that is strange or foreign.”5
> Collins goes a little further “hatred or fear of foreigners or strangers or of their politics or culture.”6
> shunning, and hating of the “other.” It has many strains which flare up and dominate some regions
> 1   Based on a webinar presenta0on at the Wilme5e Ins0tute, Dec. 6, 2020.
> 2   John Porter, The Ver'cal Mosaic: An Analysis of Social Class and Power in Canada (Toronto: University of Toronto
> Press, 1995).
> 3   Gunnar Myrdal, An American Dilemma: The Negro Problem and Modern Democracy (New York: Harper, 1965).
> 4   Bahá’u’lláh and ‘Abdu’l-Bahá, Bahá’í World Faith: Selected Wri'ngs of Bahá’u’lláh and ‘Abdu’l-Bahá (Wilme5e:
> Bahá’í Publishing Trust, 1956).
> 5   Webster’s Ninth New Collegiate Dic'onary. (Springfield: Merriam-Webster), 1990.
> 6   Collins English Dic'onary. 12th ed. (Glasgow: Collins), 2014.
> for some time, are suppressed only to be replaced by a new strain. Currently the strains that are
> dominating in America are racism, Hispanophobia, Islamophobia, with anti-Semitism lurking in the
> corner. In Europe is the refugees and the newly arrived immigrants who are the current victims.
> There are dozens of other strains. This virus is vicious, devious and insidious. It aims to divide and
> conquer. It divides the victims and unites the oppressors.
> Some Talking Points on Xenophobia
> 1. It is WRONG i.e., immoral and untruthful)
> 
> 2. It is STUPID i.e., lacking in normal intelligence)
> 
> 3. It is disease which is highly contagious, and insidious
> 
> A) It is irrational
> 
> B) It is bereft of logic
> 
> C) It encourages A and B to be argued to show that both are rational and logical
> 
> D) It is divisive in that it tends to divide the victims one against the other
> 
> E) It victimizes the victims by encouraging the victims to blame themselves for their
> plight
> 
> F) It encourages the victims to suppress their “objectionable” traits and “pass for
> white.”
> 
> G) It denies the spiritual reality of the oneness of mankind
> 
> H) It’s existence is a denial of the biological unity of mankind.
> 
> I) It helps to unite oppressors and tyrants.
> 
> J) It disrespects and distorts the culture of the “other”, and then rationalizes the
> argument.
> 
> K) It distorts and deforms language to facilitate its existence. For one example, the use
> 
> of lower case initial letter in a name of a nationality or ethnic group is considered
> 
> demeaning and disrespectful. But the use of “black” as another term for African
> 
> American is common, rather than the correct term “Black”. Another word “Racism”
> 
> could be argued is an oxymoron since there is but only one human race, and therefore
> 
> the only inhabitants who could be racists are Martians and Venusians.
> Please remember points C and J of the above as they will assist in clarifying thinking on several
> subsequent points.
> 
> ‘Abdu’l-Bahá and Xenophobia
> When ‘ʻAbdu'l-Bahá made His Western tour, in His first published talk given in Paris on October
> 16, 1911, He said in part:
> When a man turns his face to God he finds sunshine everywhere. All men are his
> brothers. Let not conventionality cause you to seem cold and unsympathetic when you
> meet strange people from other countries. Do not look at them as though you suspected
> them of being evil-doers, thieves and boors. You think it necessary to be very careful,
> not to expose yourselves to the risk of making acquaintance with such, possibly,
> undesirable people.
> 
> I ask you not to think only of yourselves. Be kind to the strangers, whether come they
> from Turkey, Japan, Persia, Russia, China or any other country in the world.
> 
> Help to make them feel at home; find out where they are staying, ask if you may render
> them any service; try to make their lives a little happier.
> 
> In this way, even if, sometimes, what you at first suspected should be true, still go out of
> your way to be kind to them—this kindness will help them to become better.
> 
> After all, why should any foreign people be treated as strangers?
> Let those who meet you know, without your proclaiming the fact, that you are indeed a
> Bahá'í.7
> 
> This is one of His themes that He elucidated in many of the cities He visited in America. The list of
> peoples that He mentioned as victims of xenophobic acts is long and besides those already
> mentioned included the African Americans, the Jews, the Indians or First Nation peoples the
> Japanese, and others.
> 
> Not only did He talk about inclusivity, but He practised it. He went to the meeting places and the
> homes of the Black Americans, the Armenians, the Syrians, the Greeks, the Jews, the East Indians,
> the Japanese and other groups. We know the story with Louise Gregory at the Washington banquet.
> But there are other lesser known stories, such as the meeting with the Black servants at the Parsons’
> boathouse in Dublin, New Hampshire, the visit to the home of Charles Tinsley, a Black servant
> from the Hearst estate who had broken his leg, the sudden change of hotels in Paris after a Black
> seeker had been refused entry, His sudden enthusiasm of meeting with the Greeks in a park in New
> 
> 7   ‘Abdu’l-Bahá, Paris Talks: Addresses Given by ‘Abdu’l-Bahá in 1911 (Wilme5e: Bahá’í Publishing, 2006), pp. 5-6.
> York City despite a very uncomfortable ride on the underground metro, His seeking out and
> meeting under the Eiffel Tower, for the second time a crippled seller of post-cards confined to a
> wheel chair, etc. The scattered notes of His travels indicate some of the strains of xenophobia that
> ‘Abdu’l-Bahá confronted in His travels and they included: racism. Islamophobia, ant-Semitism,
> homophobia, Hibernophobia, the ugly American syndrome, Francophobia, ant-feminism.
> Japanophobia, Germanophobia, Turkophobia, Italophobia, ethnic and racial stereotypes, disability
> discrimination, to name a few.
> 
> Press Coverage During ‘Abdu’l-Bahá’s Ministry.
> There were four periods during ‘Abdu’l-Bahá’s ministry when there was intense press coverage:
> 1896 associated with the assassination of the Shah of Persia;
> 1903 as a result of the intense and bloody persecutions of the Bahá’ís in Persia;
> 1911-1913 associated with the travels of ‘Abdu’l-Bahá in the West;
> 1921-1922 associated the passing of ‘Abdu’l-Bahá.
> We will be concentrating on the third period only.
> ‘Abdu’l-Bahá’s trip to America in 1912 was widely covered in the newspapers. His every
> movement, talk and engagement was recorded with in about two thousand articles. My friend Amín
> Egea has done a remarkable presentation in his two volume The Apostle of Peace: A Survey of
> References to ‘Abdu’l-Bahá in the Western Press, published by George Ronald in 2018.
> In the United States ‘Abdu’l-Bahá met a variety of minority communities. Notable are His
> engagements with the African Americans at Howard University and at the NAACP convention in
> Chicago. These were well covered by the Black press, both local and national. However, the story is
> quite different with His meetings with some of the other groups.
> The Armenians
> On July 21st 1912 the Armenian Federation Society had a memorial service to which ‘Abdu’l-Bahá
> was invited. But the only newspaper account we have is from the New-York Tribune8. Mahmúd
> Zarqání reports that his talk was not recorded by the Persians9. Wonder what the Armenians
> themselves wrote about the meeting? The Library of Congress lists twenty-eight Armenian
> periodicals published in America in its collection, none of which have been digitalized.
> The Syrians and Lebanese
> He met with the Syrian community in Boston twice in May and July. Here we are dependent on the
> English-language Boston Herald10 for a report but only for the second meeting. Since ‘Abdu’l-Bahá
> 
> 8 “Persians Hold Service,” New-York Tribune (New York) vol. 72 no. 23,990 (July 22, 1912), p. 12, col. 4.
> 9 Maḥmúd-i-Zarqání, Maḥmúd’s Diary (Oxford: George Ronald, 1998), p. 175.
> 10 “Bahaist Leader Has Recep0on,” The Boston Herald (Boston) vol. 132 no. 24 (July 24, 1912), p. 5.
> spoke in Arabic there was no translation and no recording, except in the Arabic press, for which we
> have no report. Although Amín does give us the reference as the periodical Al-Saih. It is available at
> the Library of Congress, but only on microfilm. Apparently this was a highly literate gathering with
> poets, writers and editors of the Syrian-American community. The Lebanese-American writer
> Khalil Gibran was a member of this society.
> The Japanese
> He had several meetings with the Japanese in California. He even gave His permission for articles
> to be published in the Japanese press11. By the very fact that He gave His permission, He became an
> active partner in this endeavour These are also missing from our collective knowledge.
> The Jewish community
> ‘Abdu’l-Bahá visited three synagogues and there was some reporting in the daily local newspapers.
> However, it would be interesting to see what the response was in the Yiddish press. Some of the
> American Yiddish newspapers have been digitalized and are available but not in America. No
> articles from the English-language Jewish press have been found. However Ahmad Sohrab reports
> that the reporting in the Arabic press of ‘Abdu’l-Bahá’s meeting at the synagogue in San Francisco
> was of such a high quality that ‘Abdu'l-Bahá instructed that fifty packets of newspapers be made up
> for His journey back to Egypt. Since these newspapers have not been digitalized the information is
> not publicly available. Fortunately there was extensive recording of these talks in the Bahá’í journal
> Star of the West (Chicago) which has been digitalized and is available though not by the Library of
> Congress.
> 
> To summarize: we have no or limited public access to ‘Abdu’l-Bahá’s talks to the Armenians, Jews,
> Syrians and Japanese, solely on the grounds that the newspapers that published them are not
> available. Besides the talks themselves the commentaries by the journalist and editors would also be
> of interest especially in the Yiddish press.
> Amín Egea states in his preface “much more research is yet to be conducted in American journals
> and magazines, especially. . . in the many newspapers published by different ethnic and cultural
> communities in the United States.”12 As far as I am aware he is the first to acknowledge this gap in
> our collective history. Since ‘Abdu’l-Bahá spoke about universal truths such as the oneness of
> mankind and illustrated their application, this is not only a loss to the Bahá’ís, but also to the nation
> as a whole.
> A survey in the digitalized American newspapers readily accessible in national and state online
> 11 Maḥmúd-i-Zarqání, Maḥmúd’s Diary, p. 304.
> 12 Amín Egea, The Apostle of Peace: A Survey of References to ‘Abdu’l-Bahá in the Western Press 1871-1921 (Oxford:
> George Ronald, 2017), p. x.
> archives (including three subscription sites) shows that for the year 1912 the number of articles
> referencing the Bahá’í Faith in each of the following ethnic language and minority newspapers was:
> Polish (1), German (1), Dutch (1), Czech (3), Irish (2), Japanese (English) (1), Jewish (2) and
> African American (24). Of these the total from the Library of Congress Chronicling America is
> seven. The number of foreign-language newspapers was estimated to be in excess of 1,300 in 1910.
> 
> When working on ʻAbdu'l-Bahá in the West: A Biographical Guide13 it was noticed that there was a
> lack of articles concerning ‘Abdu'l-Bahá in the immigrant press. Only two articles were found in
> Polish and Dutch newspapers in all of the various sources available at that time. The assumption
> was that the immigrant communities and their press were not interested in ‘Abdu’l-Bahá. But this
> was an error in judgement. Enough fragments of information have surfaced to show that there was a
> keen interest not only in ‘Abdu’l-Bahá’s visit to America, but in the Bahá’í Faith in general by the
> immigrant and minority press, not only during ‘Abdu’l-Bahá’s visit, but during the entirety of His
> ministry.
> 
> The library of libraries in the United States is the Library of Congress. Though not a national
> library, it has taken up that role as well as being a parliamentarian library. The importance of its role
> in collecting and disseminating information and establishing standards in the library environment is
> not to be underestimated. It is also a role model for many other national institutions outside the
> United States. Its mission statement dated 2020 for conserving and digitalizing newspapers from the
> various and diverse ethnic communities in the United States stated:
> “The Library of Congress presents the cultural output of the United States in all its
> diversity. Our collections and the materials we present online speak for their creators,
> not for the Library or the United States government.”14
> Two lists, dated 1920, visualizing with graphs and maps of the service provided in conserving and
> digitalizing for the public the ethnic newspapers are provided.15
> The first list is of ethic communities and the second of the various languages served represented in
> the digital collections of the Library of Congress in Chronicling America.
> The first list has obvious problems. The most glaring are the omissions especially important for the
> study of the Bahá’í Faith in America of many groups: Chinese, Armenians, Japanese, Dutch,
> Portuguese, Puerto Ricans, etc. A second list of languages exists on the search page. It varies
> 
> 13 Jan Teofil Jasion, ‘Abdu’l-Bahá in the West: a Biographical Guide of the People Associated with His Travel (Oxford:
> George Ronald, 2012).
> 14 h5ps://chroniclingamerica.loc.gov/about/
> 15 Chronicling America Data Visualiza0ons. h5ps://www.loc.gov/ndnp/data-visualiza0ons/#ethnic_map.
> slightly by not having Hebrew and Tagalog. Also when searching for newspapers using this criteria
> results in some very odd results. Apparently there is a confusion between Dutch and German
> (Deutsch?).16
> A third list of languages and ethnic groups exist on the page “Search U.S. Newspaper Directory,
> 1690-Present”17. This seems to be a list of all the languages represented in the Library of Congress
> newspaper collection, and not just the digitalized titles. This lack of attention to what may seem to
> the majority of users as unimportant, can be viewed by the people of minority backgrounds as a
> deliberate and demining act.
> 
> It should be noted that the United States is not the only country that displays these traits in its
> national library digitalizing programmes. That is the trait of the suppression of newspapers from
> immigrant and minority cultures. The same can be observed in Australia, with their database called
> Trove, in Great Britain with the British Newspaper Archive, in France with the two databases
> Gallica and Retronews and in Austria with ANNO. These five nations have a rich national collection
> of digitalized newspapers in publicly accessible databases (though some charge a fee to access all of
> the services) and they also have a sophisticated and historical emigrant community. And they all
> practise cultural suppression of minority and emigrant communities.
> Another interesting point is that the Library of Congress along with three large commercial
> databases have digitalized thousands of newspapers from the United States and a few other
> countries. If we just concentrate on the American newspapers we find that the goal of these four
> databases is to present the cultural heritage of the nation. They have even spent money on the
> digitalization of newspapers from around twenty small towns with populations of less than a
> thousand and a few that no longer exist such as Sunbeam, Minnesota and White Pine, Colorado. But
> as we have seen these efforts have not been extended to the immigrant community. Furthermore,
> several of these immigrant newspapers have been digitalized and made available, but by foreign
> agencies. A Welsh newspaper from Utica, New York is at the National Library of Wales, two
> English-language Jewish newspapers are uniquely at the National Library of Israel, a Dutch
> newspaper from Paterson, New Jersey is at Delpher, the newspaper database of the Netherlands,
> and so forth.
> The result of this as has been illustrated by using the visit of ‘Abdu’l-Bahá as an example is the
> loss, not only to the ethnic community, but to the nation as a whole of part of their history. How
> many stories, documents, events, speeches fundamental to the understanding of a nation’s history
> 16 Chronicling America. Advanced Search. h5ps://chroniclingamerica.loc.gov/#tab=tab_advanced_search
> 17 Chronicling America. Search U.S. Newspaper Directory, 1690-Present.
> h5ps://chroniclingamerica.loc.gov/search/0tles/
> and development have been suppressed or permanently lost due to the misguided applications of
> false ethnic ideologies?
> Another factor which might impact on the decision making for the preservation and
> digitalization of newspapers is the newspapers themselves. That newspapers are not worth the
> bother. It might be that there is a view that still prevails that newspapers are not an important source
> of research. That they are just ephemera that have little long-term value.
> 
> BAHÁ’U’LLÁH AND THE IMPORTANCE OF NEWSPAPERS
> The trend seems to be in some circles of the academic world to minimize the value and use of
> newspapers in scholarly research, as reflected by an article published by the American History
> Association, by Prof. Jerry W. Knudson who wrote in 1998: “Not until John Bach McMaster’s
> History of the People of the United States began publication in 1883 did any prominent historian in
> this country make copious use of newspaper quotations.” He goes on to say “many historians have
> consulted newspapers since then . . . but few have recognized the wider significance of the role of
> the press in both reflecting and shaping society.” At about the same time, or at least during the same
> decade as McMaster was writing, Bahá’u’lláh wrote in 1885 about the importance of newspapers as
> a primary and secondary sources of information. A statement which stands well ahead of
> contemporary thinking about the value of newspapers as can be seen by Knudsen’s statement.
> 
> “In this day the mysteries of this earth are unfolded and visible before the eyes, and the pages of
> swiftly appearing newspapers are indeed the mirror of the world; they display the doings and
> actions of the different nations; they both illustrate them and cause them to be heard. Newspapers
> are as a mirror endowed with hearing, sight and speech; they are a wonderful phenomenon and a
> great matter.”18
> 
> If any man were to arise to defend, in his writings, the Cause of God against its assailants, such a
> man, however inconsiderable his share, shall be so honored in the world to come that the Concourse
> on high would envy his glory. No pen can depict the loftiness of his station, neither can any tongue
> describe its splendor.”19
> 
> Blessed, doubly blessed is . . . the pen that hath voiced His praise, the scroll that hath borne the
> testimony of His writings. . .20
> 
> These quotations open up a wide scope of activity for future researchers.
> 18 Bahá’u’lláh, “Ṭarázát” in Tablets of Bahá’u’lláh revealed aWer the Kitáb-i-Aqdas (Wilme5e: Bahá’í Publishing Trust,
> 1988), pp. 39-40)
> 19 Bahá’u’lláh, “Lawḥ-i-Salmán II”, Gleanings from the Wri'ngs of Bahá’u’lláh (Wilme5e: Bahá’í Publishing Trust,
> 1983), p. 374, no. 154.
> 20 Bahá’u’lláh, “Lawḥ-i-Arḍ-i-Bá”,Tablets of Bahá’u’lláh revealed aWer the Kitáb-i-Aqdas, pp. 227-228.
> Not only is the importance of the missing reports in the ethnic and minority presses mentioned
> above brought into a sharper focus. One could argue that the retrieval of such documents
> concerning ‘Abdu’l-Bahá verges on that of a sacred trust for Bahá’í scholars and researchers.
> And what is the significance of those who wrote in defence of the Faith? In 1903 there were terrible
> persecutions of the Bahá’ís in Persia. Over 130 American newspapers responded by publishing
> articles. Most of the articles were obtained from wire-services. But many editors applied their own
> headlines to these articles, some with uncanny insight:
> “Pagans Kill and Torture.” from the The Bay City Tribune in Michigan; or “Mobs in Persia Slay
> Reformers.” from the The San Francisco Call. Four articles were discovered where the editors were
> calling for petitions to be organized and delivered to the Secretary of State. These came from Yuma,
> Arizona, New Orleans and Springfield, Massachusetts.
> 
> Not only were individual articles concerning the Faith on their own important, but also
> their sheer number impressed the persecutors greatly. This is illustrated by this account from
> Ahmad Sohrab as presented by Amín Egea:
> “when He returned to London, ‘ʻAbdu'l-Bahá was invited to a dinner in His honor at the
> Persian Legation; and the ambassador presented Him with a collection of clippings from Edinburgh
> newspapers with articles about Him which were provided to the embassy by a clippings bureau.”
> I am sure that the Ottomans did the same and the information was sent to Istanbul.
> Another role that these journalists and publishers did was to proclaim the Faith. It were
> these articles that alerted hundreds of thousands of people around the globe to the very existence of
> a new divine messenger and a new message. These were deliberate actions by the editors,
> publishers, journalists to proclaim the Faith. The only reason they had for including the word ‘Babi’
> or ‘Babism’ in an article was but that somebody should read it.
> ADDENDUM
> 
> FIRST NEWSPAPER ARTICLES TO MENTION THE BÁBÍ AND BAHÁ’Í FAITHS
> 
> PUBLISHED IN THE UNITED STATES
> 
> 1845-1921
> 
> CURRENT STATES
> 
> Alabama (Livingston)                      1885      The Livingston Semi-Weekly Journal
> 
> Alaska (Juneau)                           1918      The Alaska Daily Empire
> 
> Arizona (Tucson)                          1885      Arizona Daily Star
> 
> Arkansas (Washington)                     1851      Washington Telegraph
> 
> California (San Francisco)                1850      Daily Pacific News
> 
> Colorado (Saguache)                       1884      Saguache Chronicle
> 
> Connecticut (Litchfield)                  1850      The Litchfield Republican
> 
> Delaware (Wilmington)                     1909      The Morning News
> 
> District of Columbia (Washington)         1846      Daily National Intelligencer
> 
> Florida (Pensacola)                       1852      Pensacola Gazette
> 
> Georgia (Augusta; Savannah)               1852      Daily Chronicle & Sentinel
> 
> Hawaii (Honolulu)                         1857      The Polynesian
> 
> Idaho (Idaho City)                        1871      Idaho World
> 
> Illinois (Rockford)                       1852      Rock River Democrat
> Indiana (New Albany)          1850   New Albany Daily Ledger
> 
> Iowa (Burlington)             1846   Iowa Territorial Gazette and Advertiser
> 
> Kansas (Leavenworth)          1868   The Leavenworth Times
> 
> Kentucky (Louisville)         1846   Christian Observer
> 
> Louisiana (New Orleans)       1850   New-Orleans Weekly Delta
> 
> Maine (Augusta)               1846   Gospel Banner
> 
> Maryland (Baltimore)          1851   The Sun
> 
> Massachusetts (Boston)        1845   Boston Courier
> 
> Michigan (Ann Arbor)          1846   Michigan Argus
> 
> Minnesota (St. Paul)          1850   The Minnesota Pioneer
> 
> Mississippi (Vicksburg)       1850   Vicksburg Tri-Weekly Sentinel
> 
> Missouri (Fayette)            1846   Boon’s Lick Times
> 
> Montana (Deer Lodge)          1890   The New North-West
> 
> Nebraska (Columbus)           1884   The Columbus Journal
> 
> Nevada (Reno)                 1871   Nevada State Journal
> 
> New Hampshire (Keene)         1846   Newhampshire Sentinel
> 
> New Jersey (Newark)           1852   Newark Daily Advertiser
> 
> New Mexico (Albuquerque)      1896   Albuquerque Morning Democrat
> 
> New York (New York City)      1845   New-York Observer
> 
> North Carolina (Wilmington)   1850   Weekly Commercial
> 
> North Dakota (Bismark)        1890   The Bismark Daily Tribune
> 
> Ohio (Cleveland)              1850   The Cleveland Herald
> 
> Oklahoma (Muskogee)           1885   Indian Journal
> 
> Oregon (The Dalles)           1891   The Dalles Daily Chronicle
> 
> Pennsylvania (Philadelphia)   1846   Philadelphian
> Rhode Island (Newport)                    1852    Herald of the Times
> 
> South Carolina (Charleston)               1846     Southern Patriot
> 
> South Dakota (Elk Point)                  1891     Union County Courier
> 
> Tennessee (Athens)                        1853    The Athens Post
> 
> Texas (Galveston)                         1851    The Civilian and Galveston Gazette
> 
> Utah (Salt Lake City)                     1853     The Desseret News
> 
> Virginia (Alexandria)                     1846     Alexandria Gazette
> 
> Washington (Spokane)                      1891    The Spokane Daily Chronicle
> 
> West Virginia (Wheeling)                  1852    Wheeling Daily Intelligencer
> 
> Wisconsin (Milwaukee)                     1846     Milwaukee Sentinel
> 
> Wyoming (Sheridan)                        1892     The Enterprise
> 
> CURRENT TERRITORIES
> 
> Puerto Rico (San Juan)                    1852    Gaceta del gobierno de Puerto-Rico
> 
> Virgin Islands U.S. (St. Thomas)          1903     Lightbourn’s Mail Notes
> 
> FORMER TERRITORY
> 
> Philippine Islands (Manila)               1913    Bulletin of the Philippine Library
> OLDEST DISCOVERED REFERENCES TO THE BÁBÍ AND BAHÁ’Í FAITHS
> 
> PUBLISHED IN THE UNITED STATES IN NON-ENGLISH NEWSPAPERS
> 
> 1845-1921
> 
> Arabic               1912    Al-Hoda                      New York City
> 
> Armenian             1916    Gotchnag                     New York City
> 
> Czech                1911    Minnesotské Noviny           St. Paul, Minnesota
> 
> Dutch                1903    De Grondwet                  Holland, Michigan
> 
> Esperanto            1913    Amerika Esperantiso          West Newton, Massachusetts
> 
> Finnish              1920    Uusi Kotimaa                 New York Mills, Minnesota
> 
> French               1852    Le Courier de la Louisiane   New Orleans
> 
> German               1852    Der Lecha Patriot            Allentown, Pennsylvania
> 
> Hawaiian             1912    Nupepa Kuoka                 Honolulu
> 
> Italian              1903    L’Italia                     San Francisco, California
> 
> Lithuanian           1915    Lietuva                      Chicago
> 
> Norwegian            1921    Minneapolis Tidende          Minneapolis, Minnesota
> 
> Polish               1896    Gazeta Polska w Chicago      Chicago
> 
> Slovenian            1921    Glas Svobode                 Chicago
> 
> Spanish              1919    La Prensa                    San Antonio, Texas
> 
> Swedish              1883    Gamla och Nya Hemlandet      Chicago
> 
> Welsh                1914    Y Drych                      Utica, New York
> 
> © Feb. 26, 2021
> 
> Jan Teofil Jasion
> 
> Châtenay-Malabry, France
>
> — *Abdu'l-Baha and The Other (Used by permission of the curator)*