# The Baha'i World: Volume 22 (1993-1994) *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: Universal House of Justice, The Baha'i World: Volume 22 (1993-1994), Haifa: Bahá’í World Centre, 1994, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > THE BAHA'i WORLD > 1993-94 > > 150 OF THE BAHA'i ERA > THR, > BAHA' I > WORLD > 1993á94 > AN > INTERNATIONAL RECORD > > BAHA'I WORLD CENTRE > HAIFA > © 1994 World Centre Publications > > Order department: 46 High Street > Kidlington > Oxford OX5 2DN > England > > ISBN 0-85398-992-3 (Hardcover) > ISBN 0-85398-993-1 (Softcover) > > A Cataloguing-in-Publication number > is available from the British Library. > > THR / > BAHA' I > WORLD > 1993o94 > > Printed at Alden Press Limited, > Oxford and Northampton, Great Britain > CoNTENTS > > Introduction > > INTRODUCTION TO THE BAHA'i COMMUNITY > The Faith ofBaha'u'lhih 7 > The Ministry of Shoghi Effendi 15 > The Baha'i Community Today 23 > > WRITINGS AND MESSAGES > Baha'i Sacred Writings 33 > From the Universal House of Justice 39 > > EVENTS 1993-94 > The Seventh International Baha'i Convention 51 > Conference of Baha'i Counsellors 59 > Mount Carmel Projects: Progress 1993-94 67 > Year in Review 77 > The Baha'i International Community: Activities 1993-94 131 > Update: the Situation of the Baha'is in Iran 139 > Murder of Three Baha'is in Ciskei 147 > The Baha'i Faith in the Eyes of the World 151 > ESSAYS AND STATEMENTS > World Watch, by Ann Boyles 171 > The Kitab-i-Aqdas: The Causality Principle > in the World of Being, by WilliamS. Hatcher 189 > Towards the Goal of Full Partnership: > One Hundred and Fifty Years of the Advancement > of Women, by Ann Boyles 237 > A Baha'i Perspective on Issues of Concern to the > World's Aboriginal Peoples, based on a statement > by the Baha 'i Community of Canada 277 > Statements by the Baha'i International Community: > • World Citizenship: A Global Ethic for Sustainable > Development 295 > • The Family in a World Community 305 > • Submissions to the United Nations World > Conference on Human Rights 311 > > INFORMATION AND RESOURCES > Obituaries 319 > Statistics 323 > Directory 327 > Selected New Publications 333 > A Basic Baha'i Reading List 337 > Glossary 341 > INTRODUCTION > > T 'he Baha'i World 1993-94 is the second in the new series of > The Baha'i World volumes. The original series, created in > 1925 by Shoghi Effendi, the Guardian of the Baha'i Faith, > appeared periodically and served as a public record of the Baha'i > world community's activities and achievements from 1925 to > 1992. The new series, the first volume of which covered the > period of the second Baha'i Holy Year, 1992-93, will appear > annually, and while it will continue to provide a record of the > Baha'i community's current undertakings, it will also offer > readers general information on the Baha'i Faith, its concerns, > and its teachings. > The 1993-94 volume is divided into five major sections. In > the first section, 'Introduction to the Baha'i Community,' a trio > of statements and articles provides an overview of the Baha'i > Faith. The first, "The Faith of Baha'u'llah," was written by > Shoghi Effendi in 194 7 to explain the independent status of the > Faith to the Special Committee on Palestine. The second article, > "The Ministry of Shoghi Effendi," is excerpted from J. Douglas > > THE BAHA'I WORLD > > Martin's and William S. Hatcher's excellent textbook The > Baha'i Faith: The Emerging Global Religion, named by the > Encyclopedia Britannica as a 1986 book of the year in religion. > The third brief article, "The Baha'i Community Today," outlines > the current conditions, activities, and future prospects of the > followers ofBaha'u'llah around the world. > The second section, 'Writings and Messages,' includes a > selection from the sacred writings of the Baha'i Faith on the > themes of unity, interdependence, and peace, and an article highlighting the major messages of the Universal House of Justice > during the year under review. > The third section of the volume, 'Events 1993-94,' offers an > account of the Seventh International Baha'i Convention held in > Haifa, Israel, in April 1993 and the International Counsellors' > Conference held immediately following the Convention. The > "Year in Review" comprises a survey of the multifarious undertakings of Baha'i communities from Vanuatu to Ireland, > Argentina to Zaire, Siberia to Jamaica, while the article on the > work of the Baha'i International Community highlights the > efforts of the community to work through the United Nations to > voice its ideals on the international stage. Other pieces feature > an update on the situation of the Baha'is in Iran during 1993-94 > and an account of the tragic deaths of three Baha'is in Ciskei last > March. Progress on the monumental construction projects > underway on Mount Carmel at the Baha'i World Centre in Haifa > is detailed, with photos of various elements of the developments. > A general survey of the print media's reportage of Baha'is' > activities around the world completes the roundup of current > events. > 'Essays and Statements,' the volume's fourth major section, > opens with "World Watch," a commentary on current world > events and the theories that shape commonly held contemporary > worldviews. William S. Hatcher's article "The Kitab-i-Aqdas: > the Causality Principle in the World of Being" takes a philosophical approach to understanding Baha'u'llah's Most Holy > Book, the first authorized translation of which was released in > March 1993. Ann Boyles' essay "Towards the Goal of Full > Partnership : One Hundred and Fifty Years of the Advancement > > INTRODUCTION > > of Women" discusses the distinctive Baha'i perspective on the > issue of the equality of women and men and surveys a variety of > historical and current enterprises undertaken by the Baha'i > community to promote the achievement of full equality. It > provides timely background reading as the world prepares for > the upcoming United Nations Fourth World Conference on > Women, to be held in Beijing in September 1995. > A series of statements on topics central to events of 1993-94 > completes this portion of the volume. First is an edited version > of a statement on aboriginal peoples prepared by the Baha'i > Community of Canada and presented to the Royal Commission > on Aboriginal Peoples in November 1993. Following are a > series of statements prepared by the Baha'i International > Community during 1993-94: the statement "World Citizenship: > A Global Ethic for Sustainable Development" was presented to > the first session of the United Nations Commission on > Sustainable Development in New York in June 1993; "The > Family in a World Community" was first distributed at the > World NGO Forum launching the International Year of the > Family in Malta in November-December 1993; the final three > statements, dealing with various human rights issues, were > delivered at the World Conference on Human Rights held in > Vienna in June 1993. > The final section, 'Information and Resources,' provides a > number of useful reference items: brief sketches of prominent > Baha'is who died during 1993-94; current statistics pertaining to > the development of the Baha'i world community; a directory of > Baha'i agencies around the globe; and an annotated list of > selected new publications from Baha'i publishers. Finally, at the > back of the book readers will find a list of introductory and basic > reference books on the Baha'i Faith pointing to further sources > for the interested reader. A glossary is also included to assist > those who may be unfamiliar with certain Baha'i terms used > throughout the volume. > The scope of the international Baha'i community's undertakings expands rapidly, year by year, and it is hoped that the > Baha'i World series will prove to be an effective means for > briefly documenting those undertakings and for acquainting the > > THE BAHA:f WORLD > > general public with the aims and concerns of Baha'is around the > world, whose ultimate goal is nothing less than the realization of > Baha'u'llah's statement: "The earth is but one country, and > mankind its citizens." An international yearbook such as The > Baha'i World shows how five million inhabitants of the globe > are working to make that vision a reality. > > INTRODUCTION > TO THEBAHA'f > CoMMUNITY > This statement was originally prepared by > Shoghi Effendi, the Guardian of the Baha'i > Faith, for presentation to the United Nations > Special Committee on Palestine in 1947. > > THEFAITH OF > BAHA'U'LLAH > > he Faith established by Baha'u'lhih was born in Persia about > T the middle of the nineteeth century and has, as a result of the > successive banishments of its Founder, culminating in His exile > to the Turkish penal colony of Acre, and His subsequent death > and burial in its vicinity, fixed its permanent spiritual center in > the Holy Land, and is now in the process of laying the foundations of its world administrative center in the city of Haifa. > Alike in the claims unequivocally asserted by its Author and > the general character of the growth of the Baha'i community in > every continent of the globe, it can be regarded in no other light > than a world religion, destined to evolve in the course of time > into a world-embracing commonwealth, whose advent must signalize the Golden Age of mankind, the age in which the unity of > the human race will have been unassailably established, its > maturity attained, and its glorious destiny unfolded through the > birth and efflorescence of a world-encompassing civilization. > > Restatement of Eternal Verities > Though sprung from Shi'ah Ishim, and regarded, in the early > stages of its development, by the followers of both the Muslim > and Christian Faiths, as an obscure sect, an Asiatic cult or an > offshoot of the Mu}lammadan religion, this Faith is now > increasingly demonstrating its right to be recognized, not as one > more religious system superimposed on the conflicting creeds > which for so many generations have divided mankind and > darkened its fortunes, but rather as a restatement of the eternal > verities underlying all the religions of the past, as a unifying > force instilling into the adherents of these religions a new > spiritual vigor, infusing them with a new hope and love for > mankind, firing them with a new vision of the fundamental unity > of their religious doctrines, and unfolding to their eyes the > glorious destiny that awaits the human race. > The fundamental principle enunciated by Baha'u'lhih, the > followers of His Faith frrmly believe, is that religious truth is not > absolute but relative, that Divine Revelation is a continuous and > progressive process, 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, that > their teachings are but facets of one truth, that their functions are > complementary, that they differ only in the non-essential aspects > of their doctrines, and that their missions represent successive > stages in the spiritual evolution of human society. > > Fulfills Past Revelations > The aim of Baha'u'llah, the Prophet of this new and great age > which humanity has entered upon- He whose advent fulfills the > prophecies of the Old and New Testaments as well as those of > the Qur'an regarding the coming of the Promised One in the end > of time, on the Day of Judgment- is not to destroy but to fulfill > the Revelations of the past, to reconcile rather than accentuate > the divergencies of the conflicting creeds which disrupt presentday society. > His purpose, far from belittling the station of the Prophets > gone before Him or of whittling down their teachings, is to > restate the basic truths which these teachings enshrine in a > > THE FAITH OF BAHA'U'LLAH > > manner that would conform to the needs, and be in consonance > with the capacity, and be applicable to the problems, the ills and > perplexities, of the age in which we live. His mission is to > proclaim that the ages of the infancy and of the childhood of the > human race are past, that the convulsions associated with the > present stage of its adolescence are slowly and painfully > preparing it to attain the stage of manhood, and are heralding the > approach of that Age of Ages when swords will be beaten into > plowshares, when the Kingdom promised by Jesus Christ will > have been established, and the peace of the planet definitely and > permanently ensured. Nor does Baha'u'lhih claim fmality for > His own Revelation, but rather stipulates that a fuller measure of > the truth He has been commissioned by the Almighty to > vouchsafe to humanity, at so critical a juncture in its fortunes, > must needs be disclosed at future stages in the constant and > limitless evolution of mankind. > > Oneness of the Human Race > The Baha'i Faith upholds the unity of God, recognizes the unity > of His Prophets, and inculcates the principle of the oneness and > wholeness of the entire human race. It proclaims the necessity > and the inevitability of the unification of mankind, asserts that it > is gradually approaching, and claims that nothing short of the > transmuting spirit of God, working through His chosen Mouthpiece in this day, can ultimately succeed in bringing it about. It, > moreover, enjoins upon its followers the primary duty of an > unfettered search after truth, condemns all manner of prejudice > and superstition, declares the purpose of religion to be the > promotion of amity and concord, proclaims its essential > harmony with science, and recognizes it as the foremost agency > for the pacification and the orderly progress of human society. It > unequivocally maintains the principle of equal rights, opportunities and privileges for men and women, insists on compulsory > education, eliminates extremes of poverty and wealth, abolishes > the institution of priesthood, prohibits slavery, asceticism, mendicancy and monasticism, prescribes monogamy, discourages > divorce, emphasizes the necessity of strict obedience to one's > government, exalts any work performed in the spirit of service > > to the level of worship, urges either the creation or the selection > of an auxiliary international language, and delineates the > outlines of those institutions that must establish and perpetuate > the general peace of mankind. > > The Herald > The Baha'i Faith revolves around three central Figures, the first > of whom was a youth, a native of Shiraz, named Mirza 'Ali- > Mul)ammad, known as the Bab (Gate), who in May, 1844, at the > age of twenty-five, advanced the claim of being the Herald Who, > according to the sacred Scriptures of previous Dispensations, > must needs announce and prepare the way for the advent of One > greater than Himself, Whose mission would be, according to > those same Scriptures, to inaugurate an era of righteousness and > peace, an era that would be hailed as the consummation of all > previous Dispensations, and initiate a new cycle in the religious > history of mankind. Swift and severe persecution, launched by > the organized forces of Church and State in His native land, precipitated successfully His arrest, His exile to the mountains of > Adhirbayj an, His imprisonment in the fortresses of Mah- Ku and > Chihriq, and His execution, in July, 1850, by a firing squad in > the public square of Tabriz. No less than twenty thousand of his > followers were put to death with such barbarous cruelty as to > evoke the warm sympathy and the unqualified admiration of a > number of Western writers, diplomats, travelers and scholars, > some of whom were witnesses of these abominable outrages, > and were moved to record them in their books and diaries. > > Baha'u'llah > Mirza I:Iusayn- 'Ali, surnamed Baha'u'llah (the Glory of God), a > native of Mazindaran, Whose advent the Bab had foretold, was > assailed by those same forces of ignorance and fanaticism, was > imprisoned in Teheran, was banished, in 1852, from His native > land to Baghdad, and thence to Constantinople and Adrianople, > and finally to the prison city of Acre, where He remained incarcerated for no less than twenty-four years, and in whose > neighborhood He passed away in 1892. In the course of His > banishment, and particularly in Adrianople and Acre, He formulated the laws and ordinances of His Dispensation, expounded, > > THE FAITH OF BAHA'U'LLAH > > in over a hundred volumes, the principles of His Faith, > proclaimed His Message to the kings and rulers of both the East > and the West, both Christian and Muslim, addressed the Pope, > the Caliph of Islam, the Chief Magistrates of the Republics of > the American continent, the entire Christian sacerdotal order, the > leaders of Shi'ah and Sunni Islam, and the high priests of > the Zoroastrian religion. In these writings He proclaimed His > Revelation, summoned those whom He addressed to heed His > call and espouse His Faith, warned them of the consequences of > their refusal, and denounced, in some cases, their arrogance and > tyranny. > > 'Abdu 'l-Baha > His eldest son, 'Abbas Effendi, known as 'Abdu'l-Baha (the > Servant of Baha), appointed by Him as His lawful successor and > the authorized interpreter of His teachings, Who since early > childhood had been closely associated with His Father, and > shared His exile and tribulations, remained a prisoner until 1908, > when, as a result of the Young Turk Revolution, He was released > from His confmement. Establishing His residence in Haifa, He > embarked soon after on His three-year journey to Egypt, Europe > and North America, in the course of which He expounded before > vast audiences, the teachings of His Father and predicted the > approach of that catastrophe that was soon to befall mankind. He > returned to His home on the eve of the first World War, in the > course of which He was exposed to constant danger, until the > liberation of Palestine by the forces under the command of > General Allenby, who extended the utmost consideration to Him > and to the small band of His fellow-exiles in Acre and Haifa. In > 1921 He passed away, and was buried in a vault in the > mausoleum erected on Mount Carmel, at the express instruction > ofBaha'u'llah, for the remains of the Bab, which had previously > been transferred from Tabriz to the Holy Land after having been > preserved and concealed for no less than sixty years. > > Administrative Order > The passing of 'Abdu'l-Baha marked the termination of the first > and Heroic Age of the Baha'i Faith and signalized the opening > of the Formative Age destined to witness the gradual emergence > > of its Administrative Order, whose establishment had been > foretold by the Bah, whose laws were revealed by Baha'u'llah, > whose outlines were delineated by 'Abdu'l-Baha in His Will and > Testament, and whose foundations are now being laid by the > national and local councils which are elected by the professed > adherents of the Faith, and which are paving the way for the > constitution of the World Council, to be designated as the > Universal House of Justice, which, in conjunction with me, as its > appointed Head and the authorized interpreter of the Baha'i > teachings, must coordinate and direct the affairs of the Baha'i > community, and whose seat will be permanently established in > the Holy Land, in close proximity to its world spiritual center, > the resting-places of its Founders. > The Administrative Order of the Faith of Baha'u'llah, which > is destined to evolve into the Baha'i World Commonwealth, and > has already survived the assaults launched against its institutions > by such formidable foes as the kings of the Qajar dynasty, the > Caliphs of Islam, the ecclesiastical leaders of Egypt, and the > Nazi regime in Germany, has already extended its ramifications > to every continent of the globe, stretching from Iceland to the > extremity of Chile, has been established in no less than eightyeight countries of the world, has gathered within its pale > representatives of no less than thirty-one races, numbers among > its supporters Christians of various denominations, Muslims of > both Sunni and Shi'ah sects, Jews, Hindus, Sikhs, Zoroastrians > and Buddhists. It has published and disseminated, through its > appointed agencies, Baha'i literature in forty-eight languages; > has already consolidated its structure through the incorporation of five National Assemblies and seventy-seven local > Assemblies, in lands as far apart as South America, India and the > Antipodes- incorporations that legally empower its elected > representatives to hold property as trustees of the Baha'i > community. It disposes of international, national and local > endowments, estimated at several million pounds, and spread > over every continent of the globe, enjoys in several countries the > privilege of official recognition by the civil authorities, enabling > it to secure exemption from taxation for its endowments and to > solemnize Baha'i marriage, and numbers among its stately > > THE FAITH OF BAHA'U'LLAH > > edifices, two temples, the one erected in Russian Turkistan and > the other on the shore of Lake Michigan at Wilmette, on the > outskirts of Chicago. 1 > This Administrative Order, unlike the systems evolved after > the death of the Founders of the various religions, is divine in > origin, rests securely on the laws, the precepts, the ordinances > and institutions which the Founder of the Faith has Himself specifically laid down and unequivocally established, and functions > in strict accordance with the interpretations of the authorized > Interpreters of its holy scriptures. Though fiercely assailed, ever > since its inception, it has, by virtue of its character, unique in the > annals of the world's religious history, succeeded in maintaining > the unity of the diversified and far-flung body of its supporters, > and enabled them to launch, unitedly and systematically, > enterprises in both Hemispheres, designed to extend its limits > and consolidate its administrative institutions. > The Faith which this order serves, safeguards and promotes, > is, it should be noted in this connection, essentially supernatural, > supranational, entirely non-political, non-partisan, and diametrically opposed to any policy or school of thought that seeks to > exalt any particular race, class or nation. It is free from any form > of ecclesiasticism, has neither priesthood nor rituals, and is > supported exclusively by voluntary contributions made by its > avowed adherents. Though loyal to their respective governments, though imbued with the love of their own country, and > anxious to promote at all times, its best interests, the followers > of the Baha'i Faith, nevertheless, viewing mankind as one entity, > and profoundly attached to its vital interests, will not hesitate to > subordinate every particular interest, be it personal, regional or > national, to the over-riding interests of the generality of > mankind, knowing full well that in a world of interdependent > > 1. By 1993, the Baha'i Faith was established in 188 independent countries > and 45 dependent territories or overseas departments, with a total of 165 > National or Regional Assemblies. Literature had been published in more than > 800 languages and dialects. There are Baha'i Houses of Worship in Australia, > Germany, India, Panama, Uganda, the United States and Western Samoa, and > lands have been purchased for at least an additional 112 Temples. > > peoples and nations the advantage of the part is best to be > reached by the advantage of the whole, and that no lasting result > can be achieved by any of the component parts if the general > interests of the entity itself are neglected. > Nor should the fact be overlooked that the Faith has already > asserted and demonstrated its independent religious character, > has been emancipated from the fetters of orthodoxy in certain > Ishimic countries, has obtained in one of them an unsolicited > testimony to its independent religious status, and succeeded in > winning the allegiance of royalty to its cause .... > > The following is an extract from William S. > Hatcher and J Douglas Martin, The Baha'i > Faith: The Emerging Global Religion > (Harper and Row, 1985), 64-72. > > THE > MINISTRY > OFSHOGHI > EFFENDI > 1921- 1957 > > T he period between 1921 and 1963 in Baha'i history is > most readily accessible through consideration of the major > projects undertaken by Shoghi Effendi in the execution of his > role as Guardian. Four areas of activity particularly stand out: > the development of the Baha'i World Centre, the translation and > interpretation of Baha'i teachings, the expansion of the administrative order, and the implementation of the divine plan of > 'Abdu'l-Baha. > Immediately after assuming his responsibilities, and continuing throughout his life, Shoghi Effendi devoted a great deal of > time to the physical development of the Faith's international > headquarters in the area surrounding the Bay of Haifa. During > the lifetimes of Baha'u'llah and 'Abdu'l-Baha, several parcels > of land had been gradually acquired by the community of exiles. > Of these, the two most important were the site of the shrine > where the body of Baha'u'llah was interred (in the vicinity of > the mansion ofBahjijust outside Acre), and the site of the shrine > on the side of Mount Carmel above the city of Haifa which > > contained the remains of the Bah. Through the generosity of > individual Baha'is, bequests, and responses to special appeals by > Shoghi Effendi, these properties were vastly increased during > the Guardian's ministry. Magnificent gardens were laid out, the > first of a number of monumental buildings were erected, and a > master plan was created for the development of a spiritual center > and administrative complex that would meet the needs of a > rapidly growing international community and which would be > able to expand with it, a complex designed to rank among the > most beautiful in the world. A widely dispersed religious community was thus provided with a center of pilgrimage and > guidance that would greatly contribute to creating a sense of > common identity. > High on the list of priorities of any religious system must be > the determination of the canon of its scripture and the application of these sacred writings to the circumstances of individual > and community life. Empowered by 'Abdu'l-Baha's Will as the > sole authoritative interpreter of the Baha'i writings, Shoghi > Effendi interpreted world events in the light of the Baha'i scriptures and shared with the Baha'i community the results of these > analyses in the form of lengthy letters to the Baha'i world. > At the same time, the nascent Baha'i communities around the > world were deluging Haifa with questions on an enormous range > of subjects in the Baha'i writings, and the Guardian's answers to > these inquiries also formed a significant portion of the interpretation of the revelation ofBaha'u'llah. In the early 1940s Shoghi > Effendi focused his analytical attention on the events of Baha'i > history; and in 1944, in commemoration of the centenary of the > declaration of the Bah, he produced a highly detailed study > covering the entire century from the Bah's first announcement of > his mission to Mulla I:Iusayn to the completion of the frrst > "Seven Year Plan." > Shoghi Effendi's program to interpret the Baha'i writings was > considerably aided by the fact that he was in a position to serve > as the principal translator of the writings from Persian and > Arabic into English. He had studied English from early > childhood and as a young man was able to continue his studies at > the American University of Beirut and subsequently at Oxford > > THE MINISTRY OF 8fiOGHI EFFENDI > > University, where he remained until the time of' Abdu'l-Baha's > death in 1921. Since the major administrative bodies of the > Baha'i Faith during the first critical decades of the Guardianship > were located in English-speaking countries, Shoghi Effendi's > ability to express and interpret Baha'i concepts in the English > language provided an invaluable source of guidance to the new > faith in the Western world. > His role as an interpreter was also of long-range importance > to the development of the Baha'i community. It assured unity of > doctrine during the early years of the faith's global expansion > and thus greatly reduced the threat of schism. > Parallel with his translation activities and the development of > the World Centre of the faith, Shoghi Effendi devoted much of > his energies to bringing into existence the system of administrative institutions as they had been conceived by Baha'u'llah and > established in embryonic form by 'Abdu'l-Baha. Each locality > with nine or more adult believers was encouraged to elect a > "Local Spiritual Assembly" to govern the affairs of the faith in > that area. As soon as the number of local spiritual assemblies in > any given country provided a sufficiently broad base, the > Guardian urged the election of a national spiritual assembly, > vested with full jurisdiction over the affairs of the faith in that > particular country. > A steady stream of correspondence from Haifa provided > these nascent institutions with guidance concerning the application of the Baha'i writings to the conduct of community life. > More general communications urged all believers to give their > wholehearted support and obedience to the bodies they elected. > Baha'i principles of consultation were identified and assemblies > were urged to conscientiously train themselves in group > decision-making. > In accordance with 'Abdu'l-Baha's Will, between the years > 1951 and 1957, the Guardian appointed a number of distinguished believers as Hands of the Cause of God and charged > them with special responsibilities for teaching the faith and > protecting its institutions. The crowning unit of this global > administrative structure was the institution of the Universal > House of Justice, conceived and named by Baha'u'llah. Shoghi > > Effendi indicated that, as soon as the expansion of the Baha'i > community permitted, a Universal House of Justice would be > elected by the entire international Baha'i community, acting > through their national spiritual assemblies. > > Shoghi Effendi's reasons for devoting so much time and > energy to the development of the Baha'i administrative order > during the first years of his guardianship soon became apparent. > The administrative institutions of the faith provided the > necessary instruments for the implementation of 'Abdu'l-Baha's > "Divine Plan" to spread the message around the world. Before > the widely scattered community could undertake so great a task, > it was necessary to establish decision-making administrative > bodies capable of mobilizing the necessary manpower and > resources. Moreover, it was essential that adequate time be > allowed for these institutions to learn the rudiments of Baha'i > administration and consultation. > Accordingly, it was not until 193 7, sixteen years after the > death of 'Abdu'l-Baha, that Shoghi Effendi began systematically working on realizing the objectives laid out in the series of > letters sent by 'Abdu'l-Baha to the Baha'is of North America. In > April 1937 the first seven-year plan was launched with three > major goals: (1) to establish at least one local spiritual assembly > in every state of the United States and every province of Canada; > (2) to make certain that at least one Baha'i teacher was residing > in each Latin American republic; and (3) to complete the > exterior design of the first Baha'i house of worship in North > America- a building whose cornerstone had been laid by > 'Abdu'l-Baha during his visit in 1912, and which, in many > ways, symbolized the international Baha'i community itself. > Despite the obstacles created by the outbreak of World War II, > this plan was successfully completed on the centenary of the > declaration of the Bah, in May 1944. > Following a two-year interval, a second seven-year plan was > launched in 1946. The focus of this effort was Europe, which at > the time had only two national spiritual assemblies: those of > Great Britain and Germany. The plan also called for the creation > > THE MINISTRY OF SHOGHI EFFENDI > > of local spiritual assemblies throughout Latin America and a > great multiplication of those in North America. The successful > conclusion of this plan likewise coincided with a major Baha'i > centenary, the one-hundredth anniversary of the inception of > Baha'u'llah's mission in the Siyah-Chal in 1953. One of the > major goals of this seven-year plan was the establishment of an > independent national spiritual assembly in Canada. This was > achieved in 1948, and in 1949 was followed by its incorporation > by a special Act of Parliament, an achievement which Shoghi > Effendi pointed out was "unique in the annals of the Faith, > whether of East or West." > The two most impressive single achievements of this second > plan had a special connection with the North American Baha'i > community. April 1953 marked the formal dedication of the > house of worship at Wilmette, Illinois, which was to be the first > of similar structures to be built on all five continents of the > globe. The designer was a French-Canadian architect named > Jean-Louis Bourgeois. His magnificent conception was hailed > by the Italian architect Luigi Quaglino as "a new creation which > will revolutionize architecture in the world. Without doubt," he > added, "it will have a lasting page in history." One other major > triumph of these years was also a building, a magnificent shrine > to crown the stone edifice built by 'Abdu'l-Baha to serve as a > mausoleum for the Bab. The architect of this shrine was another > Canadian, William Sutherland Maxwell, with whom 'Abdu'l- > Baha had stayed during his visit to Montreal. The exquisite > design, in which a golden dome crowns a white marble arcade > and rose-colored granite pillars, has provided the Baha'i World > Centre on Mount Carmel with one of the most beautiful > landmarks on the shores of the Mediterranean Sea. > In 1953, without any lapse of time, Shoghi Effendi launched > the Baha'i community on the most ambitious undertaking in its > history- a global plan which he termed a "Ten Year World > Crusade." This plan would conclude in 1963, the centenary of > the declaration of Baha'u'llah in the Garden of Ri<;lvan. One > hundred and thirty-two new countries and major territories > were to be opened to the faith and the existing communities in > 120 countries and territories were to be expanded. National > > spiritual assemblies were to be established in most countries in > Europe and Latin America, and vast increases were called for in > the numbers of assemblies, believers, and property endowments. This plan, like those before, was achieved on schedule > (indeed was far exceeded); but under circumstances very different from any the Baha'i community might have anticipated. > In early November 1957, while on a visit to England to > purchase furnishings for the Baha'i archives building on Mount > Carmel, Shoghi Effendi contracted Asian flu. On November 4, > he died of a heart attack, leaving the Baha'i world stunned and > temporarily distracted, its ten-year plan only half completed. > The Guardianship was theoretically a continuous one. > 'Abdu'l-Baha's Will and Testament authorized the Guardian of > the Baha'i Faith to appoint a successor from among the direct > descendants of Baha'u'llah but indicated certain qualities such > a successor must possess. Shoghi Effendi died without > designating a successor, as apparently no other members of the > family met the demanding spiritual requirements laid down in > the Covenant of Baha'u'llah and in The Will and Testament of > 'Abdu '1-Baha. There would, therefore, be no second Guardian; > the only other institution endowed with the authority to assume > the leadership of the Baha'i community was the Universal > House of Justice- a body which had yet to be elected. > Three interrelated factors provided an answer to the dilemma > facing the Baha'i world: (1) from statements Shoghi Effendi had > made, it was apparent that he considered that conditions would > be ready for the election of the Universal House of Justice when > the ten-year plan was successfully completed; (2) in the > meantime, the Baha'i community would receive the basic > guidance it required from the detailed plan already laid down by > Shoghi Effendi; and (3) fmally, in one of his last messages to the > Baha'i world, he had named the Hands of the Cause as the > "Chief Stewards" of the faith and called on them to collaborate > closely with the national spiritual assemblies in assuring that the > ten-year plan was carried out and that the unity of the faith was > protected. > Heartened by this last message, the Hands of the Cause > organized their work around a series of annual "Conclaves." > > THE MINISTRY OF SHOGHI EFFENDI > > These consultations produced a number of major statements, > including the formal declaration that Shoghi Effendi had left no > will and had appointed no heir to the Guardianship (Conclave of > 1957), and the announcement that the Universal House of > Justice would be elected by the membership of all the national > spiritual assemblies of the Baha'is of the world in 1963 > (Conclave of 1959). > By April 1961 twenty-one new national spiritual assemblies > were established in Latin America; and, a year later, an > additional eleven were elected in Europe. The remaining goals > of the ten-year plan were likewise either accomplished or > surpassed. In the spring of 1963, precisely one hundred years > after Baha'u'llah first declared his mission to a handful of > followers in the Garden of Ri<;lvan, the members of the fiftysix elected national spiritual assemblies around the world carried > out an election of the first Universal House of Justice. In a > remarkable gesture of renunciation, the Hands of the Cause disqualified themselves from serving as elected members of the > supreme administrative institution of the Baha'i community. > For Baha'is, the election of the first Universal House of > Justice represented an event of transcendent importance. After > more than a century of struggle, persecution, and recurrent > internal crises, and through democratic electoral processes, the > Baha'i community had succeeded in bringing into existence a > permanent institution for the guidance of all the affairs of the > faith. Moreover, its establishment had been conceived by > Baha'u'llah himself and was patterned on principles laid down > in his writings and in those of 'Abdu'l-Baha. The cosmopolitan > membership of the ftrst Universal House of Justice seemed particularly appropriate to the institution's nature and functions: the > nine members from four continents represented three major religious backgrounds (Jewish, Christian, and Muslim) as well as > several ethnic origins. > Beyond its institutional importance, the establishment of the > Universal House of Justice symbolized the element which > Baha'is regard as the essence of their faith: unity. The > emergence of the Universal House of Justice as the unchallenged authority in all the affairs of the community meant that > > THE BAHA:f WORLD > > the Baha'i Faith had remained united through the most critical > period of a religion's history, the vulnerable first century during > which schism almost traditionally takes root. > > THEBAHA'f > CoMMUNITY > TODAY > > I n the thirty-one years since the election of the Universal > House of Justice, the growth of the Baha'i community has > been dramatic. From a membership of an estimated 408,000 in > 1963, the number of believers has now risen to some five > million. During the same period the number of National and > Regional Spiritual Assemblies has grown from 56 to 165 and > the number of Local Spiritual Assemblies from 3,555 to approximately 18,000. Altogether, it is estimated that at least 2,112 > different ethnic and tribal backgrounds are represented, and the > literature of the Faith appears in over 800 different languages. > Statistics published by the Encyclopedia Britannica and the > World Christian Encyclopedia indicate that, with its diffusion to > 205 countries, the Baha'i Faith is now the second most > widespread of the world's religions, exceeded only by Christianity. 1 These figures, the product of a conservative statistical > > 1. Encyclopedia Britannica, 1992; World Christian Encyclopedia, 1982. > > methodology, indicate that the Baha'i community likely ranks as > the most diverse organized body of people on the planet today. > That a relatively small religious community should have > experienced such growth in both numbers and diversity at so > early a stage in its history is an extraordinary accomplishment. > The same may be said of the community's success in establishing its credentials in the eyes of civil authority. Far from > rejecting the world and the institutions that govern it, the Baha'i > community has deliberately pursued a close relationship with > civil authority, as an integral part of its development. Through > continuous efforts in a series of global development plans, > Baha'i Spiritual Assemblies at both local and national levels > have become legally incorporated in the great majority of the > territories where the Faith has been established. Similarly, the > Faith's marriage ceremony has secured formal recognition in a > great many civil jurisdictions and, in various parts of the world, > Baha'i holy days are beginning to gain a status similar to that > accorded to other independent faiths in the calendars of > businesses, schools, and government offices. > At the United Nations, the Baha'i International Community > has steadily expanded the recognition accorded to it as an > international non-governmental organization (NGO) enjoying > consultative status with the Economic and Social Council > (ECOSOC). It has been particularly active in the fields of > human rights, the needs of women and children, environmental > concerns, and the pursuit of sound sustainable development > policies. Its international efforts in these areas are coordinated > by various specialized agencies, the United Nations Office, the > Office of Public Information, the Office of the Environment, and > the Office for the Advancement of Women. > Far from acting merely as another international lobbying > group focused principally in New York and Geneva, however, > the Baha'i International Community represents an association of > democratically elected national and local councils united in their > beliefs and goals, and reflective of the entire diversity of > humankind. The community's efforts in the United Nations > system have gained not only a forum for the Baha'i Faith's > universal ideals, but also an opportunity to contribute directly to > laying the foundations of international order. Much attention is > > THE BAHA'I COMMUNITY TODAY > > given by Baha'is to ensuring that, to the extent circumstances in > various regions permit, society in general is made aware of the > existence of the Faith and its teachings. Publishing trusts print > and distribute a great variety of Baha'i literature, ranging from > compilations of the writings of the Central Figures of the Faith, > to scholarly commentaries, popular books, newsletters, and > magazines. Other media are also extensively utilized: films, > videos, television programs, spot announcements, radio broadcasts, newspaper articles and advertisements, pamphlets, posters > and manuals, correspondence courses, exhibitions, lecture > series, and winter and summer schools. The objective of all this > activity has been to ensure that, in time, every human being on > earth will come in contact with the message ofBaha'u'llah. > A Baha'i institution that has figured prominently in this > program of public education is the House of Worship. Today > there are Baha'i Houses of Worship on every continent, and a > great many additional sites have been purchased around the > world for future construction of these edifices, which are > intended to play a central role in Baha'i community life. Around > each, in time, will be constructed other institutions, such as > schools or colleges, hostels, homes for the aged, and administrative centers. At the present time the Houses of Worship are not > used principally for Baha'i community services. Rather, they are > open as places for persons of all religious backgrounds (or those > professing no particular faith) to meet in the worship of the one > God. Services are non-denominational and consist of readings > and prayers from the scriptures of the world's faiths, with no > sermons or other attempts to cast these teachings in a mold of > specifically Baha'i interpretation. The only requisite architectural feature of a House of Worship is that it have nine sides, > symbolic of completeness and comprehensiveness, as nine is the > highest single number. > The expansion of the Faith proceeds, as was the pattern established under the ministry of Shoghi Effendi, through a series of > international teaching plans. Increasingly, however, as the > national and local institutions of the Faith have matured and > become consolidated, the plans have been set in terms of general > objectives decided on by the Universal House of Justice, with > the details being established by the National Spiritual Ass em- > > THE BAHA'I WORLD > > blies themselves, in consultation with the Continental Boards of > Counsellors. A Six Year Teaching Plan, the fourth Plan undertaken since the election of the Universal House of Justice in > 1963, was successfully concluded at Ri<;lvan 1992. Following > the Holy Year (1992-93), the Baha'i community embarked on a > Three Year Plan. An analysis of the achievements of the Six > Year Plan indicates that growth has been particularly rapid in > India, Russia, and several former Eastern Bloc countries, as well > as such far-flung countries as Bangladesh, Brazil, Chad, > Guyana, Haiti, Kenya, Macau, Nigeria, Pakistan, Papua New > Guinea, the Philippines, Taiwan, and Zaire. > By far the most dramatic feature of the recent expansion has > been the extraordinary response to the Faith by the peoples of > Eastern Europe and the former Soviet Union, following the > collapse of the barriers that had long prevented free intercourse > with the populations of these lands. National or Regional > Spiritual Assemblies were established in Czechoslovakia, > Romania, and the entire former USSR in 1991. In 1992, > National or Regional Assemblies were established in Albania; > Azerbaijan; the Baltic States; Central Asia; Hungary; Poland; > Russia, Georgia, and Armenia; and the Ukraine, Belarus, and > Moldova. The rapid expansion in the numbers of Local Spiritual > Assemblies throughout Central Asia led to the announcement by > the Universal House of Justice that at Ri<;lvan 1994 five > new National Assemblies would be established in the region > formerly under the jurisdiction of the one Regional Assembly. > Preparations were made for the Regional Spiritual Assembly of > Central Asia to be renamed the National Spiritual Assembly of > Turkmenistan and for four new National Spiritual Assemblies to > be established in Kazakhstan, Kyrgyzstan, Tajikistan, and > Uzbekistan. The Universal House of Justice also indicated that a > new Regional Spiritual Assembly would be formed in Slovenia > and Croatia and new National Spiritual Assemblies in Cambodia > and Mongolia. > A development which has given enormous impetus to the > expansion and consolidation of the Faith in the past decade has > been the intensification of its persecution in the country of its > birth. Throughout the last century the Baha'is of Iran were the > > THE BAHA.'f COMMUNITY TODAY > > object of bitter attacks by elements among the Muslim majority > incited and led by Islamic clerics. Under the Pahlavi Shahs > (1925-1979), this long-standing prejudice against the Faith on > the part of segments of the Muslim population was harnessed to > political ends, with the Baha'i minority serving to distract public > attention from various unpopular policies of the regime. With > the triumph of the Islamic Revolution in 1979, efforts at the total > suppression of the minority Faith became systematized. By 1993 > more than two hundred Baha'is had been executed or assassinated, hundreds more had been imprisoned, and tens of > thousands had been deprived of jobs, pensions, businesses, and > educational opportunities. All national Baha'i administrative > structures had been banned by the government, and holy places, > shrines, and cemeteries had been confiscated, vandalized, and > destroyed. > Aroused by this deliberate attempt to destroy their parent > community, Baha'is around the world launched an intensive > campaign of protest. Many thousands of newspaper articles > appeared, and the situation was made the subject of countless > television and radio stories. Several national governments and > legislatures condemned the actions of the Iranian government or > expressed concern about the fate of the Iranian Baha'is. Most > important, in a series of resolutions that gave specific attention > to the Baha'i situation, the United Nations Commission on > Human Rights and fmally the General Assembly itself began to > press the Iranian regime to observe the international human > rights covenants to which it was committed. In response to this > international outcry, the ámost violent aspects of the persecution > gradually abated by the early 1990s. However, the Baha'is of > Iran remain without any fundamental guarantee of their rights to > practice their religion freely, and the efforts of their co-religionists around the world to maintain pressure for the emancipation > continues. 2 > > 2. See "Update: The Situation of the Baha'is in Iran," pp. 139-145 of this > volume, as well as pp. 132-134, concerning the activities of the Baha'i International Community at the United Nations with regard to the human rights > situation in Iran. > > As has so often been the case throughout religious history, the > persecution had effects almost precisely contrary to those > intended. The worldwide attention given to efforts to alleviate > the suffering of the victims entailed a massive education of > government officials, academics, the media, and the general > public in many lands about the nature of the Baha'i Faith and > its aims and teachings. The very nature of the issues involved > has tended to throw into clear relief the peaceful and progressive > character of the Baha'i community. It is hardly surprising that so > dramatic an increase in public awareness coincided with a great > increase in the membership of the Faith. Moreover, the > experience of arising together to defend their fellow believers > against an unprovoked assault had a powerful consolidating > effect on the Faith's highly diverse membership around the > world, deepening members' understanding of th~ implications > of their beliefs and providing Baha'i institutions with an unparalleled experience in coordinating their efforts. > Throughout these same years the education of the community > advanced greatly through a series of messages drafted by the > Universal House of Justice and published in many languages. > Particularly important was The Promise of World Peace, a > twenty-one page document issued in the fall of 1985, which > analyzed the reasons that world peace has for so long been > considered unattainable and declared that these barriers could at > last be overcome. The effect of this message, published in over a > million copies and distributed to leaders of thought, government > bodies, and the media, was to provide the members of the Baha'i > Faith with the conceptual framework for a program of collaborative action with a wide range of like-minded organizations. > The keynote, the message declares, is the coming of age of > humankind: > > A candid acknowledgment that prejudice, war and > exploitation have been the expression of immature stages in > a vast historical process and that the human race is today > experiencing the unavoidable tumult which marks its > collective coming of age is not a reason for despair but a > prerequisite to undertaking the stupendous enterprise of > building a peaceful world. That such an enterprise is > > THE BAHA'i COMMUNITY TODAY > > possible, that the necessary constructive forces do exist, that > unifying social structures can be erected, is the theme we > urge you to examine. 3 > > As the Faith's teachings became even more widely known, > the Universal House of Justice decided that the time had come > for the public presentation of the Baha'i message to focus much > more directly on its Author. Accordingly, on 3 April 1991, it > forwarded to National Assemblies a statement prepared by the > Baha'i International Community's Office of Public Information, > entitled Baha 'u 'llah. Published, like the statement on peace, in > many languages and large print runs, the document was also > made the centerpiece of an intensive campaign of public > information. Its objective was to set Baha'u'llah's mission in the > context of the global crisis that had, by the closing decade of the > century, become a commonplace of public discussion: > > As the new millennium approaches, the crucial need of > the human race is to find a unifying vision of the nature of > man and society ... For, without a common conviction about > the course and direction of human history, it is inconceivable > that foundations can be laid for a global society to which the > mass of humankind can commit themselves. > Such a vision unfolds in the writings of Baha'u'lhih, the > nineteenth-century prophetic figure whose growing influence > is the most remarkable development of contemporary > religious history ... The phenomenon is one that has no > reference points in the contemporary world, but is associated > rather with climactic changes of direction in the collective > past of the human race. For Baha'u'llah claimed to be no less > than the Messenger of God to the age of human maturity ....4 > > As the Baha'i community commemorated the centenary of > Baha'u'llah's passing in 1992, His message was seen to have > taken visible shape in a community that represents a microcosm > > 3. The Universal House of Justice, The Promise of World Peace (Haifa: > World Centre Publications, 1985), 3-4. > 4. Baha'i International Community, Office of Public Information, > Baha 'u 'l!ah (London: Baha'i Publishing Trust, 1991), 1-2. > > of the human race itself and is established in every comer of the > globe. The network of administrative institutions conceived by > the Founder is now in place throughout the planet. His teachings, > translated into many languages, now provide the central spiritual > guidance in the lives of its heterogeneous membership. In the > decades immediately ahead, the existence of such a community > will offer increasingly encouraging evidence that humanity, in all > its diversity, can learn to live and work as a single people in a > global homeland. > > - á - -- - > ! > BAHA'i > SACRED > WRITINGS > > Writings of Baha 'u 'llah > > T he purpose underlying the revelation of every heavenly > Book, nay, of every divinely-revealed verse, is to endue all > men with righteousness and understanding, so that peace and > tranquillity may be firmly established amongst them. Whatsoever instilleth assurance into the hearts of inen, whatsoever > exalteth their station or promoteth their contentment, is > acceptable in the sight of God. How lofty is the station which > man, if he but choose to fulfill his high destiny, can attain! To > what depths of degradation he can sink, depths which the > meanest of creatures have never reached! Seize, 0 friends, the > chance which this Day offereth you, and deprive not yourselves of the liberal effusions of His grace. I beseech God that > He may graciously enable every one of you to adorn himself, in > this blessed Day, with the ornament of pure and holy deeds. > He, verily, doeth whatsoever He willeth. > > 0 ye that dwell on earth! The distinguishing feature that > marketh the pre-eminent character of this Supreme Revelation > consisteth in that We have, on the one hand, blotted out from the > pages of God's holy Book whatsoever hath been the cause of > strife, of malice and mischief amongst the children of men, and > have, on the other, laid down the essential prerequisites of > concord, of understanding, of complete and enduring unity. > Well is it with them that keep My statutes . > > . . .The well-being of mankind, its peace and security, are > unattainable unless and until its unity is firmly established. This > unity can never be achieved so long as the counsels which the > Pen of the Most High hath revealed are suffered to pass > unheeded. > Through the power of the words He hath uttered the whole of > the human race can be illumined with the light of unity, and the > remembrance of His Name is able to set on fire the hearts of all > men, and bum away the veils that intervene between them and > His glory. One righteous act is endowed with a potency that can > so elevate the dust as to cause it to pass beyond the heaven of > heavens. It can tear every bond asunder, and hath the power to > restore the force that hath spent itself and vanished .... > > The utterance of God is a lamp, whose light is these words: > Ye are the fruits of one tree, and the leaves of one branch. Deal > ye one with another with the utmost love and harmony, with > friendliness and fellowship. He Who is the Day Star of Truth > beareth Me witness! So powerful is the light of unity that it can > illuminate the whole earth. The one true God, He Who knoweth > all things, Himself testifieth to the truth of these words . > > . . .The light of men is Justice. Quench it not with the contrary > winds of oppression and tyranny. The purpose of justice is the > appearance of unity among men. The ocean of divine wisdom > surgeth within this exalted word, while the books of the world > > BAHA'i SACRED WRITINGS > > cannot contain its inner significance .... Appreciate ye the value > of this utterance; it is a noble fruit that the Tree of the Pen of > Glory hath yielded. Happy is the man that giveth ear unto it and > observeth its precepts. Verily I say, whatever is sent down from > the heaven of the Will of God is the means for the establishment > of order in the world and the instrument for promoting unity and > fellowship among its peoples . > > . . .0 well-beloved ones! The tabernacle of unity hath been > raised; regard ye not one another as strangers. Ye are the fruits > of one tree, and the leaves of one branch. We cherish the hope > that the light of justice may shine upon the world and sanctify it > from tyranny. If the rulers and kings of the earth, the symbols of > the power of God, exalted be His glory, arise and resolve to > dedicate themselves to whatever will promote the highest interests of the whole of humanity, the reign of justice will assuredly > be established amongst the children of men, and the effulgence > of its light will envelop the whole earth. > > This is -the Day in which God's most excellent favors have > been poured out upon men, the Day in which His most mighty > grace hath been infused into all created things. It is incumbent > upon all the peoples of the world to reconcile their differences, > and, with perfect unity and peace, abide beneath the shadow of > the Tree of His care and loving-kindness. It behoveth them > to cleave to whatsoever will, in this Day, be conducive to the > exaltation of their stations, and to the promotion of their best > interests. Happy are those whom the all-glorious Pen was > moved to remember, and blessed are those men whose names, > by virtue of Our inscrutable decree, We have preferred to > conceal. > Beseech ye the one true God to grant that all men may be graciously assisted to fulfil that which is acceptable in Our sight. > Soon will the present-day order be rolled up, and a new one > spread out in its stead. Verily, thy Lord speaketh the truth, and is > the Knower of things unseen. > > THE BAHA:f WORLD > > Writings and Utterances of 'Abdu '1-Bahti > > F or thousands of years the human race has been at war. It is > enough. Now let mankind, for a time at least, consort in > amity and peace. Enmity and hatred have ruled. Let the world, > for a period, exercise love. For thousands of years the nations > have denied each other, considering each other as infidel and > inferior. It is sufficient. We must now realize that we are the > servants of one God, that we turn to one beneficent Father, live > under one divine law, seek one reality and have one desire. > Thus may we live in the utmost friendship and love, and in > return the favours and bounties of God shall surround us; the > world of humanity will be reformed; mankind, enjoy a new > life; eternal light will illumine, and heavenly moralities become > manifest. > > As preordained by the Fountain-head of Creation, the temple > of the world hath been fashioned after the image and likeness of > the human body. In fact each mirroreth forth the image of the > other, wert thou but to observe with discerning eyes. By this is > meant that even as the human body in this world, which is outwardly composed of different limbs and organs, is in reality a > closely integrated, coherent entity, similarly the structure of the > physical world is like unto a single being whose limbs and > members are inseparably linked together. > Were one to observe with an eye that discovereth the realities > of all things, it would become clear that the greatest relationship > that bindeth the world of being together lieth in the range of > created things themselves, and that co-operation, mutual aid and > reciprocity are essential characteristics in the unified body of the > world of being, inasmuch as all created things are closely related > together and each is influenced by the other or deriveth benefit > therefrom, either directly or indirectly .... > . . .Hence it was stated that co-operation and reciprocity are > essential properties which are inherent in the unified system of > the world of existence, and without which the entire creation > would be reduced to nothingness .... > > BAHA'I SACRED WRITINGS > > ... when contemplating the human world thou beholdest this > wondrous phenomenon shining resplendent from all sides with > the utmost perfection, inasmuch as in this station acts of cooperation, mutual assistance and reciprocity are not confmed to > the body and to things that pertain to the material world, but for > all conditions, whether physical or spiritual, such as those > related to minds, thoughts, opinions, manners, customs, attitudes, understandings, feelings or other human susceptibilities. > In all these thou shouldst find these binding relationships > securely established. The more this interrelationship is strengthened and expanded, the more will human society advance in > progress and prosperity. Indeed without these vital ties it would > be wholly impossible for the world of humanity to attain true > felicity and success . > > . . . In cycles gone by, though harmony was established, yet, > owing to the absence of means, the unity of all mankind could > not have been achieved. Continents remained widely divided, > nay even among the peoples of one and the same continent association and interchange of thought were wellnigh impossible. > Consequently intercourse, understanding and unity amongst all > the peoples and kindreds of the earth were unattainable. In this > day, however, means of communication have multiplied, and the > five continents of the earth have virtually merged into one. And > for everyone it is now easy to travel to any land, to associate and > exchange views with its peoples, and to become familiar, > through publications, with the conditions, the religious beliefs > and the thoughts of all men. In like manner all the members of > the human family, whether peoples or governments, cities or > villages, have become increasingly interdependent. For none is > self-sufficiency any longer possible, inasmuch as political ties > unite all peoples and nations, and the bonds of trade and > industry, of agriculture and education, are being strengthened > e~ery day. Hence the unity of all mankind can in this day be > achieved. Verily this is none other but one of the wonders of > á this wondrous age, this glorious century. Of this past ages have > been deprived, for this century- the century of light- hath been > > endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel > every day. Eventually it will be seen how bright its candles will > bum in the assemblage of man. > Behold how its light is now dawning upon the world's > darkened horizon. The first candle is unity in the political realm, > the early glimmerings of which can now be discerned. The > second candle is unity of thought in world undertakings, the > consummation of which will ere long be witnessed. The third > candle is unity in freedom which will surely come to pass. The > fourth candle is unity in religion which is the comer-stone of the > foundation itself, and which, by the power of God, will be > revealed in all its splendour. The fifth candle is the unity of > nations- a unity which in this century will be securely established, causing all the peoples of the world to regard themselves > as citizens of one common fatherland. The sixth candle is unity > of races, making of all that dwell on earth peoples and kindreds > of one race. The seventh candle is unity of language, i.e., the > choice of a universal tongue in which all peoples will be > instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of > God will aid and assist in their realization. > > FROM THE > UNIVERSAL > HOUSE OF > JUSTICE > > T he Universal House of Justice was ordained by Baha'u'lhih, > in the Kitab-i-Aqdas, His book of laws, as the supreme > legislative institution of His Faith. The duties with which it has > been charged are outlined in the following statement from its > constitution: > > To direct and canalize the forces released by His Revelation He > [Baha'u'lhih] instituted His Covenant, whose power has > preserved the integrity of His Faith, maintained its unity and > stimulated its world-wide expansion throughout the successive > ministries of 'Abdu'l-Baha and Shoghi Effendi. It continues to > fulfil its life-giving purpose through the agency of the > Universal House of Justice whose fundamental object, as one > of the twin successors of Baha'u'llah and 'Abdu'l-Baha, is to > ensure the continuity of that divinely-appointed authority > which flows from the Source of the Faith, to safeguard the > unity of its followers, -and to maintain the integrity and > flexibility of its teachings. 1 > > 1. The Constitution of the Universal House of Justice (Haifa: Baha'i World > Centre, 1972), 3-4. > > From the writings of Baha'u'lhih, 'Abdu'l-Baha, and Shoghi > Effendi; and from the communications of the Universal House > of Justice, Baha'is gain not only their vision of a world where > justice and unity prevail, but they are also provided with > guidance as to how to build that world. While the Universal > House of Justice communicates primarily with the Baha'i world > community, a wider public is acquainted with its statement on > peace, written in 1985 on the eve of the United Nations International Year of Peace and addressed to the peoples of the world. > Dissemination of this document formed the core of a global > campaign undertaken by the Baha'i community throughout the > Year of Peace and beyond. > Letters and messages, whether addressed to individual > believers, to Baha'i communities, or to the generality of > humankind, provide the major means by which the Universal > House of Justice communicates its vision and its directives to > the world. While letters to individuals often respond to personal > issues and queries on broader subjects, the circular letters of the. > Universal House of Justice, addressed to all or selected National > Spiritual Assemblies or collectively to the Baha'is of the world, > cover especially important topics and may give guidance, > analyze the situation of the world and of the community, or > announce significant events. This section of The Baha 'i World > features excerpts from a selection of major letters of the > Universal House of Justice written between April 1993 and > April1994. > > Riqvtin Message 150 B.E. > Each year during Ric;lvan, the twelve-day period between > 21 April and 2 May commemorating Baha'u'llah's public > declaration of His mission in the Ric;lvan Garden near Baghdad > in 1863, the Universal House of Justice addresses a major letter > to the Baha'is of the world. The letter often serves as a review > of significant events of the past year, setting them in the context > of the Baha'i Faith's development around the globe as well as > the general world condition. Often the letter also outlines the > challenges and opportunities lying before the community in the > year ahead. In its "Ric;lvan message" of 150 B.E., or April1993 > > THE WIVERSAL HOUSE OF JUSTICE > > C.E., the Universal House of Justice begins by reviewing the > events of the second Baha'i Holy Year, from Ri<;lvan 1992 to > Ri<;lvan 1993, noting particularly the activities connected with > both the commemoration of the centenary of Baha'u'llah's > passing in the Holy Land in May and the World Congress, > attended by over 27,000 Baha'is from around the world, in New > York City in November 1992. "These," it remarks, "were of a > rare category of experience" which not only increased the > recognition of the Baha'i Faith by various agencies around the > world but also led the community "to a deeper understanding of > [its] relation to Baha'u'llah than hitherto obtained." Elaborating > this theme, the House of Justice continues: > > The greater appreciation in ourselves of the universality of the > community, of its embodiment of the first and over-arching > principle of His Faith, has left a new and compelling > impression upon our hearts; the effects of that awareness were > strikingly demonstrated at the commemoration in the Holy > Land last May and more broadly at the World Congress last > November~ as if to confirm our assurance in these desperately > troubled times that the world of humanity is moving > inexorably towards its as-yet elusive destiny of unity and > peace. > > Praising "the innumerable, imaginative efforts undertaken by > the friends around the world, from remote villages to great > cities, in observance of these important anniversaries," the > House of Justice goes on to note "the unprecedented publicity > accorded the purpose and activities of the Holy Year through the > mass media in large and small countries, the notice given by > legislative bodies and public officials to the centennial, the > gestures of recognition and appreciation of the Faith by governmental agencies, [and] the involvement of representatives of the > Baha'i International Co~unity in major global events." 2 > Another event of great significance to the Baha'is, also noted > in the letter, was the release in March 1993 of the frrst > > 2. See The Baha 'i World 1992-93 for a complete account of the events in > which the Baha'i world community took part during the Holy Year. > > THE BAHA'i WORLD > > authorized English edition of the Kitab-i-Aqdas, known also as > the Most Holy Book, Baha'u'llah's book of laws. This release, > the Universal House of Justice states, carries implications not > only for the Baha'i community but for humanity as a whole, > with the gradual enforcement of the laws contained in it. > Addressing the increasingly "confused and paradoxical" > current world situation in which "simultaneous signs of order > and chaos, promise and frustration" become daily more > apparent, the Universal House of Justice instituted a Three Year > Plan for the growth and consolidation of the Baha'i community, > beginning at Riqvan 1993. Though "its brevity is compelled by > the swiftly changing tides of the times," the House of Justice > notes in its Riqvan letter that the Plan's "primary purpose is > indispensable to the future of the Cause and of humankind." > Necessary for the success of this Plan is, first of all, a > "massive expansion of the Baha'i community." The Universal > House of Justice notes the mutuality of the expansion and > administration of the Faith. Influx of great numbers of believers > will, it states, provide scope for the institutions of the Faith "to > be able to develop and adequately demonstrate their inherent > capacity to minister to the crying needs of human.ity in its hour > of deepening despair." > The three-fold theme of the Three Year Plan centers around > "enhancing the vitality of the faith of individual believers, > greatly developing the human resources of the Cause, and > fostering the proper functioning of local and national Baha'i > institutions." The Riqvan message deals with each of these > aspects in some detail. With regard to the first objective, the > Universal House of Justice points out the necessity for > individual believers to become spiritually transformed and to > cultivate a sense of spirituality, obeying the laws and principles > of Baha'u'llah which constitute a "wholesome medicine" for > humanity in this age. With regard to the development of the > human resources of the Faith, the Universal House of Justice > does not speak of training and the acquisition of knowledge as > ends in themselves but as means to apply spiritual principles to > administer the affairs of humanity. Finally, in writing about the > proper functioning of institutions, the House of Justice outlines > > THE ljl{IVERSAL HOUSE OF JUSTICE > > the principles applicable: that the members should thoroughly > familiarize themselves with their duties; adhere strictly to > principle; remove estrangement and sectarian tendencies from > their modes of functioning; win the affection of those they serve; > involve individual members of their communities in the work as > much as possible; and aim constantly at improving their > performance. The end result, it states, will be a rekindling of > hope in disillusioned members of society. > In the final portion of its RiQ.van message, the Universal > House of Justice outlines its own activities, to be undertaken > simultaneously to the Baha'i world community's pursuit of the > objectives outlined above: it will coordinate the "widely diverse > activities" of the Baha'i community on a global scale, direct the > burgeoning external affairs work, and pursue the completion of > the Mount Carmel construction projects according to the > established timetable. 3 The letter concludes with a statement of > the need for increased material resources to complete the work > that has begun on Mount Carmel, and with an appeal to > individual believers throughout the world to arise and redouble > their efforts to serve their Faith. The House of Justice clearly > points out the crucial nature of their response: > > The goals of the Three Year Plan will not be easily won, but > áthey must be magnificently achieved, whatever the sacrifice. > There should therefore be no hesitation or delay on the part of > individuals or Spiritual Assemblies in attending to them, lest > the problems of mankind pile up unchecked, or the rise of > internal crises slows us down. > > Pointing to the historical pattern of alternating victory and > crisis within the Baha'i community, the Universal House of > Justiceá ends its message by saying, "As we savour the triumphs > of the Holy Year, let us not forget the reality of this recurrent > experience. Let us also remember that our blessings are equal to > our challenges, as repeatedly shown by our glorious history.." > > 3. For further discussion of the significance of the Mount Carmel Projects, > see The Baha'i World 1992-93, pp. 169-176. > > Messages Regarding the Institutions of the Faith > Other major messages from the Universal House of Justice > written during the period from Riqvan 1993 to Riqvan 1994 can > be grouped according to a number of different topics. First, > there were a number of letters concerning the senior institutions > of the Faith. On 30 April1993, an electronic message was sent > to all National Spiritual Assemblies announcing the results of > the election of the Universal House of Justice at the Seventh > International Convention: > > ANNOUNCE NEWLY ELECTED MEMBERS ~RSAL > HOUSE OF JUSTICE 'ALi NAKHJAVANi, GLENFORD > MITCHELL, ADIB TAHERZADEH, IAN SEMPLE, PETER > KHAN, HUSHMAND FATHEAZAM, HOOPER DUNBAR, > FARZAM ARBAB, DOUGLAS MARTIN. > > On 13 May 1993, a message announced the appointment of > the International Teaching Centre for its next five-year term and > also thanked the retiring members for their services on the > institution: > > WITH JOYFUL HEARTS WE ANNOUNCE APPOINTMENT > COUNSELLOR MEMBERS INTERNATIONAL TEACHING > CENTRE FOR FIVE-YEAR TERM BEGINNING 23 MAY 1993: > MR. KISER BARNES, MR. HARTMUT GROSSMANN, MRS. > LAURETTA KING, MRS. JOAN LINCOLN, MR. SHAPOOR > MONADJEM, MR. DONALD ROGERS, MR. FRED > SCHECHTER, MRS. KIMIKO SCHWERIN, MRS. JOY STEVEN- > SON. PROFOUNDLY GRATEFUL MR. MAS'Un KHAMSI AND > MR. PETER VUYIYA FOR ILLUSTRIOUS RECORD YEARS > DEVOTED LABOURS IN DEVELOPMENT WORLDWIDE > OPERATION THIS VITAL INSTITUTION. > > On 24 June 1993 a letter to the Baha'is of the world > documented the significance of the consultations held at the > Counsellors' Conference following the International Convention > and outlined the functions of the International Teaching Centre, > an institution which the Universal House of Justice characterized as having "abundantly demonstrated its capacity and > > THE "(lliiVERSAL HOUSE OF JUSTICE > > eagerness to assume the wide range of responsibilities conferred > upon it."4 > > Messages Concerning the Mount Carmel Projects > As work continued on the construction projects currently under > way on Mount Carmel in Haifa, Israel, including construction of > two administrative buildings at the Baha'i World Centre- the > Centre for the Study of the Texts and the International Teaching > Centre- and the building of the nineteen terraces to enhance the > beauty and dignity of the Shrine of the Bah, the Universal House > of Justice wrote to the Baha'i communities around the world > announcing the issuing of tenders for the projects and the > signing of contracts. A further letter outlining the significance > of the building projects was sent on 4 January 1994, referring to > them '-as "a manifest expression of the emergence from obscurity > of the Faith of Baha'u'llah and of the determining role it is > ordained to play in the affairs of humankind. When the > buildings are completed, they will stand as the visible seat of > mighty institutions whose purpose is no other than the spiritualization of humanity and the preservation of justice and unity > throughout the world. " 5 > > The Situation of the Bah a'is in Iran > The period 1993-94 witnessed further persecutions of the > Iranian Baha'i community, and the Universal House of Justice > wrote a number of letters to Baha'i National Spiritual > Assemblies around the world to inform them of the situation and > to urge them to bring it to the attention of their governments. On > 17 May 1993, a letter was sent to selected National Spiritual > Assemblies concerning denial of legal reparations to the family > of a Baha'i killed in an automobile accident on the grounds that > the victim was a Baha'i, followed on 20 May by a letter > > 4. For a detailed discussion of the institution of the International Teaching > Centre and the deliberations held during this conference, see pp. 59-66. > 5. See pp. 67-75 for further details concerning the work on the Mount Carmel Projects in 1993-94. > > regarding the confiscation of Baha'i properties in various cities > in Iran. By July 1993, the Iranian government had undertaken > full-scale destruction of the Baha'i cemetery in Tehran, > desecrating Baha'i graves, disinterring some two thousand > bodies and transporting them to an unknown location. This > action prompted a letter from the Universal House of Justice on > 4 July and a further letter on 21 July, informing National > Spiritual Assemblies .that work on the destruction of the > cemetery had been stepped up to three shifts per day in an effort > to complete the work before objections could be raised through > diplomatic channels. The response of Baha'i communities > around the world was evident in the extensive coverage of the > desecration carried by print media in widely diverse locations, > from the Cook Islands News in the South Pacific to the New York > Times. 6 > > Expansion of the Baha'i Faith > The Universal House of Justice addressed two letters to the > Baha'is of the world specifically regarding the expansion of the > Faith. The first, written on 9 November 1993, spoke in detail > about the receptive climate for massive expansion of the Baha'i > Faith in various areas and the means by which the Baha'i world > community can pursue such expansion. The second letter, of > 26 November, announced the imminent formation, at Ri 1994, of seven new National and Regional Assemblies in > different locations around the world. > > Other Messages > Other messages dealt with a variety of different topics: the visit > of the Deputy Prime Minister of Papua New Guinea to the > Baha'i World Centre,? the murder of three Baha'is in Ciskei, > South Africa, 8 and a call for Baha'is around the world to arise > and settle in different geographical areas to promote the expan- > > 6. For further information on the situation of the Baha'is in Iran during 1993- > 94, please see pp. 139-145; for details concerning the media coverage of the > destruction of the Tehran Baha'i cemetery, see pp. 153-156. > 7. See "Year in Review," p. 78. > 8. See pp. 147-150 for this story. > > THE {lliNERSAL HOUSE OF JQSTICE > > sion and consolidation of the Baha'i community worldwide. > The letters of the Universal House of Justice written between > Ri<;lvan 1993 and Ri<;lvan 1994 cover a breadth of topics which it > is not possible to contain in this brief summary. They show how > the supreme elected institution ordained by Baha'u'llah in His > writings functions, protecting the Baha'i community from > . persecution and division, applying the Baha'i teachings for the > current situation, guiding the Baha'i community in its course of > development, and sharing news of both crisis and victory in the > Baha'i world. > > The Shrine ofBahti 'u 'l/ah > near Acre, Israel > > EVENTS > 1993-94 > View ofthe dome of the Shrine ofthe Bah from the > Seat ofthe Universal House ofJustice, Haifa, Israel. > > THE SEVENTH > INTERNATIONAL > BAHA'i > CoNVENTION > > E very five years, a three-stage process culminates in the > election by the Baha'is of the world of the supreme > governing council of their community, the Universal House of > Justice. From 29 April to 2 May 1993, during the period known > as the RiQ.van Festival, the members of National Spiritual > Assemblies throughout the world gathered at the Seventh International Convention in Haifa, Israel, to participate in such an > election. > The process begins at the grass roots of the world community, > where adult members in hamlets, villages, towns, and cities > gather in unit conventions to elect their delegates to National > Conventions; at each National Convention the delegates elect > the nine members of the National Spiritual Assembly, the > supreme Baha'i council for their country. The members of all > National Spiritual Assemblies constitute the electoral college for > the Universal House of Justice and are invited to fulfill their > responsibilities at an International Convention, which has been > held at the Baha'i World Centre in the Holy Land since the first > > THE BAHA'I WORLD > > such gathering in 1963. In this manner the three parts of the > electoral process are completed. > As in all other instances at local and national levels in the > Baha'i community, the election proceeds by secret ballot in a > prayerful atmosphere. The Baha'i teachings forbid any form of > nomination or campaigning. In accordance with the dictates of > his or her conscience, each elector writes on a ballot nine names > from among those of the entire male adult Baha'i population. > The nine men receiving the highest number of votes are declared > members of the Universal House of Justice for a term of five > years. The Universal House of Justice is the only institution in > the Baha'i Faith where the membership is restricted to men; in > all other elections, voters may elect both men and women. 1 > At Ri<;lvan 1993, there were 165 National and Regional > Spiritual Assemblies whose members were eligible to vote at the > International Convention. A total of 733 of these members > attended the event, representing 146 countries, while a further > 690 sent their ballots by mail. Thus 1,423 out of a possible > 1,485 ballots were cast. > > Delegates to the Seventh International Baha'i Convention, held > 29 April-2 May 1993, gathered on the steps ofthe Seat ofthe > Universal House ofJustice, Haifa, Israel. > > 1. See also pp. 232-234 regarding gender equality and membership of the > Universal House of Justice. > > INTERNATIONAL CONVENTION > > In addition to the election, consultation on matters of vital > interest to the global development of the Baha'i Faith was held > among the delegates during the convention sessions, which took > place at the Haifa Auditorium. The occasion also allowed for > highly stimulating and informative interactions between > delegates and high ranking officers of the Faith who were in > attendance, including the three remaining Hands of the Cause of > > Hands of the Cause of God 'Alf-Mu!Jammad Varqa, left, > Amatu '1-Bahti Ru!Jiyyih Kh.tinum, center, and 'Ali-Akbar Furntan, right, > at the Seventh International Convention. > > God, namely, Amatu'l-Baha Rlli.riyyih K.hanum, 'Ali-Akbar > FurU.tan, and 'Ali-Mul).ammad Varqa; Counsellor members of > the International Teaching Centre; and Continental Counsellors. > Following the International Convention, these Baha'i dignitaries > met in a conference for several days to discuss their activities in > relation to the Three Year Plan launched at the Convention. 2 > The majority of the delegates arrived in Haifa five days prior > to the Convention, in order to participate in the series of visits to > Baha'i shrines and holy places, arranged to help them prepare > themselves spiritually for their participation in the electoral > process. Delegates were given time to pray and meditate in the > > 2. See pp. 59-66 for further details on the International Counsellors' Conference. > > THE BAHA'I WORLD > > T1 11~ Kn.4H rAQD- > Delegates from Niger and other African countries, Bolivia, Bulgaria, Western > Samoa, and Central Asia at the International Convention. > > INTERNATIONAL CONVENTION > > Shrines of Baha'u'lhih, the Bab, and 'Abdu'l-Baha. They were > able to visit the prison cell where Baha'u'llah was incarcerated > in Acre, the houses in that same city where He was later placed > under house arrest, and the mansion outside the city where He > spent the fmal years of His life and where He died. To give the > delegates a further connection with the history of their Faith, > they toured the International Archives Building and viewed > artifacts from the times of the Bab, Baha'u'llah, 'Abdu'l-Baha, > and Shoghi Effendi. They also had the opportunity to tour the > Seat of the Universal House of Justice, the body they would be > electing. > Opportunities for specialized consultation also presented > themselves during the five days immediately preceding the > Convention. A total of 130 pre-scheduled meetings were set up > by various National Spiritual Assemblies who wished to consult > with other national bodies from around the world, and 55 further > meetings were sc}ledtl:led by National Assemblies during the > Convention. These consultations, which focused on issues of > concern to the different countries or regions, grouped together > institutions from a particular continent or focused on topics of > mutual interest that .cut widely across the boundaries of the > planet, depending on the needs and wishes of the National > Spiritual Assemblies involved. > The Office of I:Iuququ'llah also held meetings in the days > prior to the Convention. The law of I:Iuququ'llah was made > universally binding on Baha'is around the world in 1992, and > this was the first opportunity many of the newly-appointed > deputies and representatives from various regions had to meet > one another and consult on matters of interest and concern to > this institution of the Faith. > On Thursday, 29 April, Amatu'l-Baha RUJ:llyyih Khanum > opened the Convention, the first item of whose agenda was the > election itself. In keeping with the spiritual nature of Baha'i > elections, voting at the Convention was conducted in a reverent > atmosphere. Prayers were read in four languages, following > which each delegate prayerfully considered, in the privacy of his > or her own conscience, the names of those who should be > elected to serve as members of the Universal House of Justice > > for the next five years. Ballots were cast alphabetically by > country, with people from different races, tribes, ethnic > backgrounds, and language groups coming forward to deposit > their votes. Many were dressed in the characteristic garb of their > home countries. The election was a powerful expression of > unity in diversity, a hallmark of the Baha'i world community. > Members of the twenty-one new or re-formed National and > Regional Spiritual Assemblies established since the previous > International Convention in 1988 were present. 3 As well, three > delegates from the National Spiritual Assembly of the Baha'is of > Myanmar (formerly Burma) were granted permission by their > government to attend for the first time since the establishment of > the Universal House of Justice in 1963. The absence of the > Baha'is of Iran, whose National Spiritual Assembly was > dissolved in 1983 by order of the Islamic Revolutionary > Government, was noted with keen regret, as a token of their > love- a beautiful arrangement of red roses- was displayed on > the Convention stage. > Special messages to the Convention included one from His > Highness Malietoa Tanumafili II, the Head of State of Western > Samoa, who is himself a Baha'i. > On the evening of the first day, the delegates viewed a video > presentation on the activities of the second Baha'i Holy Year, > which had just ended, and received information on the progress > of the Mount Carmel Projects from a presentation by the two > architects involved in the design and execution of these projects, > Mr. Hossein Amanat and Mr. Fariborz Sahba. The projects > encompass the current construction of terraces above and below > the Shrine of the Bab and edifices to accommodate the administration of the Faith at its World Centre in Haifa. 4 > > 3. These were the National Spiritual Assemblies of Albania, Angola, Azerbaijan, the Baltic States, Central Asia, the Congo Republic, Cote d'Ivoire, > Czechoslovakia, the East Leeward Islands, Greenland, Guinea, Guinea Bissau, Hungary, Macau, Namibia, Niger, Poland, Romania, the West Leeward > Islands, as well as the Regional Spiritual Assembly of Russia, Georgia, and > Armenia and the Regional Spiritual Assembly of the Ukraine, Belarus, and > Moldova. > 4. For further information on the progress of the Mount Carmel Projects, see > pp. 67-75. > > - - - - -- - > > INTERNATIONAL CONVENTION > > Newly elected members of the Universal House ofJustice on the stage of the > Haifa Auditorium, accompanied by former members Dr. David Ruhe > and Mr. Hugh Chance (second and third from the right). > > Results of the balloting were announced the day after votes > were cast. The following individuals were elected to serve for a > five-year term and were called to the stage amid waves > of applause: Mr. 'Ali Nakhjavani, Mr. Glenford Mitchell, > Mr. Adib Taherzadeh, Mr. Ian Semple, Dr. Peter Khan, > Mr. Hushmand Fatheazam, Mr. Hooper Dunbar, Dr. Farzam > Arbab, and Mr. Douglas Martin. The two outgoing members of > the Universal House of Justice, Dr. David Ruhe and Mr. Hugh > Chance, joined the newly-elected body on the stage and were > recognized by all present for their longstanding, dedicated > service. > While the Convention's main item of business was the > election of the Universal House of Justice, the major portion of > the event was spent in consultation, both formal and informal. > Within the Convention schedule itself, time was allotted for > plenary consultations on the 150 B.E. message from the > Universal House of Justice to the Baha'is of the world, 5 and > consultation also centered on the three areas of focus within the > current Three Year Plan: enhancing the vitality of the faith of > the individual believers; developing the human resources of the > > 5. The 150th year of the Baha'i Era commenced on 21 March 1993. March > 21, the vernal equinox, marks the beginning of the Baha'i year. > > Cause; and the consolidation of local and national institutions of > the Cause. 6 The chairing of all five plenary consultative > sessions by female Continental Counsellors served as a > safeguard against electioneering and showed once again the > interrelated character of the institutions of the Faith. > Because the International Convention took place during the > Ri~van period, two Baha'i holy days, the Ninth and Twelfth > Days of Ri~van, occurred during the Convention, the former at > the beginning and the latter at the end. Joined by the staff > members serving at the Baha'i World Centre, making a total > number of approximately 1,400, the delegates observed the > Ninth Day ofRi~van in the gardens near the Shrine of the Bah in > Haifa; the Twelfth Day of Ri~van was commemorated at the > Shrine of Baha'u'llah at Bahji, near Acre. Prayers in six > languages, followed by the recital of the special prayers revealed > for those who visit the burial places of the Faith's Founders, > and circumambulation of the Shrines marked the simple but > powerful observances. Delegates departed from Haifa before > sunset on 3 May, following the holy day celebration that marked > the close of the Convention. > > 6. The expansion and consolidation of the Baha'i community has historically . > been effected through a series of global plans of varying lengths. The current > Three Year Plan began at Ri<;lvan 1993 and will end at Ri<;lvan 1996. > > This article reports on the International > Counsellors' Conference held 3-8 May 1993 > in the Holy Land and on the appointment of > the International Teaching Centre for a new > term of office on 23 May 1993. > > Conference of > > BAHA'i > CouNSELLORS > > H ow can the Baha'i community around the world contribute > more directly to the application of Baha'i principles in the > various fields of human endeavor? What is the role of Baha'i > institutions in helping to increase the vitality of an individual's > faith? How can the Baha'i community foster the development > of its hurnan resources? How can Baha'i communities best > share the teachings of their Faith with the masses of humanity > who are spiritually hungry? These were some of the vital > questions addressed at a conference called by the International > Teaching Centre, the consultative body based at the Baha'i > World Centre that coordinates the activities of the five > Continental Boards of Counsellors with an aggregate of seventytwo members serving throughout the world. > Established in 1973 at the Baha'i World Centre by the > Universal House of Justice, the International Teaching Centre is > currently composed of the three remaining members of the > institution known as the Hands of the Cause of God and nine > Counsellors who are appointed for a term of five years. > > Together, the members of the International Teaching Centre and > Continental Boards of Counsellors and their auxiliaries > constitute a distinctive arm of the Baha'i Administrative Order. > Their membership comprises, according to the Constitution of > the Universal House of Justice, "eminent and devoted believers > appointed for the specific purpose of protecting and propagating > the Faith of Baha'u'llah under the guidance of the Head of that > Faith." > Complementing the elected arm of the Baha'i administrative > system, these high-ranking officers have no legislative or > judicial powers. Their functions are twofold: to stimulate the > propagation of the Faith throughout the world by educating, > advising, and encouraging individuals, groups, and the nationally and locally elected Baha'i institutions; and to ensure the > protection and consolidation of the Baha'i community by > fostering adherence of its members to the unifying principles of > the Faith. Among the particular functions of the International > Teaching Centre are to devise and recommend teaching plans to > the Universal House of Justice. > > International Counsellors' Conference > The Counsellors' five-day conference, held in Haifa from > 3-8 May 1993, immediately following the Seventh International > Baha'i Convention- the occasion every five years for the > election of the Universal House of Justice- was a forum for > consultation among members of the International Teaching > Centre and some sixty-five Continental Counsellors who > remained in Haifa for the event. > In a letter written on 17 November 1992, the International > Teaching Centre expressed its perception that one of the major > responsibilities of the appointed institutions of the Faith is to > assist Baha'i communities "to advance beyond those early > stages of unity that are established through agreement on beliefs > a!ld ideals, further than concern for the well-being and happiness > of their own members, to a level of unity where love and high > ideals are naturally translated into harmonious collective > action." Conferences such as the one held in May 1993 assist in > > COUNSELLORS > > the achievement of this common vision necessary for the > promotion of higher levels of unity. > The International Teaching Centre has hosted a Counsellors' > Conference following each International Convention since 1978, > renewing the Counsellors' sense of vision pertaining to their > work and fostering an evolution in their manner of functioning. > Increasingly, the Boards of Counsellors and their Auxiliary > Boards are seen as essential catalysts for the work of the > community. Consultations at the May 1993 conference offered > participants the opportunity to exchange information on what > had been successful in their efforts so far, to look at what could > still be done, envisioning the needs of the community as far into > the future as the end of the century, and to anticipate the institutions' responses to those needs. > Held at the Seat of the Universal House of Justice, the > Counsellors' Conference was honored by the presence of the > Hands of the Cause of God Amatu'l-Baha. RUI;Jiyyih Khanum, > 'Ali-Akbar Fun!tan, and 'Ali-Mul)ammad Varqa. Members of > the Universal House of Justice also attended the sessions, contributing to the consultation and helping give it focus . > l . - - _l_l ..... ~..,.....---á--rá• > > Members of the International Teaching Centre and Continental Boards of > Counsellors from around the world, accompanied by members ofthe > Universal House ofJustice, at the international Counsellors ' > Conference held at the Bahti 'i World Centre 3-8 May 1993. > > The three Hands of the Cause addressed the conference on > different themes. Amatu'l-Baha Rulfiyyih Khanum spoke about > the urgency of the time in which we live and the accelerating > upheavals in the world. In the midst of this, she said, the > Baha'is need to focus their energies, and to bring the message of > the Baha'i Faith to the large numbers of people everywhere who > are spiritually hungry. Dr. Varqa addressed the conference on > the subject of I:Iuququ'llah, its significance, and its universal > application throughout the Baha'i community at this stage in the > development of the Faith. Mr. Furutan shared his insights on > several vital issues in his keynote talk. > Consultation centered on a number of specific topics. A > member of the Universal House of Justice spoke to the participants on the vitality of the faith of the individual, noting the > importance of empowering people through the Word of God in > literacy classes, working in villages with children, and incorporating spiritual aspects into education. The Baha'i International > Community's Office of Public Information made a presentation > on promoting public awareness of the Kitab-i-Aqdas and > showing the relevance of this Most Holy Book, Baha'u'llah's > book of laws, to issues of current concern to the world. 1 > The Baha'i Faith encompasses individuals, local communities, and institutions. One of the conference sessions > focused on the need to strengthen all of these elements and > especially foster the maturation of the institutions of the Baha'i > Faith in preparation for world peace, which the Baha'i writings > anticipate will be effected through international agreement in the > not-too-distant future. To encourage the process of such > maturation, communities need to learn to think of their activities > in terms of patterns of growth contributing to this goal rather > than as isolated events carried out for their own sake. Such > thinking will contribute to a sense of continuity, give members a > vision of the future direction of the community, and will support > the systematic nature of the evolution. Once people have > > 1. For a discussion of the Kitab-i-Aqdas and its place in Baha'i literature, see > The Baha'i World 1992-93, pp. 105-118. See also WilliamS. Hatcher's essay > on pp. 189-236 of this volume. > > COUNSELLORS > > VISion, they collaborate more efficiently, create a nurturing > environment, and communities become transformed as human > resources develop systematically to meet envisioned needs. > At the root of all this social evolution and transformation is > the recognition of the sacred as the central motivating purpose of > all activities Baha'is undertake. For that reason, the conference > also studied qualities of spiritual leadership, leading to an understanding framed in terms set forth by 'Abdu' 1-Baha: first, > service to God, and then to the community. The role of the > Counsellors around the world in this area is to encourage the > focus on the sacred nature of Baha'i institutions to foster respect > for their authority and also to develop approaches to administration that empower the community by promoting a spirit of > enterprise among its members and encouraging individual > initiative. Counsellors, members of their Auxiliary Boards and > their assistants can help create a nurturing environment and > foster diversity in action. All of this involves learning to work > with the grassroots of the community in a different way from > that generally followed in society. > Grappling with the question of how the Baha'i community > can make its message known in order to have a significant > impact on human society as a whole, the conference addressed > the issue of teaching the masses of humanity about the Baha'i > Faith. Participants also discussed the need to collaborate with > non-political organizations that compose "civil society"- > people who are not Baha'is but who are attracted to Baha'i > ideals, who share similar values, and who also see the necessity > for the establishment of a new order in the world. Small group > consultations were arranged by countries and by groupings of > people in similar situations. Focusing on the power of the Holy > Spirit, on sacredness, and on reverence, the Counsellors engaged > in a very dynamic consultation on different methods of inviting > people into the Faith, according to their needs and conditions. > To promote the involvement of the Baha'i community in > human affairs and to direct the energies of its members in > applying Baha'i principles to various fields of human endeavor, > the International Teaching Centre identified six areas of focus: > moral education, the visual and performing arts, science and > > THE BAHA'i WORLD > > religion, ásustainable development, public and private administration, and culture and cultural development. Recognizing that > there are many people in these fields actively seeking to > transform society, Baha'is can develop collaborative efforts with > them. > Discussion concerning the development of human -resources > centered around the need for the training of children and youth. > The opening up of children's classes to the public, the need for > appropriate curricula, and the requirement to invest resources in > this area were cited as crucial. > The Counsellors also consulted on the topic of equality of the > sexes, agreeing that there needs to be a more concentrated effort > made to further this objective. Not only do women need special > attention and encouragement, they noted, but the men need to be > educated regarding their role in the encouragement of women. > Finally, the topic of institutes and other processes of training > was dealt with, focusing on the development of permanent > institutes to foster the involvement of youth, train children's > class teachers, encourage and train women, reach people of > capacity, and train assistants to members of the Auxiliary Board > to be better community development workers. In all of these > endeavors, the Counsellors stressed that the focus should be on > "process"--on the development of human resources in a broad > sense rather than a narrow one and on the development of an > education program for the entire community. > Aside from the consultative sessions of the conference, a > number of ancillary events occurred, including a visit by all of > the Counsellors to the Shrine ~f the Bah for prayers for their > work, a banquet hosted by Amatu'l-Baha Rul).iyyih Khanum at > . the Master's House, lunch at the Mansion of Mazra'ih at the > invitation of the Universal House of Justice, prayers at > the Shrine of Baha'u'llah, and lunch in the garden at the > International Teaching Centre. Each Counsellor member of the > International Teaching Centre also hosted a meal for a small > number of the visiting Counsellors and some members of the > Universal House of Justice to enhance the existing atmosphere > of goodwill and collaboration. Participants departed at the end > > COUNSELLORS > > Counsellor members of the International Teaching Centre, > appointed in May 1993, outside the Mansion ofBahji. > > with a renewed commitment to their work in the Baha'i > community and a keener vision of the directions in which to > encourage development. > > Appointment ofInternational Teaching Centre > for New Term of Office > Shortly after the conclusion of this signal conference, on > 13 May 1993, the Universal House of Justice announced the > appointment of the Counsellor members of the International > Teaching Centre for the five-year term beginning 23 May 1993. > The nine. members appointed were Mr. Kiser Barnes from > Nigeria, Mr. Hartmut Grossmann from Finland, Mrs. Lauretta > King from Alaska, Mrs. Joan Lincoln from Cote d'Ivoire, > Mr. Shapoor Monadjem from Brazil, Mr. Donald Rogers from > Canada, Mr. Fred Schechter from the United States, > Mrs. Kimiko Schwerin from Japan, and Mrs. Joy Stevenson > from Australia. In the same message, the Universal House of > Justice also expressed its appreciation for the years of service > given to the International Teaching Centre by Mr. Mas'ud > > Khamsi, who has returned to Peru, and Mr. Peter Vuyiya, who > has returned to Kenya. > The first act of the newly-appointed institution was the > joining of its members with the Hands of the Cause of God 'Ali- > Akbar Furutan and 'Ali-Mu1;tammad Varqa and the members of > the Universal House of Justice for prayers at the Shrine of > Baha'u'llah at Bahji, near Acre, on 5 June. Immediately > afterwards, all held a first meeting in the historically significant > room used by Shoghi Effendi in the Mansion of Bahji, where > Baha'u'llah spent the final years of His life. Joint consultation > continued during the afternoon in the Council Chamber of the > Universal House of Justice, back in Haifa. > The purpose of the meeting was to explore the tasks facing > the International Teaching Centre during its next five years. > Consultation focused on the laudable activities carried out thus > far and guidance previously given by the institution concerning > the initiation and sustaining of processes of growth in the Baha'i > community. Issues concerning questions about the Faith raised > by interested members of the public and attacks launched by > opponents, the role of the Teaching Centre in encouraging > systematic study of the Faith, the production and dissemination > of Baha'i literature, and the flow of pioneers and travelling > teachers were also discussed. > In a letter about the event, written 24 June 1994, the > Universal House of Justice described it as "highly significant" > and expressed the hope that the continuing developments in the > work of this institution "will impart a yet greater impetus to the > activities of the individual believers and their institutions > throughout the world and accelerate the work already so eagerly á > launched for the achievement of the Three Year Plan." During > these "climacteric years" before the world, as it faces the close > of the twentieth century, the heightened levels of functioning of > the International Teaching Centre, with its emphasis on the > collaboration between institutions at all levels and its encouragement of individual initiative, will play a significant role in the > development of the Baha'i community throughout the world. > > MOUNT > CARMEL > PROJECTS: > Progress 1993-1994 > > D uring . 1993-94, progress continued apace on the great > construction projects under way on Mount Carmel in > Haifa, Israel. These comprise the construction of three buildings > of the Baha'i Faith's world administrative center and eighteen > terraces leading to the Shrine of the Bab: nine from the foot of > Mount Carmel and nine from its ridge. > > áSignificance and Distinctiveness of the Projects > The seeds of these projects were planted over a century ago, > when Baha'u'llah revealed the Tablet of Carmel, the charter for > the World Centre of His Faith, and instructed 'Abdu'l-Baha to > build on the slope of Mount Carmel a befitting sepulchre for the > mortal remains of the Bab, the martyred Herald of His Faith. > 'Abdu'l-Baha Himself constructed the Shrine. Shoghi Effendi, > the Guardian of the Faith, embellished this sacred edifice in > accordance with 'Abdu'l-Baha's wishes and constructed the first > nine terraces in rudimentary form, linking the Shrine with the > German Templer Colony at the foot of the mountain. Following > > the passing of Baha'u'lhih's daughter Bahiyyih Khanum in > 1932, Shoghi Effendi established the beautiful Monument > Gardens nearby as the site for her resting place and as the focal > point of the future administrative center of her Father's Faith. > The frrst building to be erected on the far-flung arc centering on the Monument Gardens was the International Baha'i > Archives, built under the supervision of Shoghi Effendi and > completed in 1957. This building houses sacred artifacts > associated with the history of the Faith and is visited by Baha'i > pilgrims from all parts of the world. The next phase of development occurred during the 1970s and 1980s, when the Baha'is > undertook the construction of a permanent Seat for the Universal > House of Justice. This was completed in 1983. > Now the Baha'i community is engaged in the erection of > three additional buildings on the Arc, and the re-development > and completion of eighteen monumental terraces: nine above > and nine below the Shrine of the Bab. This Shrine is, for > Baha'is, one of the most sacred spots on earth, second only to > the Shrine ofBaha'u'llah situated a few miles away, north of the > city of Acre. Both Shrines are visited by thousands of pilgrims > each year. > The three buildings now under construction are an extension > to the International Archives, the Centre for the Study of the > Texts, and the International Teaching Centre's permanent Seat. > At a future date the International Baha'i Library will be added to > complete the administrative center. > These edifices, however, represent much more than an > administrative center. In a letter to the Baha'is of the world > written on 4 January 1994, the Universal House of Justice points > out that the raising up of these buildings and the construction of > the Terraces of the Shrine of the Bab are "central to the work of > the Faith in eradicating the cause of the appalling suffering now > afflicting humanity." 1 > The Mount Carmel Baha'i Projects are distinctive in several > ways. First, in dimensions and resources required, they are > several times greater than any project previously ventured upon > > 1. For a more detailed discussion of the history and significance of these > projects, see The Baha'i World 1992-93, pp. 169-176. > > MOUNT CARMEL pROJECTS > > by the Baha'i world community. Second, the buildings of the > Arc have been designed in a style that not only harmonizes with > the classical Greek design chosen by the Guardian for the International Baha'i Archives Building, but also respects the quality > of the mountain-slope setting and the relationship of the administrative center to the sacred character of the Shrine of the Bab, > which occupies a dominant position on M-ount Carmel. Instead > of rising upwards as massive structures, they are set in the > mountainside as colonnaded pavilions surrounded by gardens, > and with many of their storeys descending below ground. Third, > the terraces are designed to embrace the Shrine of the Bab like > the ornamental setting of a precious jewel. Intricately carved > gates, balustrades, fountain pools, and a colorful combination of > flowers, plants, and trees will provide further enhancement. > > Progress in 1993-94 > The impetus that the Holy Year lent to the Arc and the Terraces > Projects gathered momentum during the period Ri<;lvan 1993- > Ri<;lvan 1994. With the issuance of tender documents to building > contractors for the construction of the Centre for the Study of the > Texts and the Archives extension in June 1993, the stage was set > > Members of the Universal House ofJustice at the site of > the Centre for the Study of the Texts in January 1994. > > for the inauguration of another significant phase of construction. > On 19 December 1993, an agreement for the general contract for > the construction of the Centre for the Study of the Texts and > > THE BAHA:t WORLD > > the Archives extension was signed with one of the leading > contractors of Israel. By then, approximately 125,000 cubic > meters of rock had been excavated from the site. To support the > excavated cavity, a 30-meters high retaining wall had also been > completed. With a surface area of 2,000 square meters > reinforced by 340 steel anchors, the wall is one of the largest of > its type in Israel. > Next, as work on the foundation of the Centre for the > Study of the Texts began, a sophisticated survey system > was established to determine the exact coordinates of the architectural design on site. It was during this period, too, that a stateof-the-art air filtration system was installed in the existing > Archives Building. This will be essential to the protection of the > sacred texts, relics, and other historic documents of the Faith > from the dust pollution resulting from construction activities at > the adjacent site. The new filtration system now provides the > International Archives Building with a clean and protected environment, and pilgrims' visits have continued without interruption. > At the other end of the Arc, at the site of the International > Teaching Centre, excavations reaching a depth of 22 meters > yielded another 50,000 cubic meters of rock, which were used to > balance the levels of the upper terraces. Here again, a retaining > > View of the anchored retaining wall at the site of the > International Teaching Centre, August 1993. > > MOUNT CARMEL pROTECTS > > wall of 12-meter-long micropiles and horizontal reinforced > concrete beams, supported by one hundred pre-stressed anchors, > was completed to stabilize the mountainside. Another major > development has been the commencement of excavations in > January 1994 for a pedestrian and service tunnel to link the > buildings on the Arc. Since the tunnel passes under the stairs > leading to the main entrance of the Seat of the Universal House > of Justice, crews excavated from both ends- the site of the > International Teaching Centre and that of the Centre for the > Study of the Texts and the Archives extension- to minimize > disturbance and expedite the process. > Work on the Terraces Project kept pace with the activities on > the Arc. Once earthwork on the five terraces immediately below > the Shrine of the Bab was completed, they were graded and > structured, and their shape began to emerge. Simultaneously, > > Aerial photograph, taken in September 1993, showing work on upper > terraces of the Shrine ofthe Bah, and excavation work on the Seat ofthe > International Teaching Centre, left, and the Centre for the Study ofthe Texts, > right, with the Seat of the Universal House ofJustice at the apex ofthe Arc. > drainage and plumbing work began. By January 1994, this was > fmished, and the topsoil and grass cover on the inner zone of > these terraces were in place. On the outer edges of the terraces, > trees were planted and wild flowers were sown to develop the > informal forest areas. Mechanical rooms seven meters below > the surface were constructed on the west side to house water > > The newly prepared gardens on the eastward extension of the > main terrace of the Shrine of the Bab, March 1994. > > An aerial view of some of the terraces below the Shrine of > the Bab with finished concrete pools, March 1994. > > MOUNT CARMEL pROJECTS > > pumps for irrigation and fountains as well as controls for > underwater and terrace lighting. The installation of a large > transformer in the mechanical room on terrace six required the > use of one of the biggest cranes in Israel. > The design of the upper terraces differs from the ones below, > in that a straight line of stairs alternates with curved stairs > on two sides, because of the steepness of the mountain. On > the thirteenth, fifteenth, and seventeenth terraces, the stairs > converge on balconies which will serve as resting spots and > vantage points for pilgrims and visitors to view the terraces > below. Work carried out in this area between Ri~van 1993 and > Ri~van 1994 centered around the building of underground > retaining walls and the concreting of the stairs. > > Relations with Authorities and Dignitaries > Significant as the progress on the construction of the Arc and the > Terraces has been, no less significant to the development of > these projects has been the approval that the Baha'i town > planning scheme has received from the Israeli authorities. In > February 1994, the District Committee for Planning and Construction, Haifa Region, the senior body responsible for town > planning, approved a revised scheme proposed by the , Mount > Carmel Baha'i Projects Office. This approval came in the wake > of sustained and delicate negotiations, spanning six years, with > all levels of authority within the Government of the State of > Israel. > Years before, during the 1940s and 1950s, Shoghi Effendi > had recorded his dissatisfaction and objection to the old town > planning scheme of Haifa Municipality which was passed at the > time and which remained iná effect until the town planning > scheme submitted by the Baha'is was approved. If all provisions > of the earlier plan had been enforced, they would effectively > have prevented construction on the Arc and Terraces. The > modified scheme incorporates the Baha'i plans for construction, > resolves the problems of road extensions and traffic, avoids > intrusions into the Baha'i properties, and addresses the code of > behavior for the general public while visiting these sites. > Approval of this document brings with it acceptance of the > > spiritual significance of the Baha'i endowments and reaffmns > the recognition of special status conceded to all Baha'i holy > places- the continuation of a process initiated by the Guardian > himself. > Throughout the planning stages and more recently throughout > the early phases of construction, the Baha'i projects have > evoked growing interest among dignitaries in Israel, and several > high-level official delegations have visited the sites, including > the Israeli Minister of Tourism and the Mayor of Haifa. > Previously, the then President of Israel and the Deputy Prime > Minister and Foreign Minister had viewed the models of the > Mount Carmel Projects during visits to the Baha'i World Centre. > The Terraces Project has also caught the imagination of the > people of Haifa, and they anticipate that the "Baha'i hanging > gardens," as the media enthusiastically describe them, "will be > the most beautiful gardens in the world." > > Support from Around the World > While the projects currently under way on Mount Carmel are > preeminently spiritual in character, their completion depends on > the voluntary and sacrificial contributions of Baha'is throughout > the world. In its 4 January 1994 letter to the Baha'is of the > world, the Universal House of Justice clearly outlines both the > significance of the undertaking and what is required for the task > to be seen through to its conclusion: > > The establishment of the World Administrative Centre of > the Faith on Mount Carmel at this juncture in the fortunes of > mankind is essential to hasten the Order of Baha'u'llah. The > believers are called upon to sustain this vast collective > enterprise upon which the community of the Most Great > N arne is now embarked, through a sacrificial outpouring of > material resources and through their dedication to the work > of the Cause at this time of unprecedented need and > opportunity. > > Every step in the construction of the edifices of the Arc > propels the world closer to the time when, in the words of the > Universal House of Justice, "they will stand as the visible seat of > > MOUNT CARMEL pROJECTS > > mighty institutions whose purpose is no other than the spiritualization of humanity and the preservation of justice and unity > throughout the world," while the "beauty and magnificence" of > the gardens and terraces are seen as symbolic of "the nature of > the transformation which is destined to occur both within the > hearts of the world's peoples and in the physical environment of > the planet." > > A view of the lower and upper terraces of the > Shrine of the Bab, taken May 1993. > > THEYEARrN > REVIEW > > T he period under review, 21 April 1993 to 20 April 1994, > marked the first year of an international Three Year Plan for > the further development of the Baha'i community. Efforts to > attain the Plan's goals of enhancing the vitality of the faith of > individual believers, developing the human resources of the > Cause, and consolidating Baha'i institutions inspired activities > far beyond the number that can be comprehensively reported in > these pages. What follows, therefore, is a survey of highlights > arranged to provide a sense of some of the main areas of Baha'i > activity during this year. Beginning with a brief report on > significant events at the Baha'i World Centre in Haifa, Israel, > this survey covers the following: Baha'i institutions, the > advancement of women, indigenous peoples, environmental > protection, social and economic development (with a special > focus on education and health care), other areas of involvement, > sharing the message ofBaha'u'llah, expressing faith through the > arts, Baha'i youth, Baha'i scholarship, and Baha'i Houses of > Worship. > > THE BAHA'I WORLD > > Dignitaries Visit Baha'i World Centre > On 12 June 1993, the Deputy Prime Minister of Papua New > Guinea (who later became Prime Minister), Sir Julius Chan, > accompanied by Lady Chan, visited the Baha'i World Centre > during the course of his official visit to Israel. In response to Sir > Julius' request, the Universal House of Justice met with the > > Deputy Prime > Minister of > Papua New > Guinea, Sir > Julius Chan, > right, visiting > the Baha'i > World Centre, > 12 June 1993. > > Deputy Prime Minister for consultation on the future role of > Papua New Guinea as an emerging nation and the destiny of the > Pacific region. Discussion focused on the potential for Pacific > nations to set an example of unity and mutual cooperation. The > visit was the third of its kind by a Pacific leader: the Prime > Minister of the Cook Islands met with the House of Justice in > 1986, and the President of the Marshall Islands was received in > 1990. > On 24 March 1994, the Dalai Lama visited the Baha'i World > Centre, becoming the most senior head of another religion to > enter the Shrine of the Bab. The distinguished guest reverently > meditated in the Shrine and then placed the traditional white silk > scarf on the threshold. The presentation of such a scarf > represents an act of deep respect on the part of the Dalai Lama. > Among other prominent personalities the Baha'i World > Centre welcomed were Zambia's Minister of Local Government > > YEAR IN REVIEW > > and Housing, Dr. Roger Chongwe, > in April 1993; Hungary's Minister > of Trade and Industry, Dr. James > Latorcai, in November 1993; and > Federal Deputy of Brazil, Mr. > Luis Gushiken, in February 1994. > Ambassadors from Canada, China, > the Dominican Republic, France, > India, Norway, the Philippines, > Poland, Sweden, and the European > Economic Community were also > received. > > Baha'i Institutions > Baha'u'lhih's revelation brought > to the world not only spiritual The Dalai Lama, who visited > the Bahci 'i World Centre > principles to guide individual life > 24 March 1994 > and social principles to create > harmonious communities, but also an administrative order comprehensive and flexible enough to make possible the practical > realization of spiritual ideals. 1 > This past year coincided with the Seventh International > Baha'i Convention held 29 April to 2 May 1993 in Haifa. > Members of the Universal House of Justice, the international > governing body of the worldwide Baha'i commmunity, were > elected to a five-year term, ballots being cast by delegates representing 165 National or Regional Spiritual Assemblies. > Members of 12 new National or Regional Assemblies voted for > the first time. 2 > The Convention was also attended by high-ranking officers > holding appointed positions in the Faith: the Hands of the Cause > of God, the Counsellor members of the International Teaching > Centre, and Counsellors from all five Continental Boards, who > > 1. For a definition of the administrative order and other Baha'i terms, see > Glossary. > 2. See full article on the Convention, pp. 51-58. > > THE BAHA'I WORLD > > stayed in Haifa one additional week for consultations of their > own. 3 > The three Hands of the Cause of God, all of them of advanced > years, continued to serve the Cause untiringly during the year. > Amatu'l-Baha Rul.llyyih K.hanum undertook an arduous and > extensive journey to thirteen countries and independent > territories and seventeen major cities of the former Soviet > Union. Beginning with her attendance in May á 1993 at the > National Convention of Azerbaijan and the National Convention > of Uzbekistan, she travelled for four months, covering territory > from Yakutsk in Siberia to the Baltic States in the west, most of > the Central Asian Republics, and the central part of Russia. She > met with numerous high government officials, including the > Speaker of the Parliament of Azerbaijan, the Vice President and > Minister of Justice of Kyrgyzstan,á and the Speaker of the > Parliament of Turkmenistan. Amatu'l-Baha was invited to > address the Supreme Soviets of the Sakha Republic and the > Buryat Republic. > > Handofthe > CauseofGod > Amatu '1-Bahil. B~~Grli > Ru~iyyih > Kh.anum, left, > accompanied > by the Minister > ofReligion of > Kyrgyzstan > during her > visit to that > Republic in > June 1993. > > In October 1993, Amatu'l-Baha travelled to England and was > officially received at Buckingham Palace by His Royal > Highness the Prince Philip and at the House of Lords by Lord St. > John of Bletso. A luncheon was also given in her honor at the > private dining room of the Law Society in London with thirty > distinguished members .ofthe Bar. > > 3. See full article on the Counsellors' Conference, pp. 59-66. > > YEAR IN REVIEW > > Hand of the Cause of God 'Ali-AkbarFurlitan, who resides in > the Holy Land, continued to nurture the faith and enrich the > experience of Baha'i pilgrims, approximately two thousand of > whom visit the Baha'i World Centre each year. Hand of the > > Hand of the Cause of God 'Ali-Akbar Furotan, counselling one ofthe > many Baha'is with whom he comes in contact each year. > > Cause of God 'Ali-Mul).ammad Varqa, who has been > Trustee of I:Iuququ'llah for > the past thirty-eight years, > visited the Baha'i World > Centre and remained there > for several months to supervise and direct the work of > the Office of I:Iuququ'llah. > He also attended the seventeenth annual conference of > the Association for Baha'i > Studies in Montreal, Canada, in June 1993. > On the national and local > levels, a number of mile- CauseofGod > stones were passed in the 'Ali-Mu~ammad Varqa, > expansion of the elected arm Trustee of/fuququ 'llah > > of the Baha'i administrative order. The National Spiritual > Assembly of Sierra Leone reported in April 1993 that it had > been legally incorporated. In September, advice was received > from the National Spiritual Assembly of Hungary that the government had officially recognized the Baha'i Faith as a religion, > thus paving the way for establishment there of Baha'i institutions. In December, the National Spiritual Assembly of Bulgaria > was formally registered by the Bulgarian Council of Ministers. > In Mongolia, the "Association of Baha'is" was officially > registered as a "public organization" in June 1993, effecting > formal registration at the highest level provided under Mongol > Law. As a result, the Mongolian Baha'i community gained the > right to own property and to issue invitations to foreign visitors, > and the way was opened for election of Mongolia's first > National Spiritual Assembly in the spring of 1994. The election > of the first National Spiritual Assembly of Cambodia in April > 1994 had similarly been made possible when the Ministry of > Religion formally registered the Baha'i Faith in October 1993. > These developments and the expansion of the Baha'i > community made possible the formation at RiQ.van 1994 of new > National or Regional Spiritual Assemblies in Cambodia, > Kazakhstan, Kyrgyzstan, Mongolia, Slovenia and Croatia, > Tajikistan, and Uzbekistan. > Among the many Local Spiritual Assemblies formed during > the year, two merit particular mention. The Local Spiritual > Assembly of Tbilisi (Tiflis ), the capital of the Republic of > Georgia, was re-established at RiQ.van 1993; an Assembly had > first existed there during the 1930s. Likewise, the Local > Spiritual Assembly of Leipzig, Germany, was re-established > some fifty-six years after its dissolution during the time the Faith > was banned. > The fiftieth anniversary of the formation of the first Local > Spiritual Assembly of Santiago, Chile, at Ri<;lvan 1993, was > celebrated with a special public meeting, preparation of an > exhibit with photographs and text, the recording of a cassette of > sacred writings with musical background, and production of a > > YEAR IN REVIEW > > commemorative brochure. Finally, the Local Spiritual Assembly > of Curitiba, Brazil, received a special certificate of "Public > Recognition" from the City Council on the occasion of the 300th > anniversary of the city. It reads: "The City Council of > Curitiba ... pays homage to the Local Spiritual Assembly of the > Baha'is of Curitiba for its important services to the community > of Curitiba." > > Advancement of Women > In May 1993, the Baha'i International Community's Office for > the Advancement of Women was officially opened in New York > City. One of the principle teachings of Baha'u'llah is the > > Director of the Office for the Advancement of Women, > Mary Power, left, and "Women of Honor" award-winner > Mildred Mottahedeh were among the nearly one hundred people > present at the official opening of the office in May 1993. > > equality of the sexes, and throughout its briefhistory, the Baha'i > community has achieved an extraordinary record in this area. 4 > > 4. For a detailed discussion of the Baha'i teachings regarding the status of > women and a survey of activities undertaken by Baha'i communities around > the world in this field, please see pp. 237-275 . > > The Office for the Advancement of Women was created in > response to greater demands for Baha'i interaction with international entities concerned with matters affecting the rights, status, > and well-being of women. Its aim is also to advise National > Spiritual Assemblies regarding programs and projects in which > Baha'i involvement can encourage efforts toward the realization > of equality. The ninety guests attending the opening of the > office viewed an exhibit entitled "Baha'i Women in the > Vanguard" which featured tributes to the work of Bahiyyih > Khanum, Elsie Austin, Laura Dreyfus-Bamey, Magdalene > Carney, Shirin Fozdar, Muna MaJ:.unudnizhad, Martha Root, and > Hilda Yen. 5 > The Baha'i International Community has been extensively > involved in projects related to the advancement of women for > some time. Since 1988, the Baha'i International Community has > served as convenor of the organization Advocates for African > Food Security: Lessening the Burden on Women, and in October > > 5. Bahiyyih Khanum (1846-1932), daughter of Baha'u'lhih and sister of > 'Abdu'l-Baha, was designated by Shoghi Effendi as "the outstanding heroine > of the Baha'i Dispensation." Elsie Austin, a lecturer with a distinguished > career in law and public service, was the first African-American woman to > serve as Assistant Attorney General of the State of Ohio. Laura Dreyfus- > Earney (1879-1974), an American who was one of the earliest Baha'is in > France, spent her life promoting unity and advocating women's rights through > her work with the League of Nations and the United Nations. Her interviews > with 'Abdu'l-Baha led to publication of the book Some Answered Questions. > Magdalene Carney (1929-1991), a dedicated educator who earned her doctorate in the field, spent thirteen years on the National Spiritual Assembly of the > United States and the last eight years of her life as a Counsellor member of the > International Teaching Centre at the Baha'i World Centre. Shirin Fozdar > (1905-1992) devoted her life to defending the rights of women, voicing their > concerns at the highest levels of government in Singapore, Vietnam, and > Thailand, and founding the Singapore Council of Women in 1952. Muna > Mal)mudnizhad (1966-1983) was a seventeen-year old teacher of children's > classes who was hanged in Iran for refusing to recant her beliefs. Martha Root > (1872-1939) was an American journalist who circled the globe several times > during twenty years oftravelling to teach about the Baha'i Faith. Hilda Yen > (1905-1970) was born in China, educated in the United States at Smith > College, and after World War II became a regular speaker on behalf of the > fledgling United Nations and the Baha'i Faith. > > 1993 that organization sponsored a workshop at the Association > for Women's Development Conference held in Washington, > DC. The workshop was chaired by Mary Power, director of the > new Baha'i office. The same month, the Baha'i International > Community was represented at the second "Symposium for > Women Farmers, Policy Makers and Agricultural Extension > Workers" sponsored by Advocates for African Food Security > and held in Tanzania. > In September 1993, the first phase of a project co-sponsored > by the Baha'i International Community and the United Nations > Development Fund for Women (UNIFEM) was completed. > "Traditional Media as Change Agent," which began in October > 1991, aims to uplift the status of women using traditional > theater, songs, and dances to raise awareness of equality issues > among both men and women. Begun in Cameroon, Bolivia, and > Malaysia, where national and local Baha' i communities > provided a network of motivated volunteers, the project shows > signs of expanding to other countries. > In November 1993, the director of the Office for the > Advancement of Women travelled with a member of the > Continental Board of Counsellors in Asia, Lee Lee Ludher, to > the Philippines for the Asia/Pacific Regional Non-Governmental > Organization (N GO) Conference held in preparation for the > Fourth World Conference on Women to take place in Beijing, > China, in 199 5. > Representatives of the Office for the Advancement of > Women were also present at the World Non-Governmental > Organization Forum launching 1994 as the International Year of > the Family. Baha'i participation in the event, held in Malta from . > 29 November to 2 December 1993, included presentation of a > workshop entitled "Breaking the Equality Barrier: Emerging > Roles of Men and Women in Families"; construction of a > display featuring the Baha'i approach to family unity; and a new > brochure explaining the Baha'i teachings on the family. > On all continents, national Baha'i communities also > continued their work to raise the status of women. Conferences > to address a range of issues related to women were held in Costa > > The World NGO Forum in Malta, held to launch the United Nations > International Year ofthe Family, was attended by representatives > of the Bahci 'i Office for the Advancement of Women. > > Baha 'is in Zambia join representatives ofother non-governmental > organizations in a parade launching the International Year ofthe Family. > > Rica, Germany, Kenya, Mauritius, Papua New Guinea, and the > Netherlands. A special conference to encourage indigenous > women was held in Panama in July 1993. > > The important roles women play in social and economic > development were particularly emphasized in Asia this year. A > Baha'i delegation attended an NGO Symposium on Women in > Development held in the Philippines in November 1993. The > 550 participants discussed how NGOs could help formulate a > regional plan of action for the advancement of women in Asia > and the Pacific. Another Baha'i delegation took part in the > fiftieth session of the United Nations Economic & Social > Commission for Asia and the Pacific held in India in April 1994. > The Baha'is presented a statement during discussion of regional > preparations for the 1995 World Conference on Women. > The Baha'i Vocational Institute for Rural Women in Indore, > India, collaborated with the All-India Women's Conference to > organize a workshop with two objectives: to prepare for the > World Conference on Women and to identify the role of the > woman as social change agent. The workshop was held on > 8 March to celebrate International Women's Day. Also in India, > the second Women's Tailoring and Integrated Rural > Development Course began at New Era Development Institute > in June. The course combines technical training in tailoring > with development education. To commemorate International > Women's Day in Bamenda, Cameroon, Baha'is distributed two > hundred copies of a document called "Peace, Equality, > Development" prepared by the Local Spiritual Assembly. The > theme of International Women's Day in Uganda was "Women > and the Constitution," and the National Spiritual Assembly of > that country presented a Baha'i proposal for the constitution to > the Central Government Representative. A conference held for > International Women's Day in Lubumbashi, Zaire, included a > drama portraying different ways women are treated and demonstrating an example of a Baha'i family. Baha'is co-sponsored > the event, which attracted more than 130 people, including 55 > representatives from different religious and cultural congregations. > A characteristic feature of the Baha'i approach to the > advancement of women is the partnership of men and women in > the process leading toward the realization of true equality. > Baha'i men in the village of Honsee Bazaar, Sri Lanka, acted > > THE BAHA'I WORLD > according to this principle by working with a local women's > organization to prepare a program for International Women's > Day. After a walk through the town with banners proclaiming > equality, the program unfolded until late in the night with talks, > poetry reading, songs, and discussion. > The Centennial Year of Women's Suffrage in New Zealand > was marked by the Whangarei Baha'i Women's Group with a > dinner to acknowledge the contributions made by local women. > More than one hundred women- health professionals, teachers, > business women, public service managers, local authorities, > media professionals, and social workers- listened to an account > of the life and vision of Tahirih. > The Local Spiritual Assembly of Hyderabad, Pakistan, > celebrated Human Rights Day by organizing a seminar entitled > "The Role of Women in Attaining Human Rights." Four > professors of the Sindh University participated iná a panel > discussion attended by more than two hundred people. Radio > Hyderabad recorded the proceedings and aired a twelve-minute > program on the event. > Baha'i teachings on the key role of women in establishing > lasting peace were communicated to the President of the > Republic of Ireland, Mary Robinson, when she received a > delegation of nineteen Baha'is from Northern Ireland. The > delegation was one of six women's groups welcomed to the > presidential residence in December. > A workshop entitled "Empowering Women: A Baha'i > Perspective" was an integral part of a two-day conference held > in Bendigo, Victoria, Australia, in June. The conference, > "Criminal Assault in the Home," was organized by local > community and health workers and the local police. The ninetyminute workshop considered the application of Baha'i principles > of consultation, education, equality, and justice to the empowerment of women. > A seminar called "Transformation" was offered throughout > Europe by the European Task Force for Women. The seminar > aimed to release the capacities of women by awakening them to > their own qualities. At seminars given in Moscow and Perm, > Russia, women identified in themselves characteristics such as > > YEAR IN REVIEW > > enthusiasm, reliability, empathy, and wide-ranging interests > which they could u~e for service to humanity. > In Togo, the Baha'i community of Lome created an exhibit > entitled "The Role of the Mother in the Future of World Civilization" in honor of Mother's Day in May. It was displayed at > the national Baha'i center. > Two Baha'i women were particularly honored this year for > their outstanding lifetime achievements. In May, the Shirin > Fozdar Trust Fund was launched by the Association of Women > for Action and Research (AWARE) in Singapore, in commemoration of the life of Shirin Fozdar. The Fund will support > facilities that are beneficial to women, such as training centers > and shelters for the needy; provide educational opportunities for women; support study of issues of gender and > national development; and finance publications relevant to the > advancement of women. Mrs. Fozdar's contributions to equality > were also memorialized in the book Voices and Choices: The > Women s Movement in Singapore which was released in July. > Mildred Mottahedeh of the United States was one of five > recipients of the National Council of Women's "Women of > Honor Awards," presented in May 1993. Mrs. Mottahedeh > served for nineteen years as an observer at the United Nations on > behalf of the Baha'i International Community, closely following > the progress of assistance to developing countries. In 1954 she > undertook the most comprehensive survey to date of > development possibilities throughout Southeast Asia and the > Pacific Islands. From 1961 to 1963 she served as a member of > the International Baha'i Council in Haifa. > > _Indigenous Peoples > More than 2,100 tribes, races, and ethnic groups are now > represented in the Baha'i community. It is not surprising that > indigenous peoples, who have often felt forced to á choose > between relative isolation to protect their cultural traditions or > interaction with the modem world which threatens their > communities, would readily respond to the Faith ofBaha'u'llah. > They are reassured in fmding that it embodies both eternal > spiritual truths and teachings for today such as the value of > > cultural diversity and universal participation in the decisionmaking process. > The number of indigenous peoples in the Baha'i community > and the value Baha'is place on preserving the beauty of diverse > cultures put the community in a unique position to respond to > the United Nations designation of 1993 as the International Year > for the World's Indigenous Peoples. In Australia, the Pacific > Islands, and North and South America, particularly, Baha'is > initiated and participated in special events related to this theme. > The Australian Baha'i community and the Arrente Aboriginal > tribe co-sponsored an intercultural celebration of indigenous > peoples entitled "Heart of Australia Calling" in October 1993, in > Alice Springs. This one-week festival brought together more > than 150 Baha'is from Australia, New Caledonia, New Zealand, > Papua New Guinea, Samoa, Tonga, and Tuvalu. Her Highness > Princess To' oa Tosi Malietoa of Western Samoa officially > opened the festival, which included workshops, entertainment, > and consultation about future activities. > Participants had been personally invited to the gathering by > Aboriginal elder Raymond Wymarra, who travelled across the > islands of the South Pacific carrying a traditional Aboriginal > "message stick" bringing greetings from the Australian > government, the Arrente tribe of Alice Springs, and the Baha'i > National Spiritual Assembly of Australia. In addition to the > countries mentioned above, Mr. Wymarra visited Fiji, the > Solomon Islands, and Vanuatu, meeting with traditional leaders > and political leaders and exchanging gifts. During his visit to > Samoa in September, a special service was held at the House of > Worship. The service was attended by the Head of State of > Western Samoa, His Highness the Malietoa Tanumafili II, and > readers included the Australian High Commissioner, the United > Nations Coordinator for Samoa, and the Minister of Culture. > In addition to the "Heart of Australia Calling" gathering, a > number of other events in Australia commemorated the UN > Year. In April 1993, an Aboriginal Institute was held at > Yerrinbool Baha'i School to help the seventy-five participants > become more familiar with Aboriginal culture and history. In > July, the annual conference of the Association for Baha'i > > People filing into the National Nakama! in Port Vila to hear speeches by > Raymond Wymarra and Chief Mariasua during Mr. Wymarra s visit to > Vanuatu in September 1993. > > Aboriginal elder > Raymond Wymarra of > Australia raises the > traditional "message > stick" he carried > throughout the Pacific > region to invite > indigenous peoples to > an intercultural > celebration. > > Studies-Australia focused on indigenous peoples. The same > month, National Aboriginal and Islanders' Week was celebrated > with a multicultural service at the House of Worship. An > audience of many different backgrounds listened to the sacred > scriptures being sung by an a capella choir, and then moved > outside the Temple to watch two'Lakota Sioux Indians from the > United States share their traditional dances and to hear a local > Baha'i sing Aborigine songs accompanied by clapping sticks > and didgeridoo. > > In Sweden, American Baha'i Grace > Growing-Medicine Eagle, right, and > Auxiliary Board member Hans > Ohman participate in a Baha'i > summer camp held in connection > with the Cultural Festival for > Aboriginal Peoples. > Three Native Canadian travelling teachers, > Ernie Abel, left, Allison Healy, center, and Earl > Healy, right, with a young friend in lngra, > Russia, at the annual Reindeer Festival. > I > > Youth dressed in traditional reindeer Elya Zlotnikou oflngra, Russia, with reindeer, > outfits, Ingra, Russia. at the time of the Reindeer Festival. > > YEAR IN REVIEW > > In September, the Australian Baha'i community took part in > the launching of a Week of Prayer for Aboriginal Reconciliation, > having been invited by the Australian government to read a > Baha'i prayer during the program held at the Parliament House > in Canberra. > The Baha'is of Tonga brought together members of nine > nationalities in September for a cultural festival to mark the Year > for the World's Indigenous Peoples. The more than one hundred > people who gathered at the National Cultural Center in Tofoa > came together to encourage harmony and understanding among > the various races. When the Baha'i community of Tonga > celebrated its fortieth anniversary in January 1994, members > made a traditional presentation of a large pig, a kava plant, food > crops, and traditionally strung flowers to the King, Taufa' ahau > Tupou IV, thanking him for allowing the Baha'i Faith to become > established in the country. > In November, the hereditary rulers of Wallis and Futuna, as > well as all their ministers and village chiefs, formally received a > group of Baha'is who came to present the Baha'i Faith in the > customary and traditional manner. The Futunan leaders stated > that the visit marked the first time a religious group had shown > such respect to the islands' kings. > A special conference was held in August on the island of > Upolu in Samoa to help deepen the understanding of village > chiefs who had recently enrolled in the Baha'i community. > They had learned about the Baha'i Faith from other village > chiefs who made special efforts to share Baha'u'llah's message > with their fellow traditional leaders. > In the Americas, special events marked the UN Year, and the > involvement of indigenous peoples in spreading the Baha'i Faith > to their peers continued. In November, representatives of the > National Spiritual Assembly of Canada addressed Canada's > Royal Commission on Aboriginal Peoples. The delegation > pointed out that governance should aim to educate and elevate > people, and the government should not be limited in conception > to being merely a regulative agency. The Commissioners who > heard the presentation stated they would bear in mind the > willingness of the Canadian .Baha'i community to collaborate > > with government and aboriginal associations to pursue new > approaches to social and community development. > In Canada, too, indigenous Baha'is received special recognition. The Mayor and the Council of Coquitlam, British > Columbia, dedicated a park to the memory of Dorothy Maquabeak Francis, who spent her life preserving and promoting the > Salteaux culture and teaching the Baha'i Faith. Founder of the > first Native Friendship Center in Canada, social reformer, > author, native dancer, artist, and respected elder, Mrs. Francis > had been awarded the Order of Canada, the highest honor conferred on a civilian by the Canadian government. Another > Baha'i, Cindy Kenny-Gilday of Yellowknife, NWT, received the > National Aboriginal Achievement Award for 1994. Mrs. Gilday, > one of the first aboriginal teachers in the Northwest Territories, > has worked for many years with aboriginal organizations, hosted > a special television series on aboriginal issues in Canada, and > moderated the United Nations Conference on Traditional > Knowledge and the Environment in 1993. > A Unity of Vision Conference for the Indigenous Peoples, > held in Salvador, Bahia, Brazil, in September, brought together > representatives of four indigenous tribes. Rolf von Czekus, > member of the Continental Board of Counsellors in the > Americas, addressed the conference on the spiritual education > and the destiny of the indigenous peoples according to the > writings of 'Abdu'l-Baha. > The Local Spiritual Assembly of Nueva Imperial, Chile, cosponsored an event in December in honor of the Year for the > World's Indigenous Peoples. Other sponsors of the activity > included the Municipality of Nueva Imperial and the Special > Commission on Indigenous Peoples. A variety of music groups > visited eight schools in the area, and an Auxiliary Board > member spoke to a gathering of more than three hundred about > indigenous prophecies being fulfilled by the coming of > Baha'u'llah. The event was transmitted live by Radio Baha'i, > with simultaneous translations into Mapuche. > Indigenous peoples of South America actively spread the > teachings of Baha'u'llah. A group of Baha'is, many native > Wichis (Matacos) of Argentina, helped to establish the Baha'i > > YEAR IN REVIEW > > Faith among their people by sharing its teachings, further > educating new Baha'is about the history and principles of the > Cause, and conducting classes for children in aboriginal > settlements. In Peru, a project organized primarily by native > believers appointed by the National Spiritual Assembly > introduced the Faith to fourteen new Aymara communities and > seven new Quechua communities. More than two hundred > people in these areas declared their faith in Baha'u'llah. > A weekly Baha'i radio program called "Ewets Jolotsu Wataal > Malaa" ("Looking for the Morning Star"), produced in > Venezuela, has for more than three years been one of the few > radio programs in the Guajiro language. In June 1993, the first > programs completely written and produced by the Guajiro > Baha'is were aired. > Washington Araujo, author of Estamos desaparecendo da > Terra (We Are Disappearing from the Earth) and member of the > National Spiritual Assembly of the Baha'is of Brazil, was > invited by the National Spiritual Assembly of Spain to speak in > fourteen cities of Spain and Portugal to mark the Year for > Indigenous Peoples. His book calls for recognition of the value > of the indigenous cultures of the Americas, understanding of > their history, and protection of their heritage. > The Baha'is of Sweden hosted an annual Scandinavian > midsummer camp in association with the Cultural Festival for > Aboriginal Peoples. Held in Karesuando in June 1993, the camp > drew eighty participants, including a Hopi Indian Baha'i from > the United States. Grace áGrowing-Medicine Eagle shared > prophecies of the Hopi Indians and spoke in a kata, a traditional > Lapp tent, where information on the Baha'i Faith was > distributed during the festival. > > Environmental Protection > Following extensive Baha'i involvement in the United Nations > Conference on Environment and Development in Rio de Janeiro > (known as the Earth Summit) in June 1992 and its companion > conference, the Global Forum, Baha'is continued their efforts to > stimulate education about environmental protection. > > THE BAHA'I WORLD > > The Baha'i International Community's Office of the > Environment contributed an article called "The Earth One > Country, Mankind Its Citizens" to the book Masterworks ofMan > and Nature: Preserving Our World Heritage, which was > released in December 1993. The book was a joint project of > UNESCO and the World Conservation Union. The Office of > the Environment was approached for a contribution after an > organizer of the book project read the Baha'i International > Community statement "World Conservation Strategy for the > 1990s." > In honor of the first anniversary of the Earth Summit, the > Office of the Environment sent to every Head of State a copy of > the . book Tomorrow Belongs to the Children, which it had > produced in collaboration with UNICEF. On World Environment Day 1993, June á5, a special commemoration took place at > the Baha'i Peace Monument in Rio de Janeiro which had been > dedicated during the Earth Summit. Fifteen new soil samples > from around the world were added to the fifty samples already > displayed inside the monument as a symbol of the unity of > nations. The new samples came from Chile, China, Colombia, > Germany, Grenada, Greece, Myanmar, Nepal, Senegal, Sweden, > Syria, Thailand, Tunisia, Uruguay, and Zaire. > For the five days preceding the ceremony at the Peace > Monument, a display prepared by the Baha'is of Brazil and > UNICEF was exhibited in a main hall of the Federal Chamber of > Deputies. The display, which included drawings and messages > from children around the world, was put together to commemorate the World Week for the Protection of the > Environment. Another Baha'i display on the environment was > exhibited at the International Wildlife Management Conference > in Costa Rica in September 1993. The conference was attended > by approximately six hundred scientists, environmentalists, > businessmen, and students from seventy countries. The Baha'i > exhibit featured photographs and quotations from Baha'u'llah's > writings on the balance between man, nature, and God. > A Baha'i exhibit entitled "Race Unity: America's Key to > Sustainable Development," was displayed at the first large-scale > > YEAR IN REVIEW > > discussion of environmental concerns held in the United States > following the Earth Summit. "From Rio to the Capitols: State > Strategies for Sustainable Development" brought sixteen > hundred representatives of state governments, NGOs, businesses, and environmental groups to Kentucky in May to find > common ground. In two keynote speeches to a workshop panel > on "Environmental and Economic Equity," the secretary-general > of the National Spiritual Assembly, Dr. Robert Henderson, > framed the issues in terms of social justice and the unity of > mankind. The points made in his speeches were complemented > by the exhibit, which showed that the promotion of race unity > must be at the heart of local, state, and national strategies for > successful sustainable development. > The crucial link between environmental protection and the > principle of the oneness of humanity also guided the work of the > Baha'i Office of the Environment for Taiwan. This agency > > Dignitaries and onlookers gather on World Environment Day, 5 June 1993, in > Rio de Janeiro to deposit the soil of fifteen nations in the Peace Monument. > developed workshop lectures, radio tapes, and a thirty-minute > video on environmental education, all of which were made > available to the community free of charge. Environmental > education was also provided by the Baha'i Vocational Institute > for Rural Women in Indore, India, which increased its efforts in > > this area after participating in the Earth Summit. In May the > institute organized and hosted a five-hour workshop to inspire > sixty engineering students to launch environmental awareness > campaigns in their rural and tribal communities. A few days > later, the institute hosted an environmental program and dinner > for eighty guests in honor of World Environment Day. > Approaches to environmental education ranged from the diplomatic to the artistic. The Baha'i Office of the Environment in > Singapore hosted a Japanese delegation in October, providing > requested information on environmental activities organized by > women. The Local Spiritual Assembly of Puerto Tejada, > Colombia, created a mural on ecology, with the statement > "Nature is a reflection of the Divine. Do not destroy it!" in > response to an invitation from the municipality to participate > in the community's frrst display of murals. > Two Baha'i communities were recognized for their efforts to > preserve the environment. The National Spiritual Assembly of > Mauritius was registered by the Ministry of the Environment > and Quality of Life as a non-governmental organization for the > purposes of promotion, protection, and conservation of the environment for the year 1993-94. The efforts made by the Baha'is > of Kigoma, Tanzania, in the area of tree conservation were cited > by the government as positive examples for the community. > At news stands in Argentina, Brazil, Paraguay, and Uruguay, > the seventh edition of Ecologia y Unidad Mundial (Ecology and > World Unity) became available for sale in the spring of 1994. > The magazine, which is produced by the Baha'i Department of > Ecological Studies, contains articles related to the environment, > social and economic development, and Baha'i principles. More > than thirty-five hundred were sold during the Buenos Aires > Book Fair. > > Social and Economic Development > During the period under review, Baha'is continued their efforts > to contribute to the discourse on social and economic > > development and to expand their involvement in development > projects. 6 > "A Global Strategy and Action Plan," a statement by the > Baha'i International Community, was presented to the first conference of the Preparatory Committee for the World Summit for > Social Development. The conference was held in New York > City in February 1994, as part of preparations for the World > Summit to be held in Copenhagen in March 1995. The statement, which was read to the plenary session of approximately > five hundred United Nations and government representatives, > urged the prepcom to make the principle of the oneness of > humanity the central unifying theme of the summit. > In December, more than 650 people representing nineteen > countries gathered in Orlando, Florida, in the United States for > the 1993 North American Baha'i Conference on Social and > Economic Development. Participants consulted about how > increasing knowledge and skills can bring about development > initiatives in the areas of race unity, family cohesion, the > advancement of women, education, environmental protection, > health, and the rights of indigenous peoples. > The Guyana Office of Social and Economic Development > (GOSED), a committee of the National Spiritual Assembly, > hosted a áconference in January 1994 focusing on sustainable > development. Approximately 185 people representing fifty nongovernmental associations and international donor agencies > attended. The official opening of the conference featured an > address by the Minister of Health, Gail Teixeira, and was > attended by the United States Ambassador and the Deputy > Ambassador of the People's Republic of China. The principal > addresses at both the opening and closing sessions were > delivered by Dr. Alfred Neumann, Director of the Preventative > Health Program at the University of California, Los Angeles, > and a representative of Health for Humanity, a Baha'i medical > > 6. For an overview of Baha'i social and economic development theory and > practice, see The Baha'i World 1992-93, pp. 229-245. > > Daily classes in vocational education are offered to street children at the > Center for Social Well-Being operafed by the Bahti 'i community ofBrazil. > > assoc1at10n. One of the highlights of the gathering was > the premiere of the video edition of Facts for Life, a health > education tool jointly created by UNICEF, the Guyana Community Based Rehabilitation Program, and GOSED. > The Baha'is of Ecuador participated in the first National > Seminar on Social and Economic Development, held in Quito > from 20 August to 2 September. The event was organized by > two foundations: the Third Millenium and New America. The > ninety participants heard presentations by a member of the > National Spiritual Assembly of Ecuador and a representative of > the Cultural and Educational Baha'i Foundation. > The first document to outline the Baha'i concepts of development in Spanish was released at the end of 1993. Bolivia's > National Baha'i Economic and Social Development Committee > published the proceedings of the first Latin American Seminar > on Baha'i Social and Economic Development which had taken > place in January 1993. The eighty-page document explains > Baha'i approaches and shares the experiences of Baha'is in the > field. > A seminar on development for the Pacific region was held in > Auckland, New Zealand, in July 1993. More than three hundred > > YEAR IN REVIEW > > Baha'is representing eighteen national communities listened to > speakers who emphasized the spiritual foundations of Baha'i > social and economic development and inspired the participants > to put the principles into action. > An exhibit of photographs demonstrating the contributions of > the Baha'i International Community to the social and economic > development of some French-speaking countries was displayed > at the City Hall of Port Louis, Mauritius, in October. The > National Spiritual Assembly organized the exhibition to > coincide with the French-Speaking Countries Summit. > In November, thirty individuals from ten countries gathered > in Switzerland for the third annual meeting of the International > Society for Agriculture and Rural Development, a Baha'i > professional organization. The conference focused on the > connection between agriculture, health, and nutrition, as participants represented agriculturalists, doctors, nutritionists, people > involved in community development, and farmers. > Education > On 26 November 1993, responsibility for the operation of five > elementary schools in the Marshall Islands was entrusted to the > Baha'i community when a Memorandum of Understanding was > signed by the Majuro Local Government and the National > Spiritual Assembly. The agreement came after a feasibility > study was completed by a consultant to the Office of Social and > Economic Development at the Baha'i World Centre, an initial > curriculum was drafted, and consultation took place among > President Amata Kabua, the Minister of Education, and > members of the National Spiritual Assembly. Members of the > Assembly then met with principals, teachers, and parents, who > expressed receptivity to the plan. > The turriculum for the Majuro Atoll schools will emphasize > character development and understanding of world interdependence, equipping students with moral and intellectual tools for > meeting the challenges of the modem age. > Baha'is continued to operate the hundreds of academic > schools, tutorial schools, and literacy programs they have > initiated around the world. In Swaziland, where the Baha'i > community runs five successful pre-schools, a new pnmary > > In India, a young woman displays a Pygmy children in Benguis IL Gabon, > sample offabric she learned to tie-dye attend school in classrooms built by the > at the Narain Rao Vakil Institute during National Spiritual Assembly. This > a course which also included training in project provides education for eighty > literacy and community development. children who have no other schools. > > Participants in the Rehema rug weaving project, a Baha 'i social and economic development project established in Kenya by three Baha'i women. > > school was completed in Mbabane. In Zambia, where a Baha.'i > literacy project is responsible for thirty-two classes, International Literacy Day was celebrated 12 November 1993 with a > gathering of two hundred people. One local leader was so > impressed that his sixty-year-old wife had learned to read and > write that he declared he would donate land to help his village > literacy class begin an income-generating activity. > > In April 1994, the first graduation ceremony was held for participants in a new one-year pre-primary teacher training course > offered by the New Era Development Institute in India. By the > time of graduation, two-thirds of the twenty-two graduates had > secured teaching jobs, and the rest had good opportunities. > Work in the field of education was balanced by participation > in the discourse about the nature of schooling. > A copy of the statement "World Citizenship" was distributed > to each of the twenty-one ministers of education and representatives of international organizations attending a meeting on > education in Brazil in July. The meeting was held as part of the > third Iberian-American Conference of Statesmen and Government Officials. > Following the success in Brazil of a Baha'i-produced radio > show on health, the government station Radio N acional da > Amazonia invited the Baha'i community to produce a twentyminute weekly talk show on education and family life. The > broadcasts began in July. Also in July, the President of > Honduras met with two representatives of the National Spiritual > Assembly who presented him with Baha'i literature as a contribution toward the education reform being sponsored by the > government. > A delegation of three Baha'is participated in the Non- > Governmental Organizations' Second Regional Consultation on > "Education For All by the Year 2000" in New Delhi, India, in > September. In Zambia, the Minister of Education, Dr. Kabunda > . Kayongo, invited Baha'i participation in an autumn seminar on > 'the education of girls. Among the delegates was the principal of > the Baha'i-run Banani International Secondary School. > Ministry officials distributed copies of a paper prepared by the > Baha'i International Community to all the participants. > At the request of the National Centre for Educational > Resource Development of the Ministry of Education of Guyana, > a representative of the National Spiritual Assembly presented a > paper at a workshop on moral education held in November. The > thirty participants in the five-day workshop were asked to > examine papers presented by major religious, human rights, and > > other organizations and to evaluate their contributions for > possible use in the country's school system. > Paraguay's Vice-Minister of Education and Religion received > a document on moral education from Baha'is in the community > in September. The Vice Minister promised to share the > information with the team working to develop the nation's > curriculum. > áBaha'i co-authors of The Virtues Guide, Linda Kavelin > Popov and Dan Popov, were presenters at the United Nations > World NGO Forum held on the island of Malta in December to > launch the International Year of the Family. Following the > conference, the authors were invited by the Cana Society > (Catholic Social Services) to stay and present The Virtues > Project to the Maltese people. Clergy, teachers, caregivers, and > lay people attended workshops on the strategies of the project. > Health Care > In the area of health care, Baha'i health educators addressed theá > long-term need to help local communities institute their own > comprehensive disease prevention programs, while Baha'i > doctors and health volunteers attempted to meet immediate > requirements for care. > More than one hundred health professionals gathered in > Evanston, Illinois, USA, in May 1993 for the first general > conference of Health for Humanity. The organization, incorporated in March 1992, is sponsored by the National Spiritual > Assembly of the United States and is based on the principles of > the nobility of humankind, group consultation, unified service, > and comprehensive health. Conference participants consulted > about the concept of linking hospitals in developed countries > with those in areas of greater need. The Ocotal Hospital in > Nicaragua linked with Princess Margaret Hospital in England > beginning in 1991 as part of a "hospital twinning project" > conceived by Nicaragua's Ministry of Health and the > Nicaraguan Baha'i community. > The frrst European Baha'i Medical Conference brought > together a similar number of professionals at De Poort, the > Netherlands, in October. Participants from twenty-six countries > studied the Baha'i teachings on the nature of man, health, and > > YEAR IN REVIEW > > healing and took preliminary steps to form a European Baha'i > Medical Association. > Kenya's Baha'i Social Mobilization Programme, which trains > community health workers for service in villages, was noted by > a representative of the Ministry of Health as a positive example > for other religious groups. The Baha'is were asked to describe > the function of the village health committees during a seminar > organized by a consultant from UNICEF to Kenya's Expanded > Programme for Immunization. The gathering was arranged to > enlist the assistance of religious leaders with improving immunization of children in Kenya. At the time of the seminar, Baha'i > community health workers were providing classes on hygiene, > immunization, breast feeding, malaria prevention, family > planning, and diarrhea control in more than eighty villages. > Health volunteers were also trained in Cameroon. The > Baha'i Village Health Volunteer Programme, which began in > East Province in October 1992, prepared another fifteen people > in North West Province to teach their peers about nutrition, > hygiene, and immunization. > The National Baha'i Development Institute in Rajshahi, > Bangladesh, held its first Rural Health Workers' Training > Course in August 1993. Twenty Baha'i youth who had applied > > I > > In Burkina Faso, a local woman conducts a health education class. > > to be trained as community health workers took classes about > hygiene, child care, pre-natal care, common disease prevention, > and basic health care. The program constituted an orientation > preceding a full three-month training to be provided later. > Instruction was provided by two visiting doctors and doctors > from the health clinic sponsored by the institute. The visiting > doctors arrived in Rajshahi for the course after seeing more than > one thousand patients at a medical camp in Mymensingh and > speaking at the University of Dhaka. > A drug abuse prevention training course organized by the > Bangladesh Interreligious Brotherhood Association in August > was addressed by a member of the Baha'i Auxiliary Board. A > crowd of two hundred people representing more than fifty associations heard ideas about prevention measures on individual, > family, and societal levels, and listened to the Baha'i perspective > that drug abuse is only one among many social problems which > could be solved if humanity committed itself to fmding global > solutions. > Medical information about alcoholism was offered to the > people of Bulgaria through television programs prepared by a > Baha'i in Suriname. The programs, called "Because We Care," > were delivered to Bulgaria as part of a cooperative project > involving Alcoholics Anonymous, Radio Hilversum, and the > Baha'i community of Utrecht, the Netherlands. > A program of public education about drug abuse was > launched in Guyana in February 1994 with the reading of a > statement prepared by the National Spiritual Assembly. The > program is sponsored by the Camp David Foundation, whose > aim is to educate and sensitize the public about the dangers of > drug abuse. > Efforts in the area of health education were joined by efforts > to meet immediate needs for health care. Two dentists and a > hygienic assistant from Europe treated more than seven hundred > patients in remote villages of India and offered classes on preventative dental care during a three-week visit in January. In > February, the National Baha'i Doctors Committee of Turkey > organized a free check-up campaign which reached more than > six hundred and fifty people. > > YEAR IN REVIEW > > Other Areas of Involvement > Issues related to women, indigenous peoples, the environment, > education, and health care were only a few of those addressed by > Baha'is, for whom the writings of Baha'u'lhih, 'Abdu'l-Baha, > and Shoghi Effendi provide solutions to the complex problems > of the day. Confident that world peace is inevitable, yet > conscious of the intensive work required, Baha'i communities > shared their ideas on the critical prerequisites for peace and > strove to bring about these conditions. > A delegation representing the Baha'i International Community participated in the United Nations World Conference on > Human Rights held in Vienna, Austria, in June 1993. The > delegation presented three statements at the conference, took > part in a panel discussion on religious intolerance, and was > represented on the twelve-person NGO Planning Committee > which organized the International NGO Forum preceding the > conference. The Baha'i display at the forum focused on > protecting human rights through education, the advancement of > women, and the strengthening of families. > Prior to the human rights conference, a representative of the > Baha'i International Community in France had been regularly > taking part in a series of meetings organized by the French > government to prepare for Vienna. While the conference was > proceeding in Vienna, Baha'is in the Netherlands, at the > invitation of the World Conference on Religion and Peace, were > participating in a round table discussion on the right to freedom > of thought and religion. > Human rights and conflict resolution were the topics > addressed by the Director of the Center for International > Development and Conflict Management of the University of > Maryland at College Park when he travelled from the United > States to Poland under the sponsorship of the Baha'i Chair for > World Peace, Landegg Academy, and the Adam Minkiewicz > University in Poznan. The Baha'i community of Poland played > an important role in arranging for the April 1994 visit. > The Baha'i International Community was represented at the > World Conference on Unity of Man held in Jalandar, Punjab, > India, in February 1994. The aim of the conference, which was > > organized by the followers of Sant Kirpal Singh, was to explain > the basic unity of life and to make an appeal to the world against > aggression and violence, religious sectionalism, and racism. > The Baha'i representative addressed more than nine thousand > people. > The Baha'i view on peace was presented to a group in > Sweden which formed to study the United Nations statute and > make recommendations for revision. The Peace Popular > Academy, which was preparing a submission to the Ingvar > Carlsson Commission to help the Commission carry out its > official assignment to recommend statute changes, invited the > National Spiritual Assembly to share its perspective. > The Head of State of Jamaica, Sir Howard Cooke, invited the > National Spiritual Assembly of his country to visit him, and > ended up consulting with the members for more than an hour > about the issues facing Jamaica. Cameroon's nationwide > discussion about a new constitution prompted the National > Spiritual Assembly of that country to prepare a document > explaining Baha'i principles concerning the purpose and organization of government and law. It was presented to the members > of the Constitution Drafting Committee, key members of the > Parliament, and all major political parties. > As the people of Guinea-Bissau were preparing for their first > elections, the National Spiritual Assembly planned a conference > called "A New Model for Democratic Elections." Held in > August, the conference was attended by the President and three > members of theá Electoral Commission, the Ambassador from > Cuba, the Consul from Senegal, and representatives of two > political parties. > In South Africa, where a Peace Day was held on 2 September > 1993, the Office of the Mayor of Johannesburg invited the Local > Spiritual Assembly to participate in a prayer and song meeting > in the City Library Gardens. A Baha'i prayer for mankind was > recited for a group of more than six hundred, and copies of The > Promise of World Peace were distributed. > The peace activities carried out by the National Spiritual > Assembly of Uruguay were recognized by the Oriental Cultural > Association with an award bestowed in September 1993. > > In the Ukraine, a series of seminars on "The New World > Order," conducted by a visiting scholar, formally inaugurated > the Institute of Spiritual Foundations for World Civilization in > November. The institute, inspired by Baha'i teachings, was > constituted by the Ukraine Academy of Sciences for Social > Progress in Kiev. A second series of seminars, called "The > Spiritual Heritage of Humanity and its Relation to Civilization," > was conducted in December. > > The Bahti 'is ofNorthern Ireland organized a walk for world peace to bring > The Promise of World Peace to the attention of their fellow citizens. > > The first Baha'i exhibition for peace in Peru was displayed in > Cuzco for five days in September. The documentary about > Baha'u'llah, entitled Prisoner of 'Akkci, a video about the World > Congress, and a slide show were presented. In conjunction with > the exhibition, a panel discussion on peace was organized. > Another panel discussion addressing the issues of moral > education, the environment, and the advancement of women > took place in Paraguay in November and was filmed for > television. > Baha'i participation in the Parliament of the World's > Religions, held in Chicago 28 August to 5 September, was > vigorous. Baha'is presented some thirty workshops and talks. > More than seven thousand people representing virtually every > > major religion and coming from fifty-six countries were m > attendance at this commemoration of the one hundredth > anniversary of the frrst World's Parliament of Religions. At the > end of the event, a special assembly of religious and spiritual > leaders came together to sign a "Declaration of a Global Ethic," > a five thousand word document that seeks to identify those > moral principles shared by the world's religions and promote > them as the basis for a sustainable world order. > The seminar "Interreligious Harmony for World Peace" > organized by the Religion and Peace Academy Nepal included > Baha'i presenters. The Academy was established by the World > Conference on Religion and Peace and the Asian Conference on > Religion and Peace. > In the United States, where racism poses a major barrier to > peace, the Baha'is tackled this issue in a number of ways. In > Los Angeles, the Baha'i community, the Human Rights > Commission, and the Office of the Mayor are co-sponsoring a > project called "Vision of a New Los Angeles." The project was > conceived after a meeting with the city's mayor in 1991 and > accelerated following race-related riots in the city in 1992. The > steering committee produced a directory of the city's three to > four hundred human rights agencies to promote collaboration > and produced a fourteen-page vision statement with nine major > premises on which participants in the project agree. On the > anniversary of the riots, 29 April 1993, the Los Angeles Baha'i > Center was the site of a day of spiritual cleansing organized by > LA Clean-Up, a group which had designed a program of > continual projects involving thousands of citizens. Because > of the Baha'i Center's reputation as a place welcoming people of > all backgrounds, it was selected as the location for a twentyfour-hour prayer vigil which began with a ceremonial planting > of a ' "peace pole"- a redwood pole bearing the phrase "May > peace prevail on earth; may peace prevail in our homes and > communities" in four languages. > On the other side of the United States, in New York City, the > "Racism. Just Undo It" Task Force of the Spiritual Assembly of > New York made plans for its local campaign to expand > nationally. Members of the campaign, who took part in twenty > events in the five boroughs of New York during the summer of > > . 110 > 1993, design~d a brochure explaining the effort, began preparing > materials for schools, and held a contest to solicit creative > approaches to healing racism. > In other cities across the United States, Baha'is made a > variety of efforts to address this complicated issue. A full-length > musical drama about interracial á relationships, called "Out of > This Darkness," was created in Virginia with plans for a fivemonth tour of the mid-Atlantic region. Race Unity Day 1993, > 13 June, was celebrated by Baha'is in numerous cities: a forum > called "How will the elimination of racism change my life?" was > sponsored in Waco, Texas; a "jazz jam" tribute to the late jazz > musician and long-time Baha'i Dizzy Gillespie was organized in > Ashland, Oregon; the first Race Unity Award was presented by > the Baha'is of St. Tammany Parish West, Louisiana; and a > celebration including dance, poetry, and music, drew two > thousand people in Boston. > In December, when three thousand Baha'is gathered for the > 1993 Grand Canyon Conference in Phoenix, Arizona, the city > mayor proclaimed the dates of the meeting as Racial Unity > Weekend. > In Canada, too, racial issues received attention. The International Day for the Elimination of Racial Discrimination- 21 > March 1994-was selected for presentation of the Race Unity > Award 1994 by the National Spiritual Assembly. This was the > second annual presentation of the award. > Believing that individual moral rectitude is indispensable to > the solution of social problems, the Baha'i community sought to > draw attention to this critical, yet often ignored, issue. One > example comes from Bulgaria, where a conference was held on > "Moral and Ethical Principles in a Social Market Economy." > The November event was co-sponsored by the European Baha'i > Business Forum (EBBF), the National Spiritual Assembly of > Bulgaria, the Bulgarian Association of the Club of Rome, and > Bulgaria's Institute for Sustainable Development. During the > conference, the EBBF was invited by the principal of the College of Trade Export Marketing to lead a seminar on integrating > business ethics into the curriculum of the college. > > THE BAHA:f WORLD > > A national essay competition on the subject of "morality in > education and life" was sponsored by the Baha'i community of > Swaziland for students from high schools and universities. The > awards ceremony was held in July 1993, with the participation > of a representative of the Minister of Education. > > Sharing the Message of Baha 'u 'llah > Believing that Baha'i principles shed light on the maJor > challenges facing humanity today, Baha'is are eager to share > with individuals and groups pursuing similar aims the reason for > their own optimism about the resolution of these issues. The > fundamental belief of every Baha'i is that Baha'u'llah is no less > than the Bearer of a Divine Revelation which fulfills the > promises made in earlier religions and which is powerful enough > to transform and unite the hearts of all people. Therefore > Baha'is continually strive to offer, in a spirit of openness, their > knowledge ofBaha'u'llah. > Baha'u'llah's teachings are enshrined in numerous volumes > of His writings, substantial portions of which have been > translated into a wide range of languages. Baha'i information > programs include presentation of the Creative Word of God, as > well as the writings of 'Abdu'l-Baha and Shoghi Effendi, who > were authorized to elucidate Baha'u'llah's writings after His > passing. To promote recognition and dissemination of these > sacred writings, Baha'i participation in book fairs and individual > presentations of literature continued vigorously during 1993-94. > Baha'i Publications International represented Baha'i publishing at the London International Book Fair in March 1994. For > the first time, the Baha'i Faith was included as a classified > subject category in the official fair catalogue. The Sixth International Book and Video Fair in Budapest, Hungary, also held in > March, featured a prominent stand with Baha'i literature. > Baha'i books, including Spanish translations of The Hidden > Words and the Baha'i International Community's statement on > Baha'u'llah, were sold at the International Book Fair held in > Guadalajara, Mexico, in November/December. > Baha'is also participated in significant book fairs on the > national level. A Baha'i booth at the Buenos Aires, Argentina, > > YEAR IN REVIEW > > The National Spiritual Assembly ofMexico is represented at the International > Book Fair in Guadalajara by Editorial Baha'i Indolatinoamericana. > > Book Fair, held 25 March to 12 April 1994, was visited by > thousands of people. This is the largest Spanish language book > fair in the world. Baha'is of India were involved in major book > fairs in Bhubaneswar, Madras, and Phulbani. Approximately > fifty thousand people visited the Baha'i exhibit at the Himachal > Pradesh summer festival in Shimla, India. Spain's Barcelona > Book Fair and Sweden's Gothenberg Book Fair included Baha'i > exhibits. The Baha'i community of the Faeroe Islands displayed > the nine books it had published during the 1992-93 period at the > Faeroe Islands Book Exhibition held in November 1993. > More than five hundred Baha'i books in different languages > were displayed at the National Library in Tirana, Albania, for > one week in June 1993. The opening of the exhibit was attended > by about eighty people, including the Vice Minister of Culture. > A selection of Baha'i literature in Basque and French was > displayed in France at an annual gathering of writers and > publishers of the Basque Country in April 1994. Six Baha'i > books have been translated into the Basque language. > Baha'i literature was presented individually during meetings > with the President of Guinea-Bissau, Joao Bernardo Vieira; the > > President of Suriname, Ronald R. Venetiaan; the Prime Minister > of Guyana, Sam Hinds; and the Governor of the State of Orissa, > India, the Honourable B. Satyanarayan Reddy, all in July 1993; > the Prime Minister of Liechtenstein, Markus Biichel, and the > President of Vanuatu, Fred Timakata, in October; the Prime > Minister of Lesotho, the Right Honourable Dr. Ntsu Mokhehle, > in January 1994; and the Premier of Bermuda, Sir John W.D. > Swan, in February. > > The President ofGuinea-Bissau, Joiio Bernardo Vieira, second from right, > receives a copy ofthe statement on Bahil 'u '/lah from three representatives of > the National Spiritual Assembly. > > Desiring to inform the public as quickly as possible about the > claims ofBaha'u'llah, Baha'is continued to organize systematic > campaigns of education. Individuals travelled great distances to > help'' their fellow Baha'is in other countries with these projects. > In some areas, large numbers of people responded quickly to > hearing about the Baha'i teachings, and they were welcomed > into the Baha'i community. > The National Spiritual Assembly of Albania offered > Baha'u'llah's message of hope to the people of Albania by > writing an "open letter" to them. The letter was published in > five newspapers and distributed throughout towns and villages > > YEAR IN REVIEW > > by a group of two hundred volunteers from thirty-three countries > during a two-week period in August. > In the Pacific region, a campaign called the "Ocean of Light," > which seeks to spiritually empower indigenous Baha'is to > express the Baha'i Faith within the context of their own > traditions and cultures, continued into its third year. A dynamic > exchange of indigenous travelling teachers took place, and > institute courses taking into account different approaches to > learning helped the islands' Baha'is gain a deeper knowledge of > Baha'u'llah's teachings. One example of an Ocean of Light > project comes from the island of Mare in the Loyalty Islands. A > group of youth approached both the grand chief and several > local chiefs with traditional greetings and requests for > permission to teach. Then in each village they presented talks on > various subjects, sang songs, and shared traditional dances. In > this simple way, at least fifteen hundred people received the > Baha'i message. This kind of individual exchange occurred all > over Australasia. 7 > The Baha'is in Africa also demonstrated their respect for > traditional customs when teaching about the Baha'i Faith. In > Chivhu, Zimbabwe, a team of four elders sought permission > from the chiefs in the area to tell their people about Baha'u'llah. > After reading some passages from the Baha'i writings, Chief > Chapungu gave full permission, inviting the Baha'is to speak in > his village. When they arrived, more than seven hundred people > had gathered. By the end of five days speaking in several > villages, more than one hundred people had joined the Baha'i > community and two Local Spiritual Assemblies had been > elected. > Gatherings of local chiefs were addressed in Kenya as part of > a project which also informed a large number of administrators > and teachers. More than 150 people declared their belief in > Baha'u'llah and ten new Local Assemblies were formed. A > tremendous response to the Baha'i Faith was encountered in > Nigeria, where the teachings were shared with school administrators, clergymen, police officers, and village chiefs. During a > > 7. See also pp. 89-93 for more information on events in this region. > > THE BAHA:f WORLD > > four-month period, more than seven hundred people embraced > the Cause. > Prominent people in the southern region of Guyana were > invited to learn about the Baha'i Faith by attending viewings of > films about the Baha'i World Congress and current international > activities. In Taiwan, members of the Philosophy Club of the > National Open University were offered a one-day seminar about > the Faith. The Temenos Academy in London, which was > founded in 1990 to study spirituality through traditional thought, > art, and literature, invited Professor Soheil Bushrui, holder of > the Baha'i Chair for World Peace at the University of Maryland, > to present a lecture entitled "On Retrieving Our Spiritual > Heritage" as part of its summer program. > The public was also educated apout the Baha'i Faith on a > broader scale, through the media. 8 In Zambia, two editions of > the Baha'i Newsreel and Prisoner of (Akka were screened on > national television during prime time. A thirty-minute program > called "Baha'u'llah's New World Order" was aired on > Portuguese National Television in July. A second program, > called "Prayer and Meditation: Baha'i Temples" was broadcast > later in the year. > Television viewers in La Ceiba, Honduras, were able to see > three videos on Baha'i" subjects and a live one-hour program on > the Baha'i Faith. On another program, all nine members of the > National Spiritual Assembly were introduced to the public and > interviewed. > In South America, as elsewpere, youth played a key role in > teaching the Faith. 9 An international team of youth travelled to > villages in Bolivia over a period of several months, teaching > classes and organizing public talks. At least 350 people enrolled > in the Baha'i community. Almost 900 people embraced the > Baha'i Faith in Kuna Yala, Panama, after ten Baha'is- á > including four local youth-informed them of the teachings. > > 8. See pp. 151-168 for article about news coverage of Baha'i activities. > 9. See also pp. 121-125. > > Expressing Faith through the Arts > "All art is a gift of the Holy Spirit. When this light shines > through the mind of a musician, it manifests itself in beautiful > harmonies. Again, shining through the mind of a poet, it is seen > in fme poetry and poetic prose. When the Light of the Sun of > Truth inspires the mind of a painter, he produces marvellous > pictures. These gifts are fulfillinfl their highest purpose, when > showing forth the praise of God." 0 > The number of artists inspired in their áwork by the revelation > of Baha'u'lhih is growing too quickly to allow mention of them > all in this summary. The following examples are offered to > provide a sense of the range of art forms and venues being used > by Baha'i artists to share the richness of the Baha'i Faith with > diverse audiences. > In October, a Baha'i choir travelled to Moscow, Kishinev, > and Kiev to perform and record the music originally sung at the > Baha'i World Congress in New York City in November 1992. > The choir consisted of forty-three singers from Antigua, > Australia, Canada, China, Iran, Mexico, Norway, Sweden, > Switzerland, and the United States. Each of eight formal > concerts included an oratorio for choir and orchestra, reader and > soloists, entitled "Baha'u'llah, The Promise of All Ages"; > stylized contemporary choral interpretations of classical Persian, > Jewish, and Indian themes; the music of Mozart; folk songs; and > newly-composed gospel-style hymns in praise ofBaha'u'llah. > Audiences in Honduras, Mongolia, Papua New Guinea, and > Thailand were treated to performances of the Lakota Sioux > Indian traditional hoop dance of Baha'i Kevin Locke during a > cultural tour sponsored by the United States government in commemoration of the United Nations Year for Indigenous > Peoples. Travelling during the summer of 1993, Mr. Locke > danc.ed with his daughter Kimimih1 and played a traditional flute > before audiences ranging from several hundred to several > thousand. Mr. Locke proclaimed the unity of mankind both > > 10. Attributed to 'Abdu'l-Baha; cited in Lady Sara Blomfield, The Chosen > Highway (Wilmette: Baha'i Publishing Trust, 1967), 167. > > Kevin Locke performing a > traditional Lakota Sioux > Indian hoop dance. > > The Wildfire World > Theatre group performed > in Turkey, Romania, > Mauritius, and Australia. > > Baha'i Chorale at the Hall of Writers in Kiev, Ukraine. > > YEAR IN REVIEW > > through the stories interwoven in the performance and through > the hoop dance, which vividly demonstrates the importance of > all cultures workmg together to maintain balance and harmony > in the world. > A group of eight Baha'i youth from Australia used their > talents and energies to create a drama, music, and comedy > production which conveys the principles of the Baha'i Faith. > Calling themselves Wildfire World Theatre, the group > performed in Turkey and Romania in May 1993, Mauritius in > September, and throughout Australia in the spring of 1994. > Highlights of the tour included performing before eight > thousand youth in Bucharest as part of an event co-sponsored by > Romania's Ministry for Youth and Sport and the Municipality, > and singing and being interviewed for a program broadcast on > Turkey's national television station and in seventeen other > countries of Europe and Central Asia. > Baha'i youth in North America, and increasingly around the > world, formed Baha'i Youth Workshops to share their beliefs > with peers using drama, dance, rap, and contemporary music. > During 1993-94 the number of workshops increased from about > twenty-five in five countries to about seventy-five in fifteen > countries. In August, fourteen of these groups from around the > United States and Canada converged on Atlanta, Georgia, to > spread the message of Baha'u'llah through more than fifty > public performances. The Vancouver, Canada, Baha'i Youth > Workshop toured Hawaii in July, playing to enthusiastic crowds > at schools, in parks, and in recreational centers. > "Art as an Act of Worship," an exhibition by Baha'i artists > which was displayed in the Harbour Museum, Londonderry, > Northern Ireland, in March 1993, was one of several exhibits > which demonstrated the effects of Baha'u'llah's revelation on > His followers. The pilgrimage of two Australian artists to the > Baha'i holy places in Israel and Turkey inspired them to create > 93 paintings and 120 silk works which they displayed in a show > in Midland, Western Australia, viewed by fifteen hundred > people. Quotations from the writings of Baha'u'llah accompanied an exhibit in Luxembourg of large abstract paintings > expressing the emotions of two German artists as they > > encountered the Sacred Word. The drawings ofBaha'i architect > William Sutherland Maxwell and a model of the Shrine of the > Bab, the superstructure of which Mr. Maxwell designed, were > seen by an estimated seventy thousand people as part of a > travelling display sponsored by the Montreal Museum of Fine > Arts in Canada. > The first exhibit in Norway of paintings by Mark Tobey > (1890-1976), distinguished American artist and member of the > Baha'i Faith, was held at H0vikodden from 23 March to 2 May > 1993. For the exhibition opening, composer Lasse Thoresen > created vocal arrangements for two Baha'i prayers which were > performed by opera singer Anne-Lise Berntsen. Other Baha'i > writings set to music by Mr. Thoresen were aired on Radio > France on 29 November 1993, from the Grieg Jubilee concert in > Paris. Mr. Thoresen was the guest composer from Norway for > the event. > Pianist Mark Ochu, an American who has performed in many > parts of the world, held a series of concerts in Sweden in > October entitled "Prerequisites for Peace." Mr. Ochu combines > his music with commentary on the social principles necessary > for establishing peace. He also performed a concert for > UNICEF in Luxembourg in November. > > Youth in Gambia present a "world peace" drama during a competition on the > theme ofabolishing prejudice. > > In Taiwan, Baha'i children sing in a public square as part ofa Baha 'i holy > day celebration. > > Five Baha'i singers and musicians were among those who > performed for the Commonwealth Heads of Government > Meeting held in Cyprus in October. Alex Zografov directed the > musical opening, Vic Salvo played the piano, and three members > of the Zografov family sang in the choir. The performance > moved many of the forty-eight leaders of Commonwealth > Nations so greatly that some of them commented on it in their > speeches. > > Baha'i Youth > Many of the groups developing their artistic capabilities to > express the truths of the Baha'i Faith were composed of youth. > In addition to sharing their artistic talents to benefit the Cause, > youth also used their energy and creativity in other ways to > spread Baha'u'llah's message of hope and to serve their > communities. > The European Baha'i Youth Council, which was established > in 1989 to coordinate the activities of the Baha'i youth in > Europe, organized a series of training seminars during the > year to strengthen the leadership qualities among youth and > encourage them to exercise those qualities in their home > > commumtles. During the summer of 1993, regional seminars > were conducted in Dublin, Ireland; Marseilles, France; > Wiesbaden, Germany; and Daugavpils, Latvia. During the > remainder of the Baha'i year, national seminars were held in > Bulgaria, England, Portugal, Romania, Spain, and Turkey. > Thousands of people heard about the Baha'i Faith in Spain > through a "Youth in Action" project held during the summer. > Two Baha'is created a sculpture exhibit composed of reproductions of places of worship from all religions, and the sixty youth > helped set up the display in seven different cities. At times more > than one thousand people a day visited the exhibit and heard > about the Baha'i Faith. > Topics such as "Racism's Inability to Heal Itself," "Benefits > of Unity in Diversity," and "How to Act at the Grassroots Level" > were discussed during a week-long Youth Forum organized by > Baha'is in Naantali, Finland. Every evening a public presentation was made, including special guest speakers and performers. > The forum ended with a concert of international performers > from various parts of Africa, Cambodia, England, India, Iran, > and the United States. > > The Boston Baha'i Youth Workshop performs a dance about domestic and > societal violence entitled "This Strong Pillar. " > > - - - - -- -- - - - - - - - -- - --- - - - -- > > YEAR IN REVIEW > > In Gambia, four Baha'i youth from the United States and Canada pose with > the children who attend their weekly literacy and moral education classes in > the village ofNew Yundun. > > The first International Baha'i Youth Conference to be held in > Belarus took place in August. More than 160 young people > from fifteen countries participated. The first National Baha'i > Youth Conference in Bulgaria was preceded and followed by a > service project cleaning a canal which runs through the center of > Haskovo, while displays in the park informed people about the > Faith. > In early April 1994, the European Baha'i Youth Council > organized the fifth annual conference for representatives of > National Baha'i Youth Committees around Europe. The > gathering took place in Bmo, the Czech Republic. > Once again, a group of youth from the United States > organized a trip to Siberia to help establish and strengthen > Baha'i communities. Called Marion Jack V, in honor of a > renowned Baha'i teacher, this year's project included fifty-six > Russian youth and young Baha'is from eleven other nations, for > a total of more than one hundred participants. Travelling > through forty-nine cities in Siberia, Mongolia, and Sakhalin > Island, the youth gave approximately two hundred presentations, > granted one hundred interviews for television, radio, and > > newspaper, and distributed about sixty thousand pteces of > Baha'i literature. > The first Baha'i Youth Symposium to be held in the Marshall > Islands took place in July 1993. Youth from the Eastern > Caroline Islands, Hawaii, Kiribati, the Mariana Islands, and the > Solomon Islands came to Majuro to consult with each other and > with Counsellors, Auxiliary Board members, and members of > the National Spiritual Assembly about service to the community. > Four American youth who were volunteering a year of > service travelled to Guam and formed the Baha'i Youth > Workshop to teach the Baha'i Faith using dance (see also section > on the arts). Almost immediately, their performances led to > twelve people accepting the Baha'i Faith. These youth, along > with a Baha'i youth group from Saipan, performed before > thousands of people at the Micronesian Day Festival in > November. > In March 1994, a conference was held in Sydney, Australia, > to mark the completion of the National Youth Scholarship > Programme's term of classes and to give its students an > opportunity to present the papers they had written. The participants undertook in-depth study of Baha' i writings over a period > of eighteen months. Each student committed to running study > classes for other youth in the area. > The Baha'i youth of the Cook Islands participated in a youth > rally with the theme "unity in diversity" which was organized by > the nation's Youth Council. The rally was the opening ceremony > for Constitution celebrations. In Papua New Guinea, the first > regional youth conference to be organized in the Southern > Highlands attracted more than seventy youth. > The students of Maxwell International School, an accredited > secondary school established in Canada by Baha'is, continued to > demonstrate their commitment to community service. The > Maxwell Baha'i Youth Dance Workshop participated in a > program sponsored by the Ministry of Education and Multiculturalism to observe the International Day for the Elimination of > Racial Discrimination. As a result of the program, the Workshop > was asked to provide a panel of students to discuss youth > violence with three hundred high school students. > > YEAR IN REVIEW > > Students from Maxwell also did well in the Cowichan Valley > Music and Arts Competition, receiving eight awards for first > place, four for second place, and one for third place. They also > won awards in speech, poetry, drama, and essay-writing. > When the International Committee of the Global Youth > Forum, an entity organizing an international youth gathering in > Brazil, held a preparatory meeting with representatives from > forty-four NGOs, the Baha'is participated. The Brazilian Baha'i > Choir sang, one of 'Abdu'l-Baha's Tablets was read, and a > presentation was made about the Tomorrow Belongs to the > Children Project. > An International Baha'i Youth Conference with the theme > "Let's Build a New World" was held in Otavalo, Ecuador, in > August. More than two hundred youth from thirteen countries > participated. > The youth of the Seychelles responded to an appeal made by > the Ministry of Environment, Economic Planning, and External > Relations for help with cleaning a river. Baha'i youth removed > five truck-loads of debris from the St. Louis River. It was the > third time Baha'is had helped clean the river. > In India, 122 students from the New Era Development > Institute conducted fourteen village-based youth institutes > attended by 320 young adults. Each five-day institute had > courses in the areas of spiritual foundations, technical training, > service training, and cultural programs. > > Baha'i Scholarship > The Baha'i writings exhort each individual to take personal > responsibility for investigating truth and to view learning as an > endless process. Baha'u'llah also gives His followers the > obligation and privilege of sharing His teachings with humanity, > relating His revelation to current knowledge, and applying its > truths to the problems of the day. Thus each Baha'i is a potential > scholar of the teachings, and the Baha'i community is committed to creating opportunities for serious study of its sacred > writings. > The North American Association for Baha'i Studies held its > seventeenth annual meeting in June 1993, marking the > > Dr. Pierre- lVes > Mocquais, Academic > Director of the > Association for Baha'i > Studies, addressing a > symposium preceding > the 17th annual > conference of the •..ac>.._.f'•á•á•.n•, > association. > > nineteenth year since the association was conceived. The more > than six hundred people who gathered in Montreal, Canada, > witnessed renewed contact with McGill University, intensification of dialogue with a broad variety of scholars, and artistic > presentations of exceptional merit. Awards of excellence were > bestowed for outstanding entries in an essay contest, and four > names were placed on the 1993 Honor Roll for services to > Baha'i scholarship: Dr. Will C. van den Hoonaard, Dr. Todd > Lawson, Mr. Robert Ahdieh, and Mrs. Christine Zerbinis. > The twentieth international affiliate of the association was > founded in October when the inaugural conference of the > Russian Association for Baha'i Studies took place in St. > Petersburg. Under the heading "The Spiritual Basis of Civilization," the conference included presentations on economics, > gender and development, law and spirit, the concept of spirituality, and models of the role of religion in society. > The inaugural address of the Baha'i Chair for World Peace at > the University of Maryland in the United States was delivered in > March 1994. Professor Suheil Bushrui called on the more than > two hundred faculty members, students, and other guests present > to develop a global code of ethics from humanity's rich religious > heritage as an essential step towards universal peace. The > lecture was the first in what will be a series of annual lectures by > the Baha'i Chair to be sponsored by the University. > In April1994, the Baha'i Chair co-sponsored a gathering of > scholars and eminent personalities who came together to consult > > about how ethnic diversity and religious belief can become > foundations for peace rather than conflict. "Once Empires Fade: > Religion, Ethnicity, and the Possibilities for Peace" was also > sponsored by the University of Maryland at College Park's > Meyerhoff Centre for Jewish Studies and the Department of > History. > Other activities of the Baha'i Chair in the past year include > creation of a course on humanity's spiritual history which has > become a major feature of the University's Honors Program, and > co-sponsorship with the On Earth Peace Assembly of an > interfaith conference called "Religious Perspectives on > Peacemaking." > The University of Toronto, in Canada, offered its first credit > course on the Baha'i Faith in the spring of 1993. Taught by > Dr. Todd Lawson, the course covered the history of the Babi and > Baha'i Faiths, the distinctive teachings of the Baha'i Faith, and > its current status. The course will be offered again in 1995. > A new course on the Baha'i Faith was also offered in Brazil > by the State University of Rio de Janeiro during the spring of > 1994. > Brazil's Federal University of Parana and the Baha'i > community co-sponsored the frrst South American Symposium, > "Foundations of a New World Order," in October. More than six > hundred people participated, the majority being professors of the > state system and people prominent in the nation's public and > political life. The same month, an agreement on cultural, > scientific, and technical cooperation was signed between > Brazil's University of Bahia and the Local Spiritual Assembly of > Salvador. The chancellor, Dr. Joaquim de Almeida Mendes, said > the university had researched Baha'i educational activities and > had obtained positive information from other sectors of the > Brazilian university community. > In July 1993, a second class of students received certificates > for successful completion of the Three-Year Program in World > Order Studies at Landegg Academy in Switzerland. Landegg is > a Baha'i-sponsored institution which offers a variety of courses, > forums, and symposia on aspects of the Baha'i Faith and on > issues related to Baha'i principles. The Program in World Order > > THE BAHA:f WORLD > > Studies, which graduated its first class in July 1992, requires > participants to complete three month-long seminars in residence > and submit assignments from home during the intervening > months. > In each Baha'i community around the world, study of the > sacred writings is undertaken by groups: some participate in > ongoing institutes, others attend periodic conferences and > seminars, and some take courses at permanent schools. Two > examples of new developments in this area during the year > include completion of the first in-depth, three-day, study course > in Hindi offered by the National Baha'i Institute for Advanced > Studies in India on 1 January 1994, and creation of the Baha'i > Academy in Dhaka, Bangladesh, which conducted its first weeklong course in September. > For the first time in the history of Bangladesh, a university > student chose a Baha'i subject for his final year thesis. The > student of the Bangladesh University of Engineering and > Technology designed and wrote his thesis on "Baha'i Temple > Complex, Bangladesh." He successfully defended it in > November before more than twenty-five professors and > architects. > > Houses of Worship > Baha'i Houses of Worship (in Arabic, Ma.shriqu'l-Adhkar, > which means "dawning-place of the remembrance of God") are > open to followers of all faiths who wish to worship God within > their walls. No sermons are given; only the revealed Word of > God, as delivered by His various Messengers throughout history, > is spoken, chanted, or sung, and private devotions are offered in > the sacred atmosphere. At this time, seven Houses of Worship > exist around the globe. > In January, severe bushfires which burned for days in the area > of Sydney, Australia, causing widespread destruction, threatened > the Baha'i House of Worship in that city. Twice the fire came > within three meters of the property, but both times the wind > suddenly changed direction, carrying the fires away. When the > fire once again approached, the efforts of the caretaker, the book > > YEAR IN REVIEW > > sales manager, and two neighbors, who fought the frres until > 3:30 in the morning, were instrumental in saving the House of > Worship. Sydney's Telegraph Mirror stated, "Amid the smoky > ruins of the parklands, the Baha'i Temple stood like a gleaming > white beacon on the hill between Mona Vale and Ingleside." A > special service was held in the Temple the following week to > remember those who had suffered because of the blaze and to > offer gratitude to those who had worked so hard to combat it. > The House of Worship in New Delhi, India, continued to > receive a record number of visitors, with more than three million > people crossing its threshold during the year. One of these > honored guests was Mrs. Sonia Gandhi, widow of the late Prime > Minister Rajiv Gandhi, who visited the Temple in August 1993. > In April 1994, two hundred of the delegates to the fiftieth > session of the United Nations Economic and Social Commission > for Asia and the Pacific were received at the House of Worship > by special invitation of the Baha'i International Community representatives to the conference. > In November 1993, the Baha'i Temple in Kampala, Uganda, > was visited by Mrs. Mwinyi, wife of the President of Tanzania; > Mrs. Chakaumba, wife of the Chairman of the Presidential > Council of Malawi; Mrs. Neally Adyebo, wife of the Prime > Minister of Uganda; and the Hon. Betty Okwir, Deputy Minister > of Labour and Social Affairs. > A public service to commemorate the forty-eighth anniversary of the United Nations was held at the Baha'i Temple in > Apia, Western Samoa, in October 1993. More than 350 people, > including government officials, UN personnel, and members of > the diplomatic corps attended, some taking part in reading for > the service. > The high quality of the concrete repair work done on the > Mashriqu'l-A.dhkar in Wilmette, Illinois, USA, earned the > House of Worship the International Concrete Repair Institute's > "Repair Award of the Year" for 1993. A mounted photograph of > the Temple was accepted by the project manager on behalf of the > National Assembly during the Institute's annual convention in > October. > > THE BAHA'I WORLD > Also in October, a meeting room at the Masb.riqu'l-Adbkar in > Panama was the site of a seminar on the municipal development > of Central America, organized by the Spanish Agency of International Cooperation. The more than seventy mayors from > Costa Rica, Guatemala, El Salvador, Honduras, Nicaragua, > Panama, and Spain were offered a devotional program each of > the first four days of the sessions, and they were provided with a > brief explanation of Baha'i teachings. > The House of Worship standing in the heart of Europe, at > Langenhain, Germany, became home to the new German Baha'i > Temple Choir, which began performing regularly at Baha'i holy > day commemorations and the last Sunday of every month as part > of public worship services in the Temple. In order to create > greater awareness of the interreligious character of the Baha'i > House of Worship, the National Spiritual Assembly inaugurated > a series of public events called "Forum Langenhain" at the > National Baha'i Center located nearby. Once a month, issues of > concern to society were addressed by guest speakers, including > Kyrgyzian author Tschingis Aitmatow, whose talk on "Thoughts > for a Better World" attracted three hundred people. > > This article traces the Baha'i International > Community s work as a non-governmental > organization accredited by the > United Nations. > > Historical Background > > I n 1945, one hundred and one years after the founding of the > Baha'i Faith, Baha'i representatives at an historic conference > in San Francisco witnessed the birth of the United Nations. Two > years later the National Spiritual Assembly of the Baha'is of the > United States and Canada was accredited to the United Nations > as a national non-governmental organization (NGO) qualified to > be represented at United Nations conferences through an > observer. A year after that, in 1948, the eight National Spiritual > Assemblies then existing were recognized collectively under the > title of "The Baha'i International Community." Since then the > national affiliates of the Baha'i International Community have > increased to 165. Today, Baha'i activities in relation to the > United Nations are reinforced by an expanded permanent office > in New York with a branch in Geneva and Baha'i representations to Regional United Nations Offices in Addis Ababa, > Bangkok, Nairobi, Rome, Santiago, and Vienna. Two associate > offices of the Baha'i International Community's United Nations > > Office have been established in New York: the Office of the > Environment in 1989 and the Office for the Advancement of > Women in 1992. They lend emphasis to these two areas of > particular interest to the community. > The evolution of the Baha'i International Community's work > at the United Nations has led to changes in its status through the > years. In May 1970, it was granted consultative status, Category > II, with the United Nations Economic and Social Council > (ECOSOC); in 1976, consultative status with the United Nations > Children's Fund (UNICEF); and in 1989, working relations with > the World Health Organization (WH0). 1 > > Scope of Baha'i Activities at the United Nations > The Baha'i International Community is involved in a wide range > of issues of concern to the United Nations, including human > rights, peace, the environment, social and economic development, and the advancement of women. > Under the guidance of the Universal House of Justice, the > Baha'i International Community United Nations Office representatives participate in UN world conferences, preparatory > committee meetings, and correlating activities, providing > information and documents to special representatives and > rapporteurs on various themes, such as the human rights > situation of the Baha'is in Iran, religious tolerance, and freedom > of expression. Additionally, the office supports external affairs > of different National Spiritual Assemblies around the world and > produces numerous statements and reports for the UN each year. > > Human Rights > With regard to human rights, the Baha'i International > Community promotes the issue by contributing to those aims of > the United Nations that are akin to the teachings of the Baha'i > Faith, holding or collaborating in workshops, conferences and > other events, or making statements, alone or in collaboration > > 1. For a more complete discussion of the Baha'i International Community's > historical involvement with and activities at the United Nations, see The > Baha'i World, vol. 19 (1983-1986), 378-397. > > BABA.'f I NTERNATIONAL COMMUNITY > > with other NGOs, to impart the Baha'i viewpoint. The > Community also takes an active role in protecting the human > rights of persecuted Baha'is and in correcting misinformation > about the Faith. Finally, the Baha'i International Community > assists national Baha'i communities to gain recognition by their > national governments by making contacts with senior > government officials, foreign ministers, and UN missions. > Since human rights issues that have been raised by the > Commission on Human Rights, the . Sub-Commission on > Prevention of Discrimination and Protection of Minorities, or by > ECOSOC must be acted upon by the UN General Assembly, the > Baha'i International Community must prepare materials for each > of these bodies to ensure that its voice is heard effectively. > During 1993-94, the Baha'i International Community was > involved in the UN World Conference on Human Rights > (UNWCHR) held in Vienna in June 1993. The Community took > part in a number of different conferences and preparatory > meetings for the conference, including a meeting on the "Role of > NGOs in the UN Human Rights System," which was sponsored > by the International NGO Committee on Human Rights and was > held in New York in May 1993. At the UNWCHR itself, the > Baha'i International Community representatives participated in > an "Expert Seminar on Appropriate Indicators of the Progressive > Realization of Economic, Social and Cultural Rights," > monitored activities at the "Survivors' Committee and Ad Hoc > Committee" organized by the US branch of Amnesty International, participated in the "Panel on World Report on Freedom of > Thought, Conscience and Religion or Belief, " and assisted in > writing a report on religious freedom. Finally, a Baha'i International Community representative served as a member of the > steering committee that organized the NGO Forum at the > conference, with some fifteen hundred NGOs participating. The > Community submitted three oral and three written statements > that were issued as official UN documents, submitted joint oral > statements to the plenary session on religious tolerance on > behalf of sixteen religious NGOs, chaired one of the five > workshops on "Democracy, Human Rights and Development," > distributed one thousand packets of information, produced and > > THE BAHA'i WORLD > > exhibited a display pronouncing "The Earth Is But One Country > and Mankind Its Citizens" in six official UN languages, and held > a reception and chamber concert for 110 invited guests. 2 > A booklet entitled The Baha 'i Question: Iran s Secret > Blueprint for the Destruction of a Religious Community, which > examines the persecution of the Baha'is in Iran during the period > 1979-1993, was also published and widely distributed in June > 1993. As a result of the intensive work done by the Baha'i International Community, mention of the situation of the Iranian > Baha'i community was included in the strongly worded > resolution approved by the United Nations General Assembly. 3 > > Office of the Environment > The mandate of the Office of the Environment includes representing the diplomatic interests of the Faith to the UN on issues > of environment, development, and such social issues as > education, population, health, youth, aging, narcotic drugs, and > indigenous peoples. To do this effectively, the office has > developed relations with the UN Commission on Sustainable > Development, WHO, the United Nations Educational, Scientific > and Cultural Organization (UNESCO), UNICEF, the United > Nations Environment Programme (UNEP), the UN Commission > on Social Development, the Economic Commission for Latin > America and the Caribbean (ECLAC), and other regional UN > commissions. The office also coordinates Baha'i International > Community representation at international conferences on issues > of environment and development. 4 During 1993-94, the Office > of the Environment sent representatives to meetings such as > those on "The Ethical Dimensions of Agenda 21" (New York, > January 1994) and the World Conservation Union General > Assembly (Buenos Aires, January 1994), as well as NGO com- > > 2. For the text of three of the statements submitted at the conference, see pp. > 311-316 of this volume. > 3. See pp. 139-145 for further details regarding the situation of the Baha'is in > Iran during 1993-94. > 4. See The Baha'i World 1992-93, pp. 177-189, for a report on the Baha'i > International Community's involvement in the Earth Summit, for example. > > BAHA:f INTERNATIONAL COMMUNITY > > mittees on sustainable development, youth and aging, indigenous peoples, education, and the UNICEF NGO Committee. It > also continued to interact with the Worldwide Fund for Nature's > Network on Conservation and Religion. > Follow-up to the Earth Summit and the Peace Monument > Project in Rio de Janeiro also occupied the Office of the > Environment during 1993-94, with the collaboration of the > National Spiritual Assembly of the Baha'is of Brazil. The > Baha'i International Community's goal is to continue soliciting > soil samples from the different governments of the world until > all countries have contributed. In 1993, a further fifteen > countries added soil to the monument in a ceremony held on > Earth Day; the countries were Chile, China, Colombia, > Germany, Greece, Grenada, Myanmar, Nepal, Senegal, Sweden, > Syria, Thailand, Tunisia, Uruguay, and Zaire. Initiated by the > Baha'i International Community and the Baha'i community of > Brazil with the support of the Mayor's Office of Rio de Janeiro > and the '92 Global Forum, the Peace Monument is the only > enduring monument in Rio to the Earth Summit and the Global > Forum. > Leading up to the World Summit on Social Development, to > be held in Copenhagen in March 1995, the office participated in > the preparatory committee meetings held in January 1994 in > New York and has generated a number of statements, including > "A Global Strategy and Action Plan for Social Development," > "A New Paradigm for Social Development," and "World > Citizenship: A Global Ethic for Sustainable Development." > The latter is available in English, French, Spanish, and > Portuguese and has been widely distributed. 5 > > Office for the Advancement of Women > The mandate of the Office for the Advancement of Women is > twofold: to promote the principles of the Baha'i Faith by > interacting with international agencies and organizations > involved in issues surrounding the rights, status, and well-being > of women, and to keep National Spiritual Assemblies around the > > 5. This statement is reprinted on pp. 295-304. > > world informed about projects and programs in which the Baha'i > community can become involved to promote the equality of the > sexes. > The major responsibility of the Office for the Advancement > of Women is to represent the diplomatic interests of the Faith in > relation to the UN and with international NGOs in consultative > status with the UN with regard to the advancement of women > and the family. The representative attends annual sessions of the > Commission on the Status of Women and develops the working > relationship of the Baha'i International Community with > UNICEF and the United Nations Development Fund for Women > (UNIFEM). This has resulted in a growing number of collaborative ventures, such as the "Traditional Media as Change > Agent" project with UNIFEM. A report of this innovative > project was featured in an article entitled "Approaching Men > to Improve Lives for Women" in the June 1993 edition > of UNIFEM News. 6 Additionally, the Baha'i International > Community has taken a lead role in the advocacy process, > serving as convenor of the group Advocates for African Food > Security: Lessening the Burden on Women for several years. > The Office for the Advancement of Women is currently > heavily involved in preparations for the Fourth World > Conference on Women to be held in Beijing in September 1995. > In March 1994, the Baha'i International Community was > represented at the first of five regional UN conferences and > parallel NGO Forums. The director, in her position as > chairperson of the NGO Committee on the Status of Women, > New York, is a member of the Facilitating Committee > organizing the NGO Forum on Women '95 to take place in > Beijing at the time of the World Conference. In Geneva, a > Baha'i International Community representative is the only male > on the NGO Committee on the Status of Women, Geneva, and > serves as convenor of the Committee's NGO Working Group for > the NGO Forum '95. > The Office for the Advancement of Women found itself particularly busy during the United Nations International Year of > > 6. See also pp. 259-263 for further details. > > BAHA'I INTERNATIONAL COMMUNITY > > the Family (IYF), observed in 1994. A Baha'i International > Community representative currently serves as secretary of the > NGO Committee on the Family in New York, and the office was > represented at the year's major conferences. At the NGO World > Forum on the Family in Malta, held in November-December > 1993 to launch the International Year of the Family, the Baha'i > delegation consisted of some twenty-three individuals from > thirteen countries. Three of the one hundred "testimonial" > awards given at the conference to organizations and individuals > who promoted the IYF were given to the Baha'i International > Community. The Community sponsored one of the conference's > forty workshops, called "Breaking the Equality Barrier: > Emerging Roles of Men and Women in the Family." A > statement by the Baha'i International Community entitled "The > Family in a World Community" was produced for, and first > distributed at, the Forum in Malta; subsequently, in January > 1994, it was printed as a pamphlet for use during the IYF? > The establishment of the Office for the Advancement of > Women has seen a visible increase in the response of National > Spiritual Assemblies to the issue of the advancement of women, > particularly with regard to the creation of their own agencies on > the status of women. > > Office of Public Information > As a corollary to the above-mentioned offices that attend to the > diplomatic relations of the Baha'i International Community, an > Office of Public Information was established at the Baha'i > World Centr.e in 1985. With its branches in New York, London, > and Paris, this office continued its activities in preparing and > disseminating information about the Baha'i Faith and the > Baha'i International Community to international and national > organizations, agencies, and other bodies, as well as to leaders > of thought, prominent people, the mass media, and the general > public. Its main organ of communication with the public is One > Country, the Baha'i International Community's award-winning > quarterly newsletter, with a circulation of more than 25,000 > > 7. This statement is reprinted on pp. 305-309. > > readers in at least 150 countries. During 1993-94, One Country > reported on issues pertaining to the environment, the advancement of women, social and economic development, and human > rights, among other topics, including UN activities. By spring > 1994, One Country was being published in English, French, > Chinese, Russian, Spanish, and German. > > Conclusion > The Baha'i International Community is generally recognized as > a highly effective non-governmental organization at the United > Nations. Its objectives- to establish and strengthen the links > with the UN system, governments, and international organizations, as well as to increase the recognition of the Baha'i Faith in > international circles, promote acceptance of its principles and > defend its interests- are met through its service on committees > at various levels and its statements and publications. Further, its > collaboration with National Spiritual Assemblies around the > globe provides it with a sizable army of fellow believers able to > arise and promote- and sometimes to benefit from- its work at > the United Nations which, in 1993-94, focused largely on issues > concerning human rights, the family, the advancement of > women, and the environment. > > Update: The Situation of > THE BAHA'iS > IN IRAN > > T he situation of the Baha'i community in Iran remained > precarious during 1993-94, despite a lessening of some of > the more overt forms of persecution- perhaps a result of the > government's intention to cool international concern. Nevertheless, violation of the full range of the community's rights in Iran > persists. 1 > Overwhelming evidence indicates that the Iranian Baha'i > community is still a major target of persecution. All Baha'i > youth continue to be denied access to university. Thousands of > Baha'is are still prevented from obtaining employment and are > denied the right to own their own businesses or receive a > pension. As of January 1994, eleven Baha'is were in prison, > two under sentence of death. The rights of Baha'is to function > as a religious community are entirely denied. Baha'i marriages > are not recognized under the law; Baha'is are denied the right of > > 1. For a full discussion of the situation of the Baha'is in Iran, see "The Case > of the Baha'i Minority in Iran" by Douglas Martin, in The Baha'i World > 1992-93, pp. 247-271. > > assembly; and Baha'i cemeteries, holy places, historical sites, > and other assets have been either confiscated or destroyed. > > Desecration of the Baha'i Cemetery in Tehran > In July 1993 a section of the Baha'i cemetery in Tehran was, > under orders of the municipal authority, excavated by bulldozers > for the construction of an Islamic cultural center. This involved > the desecration of about two thousand graves. The remains of > the Baha'is interred there were loaded onto trucks for an > undisclosed destination. In response to protests, authorities > responded with contradictory assertions and explanations, both > denying and confirming the destruction of the cemetery. Some > officials claimed that the cemetery was a public health hazard > and that several Muslim cemeteries had been subjected to > similar conversion projects. Others indicated that the purpose of > the project was to level the uneven topsoil (about twenty to > thirty centimeters) of graves older than thirty years to modernize > and update the quality of the cemetery. The director of the > Muslim Burial Society asserted that such projects were > approved and implemented only after replacement properties > had been allocated and the Baha'is had been assigned a property > of some twenty-five thousand square meters with mortuary and > other facilities. > The facts of the case, however, contradict the various official > explanations. The Baha'i cemetery was in usage for burial at the > time of its confiscation at the beginning of Iran's Islamic > Revolution in 1979 and had not yet been used to full capacity. > Even some of the Baha'is executed during the rule of the current > regime are buried there, and the claim that only graves older > than the thirty-year legal limit were interfered with is completely > false. At the beginning of the Revolution, the cemetery's > mortuary facilities and memorial hall were demolished, the > marble grave coverings were removed, and all grave site > marking was obliterated. The headstones, many of which were > of high quality, were subsequently sold at public auctions. Since > the confiscation, Tehran's Baha'is have been permitted to bury > their dead only in a piece of wasteland measuring approximately > ten thousand square meters, already almost filled to capacity, > > BAHA.'is IN IRAN > which has not been officially allocated to them. In other > localities, having access only to those cemeteries the > government has designated for them, Baha'is also experience > difficulties in burying their dead. Furthermore, they are not > permitted to mark the graves of fellow Baha'is, making it almost > impossible to identify the graves of their loved ones. > As the Baha'i International Community remarked in a > statement on the situation of the Baha'is in Iran released in > October 1993, the government's right to renovate areas formerly > used for the burial of its Muslim citizens, in accordance with > Islamic law, is not disputed. However, the seizure of the central > cemetery of the oldest Baha'i community in the world, the > erasure of all traces of its existence, and now the exhumation > and removal of the corpses of illustrious figures of that religion > "is an egregious offense against the conscience and cultural > patrimony of the Baha'is throughout the world." The statement > continued: > > Attempts to mm1m1ze or obfuscate this basic truth only > underscore the fact that this is but one more step in an ongoing > campaign waged against the country's largest religious > minority, deemed "unprotected infidels" and "members of the > wayward sect" by the Iranian religious and judicial > authorities. > > The cemetery desecration brought vividly to mind the goal > of the revolutionary government of Iran, as stated in a secret > 1991 memorandum endorsed by the Ayatollah Khamenei > and disclosed in 1993, to block systematically the progress and > development of the Baha'is in that country and "to combat > and destroy the cultural roots which this group has outside the > country." > > Baha'is and the Iranian Justice System > While there was an abatement in the executions of Baha'is in > Iran during 1993-94, on 8 December 1993 death sentences were > pronounced by the Islamic Revolutionary . Council against > Bihnam Mithaqi and Kayvan K.halajabadi. These verdicts rise > solely from the men's membership in the Baha'i community. > > The Court of Tehran accused them of collaborating with the > United Nations to the detriment of their country by giving > information on their case, but their only meeting with the United > Nations Special Representative during his last visit to Iran was > authorized by the Iranian government itself. > Their cases also underline the highly precarious situation > facing Baha'is once in prison. When their original death > sentences were overturned by the High Court, a second death > sentence was handed down by the Islamic Revolutionary > Council. Further, the death sentences were pronounced orally, > and no written documentation exists of the court's verdict. The > religious nature of such persecution is further underscored by > the case against another Baha'i, Mr. Rami<;lan- 'Ali Dhulfaqari, > who was arrested and charged with apostasy on 7 September > 1993. He was subsequently released, but no reason was given, > and the charge of apostasy has not yet been addressed. Indeed, it > has been officially intimated to Mr. Dhulfaqari that he is > condemned to death. > In another instance, an Iranian criminal court in a town near > Tehran found that two Iranian Muslims had kidnapped and > killed a Baha'i, Rul).u'llah Qadami. But because the victim was > "a member of the misguided and misguiding Baha'i sect," the > court ruled, "the issue of retribution is null and void." Since a > Baha'i is an "unprotected infidel," the accused were acquitted of > murder. Instead they were sentenced to eighteen months in > prison, including time already served, for "disturbance of order > and security of society." Such a court decision sends a clear > signal that Baha'is cannot expect any protection or redress from > the Iranian justice system. > > International Response > To address these and other similar situations, the Baha'i International Community turned once again, as it has done repeatedly > in the past, to the United Nations. During 1993 three United > Nations committees- the Human Rights Committee, the > Committee on Economic, Social and Cultural Rights, and the > Committee for the Elimination of Racial Discriminationmonitored the human rights of minorities in Iran and received > > BAHA'is IN IRAN > reports, both oral and written, made on behalf of the Iranian > government. While the government asserted that no one in Iran > can be harassed on the basis of his or her beliefs, and a press > release issued by the Iranian Embassy in Bonn on 23 September > 1993 declared that "the fact that the Baha'i Religion is not > recognized as a revealed religion in Islam should not be > interpreted as if the adherents of the Faith were persecuted," the > fmdings of the three United Nations committees show that such > statements do not reflect the actual situation of the Baha'is in > Iran. In fact, the committees' comments not only express dissatisfaction with the Iranian delegation's presentation of the > situation of the Baha'is, but convey in unequivocal language a > grave concern for the treatment of the Baha'is in Iran. > The Baha'i International Community made a strong representation concerning the case of the Baha'is in Iran at the World > Conference on Human Rights in Vienna in June 1993. Later in > the year, the United Nations Special Representative investigating the human rights situation in Iran, Mr. Reynaldo Galindo > Pohl, specifically mentioned the Baha'is in both his interim > report of November 1993 and his fmal report of March 1994, > where he devoted thirteen pages to comments on the Baha'is' > situation. Shortly after the release of the interim report, in > December 1993, the forty-eighth session of the United Nations > General Assembly passed a resolution on the human rights > situation in Iran with specific mention of the Baha'is. On > 9 March 1994 the United Nations Human Rights Commission > adopted a strong resolution in which it cites religious discrimination against the Baha'is, "whose existence as a viable > religious community" in Iran "is threatened." > > Action by the Baha'i Community > Baha'i communities around the world, galvanized by the plight > of their Iranian brethren, worked through legitimate governmental and diplomatic channels to keep the situation of the Baha'is > of Iran in the consciousness of their elected and appointed representatives on the national and international stage. > The Baha'i community in France sent representatives to a > meeting with the Iran Desk of the French government, resulting > > THE BAHA:f WORLD > > in newspaper articles in Le Monde and Liberation in July 1993. > During the same month the British Broadcasting Corporation > (BBC) interviewed the secretary of the National Spiritual > Assembly of the United Kingdom about the destruction of the > Tehran cemetery and about the secret government memorandum > outlining plans for the destruction of the Baha'i community both > within and outside Iran. Also in July, a government deputy in > Brazil met with the Iranian ambassador to that country in > support of the Baha'is in Iran. > The American Baha'i community sponsored "An Appeal to > the Conscience of Humankind," urging the world's leaders to > continue to speak out against Iran's plan to destroy the Baha'is. > It was co-signed by forty-nine prominent American cultural and > political figures and appeared in the New York Times and the Los > Angeles Times in November 1993. During that same month the > US Senate adopted, by unanimous vote, a resolution calling > upon Iran to end its persecution of the Baha'is in Iran, and in > April 1994 the US House of Representatives adopted the same > resolution, also by unanimous vote. This marked the sixth time > since 1982 that the US Congress had expressed, in the words of > Senators Christopher J. Dodd and Joseph I. Lieberman, "its deep > sense of concern over the officially-sponsored repression that > has been directed against Baha'is since the Iranian Revolution. > While this repression has been less violent in recent years, we > remain concerned that the Baha'is- Iran's largest religious > minority-continue to be singled out for persecution based on > their religious beliefs." Also in April 1994, in a speech at the > dedication of the Holocaust Memorial Museum in Washington, > DC, President Clinton cited Iran's "abusive treatment" of > Baha'is, along with "ethnic cleansing" in the former Yugoslavia, > as a critical human rights concern. > There is no doubt that the efforts of Baha'i communities > around the world, from Africa to Europe, from South America to > the islands in the South Pacific, from North America to Asia, > have been instrumental in the abatement of the worst atrocities > practiced by the Islamic Republic of Iran against the Baha'i > minority in Iran. Through direct letter-writing campaigns from > National Spiritual Assemblies around the globe to the Iranian > > government leaders, through urgent protests to the Iranian > embassies or consulates around the world, through approaches > to governments and requests for their intervention on behalf of > the Baha'is, and finally through contacts with the news media > resulting in widespread coverage, the Baha'i community has > focused the world's attention on the activities of the Iranian > government and has thus effectively stemmed the tide of executions.2 Nevertheless, the less sensational forms of persecution > persist, and the dangers facing the Baha'i community are still > very real. Until they are permitted by law to receive education > at the university level in the fields they wish to study, until they > are permitted by law to own their own businesses and property, > until they have the same privileges and freedoms by law as their > fellow citizens, the Baha'is' rights are threatened, and the world > must not forget their plight. > > 2. See pp. 153-156 of this volume for a survey of the coverage received in > various print media about the situation of the Baha'is in Iran. > > Murder of > THR)3Jj > BAHA'IS > INCISKEI > > O n 13 March 1994, three Baha'is who had been living and > working in South Africa for years and whose actions > testified to their commitment to race unity were gunned down in > a racially motivated attack at the Baha'i Center in Mdantsane, > Ciskei. Two of the men had been invited by the Baha'i > community of Mdantsane to consult on a program for the United > Nations International Year of the Family and the third was > manager of the center. > Around midday, four black gunmen burst into the center just > as a prayer service was concluding, and they demanded that > the white and black Baha'is be separated. The three men > present who were considered white- Mr. Houshmand Anvari, > Dr. Shamam Bakhshandegi, and Mr. Riaz Razavi- were lined > up against a wall and ordered to empty their pockets of car keys. > Then, as the adults and children who had gathered for Sunday > classes watched in disbelief, the three men were shot with > automatic rifles. Mr. Anvari, a 43-year-old computer salesman > > with a wife and three young children, died instantly, as did > Mr. Razavi, the 44-year-old director of finance at the nearby > University of Fort Hare. Dr. Bakhshandegi, a 29-year-old > dentist, died shortly after arriving at the hospital- the same > hospital where he saw patients, mostly black, each weekday > mommg. > In a phone call to the South African Press Association, a man > claimed the killings had been done by a militant black group > called the Azanian Liberation Army. > The incident was reported in news media all over the world > (see pp. 156-157), with both Baha'is and others expressing > shock at this tragic and ironic attack. While those claiming > responsibility said there is no place in South Africa for anyone > belonging to the race that oppressed them, the commentator > reporting the killings on National Public Radio in the United > States noted that "since Baha'is arrived in South Africa about > forty years ago, they have refused to accommodate themselves > to apartheid." All three of the murdered men were deeply > involved in attempting to promote racial unity and to improve > social conditions for the black majority. All were in South > Africa by choice, attracted by the opportunity to work for racial > justice. > Mr. Anvari and his 33-year-old wife, Dina, had recently > established a tutorial school for young black children to > > Mr. Houshmand Anvari Dr. Shamam Bakhshandegi > > help them overcome the huge > gap between the education they > had received and the admission requirements of the white > schools. At the time of Mr. > Anvari's death, the school was > serving about eighty students. > Dr. Bakhshandegi, supervisor > of the community dental > section at the primarily black > Cecilia Makiwane Hospital, > had completed his research > for a master's degree in com- > Mr. Riaz Razavi > munity dentistry, studying > "The Oral Health, Treatment Needs and Personnel Requirements of School Children in Mdantsane" (the first scientific > dental research performed in Ciskei). Mr. Razavi, who is survived by his wife, Vera, and two children, was likewise one of a > handful of white staff at the all-black University of Fort Hare. > Baha'is worldwide were deeply saddened by the news of the > murders, yet they remained aware that such an event gives > greater meaning to the work toward unity that dominated the > men's lives. > Upon being informed of the tragic occurrence, the Universal > House of Justice sent the following cable to the National > Spiritual Assembly of South Africa: > SHOCKED GRIEVED NEWS VIOLENT DEATH > HOUSHMAND ANVARI, SHAMAM BAKHSHANDEGI AND > RIAZ RAZAVI IN CISKEI. PROFOUNDLY IMPRESSED > STERLING EXAMPLE SET BY THEIR DEDICATION CAUSE > BAHA'U'LLAH IN WHOSE SERVICE THEY WERE > DIRECTLY ENGAGED WHEN STRUCK DOWN BY > ASSASSINS' BULLETS. DEEPLY SYMPATHIZE IRREPARA- > BLE LOSS THEIR DEAR FAMILIES AND FRIENDS. MAY > ALL HEARTS BE COMFORTED BY PROMISE BLESSED > BEAUTY THAT THEY THAT HAVE FORSAKEN THEIR > COUNTRY IN PATH GOD AND SUBSEQUENTLY ASCENDED > UNTO HIS PRESENCE SHALL BE BLESSED BY > CONCOURSE ON HIGH AND THEIR NAMES RECORDED BY > > THE BAHA:f WORLD > > PEN GLORY AMONG SUCH AS HAVE LAID DOWN THEIR > LIVES AS MARTYRS PATH GOD. CONFIDENT JOYOUS > WELCOME ABHA KINGDOM THESE DISTINGUISHED > SOULS. ARDENTLY PRAYING HOLY SHRINES THEIR > PROGRESS DIVINE WORLDS. ALSO OFFERING SUPPLICA- > TIONS BEHALF ALL RELATIVES FRIENDS. ADVISE HOLD > MEMORIAL GATHERINGS THROUGHOUT SOUTH AFRICA. > > This message was read during the funeral on 19 March, > which was held in the town hall of Cambridge, a suburb of East > London. More than five hundred people crowded the flowerfilled hall, including Baha'is from Bophuthatswana, Botswana, > Ciskei, Lesotho, Namibia, Swaziland, Transkei, and the rest of > South Africa. Prayers and readings were recited in English, > Arabic, Persian, Xhosa, and Afrikaans. The Mayor of East > London spoke of the sacrifice which had been made for the sake > of the unity of mankind, a member of the Auxiliary Board spoke > about the nature of the soul, and a member of the Continental > Board of Counsellors delivered a moving tribute to the three > martyrs. > The Baha'i community was established in South Africa in the > mid-1950s. The first national Baha'i governing council, elected > in 1956, had four white members and five blacks- a degree of > integration that was extremely rare for any sort of national organization in South Africa at the time. Today, the Baha'i > community is spread throughout the country, with Local > Spiritual Assemblies in more than two hundred cities and towns > and members representing the Zulu, Xhosa, Venda, Sotho, > Swazi, and Tswana groups. "In times to come, we will probably > hear more and more about the Baha'is," said Dr. Gerrie Lubbe, > national president of the South African chapter of the World > Conference on Religion and Peace, an internationally > recognized interfaith organization that strives to promote the > peace process worldwide. The Baha'i attitude about racial unity, > he said, "is so much in line with how we hope to see the new > South Africa developing." > > This article highlights print media > coverage of the Baha'i Faith > during 1993-94. > > The Baha'i Faith in the > > EYES OF THE > WORLD > > T he Baha'i World 1992-93 includes a survey describing the > development of press coverage of the Baha'i community > from its inception in 1844 through the Holy Year which ended at > RiQ.van 1993. The present volume updates that article with a > review covering the period from 21 April 1993 to 20 April 1994. > As noted in its predecessor, the reporting of Baha'i activities and > perspectives has now reached a scale such that it is not realistic > to attempt a truly comprehensive summary. This article > provides, rather, a general overview of the range of Baha'i > activities reported by the print media, the wide geographic distribution of press coverage, and selected highlights from the > year's stories. > One of the most laudatory summaries of Baha'i teachings and > practice published this year came from Germany. Journalist > Dr. Susanne Schaup, who is particularly known in Germany for > addressing issues related to religion, women, development, and > world peace, wrote an article entitled "The Earth Is But One > Country" for an independent Christian weekly paper Deutsches > > Allgemeines Sonntagsblatt (31 December 1993). Dr. Schaup > explains and praises a wide range of Baha'i teachings and > describes in a very positive manner her experiences interacting > with members of the Baha'i community. She writes that the > natural growth of the community is not surprising "since > the Baha'is from the beginning have tackled all the problems of > the world and have created credible models for a solution." > Elsewhere in the article, she writes, "With the integration of > 'diversity in unity' the Baha'is make a very important contribution to a future world society." > Journalists in countries ranging from Russia to Bolivia, from > the United Kingdom to Thailand, wrote general articles on the > Baha'i Faith, thereby informing the public about the basic > Baha'i teachings. Many were based on interviews with Baha'is. > Some articles were extensive, including photographs of Baha'i > holy places and of 'Abdu'l-Baha, and quite a few, although > written as features rather than editorials, implicitly expressed > support for the efforts of Baha'is. Articles providing general > information on the Faith were also contributed, and sometimes > sponsored, by Baha'is. Regular columns on the Baha'i Faith > included "Baha'i Forum" in New Zealand (Northland Age > Courier), "Baha'i Comer" in Swaziland (Swazi News), and > "Baha'i: The Spirit of the Age" in Canada (Opascula Times). > Two national Baha'i communities wrote "open letters" to their > fellow citizens and paid to print them in newspapers so they > could share with their compatriots the perspective Baha'u'llah's > teachings offer regarding the challenges facing their nations. > Such letters were printed in Albania and in Nigeria. > Another frequently noted type of general article on the Faith > covered a story on a particular Baha'i event and included basic > facts on Baha'i teachings. Baha'i conferences, summer schools, > public talks, visits of Baha'i travelling teachers, and exhibits > were among the events covered in newspapers all over the > world. (For a summary of reporting on Baha'i events explicitly > aimed at addressing social problems, see "Service to Society" > section on pp. 162-163.) Commemorations of Baha'i holy days > accounted for nearly as many articles as the other activities > combined. This year, for example, readers in Belgium, Ethiopia, > > Nepal, and Sri Lanka were informed about the anniversary of > the birth of Baha'u'llah; in Germany, Ireland, Macau, and the > United States about the anniversary of Baha'u'llah's ascension; > and in Austria, Bangladesh, Costa Rica, and France about Naw- > Ruz (the Baha'i New Year). In addition to the articles printed in > papers in Germany, India, and Northern Ireland to mark the > anniversary of Baha'u'llah's declaration of His mission in the > garden of Riqvan, the BBC World Service broadcast an > explanation of Riqvan by the secretary-general of the United > Kingdom's Baha'i governing council on its "Words of Faith" > program. > News coverage of meetings between Baha'is and prominent > people, such as a London luncheon given by the Law Society in > honor of Madame Rul)_iyyih Rabbani and attended by prominent > figures, also brought the name of the Faith to public attention. > The visit of Papua New Guinea's Deputy Prime Minister Sir > Julius Chan to the Baha'i World Centre in Israel was mentioned > in Papua New Guinea's Post-Courier (16 June 1993). The Dalai > Lama's visit to the World Centre was reported in the US paper > the Baltimore Sun (22 March 1994). The attendance of Her > Highness Princess To' oa Tosi Malietoa of Western Samoa at the > Baha'i-sponsored "Heart of Australia Calling" conference in > Alice Springs, Australia, was reported in the Samoa Observer > (15 September 1993). > Other meetings reported in newspapers included a ceremony > at the Hawaii Baha'i Centre recognizing Her Highness Tosi > Malietoa; a visit by several First Ladies of Africa to the Baha'i > House of Worship in Uganda; and a presentation by the State > Baha'i Council of Orissa, India, to the Governor of Orissa. > > Persecutions in Iran > The ongoing persecutions of Baha'is in Iran took a new turn in > June 1993 when it was discovered that in a Tehran cemetery, the > bodies of Baha'is were being exhumed and trucked unceremoniously to unknown destinations, while burial plots were being > bulldozed, ostensibly to make way for construction of an Islamic > cultural center. The cemetery contains the graves of many of the > Faith's earliest adherents and was also in current use. News of > > the desecration spread quickly to countries on every continent > and was reported in newspapers throughout the world, including > Canada, the United States, El Salvador, and Peru; France, the > Netherlands, and Portugal; Botswana, Kenya, and Tanzania; > Australia, the Cook Islands, and the Mariana Islands; and India, > Sri Lanka, and Thailand. Many of the articles reported the > shock and sadness expressed by local Baha'i communities > regarding these attacks on their fellow believers in Iran. > Editorials condemning the actions taken to destroy the graves > were also printed worldwide, the most notable being a New York > Times piece called "Iran Stoops to Grave-Robbing" (8 July > 1993). The editorial, which mentioned the history of persecutions of Baha'is in Iran, said, "Reverence for the dead reaches > across all cultures and religions. A regime that stoops to bodysnatching can hardly reach lower." > In early 1993, a secret Iranian government document written > in 1991 had come to light which explicitly called for the > destruction of Baha'i cultural roots both inside and outside the > country and outlined a series of discriminatory practices > sanctioned by the government. Reports on this document, and > on efforts made to raise international protest concerning it, > continued during the rest of 1993 and into 1994. Bolivia, Chad, > Ecuador, the Republic of Ireland, Mauritius, and Spain are a few > of the countries where newspapers kept the public aware of the > document. On 22 November 1993, the op-ed section of the New > York Times carried a quarter-page statement, "An Appeal to the > Conscience of Humankind," sponsored by the National Spiritual > Assembly of the Baha'is of the United States. Co-signed by > forty-nine leaders of thought, the appeal stated, in part: "As > Americans who cherish religious freedom and tolerance, we > urge the world's leaders to continue to speak out against Iran's > plan to destroy the Baha'is. We urge the United Nations and > other organizations such as the Council of Europe and the > European Community to call upon the Government of Iran to > extend to Baha'is the religious rights guaranteed by the > Universal Declaration of Human Rights." The same appeal > appeared in the Los Angeles Times one week later. > > When three Baha'is in Iran were condemned to death in > December 1993, solely because of their beliefs, the news was > reported as far away as the Cook Islands. Editorials quickly > appeared in the New York Times (31 December 1993) and in > Germany's Franlifurter Allgemeine Zeitung (27 January 1994). > Commenting on the case of two of the Baha'is, the New York > Times editorial read, in part: "No criminal acts are cited in the > 700-word verdict reaffirming the death sentence. The two > Baha'is are simply accused of holding feasts, owning books and > being 'unprivileged infidels at war with the Muslim nation.'" > The editorial ended with the following: "As many as 350,000 > Baha'is, who are the largest religious minority in Iran, are > already deprived of jobs, property and schooling. If revolutionary courts carry out these death sentences, which are reportedly > under appeal, Iran will have compounded bigotry and > persecution with murder." > In addition to articles specifically about the situation of > Baha'is in Iran, numerous stories mentioned the ongoing persecutions in the context of reports about human rights abuses or > interviews with expatriate Iranian Baha'is. When United States > President Bill Clinton spoke at the dedication of the US > Holocaust Museum in Washington, DC, on 23 April 1993, he > said the evils the museum represents still find echoes in the > oppression of today, and he specifically mentioned "the abusive > treatment of the Baha'i in Iran." Mr. Clinton's speech was > widely reported by the major newspapers in the United States. > Other mentions of the persecution of Baha'is in Iran came in > Le Monde (France) in an article about persecuted minorities > being forced to leave their homelands (10 March 1994), and in > the Wall Street Journal Europe (14 December 1993) as part of a > letter to the editor about barriers to peace in the Middle East. > United Nations action related to the persecutions also > garnered press coverage. Le Monde (France) reported adoption > by the Sub-Commission on Prevention of Discrimination and > Protection of Minorities of a resolution on human rights in Iran > (25 August 1993). The article refers to the ongoing persecution > inflicted on the Baha'is. Also reported in a variety of papers > was the United Nations General Assembly's call, in December > > THE BAHA'i WORLD > > 1993, for Iran to comply with international human rights > agreements. The General Assembly took special note of the > religious discrimination faced by the Baha'is and warned that > "the existence of the Baha'i community is threatened." On > 18 February 1994, special rapporteur Reynaldo Galindo Pohl's > report to the UN Commission on Human Rights was released; it > said Iran's Islamic government relies heavily on executions, > torture, repression, and intimidation to enforce obedience to its > ideals. The report mentioned that repression of the Baha'is was > continuing. > The public was made much more aware of the painful > individual stories behind the statistics and reports when the book > Olya s Story was released in 1993 and its author, Olya Roohizadegan, travelled to speak about her experiences. Eleven years > ago, Mrs. Roohizadegan was one of a group of eleven Iranian > women jailed and tortured for their Baha'i beliefs; she was > released and the ten other women were all hanged. Interviews > with Mrs. Roohizadegan and synopses of her book were > published in newspapers in Canada, the United States, Panama, > and extensively- approximately two hundred articles- in the > United Kingdom. > > Killings in Ciskei > On 13 March 1994, gunmen entered a Baha'i centre in Ciskei, > separated the worshippers according to race, and murdered the > three Baha'is they classified as white. 1 News of this reprehensible act was carried in newspapers around the world, including > the New York Times, France's Le Figaro, newspapers in Guam, > the Mariana Islands, Mexico, the Netherlands, Norway, and > Portugal, and papers throughout South Africa. > The murders in Ciskei formed the basis of an op-ed article by > Harvard University professor Henry Louis Gates Jr. which was > printed in the New York Times (27 March 1994) under the title > "A Liberalism of Heart and Spine" and in the International > > 1. See pp. 147-150 for more on this story. > > Herald Tribune (30 March 1994) under the title "Living > Together: For a Humanism That Cares to Speak Its Mind." > National Public Radio in the US aired an item about the > killings on 19 March 1994, noting: > > The Spiritual Assembly of the Baha'is in South Africa has > reacted to the killings with a sadness and a sageness that says > much about their Faith. They've called the deaths of their > brethren a tragedy but go on to say that the last remorseless > legacy of apartheid is that people who were brutally kept > down because of their color might rise up now with > indiscriminate revenge pressed into their hearts rather than > love. The Baha'is have their own experience of repression, > especially in today's Iran, where they've been hunted down > and suppressed by a fundamentalist government that cannot > abide the Baha'i dedication to the equality of all races, > genders, faiths, and nations. > > Seventh International Convention > More than 750 Baha'is from 150 countries gathered in Haifa, > Israel, from 29 April to 2 May 1993 for the Seventh International Baha'i Convention. The Convention is held every five > years to elect the members of the Universal House of Justice and > to provide an opportunity for consultation among members of > various Baha'i institutions. 2 Newspapers in a number of the > countries sending delegates reported on their citizens' participation in the Convention. The articles explained the spiritual > nature of the elections, the absence of electioneering and > nominations, and the importance of a prayerful attitude. A > reporter from United Press International also covered the events. > Delegates to International Baha'i Conventions are all > members of National Spiritual Assemblies and are elected > during National Conventions held each spring. Among the > countries reporting on their communities' National Conventions > in 1993 were Albania, Guyana, Macau, Malaysia, New > Caledonia, Panama, and Papua New Guinea. > > 2. See pp. 51-58 for further information on the Seventh International Baha'i > Convention. > > The Advancement of Women > The opening of the Baha'i International Community's Office for > the Advancement of Women in New York City in May 1993 > received press coverage in such disparate locations as Grenada, > New Zealand, Panama, and Sri Lanka. In addition to printing > news of this international event, newspapers covered national > and local Baha'i activities dedicated to the advancement of > women, such as courses at India's Baha'i Vocational Institute for > Rural Women, which were reported upon at least four times as > classes of women graduated. The Vocational Institute for Rural > Women was also in the news at least five times when it joined > with the All-India Women's Conference to organize a > preparatory workshop in advance of the UN Fourth World > Conference on Women to be held in Beijing in 1995. > Baha'i involvement with the United Nations Development > Fund for Women (UNIFEM) was reported in at least five > features on Malaysia's participation in the UNIFEM-funded > project "Traditional Media as Change Agent." 3 The efforts of > Baha'is in New Zealand to support UNIFEM by holding informational and fund-raising breakfasts in a dozen cities resulted in > four newspaper articles. When a member of the Baha'i > Women's Association in Guam returned from a UNIFEM > conference in Fiji for non-governmental organizations around > the Pacific, her thoughts on the event were reported in Pacific > Daily News. This paper also carried a story on two members of > the Guam Baha'i Women's Association attending the Asia- > Pacific Symposium on Women in Development in the > Philippines. > Coverage of Baha'i efforts to educate the public about > Baha'u'llah's teachings on the status of women included stories > on an exhibit about the importance of women in society, > organized by the Baha'i Women's Association of Guam; a > celebration of women's suffrage hosted by a Baha'i women's > group in Whangarei, New Zealand; and interviews with Baha'i > professor Dr. Tahirih Vajdi, printed in Fiji and the Marshall > Islands during her visit to those countries. > > 3. See pp. 259-263 for further details on this project. > > Publication of the book Voices and Choices: The Women s > Movement in Singapore, which was commissioned by the > Singapore Council of Women's Organizations and the Singapore > Baha'i Women's Committee, resulted in at least two full-page > reviews. > Baha'is also wrote and sponsored articles on topics such as > women and education (Portugal), equal rights for women > (Zimbabwe), and Baha'i heroine Tahirih (New Zealand). > > Indigenous Peoples > The second half of the United Nations International Year for the > World's Indigenous Peoples fell into the period under review, > and a number of stories about Baha'i activities and statements > related to this topic appeared in print. A National Baha'i Studies > conference on indigenous peoples took place in Brisbane, > Australia, in July 1993, and was reported in the Australian and > the Courier Mail. The travels of Raymond Wymarra throughout > the Pacific to invite indigenous people to a festival of cultural > unity in Australia were reported in Samoa and New Caledonia. > A newspaper in Norway covered the visit of Grace Growing > Medicine Eagle, a Baha'i of Native American and Dutch > background. In Portugal, two papers printed stories about a > conference organized by Baha'is in honor of the visit of > Washington Araujo, Brazilian author of a book about the destiny > of indigenous peoples. > Baha'i commentary on the importance of preserving > indigenous cultures and treasuring indigenous contributions to > discussion of the world's issues appeared in papers in the Canary > Islands, Guatemala, and Honduras. > > Environment > Baha'i participation in efforts to educate the public about > environmental concerns entered a new stage in 1989 with establishment of the Baha'i International Community's Office of the > Environment in New York City and expanded dramatically with > Baha'i involvement at the Earth Summit in Rio de Janeiro in > 1992. The Peace Monument erected in Brazil by the Baha'is > > during that Summit continued to be mentioned in the news as > more countries donated soil to be deposited in the hourglassshaped monument. The Grenadian Voice (4 September 1993) > announced that Grenada was among fifteen nations to add soil to > the monument on World Environment Day 1993. In April 1994, > articles appeared in the Cook Islands and in Denmark reporting > that soil from those countries would be added to the monument > in 1994. > A two-day public conference on sustainable development > sponsored by the Guyana Office of Social and Economic > Development, a Baha'i agency, was reported in the Mirror > (19 January 1994). The article said the conference was being > organized to "encourage 'open and equitable consultation' as an > integral part of Guyana's developmental process, encourage > environmental preservation and sustainability, promote the > wisest use of environmental resources, and forge harmonious > development consistent with local culture and social mores." > Two statements relating the Baha'i perspective on environmental protection were printed in newspapers in Honduras and > Ghana. The latter was a half-page commentary in the Weekly > Spectator (8 May 1993) by Michael Richards of the International Institute for Environment and Development which quoted > Baha'u'llah in explaining that the environmental crisis is fundamentally a reflection of mankind's spiritual crisis and that the > remedy must involve spiritual solutions. The article, which ran > under the headline, "Religion, Science and the Environment," > said: > > Our relationship with nature reflects the stage of the > development of our society or civilization. This has evolved > from a childlike stage characterized by ritualistic belief > systems which worshipped nature, the sun, 'Mother Earth', > etc., and in which material understanding was very limited. > We are now passing through an adolescent, 'rational' and > exploitative phase in which science and religion are divorced, > and need to evolve towards maturity through a conscious > integration of scientific and spiritual viewpoints. > > Human Rights > The Baha'i International Community presented three statements > at the United Nations World Conference on Human Rights in > Vienna, Austria, in June 1993, a fact that was reported as far > away from this gathering as El Salvador (El Mundo, 30 June > 1993). A summary of the contents of the statements, which was > printed in New Zealand (Northland Times, 24 June 1993), > pointed out the interdependence of different kinds of rights. > '"Without economic rights, the exercise of civil or social rights > is severely attenuated,' the statement says. 'Without cultural > rights, an individual or community will have the greatest > difficulty in exercising political or economic rights to a degree > that meets the essential requirements of their respective > situations.'" > Baha'i participation in the World Conference on Human > Rights was noted in an article written by Ronald Bates, a Baha'i, > to mark Human Rights Day in New Zealand. "Protecting human > rights globally" (Northern Advocate, 11 December 1993) related > the Baha'i International Community's emphasis on the > importance of education in promoting human rights. Baha'i > activities for Human Rights Day were also reported in two > newspapers in Belgium. Baha'is in the city of Mons organized a > gathering of approximately five hundred children who created a > cooperative mural to illustrate Baha'u'llah's assertion that "The > earth is but one country and mankind its citizens." > > Moral Education > Public talks by Baha'i educators, commenting on the distinctive > Baha'i approach to moral education, were covered by reporters > in several countries. The visit to India of American education > professor Dr. Dwight Allen resulted in numerous articles. Dr. > Allen, author of seven books on educational reform, spoke at the > National Baha'i Conference on Education held in Panchgani and > delivered the Silver Jubilee Celebration Lecture at the Inter- > University Consortium under the auspices of the Institute of > Management Studies and the Centre for Baha'i Studies. He also > } > > gave interviews to various reporters. In Australia, newspapers > > THE BAHA'I WORLD > > carried reports about Canadian educator Ed Muttart, who visited > the country to speak about an educational children's publication > called The Virtues Guide and his commitment to "re-awakening > in human minds and hearts what it means to be a human being." > In November 1993, the Chinese-English Weekly in Taiwan > reprinted an interview with Dr. Farzam Arbab, member of the > Universal House of Justice, who has extensive experience with > educational programs in developing countries. Dr. Arbab > described how moral education is not simply a matter of > inculcating do's and don't's, but rather involves nurturing understanding of principles such as unity in diversity and the oneness > of humanity as bedrocks of a whole moral framework. Articles > on the subject of moral education, written by Baha'is, were > printed in the Canary Islands, Panama, and Paraguay, and a > description of classes for the moral education of children in > India formed an article in The Daily (Bombay). > > Service to Society > Reporters around the world wrote about projects initiated by > Baha'is to serve immediate community needs or to address longterm issues. Among the projects reported upon were the > agreement signed in the Marshall Islands for Baha'is to run five > government schools; involvement in a local program in the > United States to support social 'vorkers meeting the needs of > neglected or abused children; training of literacy instructors in > India and Zambia; organization of a festival for intercultural > understanding in Germany; the voluntary services of a Canadian > Baha'i doctor to the people of Guyana and help with the rehabilitation of a hospital in that country; donation of bedding to the > children's ward of a Malawi hospital by Baha'i youth and > children; sponsorship of an essay contest in the Cook Islands on > the theme "Elimination of Violence"; and organization of > "walks for peace" in Ireland and Panama. > A conference held in Ireland in support of the United Nations > International Year of the Family was reported in four papers. > The gathering was entitled "The Family: Unity in Diversity." > Another conference on the family was organized by the Baha'is > > in the Canary Islands. Stories on other activities in support of > the Year of the Family were printed in the Cook Islands and > Macau, and articles expressing Baha'i views on the family were > printed in Finland and Singapore. > News of events organized to promote racial harmony > appeared in print in Ireland, Norway, the West Leeward Islands, > and the United States. The Los Angeles Times (2 June 1993) ran > a brief story announcing "'A Year of Healing' at Baha'i > Center"- an art show created by children from the areas of Los > Angeles affected by race riots in 1992. Statements by Baha'is > urging their fellow citizens to embrace race unity were printed in > Australia, Northern Ireland, and Panama. > In support of international cooperation, celebrations of > United Nations Day 1993 were held in Botswana, India, and Sri > Lanka, and the forty-eighth anniversary of the United Nations > was commemorated with a special service at the Baha'i House > of Worship in Apia, Western Samoa. > > Baha'i Artists > The performances of Baha'is expressing their Faith through > music, drama, and dance and exhibits by Baha'i visual artists > were the subject of stories on every continent. Wildfire World > Theatre is a group of young people from Australia who present a > program of music, comedy, and dance that conveys the essential > principles of the Baha'i Faith. Their 1993 tour generated > numerous articles in the Czech and Slovak Republics, Germany, > Hungary, Mauritius, Romania, Switzerland, Turkey, and back > home in Australia. Other Baha'i artists who received press > coverage were pianist Mark Ochu, who played in Denmark, and > native American dancer, musician, and storyteller Kevin Locke, > whose performances in Thailand were both previewed and > reviewed in the Bangkok Post (27 and 31 May 1993). The > premiere of a new vocal composition by Norwegian composer > Lasse Thoresen, which opened the first exhibition of the late > noted American artist Mark Tobey's paintings in Norway, was > reported during the early spring of 1993 in several newspapers, > including Oslo's Aftenposten and Verdens Gang, and Sandvika's > > THE BAHA'i WORLD > > Asker og B(£rums Budstikke. Other stories on Baha'i musical > performances or art exhibits were printed in such widely > scattered locations as Ghana, France, Macau, Mexico, and > Northern Ireland. > On 17 May 1993, the Canadian newspaper The Independent reported that an album of eleven devotional songs > written by sitar maestro Ravi Shankar was being released by > the Baha'i community of Toronto. The songs, all in Hindi, > are based on the words of the Founder of the Baha'i Faith, > Baha'u'llah, and were written for the opening of the Baha'i > House of Worship inN ew Delhi, India. On 19 May 1993, the > Chicago Tribune printed an item from Reuters news service > announcing that the late American jazz trumpeter Dizzy > Gillespie, a long-time Baha'i, had been posthumously > awarded one of the world's most valuable musical prizes by > the King of Sweden, the 1993 Polar Music Prize. > > Local Human Interest > Profiles of individual Baha'is and Baha'i families described how > the Faith affects the daily life of its adherents, influencing their > decisions, behavior, and outlook. American Janet Coester's > walk alone across Russia to spread the cause of peace and > ecology resulted in dozens of articles mentioning her Faith. > Some of the six hundred or so volunteers at the Baha'i World > Centre were interviewed about their services for their hometown > newspapers. A reporter in India interviewed American Baha'i > Allison Vaccaro who spent three months volunteering at the > House of Worship in India before returning to her home in > Dominica. When the Irish-born deputy secretary-general of the > Baha'i International Community Paul Reynolds visited his > birthplace, several interviews with him were printed. A young > Russian Baha'i, Svetlana Vinnik, visiting Northern Ireland on a > student exchange, spoke to a reporter about what attracted her to > the Baha'i Faith. A New Zealand paper ran a story about Judy > Forbes, director of anaesthetics for Christchurch Women's > Hospital, preparing to leave for a three-month trip to South > Africa organized by Health Volunteers Overseas. > > IN THE EYES OF THE WORLD > > Response to Attacks and Misrepresentation > Of course, not all press coverage was posttlve. When > widespread coverage of the persecutions in Iran appeared, some > articles defended the actions of the Iranian government and > accused the Baha'is of committing actions that justified their > harsh treatment. Such claims were printed, for example, in > letters to the editor from representatives of the embassies of Iran > in India, Kenya, and Namibia, and in interviews with the Iranian > ambassador to the United Nations, Kamal Kharrazi, who > insisted that there is nothing wrong with the Iranian > government's treatment of the country's Baha'is. > In Romania, two newspapers printed an interview with an > unnamed individual who claimed to be a Baha'i but then > attacked Baha'i materials and proceeded to inaccurately explain > Baha'i teachings and make wild and unsubstantiated statements > about the Bab and the activities of the Baha'i community. In > such cases the Baha'i community often did not formally > respond, because the statements were outrageous and could > easily be investigated. > In other cases, where opposition seemed to be based on misinterpretation of authentic Baha'i texts, Baha'is defended their > Faith with letters to the editor. One example comes from St. > Vincent. A letter to the editor of the Vincentian argued that > Baha'u'llah claims to be God and that the Bab should not be > considered a Prophet because He claims several stations for > Himself. The National Spiritual Assembly responded to these > arguments with a letter in the same paper clarifying the stations > of both Baha'u'llah and the Bab and stating that the Baha'i > sacred writings were available for independent investigation. In > Albania, the monthly newspaper Le Religioni Nei Balcani > printed extracts from interviews with various religious leaders in > the country. A representative of the Muslim believers in > Albania referred to the "viruses of pseudo-religions like the one > of the Baha'is" and said "we are at war with them." The > secretary of the National Spiritual Assembly of the Baha'is of > Albania replied to the criticism by saying, "When Jesus Christ > came, he was not welcomed and everybody is aware of the > > persecutions that His disciples had to suffer. The same occurred > to Mul::mmmad, even though His preachers were irreproachable. > In essence, this is a matter of misunderstanding if not of > ignorance, that often the one that criticizes lacks knowledge .. .." > > Interfaith Dialogue > The Baha'i Faith was first publicly mentioned in the United > States at the Parliament of the World's Religions held in > Chicago in 1893. One hundred years later, in August/September > 1993, a commemorative conference brought together leaders > from approximately 125 religions and denominations and si~ > thousand participants to pray together and share ideas about > solutions to the world's ills. A Chicago Tribune article about the > planning of the second Parliament mentioned that Baha'is were > among the dozen people who initiated preparations for the > centennial event five years before it took place. A member of > the Baha'i host committee, Leilani Smith, was quoted as saying, > "We are coming to this parliament because our basic belief is > that we should consort with followers of all religions in > harmony." The Associated Press story on the event noted the > invocation given by Dr. Wilma Ellis representing the "Spiritual > Assembly of Baha'i": "If warfare and strife be for the sake of > religion, it is evident that it violates the spirit and basis of all > religion," she said. "The fundamental truth of the manifestations of God is peace. This underlies all religions." Other print > media mentioning Baha'i participation in the Parliament of the > World's Religions included the New York Times, the Chicago > Sun-Times, and Tribune Magazine. Stories from the Associated > Press and Reuters news services were printed in Germany, > Hawaii, the Netherlands, and New Zealand. > Baha'i participation in other interfaith activities- such as celebrations of World Religion Day, a seminar on fmding common > ethics in a multicultural society, the formation of an interreligious > organization to promote unity and tolerance, and interfaith prayer > services for world peace- were reported in such diverse > locations as Ghana, Norway, Trinidad & Tobago, El Salvador, > Mozambique, Germany, Panama, and the United States. > > It is significant that the Baha'i Faith, which has often been > mistakenly referred to in the media as a "sect" or not mentioned at > all in the context of articles on major religions, was repeatedly > noted in articles about the world's religions. In a special issue of > Time magazine called "The New Face of America" (November > 1993), a chart was printed showing the Baha'i Faith to be the fifth > most populous non-Christian religion in the United States. A > feature in Canada's Toronto Star called "Time to bring spirituality > out of the closet" (14 November 1993) quoted a Baha'i International Community public information officer as saying, "There is a > growing recognition by political leaders that political ideology and > money can't solve problems. They recognize that there is another > component, which you can call values, or ethics, or morality, or > spirituality." An Associated Press article about a Harvard > University professor tracking religions in the United States > mentions her "notebooks stuffed with research about Baha'i." > When an interfaith panel was established to monitor South Africa's > frrst non-racial elections, representatives came from "the Buddhist, > Jewish, Hindu, Baha'i, Muslim, and Christian faiths" (Church > Times, London, 4 June 1993). An item in the Orange County > Register in the United States (4 May 1993) noted that at the request > of Mayor Robert Breton, the city clerk drafted a policy that would > avoid scheduling city meetings or public events on "major > religious holidays, including holy days for Muslims, Jews, > Buddhists, Christians, and Baha'is. Breton emphasized the need to > limit the policy to major religions; otherwise 'we would never be > able to hold a meeting.'" > > Houses of Worship > The Baha'i House of Worship in Sydney, Australia, figured > prominently in a story about the devastating bush frres in the > region, which caused widespread destruction but left the Temple > intact. Sydney's Telegraph Mirror reported, "Amid the smoky > ruins of the parklands, the Baha'i Temple stood like a gleaming > white beacon on the hill between Mona Vale and Ingleside." The > Herald Sun reported on a special service held at the Temple after > the frre to thank frrefighters and the caretakers who saved the > House of Worship. At least ten articles about the House of > > Worship in India appeared, including interviews with visiting > architect Fariborz Sahba and reviews of books about the Temple. A > photograph and brief article on the Temple in Panama was printed > when the site was used for a meeting of Central American mayors. > A photograph of the Temple outside Chicago, in the United States, > accompanied a paragraph about the contributions made by > African-Americans to construction of the House of Worship, > motivated by the Baha'i Faith's teaching of racial equality. > > Conclusion > In summary, print media articles about the Baha'i Faith, Baha'i > communities, and individual members of the Faith appeared in > widely divergent locations and publications throughout 1993-94, > and members of the press were drawn to report on diverse aspects > of Baha'i life. Some covered artistic presentations, service > projects, major events and prominent people, while others focused > on principles such as the advancement of women, moral education, > and human rights. Still others showed efforts made by Baha'is > around the world to tackle issues such as environmental concerns > and the promotion of interfaith dialogue. The plight of the Baha'is > in Iran and the murder of three Baha'is in Ciskei received much > coverage. Local human interest stories and general introductory > articles about the Faith were also widespread. > From this survey, it is clear that the Baha'i Faith enjoys mostly > positive coverage by print media and that it is increasingly viewed > by writers as one of the world's major religions. Indeed, the > number of times the Baha'i Faith has been mentioned in passing > references to major religious groups is growing yearly. Much of > this increase is, no doubt, due to the persecution of the Baha'is in > Iran and the continuing coverage their situation has received over > the past decade and a half, but both large-scale and local coverage > of activities in which Baha'is have been involved is growing > steadily as well. Stories about the Iranian situation have shown > vividly the suffering of the Baha'i community in that country, but > the efforts of Baha'is in their own communities from Western > Samoa to Siberia have garnered coverage with a different slant, > showing how the Baha'i Faith contributes positively to society all > over the globe. > > ESSAYS > STATEMENTS > Ann Boyles comments on the effects of > the postmodernist perspective on our > contemporary worldview and offers an > alternative framework for understanding > current trends and events. > > wr,WORLD > w'ATCH > > Introduction > > I n the closing years of the twentieth century, the moral > paradoxes and tragic juxtapositions of life on this planet are > becoming increasingly insupportable. The horrors of tribal > violence in Rwanda and "ethnic cleansing" in the Balkans > appear in vivid images on television screens and magazine and > newspaper pages around the globe, yet no agency seems to > possess the moral and practical authority to do more than utter a > hollow condemnation of the atrocities. The media report the > proliferation of drug trafficking and child prostitution in various > parts of the world and the rise in teenage violence, but no body > or government has stepped forward to curb these activities. The > traffic of drugs that cause untold human misery is acceptable in > some quarters because the income generated by the cultivation > of drug-producing plants brings prosperity to impoverished rural > villages around the world. Child prostitution in southeast Asian > cities is quietly condoned by some governments because it > increases regional tourism. Powerful lobby groups in the United > > States agitate against more stringent gun control laws as an > infringement on their personal liberty, while children with > automatic weapons kill each other in schoolyards across the > nation. The moral failings of politicians all over the world are > widely publicized and condemned by a public that engages in > many of the same activities. The gap between public morality > and private life grows ever wider. > Such contradictions are, in no small measure, the legacy of > intellectual and political ideas that have carried us through much > of the twentieth century. On the one hand, we want to believe > that we can build a better world, but on the other, while we may > cry for the leadership that will assist us to build such a world, we > reject the idea of central global authority or a structure of > governance capable of dealing with the pressing problems > confronting us all. The result is essentially a world adrift, where > no certain values remain. There is a sense of events running out > of control, accompanied by a perception of randomness- an > impression that many things occur without cause and are > therefore irresolvable. > Yet an irrepressible sense of hope remains: people still dare > to believe that the world will become a place of peace, that the > poverty-stricken will one day live in dignity, that the oppressed > will be released from their bondage. The world looks hopefully towards a post-apartheid South Africa. Peace negotiations > between entrenched foes inspire cautious optimism. And > people's unhappiness with their governments and leaders > generates a re-examination of outworn political systems. In > essence, then, the world is currently torn by two opposing > forces: an almost nihilistic conviction that humanity is destined > to pursue a path of self-destruction versus a drive towards redefinition of ourselves, our social systems, and our world. How can > we come to terms with these two opposing views? Is the world > caught in an irreversible spiral towards anarchy, as many > modern commentators would have us believe? In considering > these questions, a critical look at a theory that has held sway > over many thinkers during the past decades will be helpful. > > Modernism and Postmodernism > The problem with structure and authority that lies at the heart of > modem life is part of a phenomenon that has acquired the > designation "postmodernism." It underscores discussions about > organized religion and the authority of religious leaders, colors > perceptions of political and civil life around the world, shapes > current literature and contemporary arts, calls into question the > validity of the traditional family as an institution, and > determines theories and practices in the fields of business and > economics. > Postmodemism's precursor, the modernist movement, > originated in the early years of the twentieth century, the result > of the modem perception of a loss of center in the world and the > search to regain that center. The postmodemist era into which > we have moved in the latter half of this century could be termed > a period when people have given up searching for that lost > center and have come to believe that there never was such a > thing in the first place. Among the major characteristics of postmodernism that have drifted from the intellectual arena into > popular culture and thus affect our daily life are a real or > perceived lack of leadership; a questioning and rejection of > authority; an absence of systems of hierarchical ordering, > resulting in fragmentation and a sense of randomness; attempts > to redefme basic structures in society; an assertion of invalidity > of many previously held beliefs; a lack of accountability; > violence; discordance; studied ugliness. > The paradigm contains both positive and negative implications. This is a pluralistic world, in many ways, where it is no > longer generally acceptable to impose Western culture and > values on others. Similarly, in the realm of belief, many people > now recognize that there are many different religions and values > systems operating in the world. It is no longer tolerable for one > race or culture to be enslaved in any way by another. These are > forward steps. But the loss of a common point of reference or > authority has alarming ramifications. Since there are no > unalterable rules and everything is negotiable, nothing possesses > absolute meaning. For example, if we talk about "human > rights," how can we agree on exactly what are human rights? Or > > if we talk about the equality of women and men, how can we > agree exactly what that entails? If we accept that there is validity > in many different religions, how do we decide which teachings, > if any, are to be universally respected? > An illustration of the difficulties engendered by such a lack of > authority is found in several issues arising in the field of medical > ethics during 1993-94. Discussions concerning legality of > euthanasia, the cloning of human embryos, and post-menopausal > pregnancies exposed the ethical dilemmas created by the rapid > advance of science beyond traditionally accepted limits. How > can one resolve such discussions without recourse to a central, > universally respected moral authority? Such is the difficulty > encountered in many fields throughout the postmodern world, > leaving us with more "deconstructions" than "constructions," > more of a fragmented view than one of wholeness, and more > questions than answers. > > Postmodernism and Reportage > While historical events of the past century have served to > destabilize and fragment established patterns of society around > the world, the rapid development of telecommunications has > given steadily greater substance to Marshall McLuhan's "global > village," so that we now have the technology to communicate in > ways scarcely dreamed of in past ages. The technological tools > available to create a peaceful, unified world exist. Yet they have > seldom been effectively used towards such ends. > Contemporary reportage in the global media clearly > evidences the tendencies and biases of postmodernism. > Information is disseminated broadly and rapidly; strange juxtapositions occur, and what may be considered important one day > is forgotten the next, as illustrated by the following example. > "New world order" became a buzzword in the late 1980s with > the breakup of the Soviet Union, the demolition of the Berlin > Wall, the reunification of Germany, and a variety of other > occurrences that were hailed widely by the international media > as proof that the world was being reshaped and reconfigured into > a new, global order that would be significantly different from > > WORLD WATCH > > and better than the previous one. Yet, within a very brief > timespan, the same international media were trumpeting the > downfall of the new order, branding it the "new world disorder" > and generally heralding its quick demise. > Perhaps the world was too naive in its expectations about > what the "new world order" would bring and about the effort > required to ensure its survival. It quickly became apparent that > the structure of this new order is ill-defmed- even chaotic; with > one of the two former superpowers now gone, the tensions > driving international relations, directing nations' foreign > policies, and governing international economics have radically > changed. Small nations attempting to establish their own > sovereignty are largely inexperienced in the art of governance; > governments all around the world have been subverted by > internal strife, corruption, public dissatisfaction, recalcitrant > military forces, and by their own ineptitude. In some cases their > structures have begun to disintegrate, and in others their stature > has declined considerably. Who or what, then, will provide > structure in this post-Colonial, post-Cold War world? To whom > are people to tum as an authority? Such questions have assumed > central importance as either explicit or implicit concerns of > media coverage of current events. > The major stories and editorial commentaries of 1993-94 > clearly reflect this preoccupation with our destabilized present > and our uncertain future. In the spheres of politics and civil life, > the press worried constantly about the absence of strong, upright > leadership in various countries of the world, from the US to > Russia, from Japan to Italy; civil uprisings against governments > occurred in widely disparate areas, including Moscow in > October 1993 and the Chiapas region of Mexico in January > 1994; international organized crime was seen as a growing > problem around the world. > In the realm of the family, 1994's United Nations International Year of the Family sparked broad discussion about the > viability of the family as an institution, and commentators > mused whether the family as a social unit needed to be > redefmed. Meanwhile, various stories in the media examined > > family breakdown, citing examples of neglect of children by > their parents, the selling of children into prostitution, and the rise > in violence among teenagers. > The business world experienced a strange volatility in the > stock markets, saw a "jobless recovery" to the global recession, > and witnessed the emergence of competitive new economic > centers around the world- particularly in the Far East and Latin > America- to the consternation of traditional leaders such as > Europe and the US . While China was hailed as a new > "superpower" on the world scene, concerns about its human > rights violations were renewed, and in the West alarms were > sounded about the North Korean government's capability to > produce nuclear arms . > Conflicts fuelled by racial and ethnic hatred escalated in > various locations : "ethnic cleansing" occurred in Cambodia and > in Bosnia, in spite of the establishment of "safe havens" by the > United Nations peacekeeping forces; tribal violence erupted in > Rwanda, Burundi, Kenya, and Algeria; there was a general > backlash against foreigners in western Europe, and fascism > gained popularity as a movement; the path to South Africa's frrst > multiracial democratic elections was paved with bloodshed. > Commentators noted the rising number of conflicts between > ethnic identity and the modem nation; such retreats into tribal > and ethnic conclaves are marked by a disregard for laws of > governments and established national boundaries. > Some of these conflicts were additionally kindled by > religious strife; the term "religious nationalism" defined > movements in which religious beliefs combined with political > ambitions to create explosive situations such as the murder of > Muslim worshippers in a mosque in Hebron, Israel, by a > fanatical Zionist, the call by Hindu revivalists for India to > become a solely Hindu nation, and the bombing of the World > Trade Center in New York by Muslim fundamentalists. The > Branch Davidian cult in Waco, Texas, also made the news with > the violent deaths of its members in a standoff with the FBI. In > the mainstream Christian churches, the authority of the Pope > came under heavy fire with regard to his position on abortion > > WORLD WATCH > > and birth control issues, and revisionist histories of the life of > Christ promoted a far different understanding of His life and > mission than the generally accepted one. > In the face of international disputes, the United Nations was > pressed to send peacekeeping troops, but the success of these > interventions was, at best, limited. The press endlessly debated > the actions of UN peacekeepers in Somalia and Bosnia, and > some commentators urged that the entire UN peacekeeping > system be overhauled to meet the new and expanding demands > placed upon it by the world situation. The reluctance of the US > to assume a large share of peacekeeping duties was increased by > the deaths of a number of American soldiers in Somalia. > Meanwhile, members of the North Atlantic Treaty Organization > (NATO) considered the post-Cold War future of the body, > debating whether it should assume peacekeeping duties similar > to those of the UN. > With increasing ethnic, racial, cultural, and religious > conflicts, the number of the world's refugees continued to rise > dramatically in 1993-94, while fewer and fewer countries > appeared willing to welcome them, fearing a decline in their > own standard of living. Clearly such a global problem demands > a comprehensive global solution, but none appears in sight. > Other stories featured in the news during 1993-94 dealt with > widely contrasting issues: the resurgence of a number of > diseases such as tuberculosis and malaria that health officials > considered to be under control; the AIDS epidemic that > continued to ravage populations, largely in Africa; the > information highway on the anarchical Internet system, which > allowed the millions who logged on instant access to > information and other users in far distant locations. And fmally, > in the realm of arts and entertainment, the press obliged the > public's taste for scandal in its tabloid depictions of the private > lives of celebrities. > All of these stories illustrate the sense of fragmentation, > randomness, and inability to deal effectively with crises > besetting humanity. But perhaps the most cogent and succinct > example of the postmodernist view of the world offered to the > reading public by contemporary commentators on the world > > scene can be found in an article entitled "The Coming Anarchy," > written by Robert Kaplan and published in the February 1994 > issue of The Atlantic Monthly. This piece graphically depicts the > social and political ramifications of the postmodern condition > and makes shocking predictions about the future according to > current trends. It is a graphic and compelling discussion, > outlining, in Kaplan?s own words, the "political and cartographic implications of postmodernism- an epoch of themeless > juxtapositions in which the classificatory grid of nation-states is > going to be replaced by a jagged-glass pattern of city-states, > shanty-states, nebulous and anarchic regionalisms." > This view of "re-primitivized man," depicting "warrior > societies operating at a time of unprecedented resource scarcity > and planetary overcrowding" and a world where "technology > will be used toward primitive ends," comes to Kaplan through > the research of scholars such as Thomas Fraser Homer-Dixon, > whose study of planetary overcrowding suggests that global > strife fuelled by environmental degradation, ethnic hatreds, > overpopulation, and a widening gap between the rich and poor > will shape our future. Kaplan calls to witness incidents from his > own travels through West Africa and the Balkan areas of Europe > as support for his conclusions, and there are certainly major > recent news stories that bear out these observations as well. > Tracing factors such as environmental degradation, ethnic > and historical disputes, cultural conflicts, the breakdown of the > family, the drift of populations away from rural life to the cities, > and the population swell, Kaplan envisions three choices for > future governance of the world: totalitarianism, fascist ministates, or road-warrior cultures. We live in a "bifurcated world," > as he expresses it, with "cadillac" societies on the one hand, > impoverished have-not states on the other, and the gap between > the two widening with every passing day. > In Kaplan's view, there is only one logical outcome to such a > situation: conflict. War is, in fact, a step up for the povertystricken, he points out. There is "liberation in violence," and > "worrying about mines and ambushes frees you from worrying > about mundane details of daily existence." Increasingly, he > predicts, there will be a breakdown of the distinctions between > > "war" and "crime," with wars waged by small "subnational" > groups for "communal survival." Witness, for example, the > militia forces of Beirut in the 1980s and, more recently, those of > Haiti. Maps, asserts Kaplan, no longer indicate real borders, nor > do they indicate the impending global political crackup. The era > of the nation is past. Rather, we will retreat into ethnic enclaves > and stay there in our isolated cocoons. > > An Alternative Perspective > Kaplan's graphic depiction of global social breakdown is welldocumented, but his scenario for the world's future is colored by > a number of rather doubtful assumptions about the nature of > humans and society. In evaluating his analysis and predictions, > we need to consider an alternative perspective offered by the > Universal House of Justice, in a statement on peace addressed to > the peoples of the world and widely disseminated by the > members of the Baha'i community in 1986, the United Nations > International Year of Peace, and in the years since. 1 > The document states unequivocally, "World peace is not only > possible but inevitable. It is the next stage in the evolution of > this planet .... " Lest one think this is some sort of naive utopian > view, however, the Universal House of Justice goes directly on > to position the world at a dramatic crossroads: "Whether peace > is to be reached only after unimaginable horrors precipitated by > humanity's stubborn clinging to old patterns of behaviour, or is > to be embraced now by an act of consultative will, is the choice > before all who inhabit the earth." While Kaplan's analysis and > predictions seem to assume that humanity exercises no real > choice in its actions but is merely prey to external forces and its > own aggressive tendencies, the Universal House of Justice > asserts that humanity can and must assert control over its own > destiny and then outlines concrete actions it can take towards > establishing a peaceful world. > One of the factors identified in the peace statement as > crippling efforts to establish peace is a paralysis of will > > 1. The Universal House of Justice, The Promise of World Peace (Haifa: > Baha'i World Centre, 1985). > > centering around a widely-held conception of human nature as > incorrigibly selfish and aggressive. In "The Coming Anarchy," > for example, Kaplan asserts, "Physical aggression is part of > being human," and "Only when people attain a certain > economic, educational, and cultural standard is this trait tranquilized." Certainly relief from poverty and the benefits of > education can allow people and their societies to develop; > however, there are also examples from recent history amply > demonstrating that relative prosperity and high educational > standards do not necessarily lead to a peaceful society. Further, > the word "tranquilized" suggests that the aggression remains > beneath the surface much as the feral instinct remains in domesticated animals. Such a view ignores the widespread expression > of longing for peace and harmony current in the world. It seems > impossible to reconcile the view of human nature as innately > aggressive with the widely-held desire for peace, and therefore > some reassessment of our conception of human nature is in > order. > Viewing selfish, aggressive behavior as a "distortion of the > human spirit" rather than its true expression and accepting such > behavior as part of a phase of immaturity promotes acknowledgement and transcendence; it frees us to establish social > structures that will enhance the peace-building process. Then > consultation can take place among the world's peoples, leading > to a "united search for appropriate solutions." The longer > humanity remains mired in the perception of innate aggression, > the longer we impede the journey towards peace, as we merely > justify our current behavior rather than promote the will to > change. > Other factors contribute to the world's paralysis of will in > addressing humanity's current ills. One such factor, according > to the statement on peace, is an unwillingness to face the implications of the establishment of a world authority; thus, we > retreat into nationalistic or ethnic enclaves that mistrust each > other, and no effective model of international authority exists to > assure us that we should place our trust in it. Another factor is > the incapacity of uneducated masses to articulate their desire for > a new order. Additionally, the Universal House of Justice > > WORLD WATCH > > identifies several barriers to peace, including racism, disparity > between the rich and poor peoples of the world, unbridled > nationalism, and religious strife. These factors are very similar > to those outlined in the Kaplan article, but the Universal House > of Justice, in contrast, goes beyond mere analysis to articulate > the means whereby, if humanity chooses, we may take the > alternative route leading to peace, without experiencing the > preceding global anarchy. > The Baha'i approach to the subject is essentially optimistic, > but the pursuit of peace is recognized as complex, involving > three essential prerequisites: the equality of the sexes, universal > education, and improved global communication, including the > selection of a universal auxiliary language. Underlying each of > these is a notion of organic unity concerning human relationships; as the Universal House of Justice phrases it: "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." This view stands in direct > opposition to the prediction of retreat into ethnic enclaves, an > action that an observer like Kaplan seems to regard as > inevitable. > In its peace statement, the Universal House of Justice stresses > that > > the emancipation of women, the achievement of full equality > between the sexes, is one of the most important, though less > acknowledged prerequisites of peace. The denial of such > equality perpetrates an injustice against one half of the > world's population and promotes in men harmful attitudes > and habits that are carried from the family to the workplace, > to political life, and ultimately to international relations. > There are no grounds, moral, practical, or biological, upon > which such denial can be justified. > > Women are strangely absent from Kaplan's view of the > future. Their status does not seem to be of any concern to him, > though surely the condition of half of the world's populationand, at that, the half that is chiefly responsible for raising the > next generation- is significant to the direction humanity will > take. Ignoring women perpetuates the idea that they are > > THE BAHA:f WORLD > > insignificant in factoring the course of humanity's future . > Surely this must be questioned. In fact, as the world gears up for > the United Nations Fourth World Conference on Women, to be > held in Beijing in 1995, the situation and condition of women > around the world is coming under growing scrutiny. To ignore > the progress that has been made thus far, and the very real challenges that remain to be met, is to do a disservice to women and > their power to shape the course of future generations as well as > to participate in the governance of peoples around the world. > Kaplan overlooks them at his own peril. > Further, to view education as "tranquilizing" aggressive > tendencies is to disregard its power to change people's attitudes > and thus the course of the future. The Universal House of > Justice identifies "ignorance [as] indisputably the principal > reason for the decline and fall of peoples and the perpetuation of > prejudice." Further, it states, "No nation can achieve success > unless education is accorded all its citizens." This issue is > crucial and is connected to the issue of women's status. > Although universal education is the ultimate objective, nations > with limited resources must reconsider their priorities to meet > this need; the Baha'i teachings give preference to the education > of women and girls, "since it is through educated mothers that > the benefits of knowledge can be most effectively and rapidly > diffused throughout society." Significantly, one subject > identified as crucial for study by all children is the concept of > world citizenship. Within a generation or two, such study would > certainly promote the development of societies able to withstand > the temptation to retreat into ethnic, racial, or cultural enclaves. > "The Coming Anarchy" asserts that borders drawn on maps > no longer represent any real separations into different > collections of populations, as the idea of the state is outdated. > Baha'is have held this view for over one hundred years, but their > vision of what is to replace the state is rather different. > Baha'u'llah wrote, in the late nineteenth century, "The earth is > but one country, and mankind its citizens."2 Then, writing in > > 2. Baha'u'lhih, Gleanings from the Writings ofBaha 'u 'llah (Wilmette: Baha'i > Publishing Trust), 250; cited in The Promise of World Peace, 11. > > WORLD WATCH > > 1936, Shoghi Effendi, the Guardian of the Baha'i Faith, > analyzed the world situation in the following terms: "The > anarchy inherent in state sovereignty is moving towards a > climax. A world, growing to maturity, must abandon this fetish, > recognize the oneness and wholeness of human relationships, > and establish once for all the machinery that can best incarnate > this fundamental principle of its life." 3 Where Kaplan sees > humanity's retreat into small ethnic or tribal enclaves as > something amounting to the inevitable, Baha'is see another > force at work in.the world counteracting such action: "Together > with the opposing tendency to warfare and self-aggrandizement > against which it ceaselessly struggles, the drive towards world > unity is one of the dominant, pervasive features of life on the > planet during the closing years of the twentieth century."4 > The real issue here is choice- the exercise of human willand responsibility, not inevitability. The view represented in > "The Coming Anarchy" may well prove to be an accurate > picture of the direction humanity takes over the next years, but > there is nothing inevitable about it. Governments and leaders in > many fields have the knowledge necessary for them to choose a > path that addresses the fundamental problems Kaplan delineates. > Issues related to human rights, global prosperity, the equality of > men and women, and moral development need the world's > serious, sustained attention characterized by a unity of approach. > Yet we cannot lay all the responsibility at the feet of > governments. Individual citizens of this global village need to > be educated about their responsibilities as members of a new > kind of civilization. If we envision ourselves on the threshold of > maturity rather than retreating into a re-primitivized state, then > we can raise ourselves up according to that vision. If we > envision an ever-advancing civilization rather than a disintegrating one, then we have an orientation that will lead us forward > rather than backward. > > 3. Shoghi Effendi, The World Order of Baha 'u 'llah (Wilmette: Baha'i Publishing Trust, 1974), 202; cited in The Promise of World Peace, 18-19. > 4. The Promise of World Peace, 19. > > No consideration of society's development and future can > ignore the importance of religion as a force. Although religious > strife abounds in the world, we cannot disregard the essential > benefits conferred upon humanity by religion. It is a potent > positive social force- "the greatest of all means for the establishment of order in the world and for the peaceful contentment > of all that dwell therein," in the words of Baha'u'lhih, who also > cautioned, "Should the lamp of religion be obscured, chaos and > confusion will ensue, and the lights of fairness, of justice, of > tranquillity and peace cease to shine." 5 Within religion lie the > possibilities for the reconstruction of the world's society on a > more just and equitable basis. > At present, there are two processes simultaneously at work in > the world: the rolling up of the old world order and the rolling > out of the new. The media, with their postmodemist perspective, > largely focus on the former, with its emphasis on violence, > randomness, disintegration, despair, and, eventually, complete > breakdown and anarchy. But we can see evidence of this other > process, which admittedly receives much less emphasis. Nevertheless, some of the news stories of 1993-94 can be summoned > to witness this second process. > The world, for example, anticipated widespread bloodshed > during the first democratic elections ever held in South Africa, > and indeed, the prelude to the elections was violent to the > extreme. 6 Yet, the voting itself was carried out peacefully, and > the transition to the new government was an emotionally > moving experience to witness, even for a cynical public. > Despite tremendous difficulties, democratic elections were also > held in Cambodia for the first time in over twenty years, under > the watchful eyes of UN observers. > Economic forces led different governments to move towards > regional and even global free trade zones. The North American > Free Trade Agreement (NAFfA) and the qualified success of the > > 5. Baha'u'lhih, Tablets of Baha 'u 'llah (Haifa: Baha'i World Centre, 1978), > 125; cited in The Promise of World Peace, 5. > 6. For an account ofthe effects of this violence on the Baha'i community of > South Africa, see pp. 147-150. > > Uruguay Round of the General Agreement on Trade and Tariffs > (GATT) were heralded by some critics as disasters- the > "GATTastrophe," according to one commentator- and as major > steps towards the recognition of a global economy by others. > Whatever their limitations, they do show a world attempting to > come to terms with itself on a global scale. Such agreements > may be first steps towards more comprehensive endeavors, > leading perhaps to a world economy. > While the United Nations and NATO struggled to make or > maintain peace in some parts of the world, peace talks sprang up > in some surprising locations and between some unlikely > negotiators. In the Middle East, negotiations commenced in > Israel between two former bitter rivals, with the goal of > resolving longstanding disputes. In Ireland, the Irish Republican > Army signalled its willingness to talk with the government about > ending the twenty-odd years of violence in Northern Ireland. > And in contrast to the divisive religious strife occurring in > various locations, ecumenical activities proliferated, including > the gathering of representatives of the world's major faiths for > the second Parliament of the World's Religions. Held in > Chicago in September 1993, the event demonstrated through the > manifesto produced at the end of the session that goodwill and > tolerance are possible among peoples of differing beliefs. > Such stories show that on the world stage there are efforts > being made to come to grips with what it actually means to be > part of a global society. Rather than focusing on disintegration, > some forces and agencies have elected to focus on integration > and redefinition. But efforts in this direction are also possible on > a small scale, and the Baha'i international community offers one > working model of a functioning world entity. Throughout the > world, the affairs of Baha'i communities are governed by Local > Spiritual Assemblies. As the Baha'i Faith has no clergy, these > nine-member bodies, elected by secret ballot in every > community where there are nine or more adult believers in good > standing, govern the affairs of the Baha'i communities they > serve. A 1993 count indicated that there were almost 18,000 of > these bodies around the world. Members of these institutions are > elected for their spiritual qualities and service to the community; > > THE BAHA'I WORLD > > they are not necessarily highly educated or even literate, though > of course many are. Yet they learn to function as a united body > through experience in the art of consultation. The existence and > increasing maturity of functioning of these assemblies in all > parts of the world is a potent argument against the kind of global > anarchy that Kaplan predicts. If nations break down, Local > Spiritual Assemblies will still be able to govern the affairs of the > communities they serve, often with a greater sense of service > than officials elected through the traditional democratic process, > where campaigns feature empty promises, attacks on opponents, > and various types of electioneering. In Baha'i elections there is > no campaigning or electioneering. Every adult believer > is eligible to vote and to be voted for; if elected, she or he must > serve. The existence of such a broad-based, functioning system > of governance in the Baha'i community around the world shows > that all people, from villagers in remote rural areas to inhabitants > of large cities, can assume responsibility for the affairs that > affect them. This sort of responsible community-based > government is a strong alternative to the forces of violence some > see as taking over the world. > Kaplan himself posits, "Whereas the distant future will > probably see the emergence of a racially hybrid, globalized man, > the coming decades will see us more aware of our differences > than of our similarities." To this assertion, one may well > respond by asking whether it is not possible to see both > differences and similarities and to accept them as essential parts > of our humanness. The unity about which so much has been > written in the Baha'i Faith is not uniformity. Shoghi Effendi > described it thus: > > It can conflict with no legitimate allegiances, nor can it > undermine essential loyalties. Its purpose is neither to stifle > the flame of a sane and intelligent patriotism in men's hearts, > nor to abolish the system of national autonomy so essential if > the evils of excessive centralization are to be avoided. It does > not ignore, nor does it attempt to suppress, the diversity of > ethnical origins, of climate, of history, of language and > tradition, of thought and habit, that differentiate the peoples > and nations of the world. It calls for a wider loyalty, for a > > larger aspiration than any that has animated the human race. > It insists upon the subordination of national impulses and > interests to the imperative claims of a unified world. It > repudiates excessive centralization on one hand, and > disclaims all attempts at uniformity on the other. Its > watchword is unity in diversity .. .. 7 > > Unity and diversity are not mutually exclusive or incompatible, in the Baha'i view. In fact, they enrich one another by their > interaction. Against what, then, does the Baha'i Faith stand? > This question áis, once again, answered succinctly by Shoghi > Effendi: > > The call of Baha'u'llah is primarily directed against all > forms of provincialism, all insularities and prejudices. If > long-cherished ideals and time-honored institutions, if certain > social assumptions and religious formulae have ceased to > promote the welfare of the generality of mankind, if they no > longer minister to the needs of a continually evolving > humanity, let them be swept away and relegated to the limbo > of obsolescent and forgotten doctrines. Why should these, in > a world subject to the immutable law of change and decay, be > exempt from the deterioration that must needs overtake every > human institution? For legal standards, political and > economic theories are solely designed to safeguard the > interests of humanity as a whole, and not humanity to be > crucified for the preservation of the integrity of any particular > law or doctrine. 8 > > Conclusion > Could it be that our notions about what is happening in the world > around us, shaped by postmodemist theorists, belong to those > obsolescent doctrines that should be swept away because they > no longer minister to our needs? Could it be that we are too > attached to the prophecies of the doomsayers, which predict > momentous and catastrophic future events far larger than the > > 7. Shoghi Effendi, The World Order of Baha 'u 'llah (Wilmette: Baha'i Publishing Trust, 1974), 41- 42. > 8. Ibid., 42. > > scope of individuals to deal with, thus paralyzing our collective > will? > We choose the way we view the world. There are powerful > forces at work to shape our view- political, journalistic, > commercial, social- but we are capable of choosing whether or > not we wish to view the world through the lenses offered to us > by these forces, which are often sustained by powerful selfinterest. Do we really believe that we are doomed to endure > global anarchy and that there is nothing we can do to halt the > process? Or can we adjust our vision somewhat to see that there > are other constructive forces at work in the world, that what may > appear randomly destructive is part of a process of renewal of > civilization, and that it is in our power to determine the speed > and course of that process? > > William S. Hatcher explores the > philosophical framework of the Baha'i > Faith as a basis for an adequate > understanding of the Kitab-i-Aqdas, > Baha 'u 'llah s Most Holy Book. > > THE ~ > KITAB-I-AQDAS: > The Causality Principle in the > World of Being > > Introduction > > T he usual articulation of the well-known Baha'i principle that > prejudices are truly immoral and not just socially > troublesome affective attitudes tends to obscure another, > cognitive defect of prejudice: prejudiced thinking is lazy > thinking, signifying the subject's refusal to come to grips with > the object as it truly is, in all its dimensions. Prejudiced thinking > is stereotypical thinking in which we try to assimilate or reduce > something new to a previously known category. Such a reductionist approach to life deprives new experiences of their > capacity to transform or change us. In our rigidity and self-satisfaction, we require that each newly encountered phenomenon > somehow accommodate itself to our preconceived categories of > thought and experience. > Nowhere else will the reductionistic approach to life be more > disastrous than if applied in our attempt to understand the Kitabi-Aqdas, Baha'u'llah's Most Holy Book, for this work can in no > way be assimilated to any previous category of religious writing > > or any pre-ex1stmg conception of religious thought. It sees > spiritual laws neither as social conventions nor as divinely > imposed rules of behavior, but rather as exact expressions of > fundamental, objective relationships inherent in the very > structure of reality. > Thus, the worldview of the Kitab-i-Aqdas is fundamentally > scientific. It considers that reality is structured by objective > relationships of cause and effect (i.e., laws) which can be > rationally understood and articulated. The very purpose of the > Kitab-i-Aqdas is the articulation of some of the most basic laws > of spiritual reality. However, an adequate understanding of > these laws also involves some knowledge of the overall philosophical framework of the Baha'i Faith. The next four sections > seek to provide the essentials of this framework, after which we > will undertake a more direct and detailed study of the Kitab-i- > Aqdas itself.- > > Levels of Existence; the Material World > The Baha'i writings affirm that reality is an integrated whole but > that this wholeness is a unity in diversity, not a uniformity. In > particular, within the context of overall wholeness, there are > distinct levels of being. The lowest of these levels is the natural > or material world, where the principle of existence is one of > composition of elements. As 'Abdu'l-Baha has expressed it: > > Nature is that condition, that reality, which in appearance > consists in life and death, or, in other words, in the > composition and decomposition of all things. > This Nature is subjected to an absolute organization, to > determined laws, to a complete order and a finished design, > from which it will never depart- to such a degree, indeed, > that if you look carefully and with keen sight, from the > smallest invisible atom up to such large bodies of the world > of existence as the globe of the sun or the other great stars > and luminous spheres, whether you regard their arrangement, > their composition, their form or their movement, you will > find that all are in the highest degree of organization and are > under one law from which they will never 9epart. 1 > > 1. 'Abdu'l-Baha, Some Answered Questions (Wilmette: Baha'i Publishing > Trust, 1981), 3. > > CAUSALITY pRINCIPLE > > 'Abdu'l-Baha further explains that this natural order, though > objective, is an expression of the will of God: " ... Nature, which > has neither perception nor intelligence, is in the grasp of > Almighty God, Who is the Ruler of the world of Nature; > whatever He wishes, He causes Nature to manifest." 2 Bereft > of the capacity for thought (intelligence) or experience > (perception), the material world also lacks the power of will: > " ... when you look at Nature itself, you see that it has no intelligence, no will." 3 In other words, the material world totally > lacks the capacity of consciousness or self-awareness. > One of the consequences of the composite principle of > existence in the material world is that all material systems are > temporary; they have a finite life span. A material entity is born > when the particular combination of elements that determines its > existence is established. As long as the relationships necessary > to sustain this configuration are maintained, the material entity > exists, and when these relationships are destroyed it dies or > decomposes, i.e., ceases to exist: > > The whole physical creation is perishable. These material > bodies are composed of atoms; when these atoms begin to > separate decomposition sets in, then comes what we call > death. This composition of atoms, which constitutes the > body or mortal element of any created being, is temporary. > When the power of attraction, which holds these atoms > together, is withdrawn, the body, as such, ceases to exist.4 > > Another feature of the material world is that it is dynamic; it > is in continual movement: > > Absolute repose does not exist in nature. All things either > make progress or lose ground. Everything moves forward or > backward, nothing is without motion. From his birth, a man > progresses physically until he reaches maturity, then, having > arrived at the prime of his life, he begins to decline, the > strength and powers of his body decrease, and he gradually > > 2. Ibid., 4. > 3. Ibid., 3. > 4. 'Abdu'l-Baha, Paris Talks (London: Baha'i Publishing Trust, 1979), 90- > 91. > > arrives at the hour of death .. .. All material things progress to > a certain point, then begin to decline. 5 > > As explained here, the nature of movement in the material > world is a reciprocal, back-and-forth motion both of progress > and of regress. This, 'Abdu'l-Baha explains, is because the > material world is a tension of opposites, an arena of opposing > forces: "The world of mortality is a world of contradictions, > of opposites; motion being compulsory everything must > either go forward or retreat. " 6 > Thus, the dynamic of the material world is one of > continual motion within fixed limits. This kind of motion is > called periodic or cyclic, and it is the fundamental characteristic of all material phenomena. From the beating of the > human heart, to the movement of the planets around the sun, > the material world exhibits this cyclic feature. Periodic > motion is the way God has chosen to endow the material > world with both dynamism and stability. Dynamism without > stability produces an unbridled, purely quantitative (and > ultimately catastrophic) growth, while stability without > dynamism is death. > Even though the material world, and all material > composites, are on the same ontological level, there is > nonetheless an ordering or hierarchy among physical systems > resulting from the relative complexity of their structure, the > lower systems being less structured (or ordered) and the > higher more structured. At the top of this hierarchy is the > human body, which constitutes the most complex and highly > structured physical system: "The body of man, which is > composed from the elements, is combined and mingled in the > most perfect form; it is the most solid construction, the > noblest combination, the most perfect existence." 7 > > 5. 'Abdu'l-Baha, Paris Talks, 88-89. > 6. Ibid., 90. > 7. 'Abdu' l-Baha, Some Answered Questions, 143-144. > > CAUSALITY pRINCIPLE 1 > That the human body is indeed the most complex of all > systems in the known physical universe has also been confirmed > and validated by modem neuroscience. 8 > > The Knowledge ofMaterial Reality > According to the Baha'i teachings, God has not only established > the laws that govern material reality, but He has also given to > humanity the power for the rational and systematic understanding of these laws. This power is what we call 'science': > > The outcome of this [human] intellectual endowment is > science, which is especially characteristic of man. This > scientific power investigates and apprehends created objects > and the laws surrounding them. It is the discoverer of the > hidden and mysterious secrets of the material universe and is > peculiar to man alone. The most noble and praiseworthy > accomplishment of man, therefore, is scientific knowledge > and attainment. 9 > > 'Abdu'l-Baha makes it clear that science is not just a serendipitous accident of history, but a divine, supernatural > endowment: > > All blessings are divine in ong1n, but none can be > compared with this power of intellectual investigation and > research, which is an eternal gift producing fruits of unending > delight. Man is ever partaking of these fruits. All other > blessings are temporary; this is an everlasting possession .... > it is an eternal blessing and divine bestowal, the supreme gift > of God to man . > . . . science or the attribute of scientific penetration is > supernatura1.... 10 > > 8. See, for example, the four-volume series The Neurosciences: [First] Study > Program, Rockefeller Press, New York 1967; Second Study Program, Rockefeller Press, New York, 1970; Third Study Program, MIT Press, Cambridge, > Mass., 1974; Fourth Study Program, MIT Press, Cambridge, Mass., 1979. > 9. 'Abdu'l-Baha, The Promulgation of Universal Peace (Wilmette: Baha'i > Publishing Trust, 1982), 29. > 10. Ibid., 50. > > -------, > I > > THE BAHA:f WORLD ! > > As we have already noted, material reality is composed of > physical systems in continual movement. Through science, we > gain knowledge of the laws governing the evolution of these > systems and also of their current, particular conditions (states). > This scientific knowledge enables us to determine and predictnot perfectly but with a practically significant degree of > accuracy- the future states of these systems, given some > particular set of initial conditions. This, in tum, enables us to act > in the present so as to bring about a desired future configuration > of a system: by deliberately establishing, in the short run, certain > particular conditions of a system, we can bring about, in the long > run, certain desired future states of the system, i.e., configurations that are favorable to our goals and our (perceived) > interests. This is the power that scientific knowledge gives us, > the power to control our future- to participate in the processes > of the natural world and not just endure them. In other words, > scientific knowledge has the effect of increasing our autonomy > with regard to the natural world. > Of course, what we perceive to be in our own interest will, in > itself, depend on our knowledge of reality, including the reality > that is within us, the reality of our own selves. But whatever we > perceive our interest to be, we generally seek to bring about > those configurations that will, according to our present > knowledge of reality, maximize the joy and pleasure of life and > minimize its pain and suffering. Thus, scientific knowledge is a > knowledge of the relationship of cause and effect in material > reality, and this knowledge, when properly used, gives us the > power to produce or increase our material happiness and wellbeing. > This power of scientific knowledge to produce happiness and > to increase our autonomy depends fundamentally on two things: > (1) that the material world is regulated by objective laws, and (2) > that we are able to apprehend these laws, if not absolutely, at > least to a degree sufficient to allow for reasonably accurate > predictions and manipulations of future events. These two > features of the material world are all we need if our goal in life is > to maximize our well-being and our autonomy. The other > particular features of the material world (e.g., periodic motion, > > CAUSALITY pRINCIPLE > > the temporary existence of objects) are incidental to this > fundamental, binary goal. > > Spiritual Reality > Above and beyond material reality lies a second level of > existence that is not directly accessible to physical observation. > In the Baha'i writings this is called spiritual reality or the > spiritual world. Like material reality, spiritual reality has > objective existence and is governed by lawful, cause-and-effect > relationships. However, the laws governing spiritual reality, and > the structure resulting from the operation of these laws, are significantly different from the laws and structures of material > reality, mainly because the principle of existence in the spiritual > world is different from that of the material world: spiritual > entities exist as undivided wholes rather than as composites; and > chief among these spiritual entities is the soul or spirit of each > human being: "The soul is not a combination of elements, it is > not composed of many atoms, it is of one indivisible substance > and therefore eternal. It is entirely out of the order of the > physical creation; it is immortal!" 11 > Because spiritual entities are noncomposite, there is no > tension of opposites in spiritual reality, and thus no retrogres- > Sion: > > In the world of spirit there is no retrogression. The world > of mortality is a world of contradictions, of opposites; motion > being compulsory everything must either go forward or > retreat. In the realm of spirit there is no retreat possible, all > movement is bound to be towards a perfect state. 'Progress' > is the expression of spirit in the world of matter. The > intelligence of man, his reasoning powers, his knowledge, his > scientific achievements, all these being manifestations of the > spirit, partake of the inevitable law of spiritual progress and > are, therefore, of necessity, immortal. 12 > > Thus, in contrast to the movement of physical systems which, > as we have seen above, is cyclical and always within fixed > > 11. 'Abdu'l-Baha, Paris Talks, 91. > 12. Ibid., 90. > > THE BAHA'i WORLD > > limits, the motion of the soul is unidirected, irreversible and > potentially infinite: > > Now let us consider the soul. We have seen that > movement is essential to existence; nothing that has life is > without motion. All creation, whether of the mineral, > vegetable or animal kingdom, is compelled to obey the law of > motion; it must either ascend or descend. But with the > human soul, there is no decline. Its only movement is > towards perfection; growth and progress alone constitute the > motion of the soul. > Divine perfection is infinite, therefore the progress of the > soul is also infinite. 13 > > The Baha'i writings teach that the fundamental capacities of > the soul are those of knowledge, of love, and of will. That is, the > soul has the intellectual capacity of understanding or mind, the > affective capacity of feeling or emotion, and the voluntary > capacity of willing or acting. Because the soul is a noncomposite entity, it has no parts. Thus, the soul's capacities are inherent > in its very nature, rather than being alienable parts of it. > This characteristic of the soul constitutes an extremely > important difference from a physical system such as the body. > The higher-order properties of the physical body are entirely due > to its relative complexity in terms both of the number of its > components (i.e., the cells of the body) and the complex nature > of the relationship between these components. Any such > composite entity has parts which may be alienated from the > organism without necessarily destroying the organism. For > example, a person may well survive the amputation of both his > legs. But he will have lost the function of autonomous > ambulation. > According to the Baha'i writings, the intrinsic capacities of > the individual's soul (called his 'spiritual' capacities) are > eternally fixed. They can never be diminished or alienated from > the soul, nor can they be increased; they can only be developed: > > 13. 'Abdu'l-Baha, Paris Talks, 89. > > CAUSALITY pRINCIPLE > > Know thou that all men have been created in the nature > made by God, the Guardian, the Self-Subsisting. Unto each > one hath been prescribed a pre-ordained measure, as decreed > in God's mighty and guarded Tablets. All that which ye > potentially possess can, however, be manifested only as a > result of your own volition. 14 > > Thus, the soul can never lose any of its capacities, unless it be > totally destroyed, which, we are assured, God will never do. > This fundamental difference between the nature of the soul > and the nature of the physical body is important for an understanding of the difference between the laws governing spiritual > reality and those governing material reality. Because it is such a > delicate and complex system, the physical body is fragile and > vulnerable. It is more or less continually threatened by the > possibility of either a partial or total loss of functioning (i.e., > death). But the soul is threatened by neither of these possibilities. > However, the soul does face a different kind of threat: it is > threatened by the possibility of a relative underdevelopment of > its intrinsic capacities. To say that the soul cannot retrogress is > not to say that its progress is automatic: > > My hope for you is that you will progress in the world of > spirit, as well as in the world of matter; that your intelligence > will develop, your knowledge will augment, and your > understanding be widened. > You must ever press forward, never standing still; avoid > . > stagnatiOn .... 15 > > The process of developing the intrinsic capacities of the soul > is called 'spiritual growth' or 'spiritual progress'. Such a > process implies both an increase in spiritual autonomy and an > increase in spiritual happiness and well-being. > The Baha'i writings affirm that learning how to grow > spiritually is the fundamental purpose of our existence. We > > 14. Baha'u'llah, Gleanings from the Writings of Baha 'u 'l/ah (Wilmette: > Baha'i Publishing Trust, 1976), 149. > 15. 'Abdu'l-Baha, Paris Talks, 90. > > accomplish this purpose by first understanding the laws that > govern spiritual reality and then by applying them to the > particular circumstances of our life. Just as scientific knowledge > of the laws of physical reality enables us to act in the present in > such a way as to produce a desired future state of increased > material happiness, so a knowledge of the laws governing > spiritual reality enables us to act in the present in such a way as > to produce a desired future state of increased spiritual happiness. > Thus, we progress towards spiritual happiness by increasing our > knowledge of spiritual reality, and this, in tum, represents an > increase in our spiritual autonomy. This accretion of spiritual > happiness and spiritual autonomy is just another name for > spiritual growth, or the development of the intrinsic capacities of > our souls. > > The Knowledge of Spiritual Reality > In the foregoing, we have seen that science is the means God has > given us for the understanding of material reality. Scientific > method is based on direct observation of the physical world > followed by logically sound deductions based on such observations. But spiritual reality is not directly observable. We do not > have direct access to spiritual reality, only an indirect access > through observation of the effects of the action of spiritual > forces on observable phenomena, such as the action of the soul > on the physical body. God has therefore ordained a second > source of valid knowledge about reality: religion. > The Baha'i writings make it clear that religion and science > are just two different segments of a continuum of knowledge > about reality. Since the laws governing spiritual reality are > objective, they are potentially discoverable by scientific method. > However, because of the relative inaccessibility of spiritual > phenomena to spontaneous human observation, it would take us > an impractically long time to discover even the simplest of > spiritual laws by an unassisted application of scientific method. > Thus, religion operates by revelation in which God freely > explains or 'reveals' to us certain of the laws and principles > governing spiritual reality. We are thus spared the pain and > effort that would be involved in discovering these truths for > > CAUSALITY pRINCIPLE > > ourselves. However, these spiritual truths are objective and can > therefore be tested experientially and applied practically when > once understood. > Thus, in the Baha'i conception, religion, like science, is most > correctly viewed as a knowledge-generating enterprise, rather > than a belief-affirming or rule-making enterprise: " .. .religion is > the essential connection which proceeds from áthe realities of > things. . . . [it] is the necessary connection which emanates from > the reality of things .... " 16 > This conception of religion clearly differs from the received > idea that science is an expression of reason and rationality while > religion operates on "blind" faith and unreasoned belief. Indeed, > the Baha'i writings define faith as the deliberate implementation > of consciously-acquired knowledge: "Although a blind man > produceth a most wonderful and exquisite art, yet he is deprived > of seeing it .... By faith is meant, first, conscious knowledge, and > second, the practice of good deeds." 17 > The Baha'i Faith teaches that the revelation of religious truth > (that is, of valid knowledge of the laws and structure of spiritual > reality) is a progressive phenomenon in which God periodically > communicates with humanity through the agency of a specially > chosen human being or Manifestation. These Manifestations are > none other than the great religious Founders of history, some of > whose names we know (such as Moses, Jesus, Buddha, > Zoroaster, Mu}:lammad, the Bab and Baha'u'llah, Founder of the > Baha'i Faith). These unique beings are endowed by God with a > direct knowledge of spiritual reality, and this endowment allows > them to become the teachers of the laws of spiritual reality to > humanity: > > Briefly, the supreme Manifestations of God are aware of the > reality of the mysteries of beings. Therefore, They establish > laws which are suitable and adapted to the state of the world > of man .... the supreme Manifestations of God are aware of > > 16. 'Abdu'l-Baha, Some Answered Questions, 158-159. > 17. Tablet of 'Abdu'l-Baha, cited in Baha'u'llah and 'Abdu'l-Baha, Baha'i > World Faith: Selected Writings of Baha 'u 'llah and 'Abdu 'l-Baha (Wilmette: > Baha'i Publishing Trust, 1956), 382-383. > > the mysteries of beings, therefore, They understand this > essential connection [emanating from the realiti of things], > and by this knowledge establish the Law of God. 8 > > In further elaboration of this point, 'Abdu'l-Baha explains: > > Knowledge is of two kinds. One is subjective and the > other objective knowledge- that is to say, an intuitive > knowledge and a knowledge derived from perception. > The knowledge of things which men universally have is > gained by reflection or by evidence .... The circle of this > knowledge is very limited because it depends upon effort and > attainment. > But the second sort of knowledge, which is the > knowledge of being, is intuitive; it is like the cognizance and > consciousness that man has of himself [i.e., of his own being > or existence]. ... This knowledge is not the outcome of effort > and study. It is an existing thing; it is an absolute gift. > Since the Sanctified Realities, the supreme Manifestations of God, surround the essence and qualities of the > creatures, transcend and contain existing realities and > understand all things, therefore, Their knowledge is divine > knowledge, and not acquired- that is to say, it is a holy > bounty; it is a divine revelation. 19 > > In other words, in the same way that ordinary human beings > have the spontaneous knowledge of their own being and > existence, the Manifestations of God are endowed with the > spontaneous knowledge of the laws of all being. In fact, the > Manifestations constitute a distinct ontological level intermediate between God and ordinarily-endowed humans: "Know that > the conditions of [conscious] existence are limited to the > conditions of servitude, of prophethood, and of Deity, but the > divine and the contingent perfections are unlimited [on each > level of existence]. " 20 > Elsewhere, it is explained that the Manifestations can be > thought of as absolutely perfected human beings- as human > > 18. 'Abdu'l-Baha, Some Answered Questions, 158-159. > 19.1bid., 157-158. > 20. Ibid., 230. > > CAUSALITY pRINCIPLE > > beings all of whose spiritual capacities have been developed to > the maximum degree possible. They thus represent an ideal or > model of the ultimate limits of human á spiritual development. > However, the Manifestations are created in this state of absolute > perfection, whereas ordinary humans can only progressively > approximate this condition through the process of spiritual > growth. As 'Abdu'l-Baha has stated, there is "progress in > perfection but not in state." 21 In other words, 'progress' never > implies a change from one level of being to another, only a > progressive unfolding of the potential inherent in a given level > of being. > We can thus sum up the Baha'i teachings concerning the > levels of existence as follows : Within the framework of the > overall wholeness of reality, there are four distinct levels of > being. The first and highest level is that of the essence or being > of God. The second level is that of the Manifestation of God, > who perfectly manifests or incarnates all of the attributes of God > but not His essence. The third level is that of the human soul, > which has consciousness and the capacity to reflect progressively all of the attributes of God. Finally, the lowest level is > that of the material world, which is totally devoid of consciousness and will. > The third level, that of the human soul, is the only level of > being that exhibits true irreversible progress. God and the Manifestations are already in perfect states of existence on Their > respective levels of being and therefore have no need of > progression. The material world exhibits continual movement > within fixed limits, which involves temporary progression, but a > progression that is always followed sooner or later by retrogression and degeneration. However, the human soul, while created > in an unperfected state, has the potential for perfection. After > being freed from the constraints of the material world, the only > movement of the soul is an irreversible progression towards > God. The rate of progression, however, is specific for each > person and depends on the quality and appropriateness of that > person's response to the circumstances of his life. > > 21. Ibid., 237. > > The Baha'i writings further explain that, from the point of > view of human spiritual development, the material world > functions as the womb of preparation for birth into the purely > spiritual world. The special conditions in the physical womb of > our mother enable us to progress from a one-celled organism to > a mature human form- effectively compressing five hundred > million years of biological evolution into nine short months. In > the same way, it is explained, the tests and trials of this material > world provide us with the possibility of compressing an > immense quantum of spiritual growth into the short period of a > human physical lifetime. > However, whereas the physical growth and development in > the maternal womb is an automatic process, our spiritual growth > during our earthly lives depends on the efforts we make in > response to the conditions of our lives. Moreover, during our > earthly life, but not afterwards, our souls are subject to the effect > of material forces that serve as a resistance against which we > struggle in our efforts to grow spiritually. It is this aspect of the > material world, the tension of opposition between spiritual and > material forces, that provides the opportunity for rapid spiritual > growth. But a necessary concomitant of this configuration is > that both spiritual progression and spiritual retrogression can > occur in this life, whereas (relative) progession alone is the > movement of the soul in the next life. > Thus, the fundamental task of our earthly lives is to > understand and apprehend the laws governing the process of > spiritual growth so that we may generate the appropriate, > growth-inducing responses to the circumstances of our lives and > thereby profit from the unique opportunities for spiritual growth > with which God has endowed this life. This knowledge and > understanding can only come from religion and, more particularly, from the holy books of the Manifestations, which explain > and expound the principles of spiritual reality. > The experience of five hundred million years of biological > evolution is genetically encoded in the DNA of the human > genome, and it is this "knowledge" that enables the human fetus > to profit from the special environment of the maternal womb and > accomplish its astonishing development from a single fertilized > > CAUSALITY pRINCIPLE > > egg to a multi-billion-celled mature and complex organism. The > teachings of the Manifestations may be thought of as the > spiritual counterpart of the genetic code. These teachings are > recorded (encoded) in the holy writings of the great religions, > and when the knowledge they contain is implemented, genuine > spiritual growth is the result. > The revelation of God to humanity is progressive, because > spiritual growth is both collective and individual, and the > knowledge appropriate to one stage of spiritual growth may not > be appropriate to a later stage. Thus, as the most recent Manifestation of God, Baha'u'lhih represents the most appropriate > and mature expression of our understanding of spiritual laws and > principles, and the Kitab-i-Aqdas is the Most Holy Book of > Baha'u'llah- the book that epitomizes His divinely-inspired > articulation of the laws governing spiritual reality. > Because spiritual growth is collective as well as individual, > the laws and principles of the Kitab-i-Aqdas are partly social > and partly individual. Indeed, Baha'u'llah explains that religion > has always had these two fundamental aspects: > > God's purpose in sending His Prophets unto men is twofold. > The first is to liberate the children of men from the darkness > of ignorance, and guide them to the light of true > understanding. The second is to ensure the peace and > tranquillity of mankind, and provide all the means by which > they can be established. 22 > > According to Baha'u'llah, the history of the last few thousand > years has been the history of the childhood and youth of > humanity, during which most social forms and structures have > had a temporary, experimental quality. We are now in late > adolescence, in the transition towards full maturity, when all the > potential latent within the human being will be actualized. Thus, > the social laws of the Kitab-i-Aqdas seek to provide the basis for > this transition, as well as to establish the framework for the > emerging, mature, and stable world order, founded on spiritual > principles. > > 22. Baha'u'lhih, Gleanings, 79-80. > > The Kitab-i-Aqdas therefore represents the culmination not > only of the revelation of Baha'u'llah, but also of the process of > progressive revelation itself. Humanity now stands on the brink > of its maturity, and we are now in the throes of the greatest > single transition in the history of the human race: the transition > from our collective adolescence to our collective maturity. The > Kitab-i-Aqdas reveals to us the knowledge necessary for the > successful completion of this transition. > > The Laws of Spiritual Reality > In God Passes By, Shoghi Effendi describes the Kitab-i-Aqdas > as, among other things: > > ... the principal repository of that Law which the Prophet > Isaiah had anticipated, and which the writer of the Apo earth," as "the Tabernacle of God," as the "Holy City," as the > "Bride," the "New Jerusalem coming down from God," this > "Most Holy Book," whose provisions must remain inviolate > for no less than a thousand years, and whose system will > embrace the entire planet. .. as the brightest emanation of > the mind of Baha'u'lhih, as the Mother Book of His Dispmsation, and the Charter of His New World Order. 23 > > In the light of this, and other similarly exalted descriptions of > the Kitab-i-Aqdas, one might expect to be confronted with a > formal legal text in an inflated style. Instead, one finds nothing > less than an extended love letter from God to humanity, an > outpouring of tenderness and concern for every detail of human > existence such as to dispel any possible doubt of God's > overwhelming love for His creatures. Moreover, the Kitab-i- > Aqdas exhibits a remarkable harmony of content and style that > heightens this impression of God's love and concern for us. > The development of ideas in the Kitab-i-Aqdas is not strictly > linear but rather cyclical or spiral. The Author discusses certain > > 23. Shoghi Effendi, God Passes By (Wilmette: Baha'i Publishing Trust, > 1957), 213; quoted in the introductory material of the first authorized English > translation of the Kitab-i-Aqdas (Wilmette: Baha'i Publishing Trust, 1993), > 13. > > CAUSALITY pRINCIPLE > > questions, then turns to other issues, and later returns to the > initial questions, amplifying and elaborating with each > subsequent discussion. There is also an ongoing alternation > between the abstract and the concrete, the general and the > specific, the universal and the particular. Nevertheless there is > an overall progression throughout this dialectical development. > Fundamentally, the Kitab-i-Aqdas views life as a continual > dialogue between God and humanity. Thus, not only does the > content of the Kitab-i-Aqdas treat a wide spectrum of life's > questions, the work's very form reproduces our experience of > life, in which profound philosophical and moral issues are > continually juxtaposed with practical and concrete questions of > everyday life. By reproducing this existential juxtaposition > within the text itself, Baha'u'llah allows us to see how the most > significant and abstract philosophical and spiritual questions are > indeed related to the most homely issues of our material > existence. Also, these textual juxtapositions help the reader > make logical connections that might otherwise remain obscure. > This, in tum, increases the reader's autonomy in confronting and > understanding the Kitab-i-Aqdas, enabling him to "see with his > own eyes and hear with his own ears." 24 > According to Baha'u'llah, our dialogue with God is pursued > on both the individual and the collective level; it is initiated by > God, who also establishes its parameters, but its success is > dependent upon our ability to generate an appropriate response > to God's overtures. Thus, the laws and principles of the Kitab-i- > Aqdas are presented in the form of a covenant or agreement in > which God requires certain things from us but solemnly > promises that spiritual growth, progress, and happiness will > inevitably follow if these actions and attitudes on our part are > forthcoming. > The opening paragraph of the Kitab-i-Aqdas states that the > fundamental duty of man towards God is "the recognition of > Him Who is the Dayspring of His Revelation and the Fountain > of His laws ... " and that the second duty is "to observe every > > 24. See 'Abdu'l-Baha, Selections from the Writings of 'Abdu 'l-Baha (Wilmette: Baha'i Publishing Trust, 1978), 29. > > ordinance of Him Who is the Desire of the world." It is then > stated that "These twin duties are inseparable. Neither is > acceptable without the other."25 > Thus, the individual dialogue takes place within the > framework of the collective dialogue. The collective dialogue is > initiated by God's sending of the Manifestations, and the first > response required of us is to recognize and accept the spiritual > authority of these figures. Indeed, if God has taken the trouble > to send the Manifestations to give us valid knowledge of the > laws governing spiritual reality, then the minimal acceptable > response on our part is to tum to Them and follow Their > instruction. In particular, we must signify our true acceptance > by implementing the laws and principles They teach. > Following this opening statement, paragraphs 2-5 of the > Kitab-i-Aqdas constitute a powerful articulation of the > importance generally of obeying and implementing the laws > of God and of the benefits to be derived from such obedience. > For example: > > 0 ye peoples of the world! Know assuredly that My > commandments are the lamps of My loving providence > among My servants, and the keys of My mercy for My > creatures .... > . . ."Observe My commandments, for the love of My > beauty." Happy is the lover that hath inhaled the divine > fragrance of his Best-Beloved from these words, laden with > the perfume of a grace which no tongue can describe. 26 > > This portion of the text culminates (paragraph 5) in the > following metaphor for the whole of the Kitab-i-Aqdas itself: > "Think not that We have revealed unto you a mere code of laws. > Nay, rather, We have unsealed the choice Wine with the fingers > of might and power .. ..Meditate upon this, 0 men of insight! " 27 > The symbolic use of "Wine" in this passage powerfully conveys > > 25. Baha'u'lhih, Kitab-i-Aqdas, K 1. The presently-published version of the > Kitab-i-Aqdas has sequentially numbered paragraphs, which we will use as > our main reference points in alluding to the text. > 26. Ibid., K 3-4. > 27. Ibid., K 5. > > CAUSALITY pRINCIPLE > > the notion that implementation of the laws of spiritual reality > produces an effect of spiritual euphoria- thus of extreme > spiritual happiness. Baha'u'llah's choice of image here is particularly significant given the fact that, subsequently in the > Kitab-i-Aqdas, He strictly forbids the drinking of wine and other > intoxicants (paragraph 119), stating, "It is inadmissible that > man, who hath been endowed with reason, should consume that > which stealeth it away. " 28 > Thus, true happiness- spiritual euphoria--comes not from > the abandonment of rationality but by its disciplined application > to an understanding of the laws governing spiritual reality. > Divine proscriptions are not intended to deny us genuine joy but > rather to teach us the conditions under which the greatest and > most enduring joy can be obtained. What is being given us is no > less than the keys to a true and lasting paradise. > In this way, the opening five paragraphs of the Kitab-i-Aqdas > lay out the general parameters of the dialogue, or covenant, > between God and humanity: God initiates the dialogue by > sending the Manifestations to teach us the fundamental laws of > spiritual reality. We respond by recognizing the spiritual > authority (validity) of the Manifestation and obeying His laws. > The result is increased spiritual development leading to > increased happiness and, ultimately, to a state of extreme and > enduring joy. > The Kitab-i-Aqdas also affirms that the implementation of > the laws of spiritual reality increases the individual's spiritual > autonomy, which Baha'u'llah calls "true liberty": > > Say: True liberty consisteth in man's submission unto My > commandments, little as ye know it. Were men to observe > that which We have sent down unto them from the Heaven of > Revelation, they would, of a certainty, attain unto perfect > liberty. Happy is the man that hath apprehended the Purpose > of God in whatever He hath revealed .... Say: The liberty that > profiteth you is to be found nowhere except in complete > servitude unto God, the Eternal Truth. 29 > > 28. Ibid., K 119. > 29. Ibid., K 125. > > THE BAHA.'f WORLD > > In this and other passages, Baha'u'lhih makes unequivocally > clear that God does not seek an obedience of childlike weakness, > but a mature, intelligent obedience based on deliberate > individual choice. We must submit our wills to God's, but this > submission results from a disciplined accretion of spiritual > power to the individual, not from a helpless capitulation. > > The Covenant and the Universal House of Justice > Before examining some specific laws and principles contained > in the Kitab-i-Aqdas, it is important to understand several > fundamental features of Baha'u'llah's Covenant, which, as > mentioned above, constitutes the basic framework for the > dialogue between God and humanity. The first concerns the > question of the interpretation of Baha'u'llah's writings and, in > particular, the interpretation of the Kitab-i-Aqdas. Baha'u'llah > Himself wrote elucidations of several passages of the Kitab-i- > Aqdas during His lifetime, many of which are included in the > current English edition of the Kitab-i-Aqdas. Given the fact that > certain laws of the Kitab-i-Aqdas "have been formulated in > anticipation of a [future] state of society destined to emerge > from the chaotic conditions that prevail today ... ," Baha'u'llah > foresaw the necessity of providing for further authoritative interpretation of His writings after His death. 30 He therefore > appointed His eldest son 'Abdu'l-Baha as the "Center of the > Covenant," the authorized interpreter of Baha'u'llah's writings, > and as the perfect exemplar of Baha'i teachings. 'Abdu'l-Baha > survived Baha'u'llah by twenty-nine years during which time > He wrote a number of texts, including explanations of certain > passages of the Kitab-i-Aqdas. 'Abdu'l-Baha in tum appointed > His eldest grandson, Shoghi Effendi, to succeed Him as the > authorized interpreter of the Baha'i writings. > Beginning in 1921, Shoghi Effendi's ministry continued for > thirty-six years until his death in 1957. During this period, > Shoghi Effendi generated an extensive corpus of detailed > commentary and interpretation of the writings of Baha'u'llah, > including the Kitab-i-Aqdas. Certain portions of Shoghi > > 30. Baha'u'lhih, K.itab-i-Aqdas, 7. > > CAUSALITY pRINCIPLE > > Effendi's commentary are likewise included In the present > English edition of the Kitab-i-Aqdas. > Thus, in a certain sense, "the Kitab-i-Aqdas" is not just the > relatively brief (but extraordinarily concentrated) text of the > Kitab-i-Aqdas itself, but also includes the extensive body of > authoritative commentaries by Baha'u'llah, 'Abdu'l-Baha, and > Shoghi Effendi. > Another fundamental aspect of Baha'u'llah's Covenant > derives from Baha'u'llah's declared intention of establishing a > system of divine governance adequate for the needs of humanity > for at least a thousand years. Such a system must take into > account permanence, stability, and order, on one hand, and > change, progression, and dynamism, on the other. The specific > laws of the Kitab-i-Aqdas constitute the permanent or stable > underpinnings of Baha'u'llah's system; they are to remain > inviolate for at least a thousand years. To provide for change > and flexibility in His system, Baha'u'llah has established a > supreme legislative organ, called the Universal House of Justice. > According to the specific texts of Baha'u'llah and 'Abdu'l- > Baha, the Universal House of Justice is invested with the > authority to legislate on all matters not specifically dealt with in > the Kitab-i-Aqdas or elsewhere in the Baha'i sacred writings. > Moreover, the Universal House of Justice can repeal or alter any > of its previous decisions. This feature provides Baha'u'llah's > system with a great flexibility and adaptability. As the > conditions of humanity change and as scientific progress alters > various social realities, the Universal House of Justice can > legislate in order to take into account this evolution. > For example, the Kitab-i-Aqdas specifically proscribes > murder, defined as the willful taking of another human life. > This, then, is an absolute prohibition. However, while > specifying certain penalties for murder (either execution or life > imprisonment), Baha'u'llah leaves the Universal House of > Justice free to determine their application. Moreover, He also > leaves to the Universal House of Justice the task of establishing > various degrees of murder and the appropriate penalty for each > degree. Or, to take another example, the laws of the Kitab-i- > Aqdas do not deal directly with the question of birth control, > > THE BAHA'i WORLD > > leaving the House of Justice free to legislate (or not) in this area. > It is therefore logically possible for the Universal House of > Justice to legislate in a certain manner regarding this question > and later, perhaps in the light of changed demographic circumstances, repeal or alter this legislation. > Though the Universal House of Justice cannot repeal or alter > any of the laws of the Kitab-i-Aqdas, it is nevertheless > empowered by Baha'u'llah to oversee the gradual and > progressive application of those laws. The Universal House of > Justice is also invested with the quasi-judicial function of > rendering an authoritative and final verdict in all disputes or > controversies that arise within the Baha'i community. These > functions are summed up in the following passage from the Will > and Testament of' Abdu'l-Baha: > > It is incumbent upon these members (of the Universal > House of Justice) to gather in a certain place and deliberate > upon all problems which have caused difference, questions > that are obscure and matters that are not expressly recorded > in the Book. Whatsoever they decide has the same effect as > the Text itself. And inasmuch as this House of Justice hath > power to enact laws that are not expressly recorded in the > Book and bear upon daily transactions, so also it hath power > to repeal the same .... The House of Justice is both the initiator > and the abrogator of its own laws. 31 > > The House of Justice was first elected in 1963 in the manner > outlined by 'Abdu'l-Baha and has functioned continually since > that date. Election of the membership of the House of Justice is > held every five years. > In the Kitab-i-Aqdas Baha'u'llah also establishes local > Houses of Justice, which have administrative jurisdiction on a > local- usually municipal or county- level. Acting on the > authority given Him by Baha'u'llah, 'Abdu'l-Baha established > secondary Houses of Justice on an intermediate- national or > > 31. 'Abdu'l-Baha, Will and Testament of 'Abdu 'l-Baha (Wilmette: Baha'i > Publishing Trust, 1968), 20. > > CAUSALITY pRINCIPLE > > regional- level. Membership in these governing councils 1s > also by election. 32 > Thus, the administrative structure of the Baha'i community > exists at three levels: local, national, and international. > Decisions of local Houses of Justice can be altered by the > secondary House of Justice on which they depend, and the > Universal House of Justice can change a decision of any local or > secondary House of Justice. > Underlying all the laws and community structures in > the Baha'i Faith is a group decision-making process called > consultation. This process was instituted by Baha'u'llah > himself in the Kitab-i-Aqdas, and further elaborated and > explained by 'Abdu'l-Baha and Shoghi Effendi. Essentially, > Baha'i consultation involves a frank but loving exchange of > opinions by members of a group with a view towards the > determination of the objective truth of some matter and the > consequent establishment of a genuine group consensus. In > particular, consultation is the basic mode of functioning of the > Houses of Justice. Thus, in Baha'u'llah's system of governance, > all decision-making authority derives from consultative bodies. > No individual has decision-making authority unless such > authority has been specifically granted by an appropriate > consultative decision of a collective organ functioning under one > of the Houses of Justice. > The central role that consultation plays throughout > Baha'u'llah's system, and Baha'i community life in general, > gives a non-authoritarian, collaborative spirit to the functioning > of the Baha'i community at all levels. The ideal of Baha'i > consultation is to arrive at a unanimous decision of the > consultative group. In the instances where such unanimity is not > forthcoming, a vote is taken and the majority view prevails. > > Unity, the Fundamental Goal of the Baha'i Faith > It is important here to stress that all of the laws, institutions, and > principles that Baha'u'llah has established are expressions of the > > 32. It should be noted that local and secondary Houses of Justice are presently known as Spiritual Assemblies. > > THE BAHA.'f WORLD > > two fundamental principles of justice and love. Justice has to do > with the recognition of and respect for the role, status, and worth > of a given individual, of a given social function, or of a given > institution or principle. Justice provides the component of > stability and order to the social fabric and to human relationships > generally. Love is the underlying dynamic and motivating force > of the whole of creation. Without love, justice degenerates into > dry formalities, and without justice love may be improperly > channeled and therefore unproductive of effective results. > The principles of justice and love are thus complementary, > and each is essential to the fundamental Baha'i goal of establishing the unity of humanity at all levels of human interaction. > Indeed, the unity of the material world itself results from the > natural laws Uustice) which regulate the dynamic interactions > (love) among the different physical forces and entities. > According to Baha'u'llah, the ultimate expression of the unity of > humanity will be the organization of the life of the entire planet > into one coherent social system based on justice and > cooperation: "The well-being of mankind, its peace and security, are unattainable unless and until its unity is fmnly > established. " 33 > Given the breathtaking scope of Baha'u'llah's vision of the > future of mankind, we might anticipate that His system would > exalt justice over love, order over dynamism. However, we will > see that, if anything, the opposite is true: love is the most > fundamental principle of all, and the laws of the Kitab-i-Aqdas > reflect the fact that, in all of God's creation, justice is the servant > of love. As 'Abdu'l-Baha has expressed it: > > Love is the mystery of divine revelations! ... Love is the > breath of the Holy Spirit inspired into the human spirit! Love > is the cause of the manifestation of the Truth (God) in the > phenomenal world! Love is the necessary tie proceeding > from the realities of things through divine creation! Love is > the means of the most great happiness in both the material > and spiritual worlds!. .. Love is the greatest law in this vast > universe of God! Love is the one law which causeth and > > 33. Baha'u'lhih, Kitab-i-Aqdas, 12. > > CAUSALITY pRINCIPLE > > controlleth order among the existing atoms! ... Love is the > cause of the civilization of nations in this mortal world! 34 > > The Individual Dialogue with God > Having established, in the opening passages, the fundamental > premise of the Kitab-i-Aqdas- the collective and individual > dialogue or covenant between God and humanity- Baha'u'llah > now turns, in paragraphs 6-15, to the first specific and most > basic law of the Kitab-i-Aqdas, the law of prayer. Prayer is the > foundation of the individual dialogue between God and man. > Through it, the individual establishes a direct, unmediated, inner > connection between his soul and God. Moreover, this relationship is the most fundamental of all relationships accessible to > the individual. Unless this relationship be correctly and firmly > established, all other relationships, whether with other > individuals, with society, or with nature, will be essentially > flawed. > The following statement, written on behalf of Shoghi Effendi, > illustrates the importance that Baha'u'llah gives to prayer: > > How to attain spirituality is indeed a question to which > every young man and woman must sooner or later try to find > a satisfactory answer .... > Indeed the chief reason for the evils now rampant in > society is the lack of spirituality. The materialistic civilization of our age has so much absorbed the energy and > interest of mankind that people in general do no longer feel > the necessity of raising themselves above the forces and > conditions of their daily material existence. There is not > sufficient demand for things that we call spiritual to > differentiate them from the needs and requirements of our > physical existence .... > The universal crisis affecting mankind is, therefore, > essentially spiritual in its causes .... the core of religious faith > is that mystic feeling which unites Man with God. This state > of spiritual communion can be brought about and maintained > by means of meditation and prayer. And this is the reason > why Baha'u'llah has so much stressed the importance of > > 34. 'Abdu'l-Baha, Tablets ofAbdul-Baha Abbas (Chicago: Baha'i Publishing > Committee, 1930), vol. 3, 525-526. > > THE BAHA'i WORLD > > worship .. .. The Baha'i Faith, like all other Divine Religions, > is thus fundamentally mystic in character. Its chief goal is > the development of the individual and society, through the > acquisition of spiritual virtues and powers. It is the soul of > man which has first to be fed. And this spiritual nourishment > prayer can best provide. 35 > > Among the various prescriptions Baha'u'lhih gives concerning prayer is a specific, daily obligatory prayer. This prayer > has three forms: short, medium, and long. Baha'u'llah makes it > clear that the individual is entirely free to choose, each day, > whichever of the three forms he prefers, but is spiritually and > morally obligated to offer an obligatory prayer at least once > every twenty-four hours. The text of the short prayer is as > follows: > > I bear witness, 0 My God, that Thou has created me to > know Thee and to worship Thee. I testify, at this moment, > to my powerlessness and to Thy might, to my poverty and to > Thy wealth. > There is none other God but Thee, the Help in Peril, the > Self-Subsisting. 36 > > A detailed study of the obligatory prayers is beyond the scope > of the present article, but one main feature is already clear from > the content of the short obligatory prayer: the key to spiritual > happiness and autonomy is recognition of our total dependence > on God. In other words, spiritual growth is not a process of > becoming more dependent on God, but of becoming more aware > of our dependence on God. > The obligatory prayers, as well as other prayers, are offered > individually in private. The Baha'i Faith has no priesthood or > clergy, and each individual believer is responsible before God > for his own spiritual development. > The habit of regular prayer is collateral with other spiritual > disciplines such as the daily reading of and meditation upon the > > 35. Shoghi Effendi, Directives from the Guardian. Compiled by Gertrude > Garrida (New Delhi: Baha'i Publishing Trust, 1973), 86-87. > 36. Baha'u'llah, Kitab-i-Aqdas, 101. > > CAUSALITY pRINCIPLE > > texts revealed by Baha'u'llah. For example, in paragraph 149 of > the Kitab-i-Aqdas, Baha'u'llah says: "Recite ye the verses of > God every mom and eventide. Whoso faileth to recite them > hath not been faithful to the Covenant of God and His > Testament .... " 37 Thus, prayer, meditation, and the thoughtful > study of the holy writings constitute the fundamentals of the > individual covenant or dialogue between God and ourselves. > However, it is important to realize that the daily obligatory > prayers constitute only a spiritual minimum, not a maximum or > an optimum. Baha'u'llah stresses throughout His writings that > we should pursue communion with God at every moment of our > existence, in such wise that the attitude of prayerfulness > pervades our entire life and all of our human interactions. As > Shoghi Effendi has expressed in a letter written on his behalf: > "We must become entirely selfless and devoted to God so that > every day and every moment we seek to do only what God > would have us do and in the way He would have us do it." 38 > A second key element of individual spiritual discipline is > fasting, and Baha'u'llah mentions the law of fasting in > paragraph 16, immediately following his initial discussion of the > obligatory prayers. He later elaborates the details of the law of > fasting: Baha'is are to fast from sunrise to sunset for nineteen > successive days during the same period (2 March to 21 March) > each solar year. This periodic, temporary suspension of eating > and drinking allows the individual to experience his soul as an > entity separate from the body. In this way, the individual's soul > or spirit becomes a palpable reality and not just an intellectual > abstraction. > Most of the other prescriptions pertaining to individuals are > related, in one way or another, to prayer and fasting. For > example, Baha'u'llah stresses physical cleanliness, stating that it > has an effect on spiritual purity and thereby on the heart's > receptivity to communion with God. As mentioned above, He > also forbids recourse to alcohol, opium, and other substances > > 37. Ibid., K 149. > 38. Lights of Guidance: A Baha'i Reference File. Compiled by Helen Hornby. > 2nd rev. and enlarged ed. (New Delhi: Baha'i Publishing Trust, 1988), 111. > > THE BAHA'i WORLD > > which distort perception and thus inhibit the individual's > capacity to maintain an ongoing state of communion with God. > The importance Baha'u'llah gives to our individual relationship with God and the centrality of this relationship within > Baha'u'llah's system are expressions of the fundamental role > that the love of God plays in all human relationships. > > Lateral Relationships; Marriage > The vertical relationship between each individual and God is the > necessary basis for harmonious and productive lateral relationships between and among human beings. Of all these lateral > relationships, the most fundamental is that between husband and > wife. Indeed, society comes forth from the family and the > family from the couple. Ultimately, society cannot be more > healthy than its families nor families more healthy than the relationship between wife and husband. Thus, Baha'u'llah devotes > a portion of the Kitab-i-Aqdas to laying out the fundamental > parameters of the marriage relationship. > As viewed by Baha'u'llah, the relationship between husband > and wife is governed by two basic principles: equality (or > reciprocity) and fidelity. The principle of equality is the > expression of justice within the marriage, and the principle of > fideli~; is an expression of love. We will discuss each in tum. > The equality of women and men is a fundamental principle of > the Baha'i Faith. This principle implies not only social equality > but total reciprocity within the marriage relationship. In making > decisions that are not purely individual- that relate to the > married couple as a social entity- the marriage partners are > enjoined to use consultation. As mentioned in our brief > discussion of Baha'i consultation above, the goal is to seek a > consensual view of the matter at hand, and to abide by a > majority view when such a consensus cannot be attained. When, > as in the case of husband and wife, no non-unanimous majority > is possible, then the couple must find a creative way of making a > given decision when differences of opinion persist. This may > involve either one deferring to the other in certain given > instances, but in the Baha'i conception of the marriage > relationship, there is no presumption that either party should > > CAUSALITY pRINCIPLE > > ever dominate the other or impose his or her will by force or > manipulation. > Consultation, and the pursuit of justice within the marriage > relationship, is best thought of as a lateral extension of the > intimate dialogue between each individual and God. Viewed in > this way, consultation between the couple becomes a sort of > collective prayer: in the same way that the individual seeks the > truth through his internal dialogue with God, so the couple must > seek the truth in their intimate dialogue with each other. > Clearly, this conception of the relationship between marriage > partners represents a certain challenge to the maturity of their > relationship. But this can be seen as a healthy challenge, > conducive to spiritual growth and thus to the purpose of human > existence. > The second basic principle governing the relationship > between husband and wife is absolute fidelity. Among other > things, the Kitab-i-Aqdas specifically states that a sexual > relationship is spiritually legitimate only between a man and > a woman who are married to each other. Thus, sexual > relationships outside of the marriage bond are proscribed in the > Kitab-i-Aqdas, and those who violate this prohibition are subject > to a penalty which, in the case of consenting adults, is the > payment of an identical fine by both parties, the amount being > doubled with each subsequent offense. The penalty for other > particular violations of this law, such as rape, incest or adultery, > are to be determined by the Universal House of Justice. > Baha'u'llah's conception of loyalty between the marriage > partners implies not only the act of sexual faithfulness, but also > an attitude of mind in which each partner continually gives > priority to the well-being of the other in all circumstances. The > importance Baha'u'llah gives to loyalty within marriage is > apparent from His first mention of the principle in paragraph 19: > "Ye have been forbidden to commit murder or adultery, or to > engage in backbiting or calumny; shun ye, then, what hath been > prohibited in the holy Books and Tablets. " 39 > > 39. Baha'u'llah, Kitab-i-Aqdas, K 19. > > Just as murder is the most grievous possible violation of the > sanctity of individual life, so adultery is the most grievous > possible violation of the sanctity of the marriage relationship. > Backbiting and calumny destroy the individual by assassinating > his character and reputation rather than his physical person. > Similarly, other more subtle forms of unfaithfulness may > assassinate the marriage relationship. But sexual faithfulness is > the minimum challenge to be met by the marriage partners. > Probably most people would agree that the combination of > sexual chastity before marriage and faithfulness within marriage > will serve to strengthen the marriage bond. However, many may > also feel that this discipline will impose an intolerable hardship > on the individual. The accepted idea in many quarters is that > men especially cannot be seriously expected to restrain > themselves sexually before marriage or to confine themselves to > only one partner after marriage. > Clearly, Baha'u'llah does not agree with such notions. To > begin with, there is no trace whatsoever of any sexual double > standard in the Kitab-i-Aqdas. Marriage is monogamous, the > principles of chastity and fidelity are equally binding on men > and women, and all penalties for violations of these principles > between consenting adults apply equally to both partners. > Moreover, a number of special conditions regarding prayer and > fasting apply to women only, such as special prayers to be said > in lieu of fasting for menstruating women. The overall resultconfirmed in other writings of Baha'u'llah as well- is to exalt > the position of the woman as the bearer and nurturer of life, > while maintaining total social equality between women and men > in all other respects. > As to the question of sexual discipline, Baha'u'llah considers > this to be a particular means God has provided for our spiritual > development. If God has so freely endowed us with the precious > and potent gift of sexuality, He has also endowed us with the > capacity for its disciplined and responsible use. Throughout His > writings, Baha'u'lhih insists that one of the basic principles God > has established in His dealings with humanity is that He never > requires from us anything of which we are not truly capable: > "He will never deal unjustly with any one, neither will He task > > CAUSALITY pRINCIPLE > > a soul beyond its power."40 Indeed, explains Baha'u'lhih, > everything God imposes upon us is for our benefit alone, for > there is no self-interest on the part of God. God is totally selfsufficient and His love for us is absolutely pure. > Thus, according to Baha'u'llah, the sexual discipline of > chastity and fidelity contained in the Kitab-i-Aqdas is for our > benefit and fully within our God-given power to accomplish. > Had God withheld the gift of so powerful a sexuality from us, > we would have been spared the tensions sometimes involved in > the exercise of sexual discipline, but we would have been denied > the opportunities for substantial and rapid spiritual growth this > discipline affords. Thus, Baha'u'llah's prescriptions regarding > sexuality constitute a prime example of teachings that can be > understood only in the light of Baha'u'llah's conception of > human purpose. > Although the prescription of chastity and fidelity are not > original with the Baha'i teachings, historical attempts to practice > these disciplines have been marred by several factors. First is > the often unspoken assumption that human sexuality is > animalistic, dirty, or debased. The Baha'i teachings specifically > contradict this notion, teaching that all of the naturally-given > human capacities- both physical and spiritual-----come from God > and are good in themselves. Any evil connected therewith is > strictly a result of our misuse of them. Human sexuality is > divine and sacred, not animal and exploitative, unless we debase > it through willful misuse. Moreover, Baha'u'llah specifically > states that there is no moral value whatsoever in celibacy itself. > Not only does the Kitab-i-Aqdas condemn asceticism and other > forms of extreme self-denial, it criticizes harshly anyone who, > for example, "hath secluded himself in the climes of India, > denied himself the things that God hath decreed as lawful, > imposed upon himself austerities and mortifications," stating > that such a person "hath not been remembered by God, the > Revealer ofVerses."41 > > 40. Baha'u'lhih, Gleanings, 106. > 41. Baha'u'llah, Kitab-i-Aqdas, K 36. > > A second feature that has prevented mankind from > benefitting appropriately from the disciplines of chastity and > fidelity has been the historic inequality between men and > women. Polygamous marriage (specifically forbidden in the > Kitab-i-Aqdas), the sexual double standard (in which, curiously, > women are blamed for male promiscuity), and the dominance of > women by men generally have prevented the marriage relationship from reaping anything like the full benefits of sexual > discipline, even when it was sincerely practiced. However, the > channelling of sexual expression into long-term, stable marriage > relationships, in conjunction with the Baha'i practice of equality, > reciprocity, and consultation between the marriage partners, will > undoubtedly allow marriage relationships to achieve unprecedented levels of harmony, loyalty, intimacy, and satisfaction. > Indeed, 'Abdu' 1-Baha is reported to have said that no human can > conceive of the union and harmony that God has destined for > husband and wife. 42 In Baha'u'lhih's view, such a consummation is more than adequate compensation for whatever > temporary frustrations must be endured in the practice of sexual > discipline before marriage. > Importantly, the Kitab-i-Aqdas allows divorce: > > Should resentment or antipathy arise between husband > and wife, [they must] bide in patience throughout the course > of one whole year, that perchance the fragrance of affection > may be renewed between them. If, upon the completion of > this period, their love hath not returned, it is permissible > for divorce to take place. God's wisdom, verily, hath > encompassed all things.43 > > It is often true that whatever has great potential for good > when properly implemented also has great potential for evil if > misused. Thus, Baha'u'llah exalts the station of marriage and its > positive spiritual potential, but recognizes that there is no > spiritual value- and, in fact, much potential spiritual harm- in > > 42. From the "Marriage Tablet" of 'Abdu'l-Baha; see, for example, Star of > the West 11: 1 (21 March 1920), 20. > 43. Baha'u'llah, Kitab-i-Aqdas, K 68. > > CAUSALITY pRINCIPLE > > forcing a couple to maintain the formalities of a relationship that > no longer exists in fact. Notice that the grounds for divorce are > "resentment or antipathy," not necessarily a specific act of > (sexual or other) unfaithfulness. As with other aspects of > marriage, both husband and wife have an equal right to divorce, > when once the year of waiting has been accomplished. Neither > party can block or refuse divorce to the other. > > The Family > We have seen that the two basic parameters of marriageequality and fidelity- are particular instances of the two > fundamental pillars of all human relationships, justice and love. > We now want to see how these same principles operate in the > context of the next most intimate category of human relationships, namely the relationships within the family. > Equality and reciprocity are the expression of justice within > the marriage relationship because Baha'i marriage is conceived > as a completely symmetrical relationship between two equally > mature and competent adults. But other relationships within the > family, and in particular the relationship between parents and > children, are not symmetrical. Therefore, the expression of > justice within the family involves certain subtleties and nuances, > which Baha'u'llah addresses in the Kitab-i-Aqdas. > To begin with, Baha'u'llah makes it clear that the primary > purpose of spiritually healthy marriages is to bring forth > spiritually healthy children. Indeed, a high quality of relationship between the marriage partners provides an appropriate > milieu for the healthy growth and development of each member > of the family and, in particular, for the children: "Enter into > wedlock, 0 people, that ye may bring forth one who will make > mention of Me amid My servants. This is My bidding unto you; > hold fast to it as an assistance to yourselves."44 Thus, the > purpose of the family is not just the physical propagation of > children but also their spiritual education. The emphasis which > Baha'u'llah places on the parents' responsibilities is indicated > by the following commentary ofBaha'u'llah: > > 44. Ibid., K 63. > > Unto every father hath been enjoined the instruction of his > son and daughter in the art of reading and writing and in all > that hath been laid down in the Holy Tablet. He that putteth > away that which is commanded unto him, the Trustees are > then to take from him that which is required for their > instruction if he be wealthy and, if not, the matter devolveth > upon the House of Justice. Verily we have made it a shelter > for the poor and needy. He that bringeth up his son or the son > of another, it is as though he hath brought up a son of Mine; > upon him rest My glory, MY. loving-kindness, My mercy, that > have compassed the world. 45 > > Elsewhere it is explained that the spiritual and moral > obligation to educate children devolves equally upon both > parents, but in different ways. The mother is declared to be the > "first educator" of the child, and she has the right to material > support from the father in this task. Indeed, each succeeding > generation of the human race is founded on the willingness of its > mothers to dedicate themselves to the best interests of their > children. This pivotal role of motherhood is stressed throughout > the Baha'i writings. It means that society in general, and men in > particular, must arrange their affairs so that mothers receive all > of the necessary recognition, support, and reward for their > accomplishment of this sacred task. > For example, Baha'u'llah states that sons and daughters must > be educated equally (and, according to 'Abdu'l-Baha, with the > same curriculum), but that whenever choices must be made in > the education of children, preference is given to daughters > because it is they who, upon becoming mothers, will be the first > educators of the next generation. This principle shows clearly a > shift of values away from the traditional view that the primary > goal of education is to prepare males for economic or material > success and towards the view that education must serve the > primary goal of fostering the spiritual development of the entire > future generation. > Thus, according to Baha'u'llah's view of the family, children > have certain rights, such as the right to education, which the > parents are obliged to respect. In a commentary on the Kitab-i- > > 45. Baha'u'lhih, Kitab-i-Aqdas, K 48. > > CAUSALITY pRINCIPLE > > Aqdas, Baha'u'lhih states that a parent who neglects these > sacred obligations may be declared by the House of Justice to > have lost his rights of parenthood: "Should a father neglect this > most weighty commandment [to educate one's children] laid > down in the Kitab-i-Aqdas by the Pen of the Eternal King, he > shall forfeit rights of fatherhood, and be accounted guilty before > God."46 > Thus, children are not viewed as chattels or possessions of > their parents, and parents do not have absolute authority over > their children. Appropriate community agencies and authorities, > under the guidance of the House of Justice, can intervene when > necessary for the protection of children. According to > Baha'u'llah's prescriptions, children reach the age of discretion > at fifteen, after which they are held individually responsible for > their actions and for the fulfillment of all adult spiritual responsibilities. Fifteen is also the age at which individuals are free to > contract marriage. > A counterpart to these spiritual obligations devolving upon > parents are similar obligations on children to respect the rights > and station of their parents. Baha'u'llah has said: > > Well is it with him who in the Day of God hath laid fast > hold upon His precepts and hath not deviated from His true > and fundamental Law. The fruits that best befit the tree of > human life are trustworthiness and godliness, truthfulness > and sincerity; but greater than all, after recognition of the > unity of God, praised and glorified be He, is regard for the > rights that are due to one's parents .... Observe how lovingkindness to one's ~arents hath been linked to recognition of > the one true God! 7 > > The mutual respect for the rights and obligations of each > member of the family provides a framework of justice which > allows for true and enduring love to exist within the family. In > the past, family relationships have too often been based on > power rather than love. If the power of the parents is dominant, > then the family falls into an authoritarian mode in which > > 46. Ibid., 136. > 47. Ibid., 136-137. > > children can become virtual slaves to their parents' purely > egotistical wishes. If the power of the children is dominant, the > family tends to become indulgent and degenerates into anarchy > and chaos. > In Baha'u'lhih's conception of the family, none have > dominance over others. Rather, the entire family and its > members are subject, one and all, to the spiritual authority of > Baha'i principles and laws. In particular, parents recognize and > acknowledge that they also are guided by a moral law greater > than their own individual will. This acknowledgement confers > upon them the necessary moral authority to direct, guide, and > teach their children. Thus, the parents function as instruments or > vehicles for the spiritual education of their children, not as > tyrants or dictators who rule over them. > Of course, this quality of education requires continual and > significant sacrifice on the part of the parents. Thus, children > are obliged to show forth respect and kindness for their parents > as a recognition of the sacrifice their parents make for the sake > of the children's education. The experience of many Baha'i > families has been that children respond positively to principles > to which their parents also submit, whereas the common > experience of humanity is that children tend to resent the > imposition of principles and rules they perceive as arbitrary > dictates of their parents as individuals. Indeed, is it not the gap > between deeds and words that so often leads the younger > generation to view the older generation as hypocritical? > Because of the great sacrifice parents make for the spiritual > education of their children, and because of the seriousness of > marriage and its centrality to the human enterprise, Baha'u'llah > requires that a couple, once they have freely chosen each other > as future marriage partners, must seek the blessing and > permission of their parents for the marriage. This requirement > serves the fundamental Baha'i goal of promoting unity. It can > also be seen both as a formal recognition of the contribution the > parents have made to the person's spiritual development, as well > as a protection against a hasty choice of marriage partner, > perhaps made under a spell of infatuation. Here is Baha'u'llah's > statement of this principle in paragraph 65 of the Kitab-i-Aqdas: > > CAUSALITY pRINCIPLE > > ... marriage is dependent upon the consent of both parties. > Desiring to establish love, unity and harmony amidst Our > servants, We have conditioned it, once the couple's wish is > known, upon the permission of their parents, lest enmity and > rancor should arise amongst them. And in this We have yet > other pur.&oses. Thus hath Our commandment been > ordained. > > Those who have some knowledge of the immense cultural > diversity abroad in the world today can appreciate the fineness > and wisdom with which Baha'u'lhih has established these > various parameters of marriage and family relationships. One > cultural extreme places the emphasis on absolute parental > authority, where marriages are forced and arranged for economic > or cultural reasons having little or nothing to do with the quality > of spiritual relationship between the marriage partners. This has > led to such terrible abuses as bride selling, bride burning, and > involuntary surrogate motherhood. Thus, Baha'u'lhih makes it > absolutely clear that, unless and until the marriage partners have > made a personal decision that they desire to marry, the parents > have no right to interfere in the process. Furthermore, the Kitabi-Aqdas strictly limits any dowry to a symbolic amount, thereby > permanently removing any basis for the infernal manipulations > so widespread in many parts of the world today. > At the other end of the cultural spectrum, as for example in > North America, marriage is usually viewed as an absolute free > choice between two individuals, without regard for the > perceptions or wishes of the parents. As a consequence of this > pattern, marriages are often entered into for immature and > frivolous reasons, and frequently without the vital and necessary > support of the families involved. Consequently, marriages may > begin under conditions of intolerable stress, leading to early and > acrimonious divorce, with attendant destabilisation of the family > milieu and catastrophic effects on the children involved. By > making marriage conditional upon parental consent, "once the > couple's wish is known," Baha'u'llah maximizes the possibility > that marriages will begin under conditions of loving family > > 48. Baha'u'llah, Kitab-i-Aqdas, K 65. > > THE BAHA'I WORLD > > support and that young people will be protected from immature > choices. > Interestingly and significantly, Baha'u'lhih has not made > divorce conditional on the approval of others, once the year of > waiting and attempted reconciliation has been faithfully > observed. Thus, on one hand, Baha'u'llah optimizes the > possibility that marriages will be spiritually healthy and > successful, and, on the other hand, He allows for the possibility > that sincere mistakes can and will occur. Such a balanced, > responsible and reasonable approach to the whole question of > marriage and family shows the faith that Baha'u'llah has in the > human potential for mature and responsible spirituality. > The Baha'i principles regarding marriage and family life are > not the only examples where the Kitab-i-Aqdas deals with > the question of cultural relativity and conflicting cultural > traditions. Indeed, many of the ordinances in the Kitab-i-Aqdas > represent liberalizations and abolitions of past practices. > For example, in paragraphs 74-76 of the Kitab-i-Aqdas, > Baha'u'llah states: > > God hath decreed, in token of His mercy unto His > creatures, that semen is not unclean .... > God hath, likewise, as a bounty from His presence, > abolished the concept of "uncleanness," whereby divers > things and peoples have been held to be impure .... > God hath enjoined upon you to observe the utmost > cleanliness, to the extent of washing what is soiled with dust, > let alone with hardened dirt and similar defilement.49 > > Thus, with one stroke of His pen, Baha'u'llah completely > abolishes the whole, hoary fetish of ritual uncleanness, which > has lain at the root of centuries- indeed millennia--of superstitious and obsessive social practices in many parts of the world. > He likewise stresses the importance of genuine physical > cleanliness. > There are a number of other instances in the Kitab-i-Aqdas > where Baha'u'llah specifically declares previous religious > > 49. Baha'u'llah, Kitab-i-Aqdas, K 74-76. > > CAUSALITY pRINCIPLE > > practices to have been based on superstition or gross misinterpretation of previous holy texts such as the Qur'an or the Bible. > > The Extended Family; the Larger Society > In a certain sense, all of the challenges of human relationships > are reproduced within the milieu of each extended family. The > dynamics of family relationships are subtle and constantly > changing. As time passes, the parents, who were once young, > vigorous, and powerful, become weak, fragile, and vulnerable; > whereas the children, who were dependent, vulnerable, and > untutored, become strong, virile, and accomplished. The > children no longer see their parents as god-like- as representing > the ultimate in human accomplishment. They began to achieve > things their parents have not or could not have achieved. When > the parents approach old age, there is almost a complete reversal > of roles in which they become, in some ways, like dependent > children to the same younger generation they have propagated. > Nevertheless, as grandparents, uncles, and aunts, they have > various other important roles to play, providing a needed sense > of historical perspective and continuity to the family. Under > stable social conditions, the experiential oral history of a family > can encompass almost a hundred years, involving three or even > four generations. > These same dynamics exist within the larger society, in which > roles and interdependencies are constantly shifting. This raises, > in a very sharp way, the question of how to maintain the > cohesion, the stability and progressiveness of social systems, > while giving ample scope for individual freedom and initiative. > Baha'u'lhih articulates two fundamental principles that are > necessary to the spiritual health of society: cooperation and > service. These are the general social expression of justice and > love. To the degree that society, at any level, is founded on > cooperation and service, it will succeed and prosper, spiritually > and materially. And, in the same way, the extent to which > competition displaces cooperation and self-seeking displaces > service in human motivation, society will degenerate. Here is > one strong statement Baha'u'llah makes concerning the > > THE BAHA'I WORLD > > destructive effects of competition and self-seeking in human > society: > > And amongst the realms of unity is the unity of rank and > station. It redoundeth to the exaltation of the Cause, > glorifying it among all peoples. Ever since the seeking of > preference and distinction came into play, the world hath > been laid waste. It hath become desolate. Those who have > quaffed from the ocean of divine utterance and fixed their > gaze upon the Realm of Glory should regard themselves as > being on the same level as the others and in the same station. > Were this matter to be definitely established and conclusively demonstrated through the power and might of God, > the world would become as the Abha Paradise. > Indeed, man is noble, inasmuch as each one is a > repository of the sign of God. Nevertheless, to regard oneself > as superior in knowledge, learning or virtue, or to exalt > oneself or seek preference, is a grievous transgression. Great > is the blessedness of those who are adorned with the > ornament of this unity and have been graciously confirmed > by God. 50 > > Although most people would admit that competition does > indeed have negative aspects, the extreme individualism and > competitiveness of modem Western society are often justified as > an evil that is necessary for the achievement of excellence. > However, Baha'u'llah and 'Abdu'l-Baha strongly reject > this view. The pursuit of excellence proceeds by vertical > comparisons between the performances of the same individual at > different times; whereas competition proceeds by the horizontal > comparison of the performances of different individuals at the > same time. As a basic motivation, pure competition may > sometimes stimulate the pursuit of excellence, but it may also > generate efforts to sabotage or undermine the performance of > others (by the passive refusal to collaborate, if not through more > active means). The Baha'i writings stress that the underlying > motivation for the pursuit of excellence should be to put our > God-given talents at the service of others. When this intrinsic > > 50. Quoted in a letter of the Universal House of Justice, published in Baha'i > Canada (June-July 1978), 3. > > CAUSALITY pRINCIPLE > > motivation is dominant, individuals strive to enhance their > performance for greater development both of society and self, > regardless of whether this leads them to outperform other > individuals. > The other pillar of the spiritualization of society is service. > Service involves not only a general attitude towards others, but > also the discipline of daily work at a chosen profession: > > 0 people ofBaha! It is incumbent upon each one of you to > engage in some occupation- such as a craft, a trade or the > like. We have exalted your engagement in such work to the > rank of worship of the one true God. Reflect, 0 people, on > the grace and blessings of your Lord, and yield Him thanks at > eventide and dawn. Waste not your hours in idleness and > sloth, but occupy yourselves with what will profit you and > others. 51 > > Other statements in the Baha'i writings make it clear that the > obligation to work is a spiritual law equally binding on > everyone, regardless of the degree of material necessity. > Homemaking is considered a noble profession and, accordingly, > an act of worship. However, this in no way precludes mothers' > and homemakers' engaging in other professions outside the > home. > The Baha'i view of work as worship brings us back again to > the theme that the fundamental purpose of the laws and > principles of the Kitab-i-Aqdas is to foster the spiritual and > material development of humanity. Baha'i morality is thus not a > morality of avoidance and withdrawal but a proactive dynamic > of accomplishment and progression, motivated by the principles > of justice and love, service and cooperation, reciprocity and > loyalty. > > Inheritance Laws; Ifuququ '1/ah > The application of the general social principles of service and > cooperation can take many forms in particular contexts. In most > instances, Baha'u'llah has left to individual judgment, and to the > > 51. Baha'u'lhih, Kitab-i-Aqdas, K 33. > > THE BAHA.'f WORLD > > Universal House of Justice, the task of establishing or defming > the implementation of these important principles. With regard to the age-old question of the distribution of wealth, > 'Abdu'l-Baha has enunciated the general principle that gross > accumulation of wealth, whether by individuals or groups within > society, should be avoided. He states that such overconcentration of wealth is harmful not only for society but also for the > individuals involved. In the light of this principle, Baha'u'llah > has instituted certain practical measures that, while allowing the > necessary latitude for entrepreneurial initiative and individual > freedom of economic action, nevertheless help to avoid > extremes both of poverty and of excessive wealth. > One of these measures is called J:Iuququ'llah or "the right of > God." In summary form, this measure stipulates that every > believer must pay, once only, 19 percent of the value of his > possessions, less various exempt items, such as one's home and > its furnishings. Baha'u'llah extols the spiritual benefits of > J:Iuququ'llah and states, "By this means He [God] hath desired > to purify what ye possess and to enable you to draw nigh unto > such stations as none can comprehend save those whom God > hath willed. " 52 > J:Iuququ'llah is paid to the Universal House of Justice, and > thus sums derived from it can be redistributed and redeployed to > maximum social benefit. One can imagine, for example, that > favorable local conditions could create an economic boom in > one area of the planet while difficult financial conditions > elsewhere generate poverty. The Universal House of Justice > could use the sums derived from the J:Iuququ'llah paid in the > prosperous region to help alleviate economic hardship in the > depressed zone. Since such patterns of economic boom and bust > are often temporary and shifting, it might be that, subsequently, > the operation of redistribution of wealth will take place in the > opposite direction. In any case, the Universal House of Justice, > as the supreme governing organ of 4-he entire Baha'i world, will > have the necessary information to assess accurately the situation > > 52. Baha'u'lhih, Kitab-i-Aqdas, K 97. > > CAUSALITY pRINCIPLE > > and the necessary authority to implement the appropriate > measures. > Through the payment of I:Iuququ'lhih, the believer "purifies" > his savings. Baha'u'llah institutes another tax, called Zakat, > through which the believer purifies his means of sustenance: "It > hath been enjoined upon you to purify your means of sustenance > and other such things through payment of Zakat. " 53 The term > "Zakat" derives from the Qur' an and refers to an obligatory tax > levied for the relief of the poor and other charitable purposes. > Baha'u'llah has left to the Universal House of Justice the > freedom to determine the various parameters of Zakat (e.g., > exemptions, categories of income, scales of rates, frequency of > payment). > I:Iuququ'llah and Zakat, together with the general mandate > given the Universal House of Justice, provide the necessary > measures for the "horizontal" adjustment of gross economic > disparities within each generation. However, there is also the > question of "vertical" inequities resulting from the gradual > overconcentration of wealth over succeeding generations. > Baha'u'llah addresses this issue by specifying certain principles > for the distribution of inheritance in the absence of a will on the > part of the deceased: "We have divided inheritance into seven > categories .... " 54 With respect to the decease of a given > individual, these categories are children, wife or husband, father, > mother, brothers, sisters, and teachers. Baha'u'llah specifies the > proportion of a given inheritance that is to be allotted to each > category. However, this distribution is obligatory only in the > case that the individual dies without writing a will. Moreover, > Baha'u'llah has specifically enjoined each individual to make a > testament establishing the manner of distribution of that person's > accumulated wealth after his or her passing: > > A person hath full jurisdiction over his property. If he is > able to discharge the I:Iuququ'lhih, and is free of debt, then all > that is recorded in his will, and any declaration or avowal it > containeth, shall be acceptable. God, verily, hath permitted > > 53. Ibid., K 146. > 54. Ibid., K 20. > > him to deal with that which He hath bestowed upon him in > whatever manner he may desire. 55 > > Of course, it is presumed that, in writing his will, the individual > will take into account the general Baha'i principle of avoiding the overconcentration of wealth in the hands of a few > individuals. 56 > > Gender Equality and the Membership > of the Universal House of Justice > As is well known, and as already mentioned above in the > discussion of marriage and the family, one of the fundamental > principles of the Baha'i Faith is the equality of men and women. > The Baha'i writings affirm unequivocally that women have historically been dominated and subjugated by men, creating a > disastrous imbalance in society. For example, both Baha'u'llah > and 'Abdu'l-Baha attribute the prevalence of war and bloodshed > in human history primarily to the predominance of aggressiveness, which has tended to characterize men, over compassion > and common sense, which have been more characteristic of > women. If women had been allowed to achieve the same level > of education as men, and contribute on an equal basis to civilization, then many historic injustices, such as slavery and child > labor, would have been greatly diminished if not avoided > altogether. Here is one of the many strong statements in the > Baha'i writings concerning these questions: > > The world in the past has been ruled by force and man has > dominated over woman by reason of his more forceful and > aggressive qualities both of body and mind. But the scales > are already shifting, force is losing its weight, and mental > alertness, intuition, and the spiritual qualities of love and > service, in which woman is strong, are gaining ascendency. > Hence the new age will be an age less masculine and more > permeated with the feminine ideals, or, to speak more > exactly, will be an age in which the masculine and feminine > elements of civilization will be more properly balanced.57 á > > 55. Baha'u'lhih, Kitab-i-Aqdas, 126. > 56. Ibid., 183-184. > 57. Star of the West 9:7 (13 July 1918), 87. > > CAUSALITY pRINCIPLE > > Not only does this passage acknowledge the imbalances of > the past, it asserts that women tend to possess certain qualities to > a degree superior to men. Elsewhere, 'Abdu'l-Baha stresses that > women possess all intellectual and creative abilities exhibited by > men and that any lack of achievement on the part of women is > due only to lack of adequate access to education: "If given the > same educational opportunities or course of study, [women] > would develop the same capacity and abilities [as men]" and > this "whether in scientific research, political ability or any > other sphere of human activity." 58 Moreover, 'Abdu'l-Baha > underlines the necessity for women to enter all arenas of social > and public life: > > So it will come to pass that when women participate fully and > equally in the affairs of the world, when they enter > confidently and capably the great arena of laws and politics, > war will cease; for woman will be the obstacle and hindrance > to it. This is true and without doubt. 59 > > In the light of these and other strong statements in the Baha'i > writings concerning the capacity and role of women, it is > surprising, and somewhat puzzling at first, that the Kitab-i- > Aqdas restricts the membership of the Universal House of > Justice, but not the local and secondary Houses of Justice, to > men alone. Indeed, in all other public functions and roles > instituted by Baha'u'llah, women and men have equal access. > The only exception at any level is membership in the Universal > House of Justice. Moreover, there is no indication whatsoever, > in any statement ofBaha'u'llah or 'Abdu'l-Baha, that exClusion > of women from membership on the Universal House of Justice > is based on any ápresumed incapacity of women to serve in this > way. > The perception of paradox is reinforced when we recall that, > as the supreme institution of Baha'u'llah's world order, the > Universal House of Justice is the chief promulgator of all Baha'i > principles, including the principle of the equality of men and > > 58. 'Abdu'l-Baha, The Promulgation of Universal Peace, 281. > 59. Ibid., 135. > > THE BAHA'i WORLD > > women. Why, one may reasonably ask, has Baha'u'lhih > excluded women from membership in the one institution that > bears the primary responsibility for promoting the cause of the > equality and rights of women? > This feature of Baha'u'lhih's system has long given rise to > discussion and speculation. When questioned on this subject, > 'Abdu'l-Baha only reiterated his affirmation that this restriction > had nothing to do with the capacities of women and that the > reason for their exclusion from membership in the Universal > House of Justice would, in time, become absolutely clear to > everyone. > > Conclusions > The task of exploring the implications of so profound a work as > the Kitab-i-Aqdas is ongoing and progressive. Certainly the > present article cannot claim to be more than a modest, initial > contribution to this enterprise. Nevertheless, the fundamental > outlines of Baha'u'llah's vision of a global planetary order can > already be clearly seen. The goal is a unified, universal society, > founded on spiritual principles and allowing for both stability > and dynamism, global order and individual initiative. This > world order has two fundamental components, one personal and > spiritual, the other social and structural. > The personal component is based on the direct relationship > between each human soul and the God who has created us all. > The Kitab-i-Aqdas instructs us in the fundamental parameters of > this relationship. Baha'u'llah thereby tells us that the ultimate > category of existence, Being Itself, is not an abstract principle > but a loving Person who seeks intimate communion with each > human being. > This vertical relationship between each individual and God is > the necessary source of the love and compassion that must > infuse all human relationships. But this great force of love must > be properly harnessed if it is to produce a truly progressive > and stable society. The Kitab-i-Aqdas therefore institutes > appropriate, just social structures, at every level of society, to > allow for the free and unhampered flow and diffusion of love. > These structures constitute a system of rights and obligations > > CAUSALITY pRINCIPLE > > within marriage, the nuclear family, the extended family, and > ultimately the whole of society. They involve potent institutions > which allow for the implementation, at all levels of society, of > decisions taken through consultation. These structures also > provide the basis of a stable but dynamic economic system > which, while not imposing the umealistic and unhealthy norm of > total economic egalitarianism, nevertheless eliminates the > extremes of poverty and the gross accumulation of wealth. > Human history has witnessed a wide variety of social > systems. Some have crushed individual freedom and initiative > either through dictatorship or else an extreme collectivism that > attributes little intrinsic value to the individual person. At the > other extreme are highly individualistic systems in which interpersonal competition tends to permeate every aspect of society. > Such systems are certainly dynamic but tend to be volatile and > unstable. > Social philosophers have often held that there is an intrinsic, > logical opposition between the good of the individual and the > good of society as a whole. As a consequence of this view, most > social systems are seen as a compromise in which some degree > of individual self-realization must be sacrificed for the sake of > social order. > Baha'u'llah's vision of society challenges this received idea. > In His view, there can be no contradiction between what is truly > good for the individual and what is truly good for the collectivity. Indeed, Baha'u'llah conceives that the very purpose of > society is to create a milieu that optimizes the opportunities for > the spiritual growth and development of each of its members. In > the Kitab-i-Aqdas we have the balanced conception of a society > that is founded on the sacred, intrinsic value of each individual > human soul, independently of the role that person may play > within society. At the same time, the Kitab-i-Aqdas lays the > structural foundations of a stable and progressive social life that > favors the maximum degree of self-realization for everyone. > Now that the publication of the full, annotated edition of the > Kitab-i-Aqdas is accomplished, the eyes of the Baha'i world are > turned towards the institution of the Universal House of Justice > whose sacred task it is to oversee the wise, gradual but steady > > implementation of the laws and principles of the Kitab-i-Aqdas, > which are nothing less than the laws governing the spiritual > world, the world of being. But the ultimate responsibility for the > implementation of these laws and principles lies not with any > institution. Rather it lies with each of us, in whose hearts and > minds the intimate communion with our Creator must be > diligently pursued. This is an immense responsibility, but also a > unique privilege given us by God- that we can participate, to > whatever degree we choose, in the building of the mighty > spiritual edifice of a world united on the basis of the very law of > causality God has inscribed in the innermost recesses of reality. > > Ann Boyles surveys the Baha'i community s > past and present efforts to understand and > practice the principle of equality between > men and women . > > TOWARDS > THE GOAL > > OF FULL > PARTNERSHIP: > One Hundred and Fifty Years of the > Advancement of Women > > B etween 4 and 15 September 199 5, some twenty thousand > participants from all parts of the world will converge in > Beijing for the United Nations' Fourth World Conference on > Women. They will focus on a number of critical areas of > concern: the sharing of power and decision-making; mechanisms to promote the advancement of women; awareness of > and commitment to women's rights; poverty; women's access to > and participation in the defmition of economic structures and > policies and the productive process; access to education, health, > and employment; violence against women; and the effects on > women of continuing national and international armed or other > kinds of conflict. The Baha'i community will be represented by > an official delegation at the conference itself, while a large representation of Baha'is from all regions of the world will > participate in the Non-Governmental Organizations (NGO) > Forum on Women, which is open to everyone and will be held > immediately preceding and overlapping the first four days of the > conference. > Members ofthe Baha'i > delegation to the Asian > and Pacific NGO Symposium on Women in > Development, Manila, > the Philippines, > 16-20 November 1993, > held in preparation for > the Fourth World > Conference on Women. > > Baha'is have participated in the previous three world > conferences on women in 1975, 1980, and 1985, and, indeed, > the community's delegations are uniquely well-equipped to > consult on issues pertaining to the advancement of women. The > Baha'i world community has a distinctive approach to the > subject, clearly delineated in its sacred writings; it has a century > and a half of practical experience in promoting equality of the > sexes; and it has a willingness to share its teachings and > experience with others struggling to overcome inequality around > the world. > > Principles Distinctive to the Baha'i Approach to Equality > Perhaps the most distinctive element of the Baha'i approach to > the issue of equality is the conviction that change must be a > unifying force, leading towards full partnership of men and > women- and beyond this toward the unity of the human family. > Baha'i activities focusing on the advancement of women take > their direction from passages such as the following: "The world > of humanity has two wings-one is women and the other men. > Not until both wings are equally developed can the bird fly." 1 > Baha'is see the need to involve men in recognizing and > promoting the issue of equality. What benefits will accrue > > 1. 'Abdu'l-Baha, Selections from the Writings of 'Abdu '1-Bahil (Haifa: World > Centre Publications, 1978), 302; cited in Women: A Compilation, in The > Compilation of Compilations, vol. 2 (Australia: Baha'i Publications Australia, 1991), 362. > > FULL pARTNERSHIP > > either to men or to women if only women see the need for > equality in their lives? How can the sexes advance harmoniously and unitedly unless both become aware of this essential > principle? For example, in many development projects > focusing solely on women the results are not enduring for a > number of reasons: women, by themselves, cannot effectively > make cultural changes; the attitudes of women (and men) have > not been fundamentally altered even where the projects > themselves have been successful; women's concerns and > women's projects are seen to be unimportant to the society as a > whole; or projects have tended to put women in the roles of > "consumers" rather than training them to continue effecting > change in their communities once the project ends. Often, > gender-focused activities for women only have resulted in > conflict between men and women and have therefore been seen > as detrimental to community life rather than beneficial, since > they may polarize the sexes rather than improve relationships > between them. Conscious of this, the Baha'i community has > increasingly sought to involve both women and men in > discussion and activities pertaining to the equality issue. > Obviously the process of change is one that spans years and > perhaps generations before effects are readily noticeable, but > the Baha'i community knows it is essential to lay the > foundation now for future progress- for the flight of the bird of > humanity. > If the first distinctive element of the Baha'i approach to the > advancement of women is the insistence that the process be a > unifying force, it is no surprise that the second is its emphasis > on equilibrium and harmony, as evidenced by this recorded > utterance of' Abdu'l-Baha: > > The world in the past has been ruled by force, and man > has dominated over woman by reason of his more forceful > and aggressive qualities both of body and mind. But the > balance is already shifting; force is losing its dominance, > and mental alertness, intuition, and the spiritual qualities of > love and service, in which woman is strong, are gaining > ascendancy. Hence the new age will be an age less > masculine and more permeated with the feminine ideals, or, > > to speak more exactly, will be an age in which the masculine > and feminine elements of civilization will be more evenly > balanced. 2 > > Such pronouncements are far from being utopian visions or > expressions of pious hope. Laws and ordinances, woven into the > fabric of the Baha'i social order, facilitate the integration of > women into all aspects of social life, and the Baha'i administrative system promotes practical steps leading to a society where > equality will be the norm. For example, while universal > education is desirable, if the parents do not have the funds to > send all their children to school, they must be guided by the > Baha'i teaching that the education of girls takes precedence over > the education of boys, because the mother is the first educator of > the child and society will not progress as long as mothers remain > in a state of ignorance. Within the school system, "daughters > and sons must follow the same curriculum of study, thereby > promoting unity of the sexes." 3 It is obvious that realizing this > goal, of unity rather than hegemony in male-female relations, > will radically alter the social life of the human family. > The vision of a future society in which women and men enter > into a full and equal partnership is, then, set unequivocally > before the Baha'i community. While employing the means to > achieve the goal demands perseverance, audacity, imagination, > and development of consultative skills, the ultimate objective > remains clear. And this view of change leading to unity appears > to be catching on in circles far wider than the Baha'i community > itself, judging from recent statements made at the annual > meeting of the United Nations Commission on the Status of > Women, held in New York in March 1994. The planning > committee for the NGO Forum '95 described the upcoming > event in Beijing as a place "to bring together women and men to > challenge, create and transform global structures and processes > at all levels through the empowerment and celebration of > women."4 > > 2. 'Abdu'l-Baha, quoted in John Esslemont, Baha'u'llilh and the New Era, > 5th rev. ed. (Wilmette: Baha'i Publishing Trust, 1987), 149. > 3. 'Abdu'l-Baha, The Promulgation of Universal Peace, 2nd ed. (Wilmette: > Baha'i Publishing Trust, 1982), 175. > 4. Cited in One Country: Newsletter of the Baha'i bdernational Community > 6.1 (April-June 1994), 9. > > FULL pARTNERSHIP > > Principle of Equality: an Historical Overview > The power of the Baha'i teachings to reshape radically the > attitudes and lives of the approximately five million men and > women around the world who call themselves Baha'is is frrmly > and uniquely rooted in what they consider to be divine > revelation: the Baha'i Faith is the only major religion in > recorded history whose Founder has unequivocally stated the > principle of the equality of women and men. Over one hundred > years ago, Baha'u'llah wrote: "In this Day the Hand of divine > grace hath removed all distinctions. The servants of God and > His handmaidens are regarded on the same plane." 5 The revolutionary and revolutionizing power of this statement may be lost > on many readers in the late twentieth century, but set in the > context of nineteenth century Persia, where women were treated > as chattel or as mere reproductive vessels, were held virtually as > domestic prisoners, and were not deemed worthy of any formal > education that would equip them for any role in greater > society--or, indeed, that would adequately prepare them to be > educators of their own children- this fundamental spiritual > principle enunciated by Baha'u'llah presented an electrifying > challenge to all who heard it. > One small incident suffices to illustrate the difficulty posed to > Persian society by the idea of equality. The veil was held to be the > symbol of a woman's purity; according to the dictates of Persian > Islamic society, a man simply did not look at the face of a > respectable woman who was not a family member. Thus, when > one of the heroines of the Babi Faith6 appeared unveiled in a > gathering of fellow believers, the men were greatly distressed, > one so much that he ran off and slit his throat. In Persian society > at large, reactions were even more extreme, violent, and abusive. > But such limited human responses could not thwart divine > > 5. Baha'u'lhih, extract from a previously untranslated tablet; cited in > Women, 358. > 6. The Babi Faith, proclaimed in Persia in 1844 by Siyyid 'Ali Mul).ammad, > entitled "The Bab" or "The Gate," was the revelation immediately preceding > the Baha'i dispensation and was intimately linked to it. The Bab Himself > stated that He had come to prepare the way for "Him Whom God Shall Make > Manifest," the Promised One of all the religions who would bring unity to the > entire world- Baha'u'llah. > > revelation: Baha'u'lh1h proclaimed women to be equal, and so > humanity began its slow and often painful journey towards the > realization of this ideal. > To foster a deeper understanding of the principle both within > the Baha'i community and in the general public, Baha'u'llah's > son 'Abdu'l-Baha, authorized interpreter of His Father's > writings and appointed by Him as Center of His Covenant and > the one to whom all Baha'is should tum as the source of > authority, expounded this theme of equality. In a tablet to an > individual woman He wrote, > > Know thou, 0 handmaid, that in the sight of Baha, women > are accounted the same as men, and God hath created all > humankind in His own image, and after His own likeness. > That is, men and women alike are the revealers of His names > and attributes, and from the spiritual viewpoint there is no > difference between them. 7 > > :Abdu'l-Baha also elaborated upon this theme in many public > talks He gave in Europe and America, where He travelled from > 1911 to 1913 after His release from imprisonment in Palestine. > Speaking in Philadelphia, Pennsylvania, He said, > > Woman's lack of progress and proficiency has been due to > her need of equal education and opportunity. Had she been > allowed this equality, there is no doubt she would be the > counterpart of man in ability and capacity. The happiness of > mankind will be realized when women and men coordinate > and advance equallt, for each is the complement and > helpmeet of the other > > 'Abdu'l-Baha made a crucial distinction in these elucidations > of His Father's teachings. In asserting that women will be the > "counterparts" of men in ability and capacity when they are > offered equal opportunities for education, He did not assert that > > 7. 'Abdu'l-Baha, Selections from the Writings of 'Abdu '1-Baha, 79-80; cited > in Women, 362. > 8. 'Abdu'l-Baha, The Promulgation of Universal Peace, 182; cited in Women, > 365-366. > > FULL pARTNERSHIP > > women are or will be identical to men. Thus, Baha'is understand > that equality does not mean identity of function; rather complementarity is its hallmark, according to the Baha'i teachings. > During the period 1921-1957, Shoghi Effendi, who was > chosen by 'Abdu'l-Baha to be His appointed successor as interpreter of Baha'i scripture and named Guardian of the Baha'i > Faith in His Will and Testament, encouraged Baha'i communities to grow further into the notion of equality of the sexes, > particularly in their service to Baha'i administrative institutions. > In a letter to the National Spiritual Assembly of the Baha'is of > India and Burma, written in 1923, he urged the women of those > countries to > > endeavour to the best of their ability to acquire a better and > more profound knowledge of the Cause, to take a more active > and systematic part in the general affairs of the Movement, > and prove themselves in every way enlightened, responsible > and efficient co-workers to their fellow-men in their common > task for the advancement of the Cause throughout their > country. 9 > > During the period of his leadership, he actively encouraged > women as well as men to arise and assist in efforts to establish > the Baha'i Faith widely throughout the globe by resettling in > foreign countries. > Since its establishment in 1963, the supreme governing body > of the Baha'i world community, the Universal House of Justice, > has further educated the Baha'i community on the principle of > equality, writing of the "mutual and complementary duties" of > men and women within the context of the family as well as the > "much wider sphere of relationships between men and women" > that should be considered "in the context of Baha'i society, not > in that of past or present social norms." 10 The Baha'i writings > > 9. Shoghi Effendi, from a letter dated 27 December 1923 to the National Spiritual Assembly of India and Burma; cited in Women, 402. > 10. From a letter written on behalf of the Universal House of Justice, dated > 28 December 1980, to the National Spiritual Assembly of the Baha'is of > New Zealand; cited in Family Life, in The Compilation of Compilations, vol. > 1, 414-415. > > THE BAHA'i WORLD > > clearly give the mother the role of her children's first educator, > but the Universal House of Justice also points out: > > ... this does not by any means imply that the place of > woman is confined to the home. On the contrary, 'Abdu'l- > Baha has stated: > > In the Dispensation of Baha'u'llah, women are > advancing side by side with the men. There is no area > or instance where they will lag behind: they have > equal rights with men, and will enter, in the future, into > all branches of the administration of society. Such will > be their elevation that, in every area of endeavour, they > will occupy the highest levels in the human world. > > and again: > > So it will come to pass that when women > participate fully and equally in the affairs of the world, > when they enter confidently and capably the great > arena of laws and politics, war will cease .. .. 11 > > There are no universal, compulsory rules governing how > women balance their responsibilities both as mothers and as > active members of society outside the home. The Universal > House of Justice has stated that this decision must be made by > the individual, saying: "It is for every woman, if and when she > becomes a mother, to determine how best she can discharge on > the one hand her chief responsibility as a mother and on the > other, to the extent possible, to participate in other aspects of the > activities of the society of which she forms a part .... " 12 Thus, > for the first time in religious history, women have been > > 11. From a letter written on behalf of the Universal House of Justice, dated > 28 December 1980, to the National Spiritual Assembly of the Baha'is ofNew > Zealand; cited in Women, 392-393. The first cited passage is a revised translation of part of a talk by 'Abdu'l-Baha from Paris Talks, 11th ed. (London: > Baha'i Publishing Trust, 1972), 182; the second is from 'Abdu'l-Baha, The > Promulgation of Universal Peace, 135. > 12. From a letter written on behalf of the Universal House of Justice, dated > 22 April1981 to an individual believer; cited in Women, 393. > > FULL pARTNERSHIP > > recognized and are treated as mature, responsible human beings, > capable of arranging their lives individually to meet the > demands placed upon them. > To assist women and men to understand their evolving roles > within the family and in the world at large, the Universal House > of Justice has, over the past number of years, released compilations of Baha'i writings which group together passages on > various subjects. The publication in January 1986 of a > compilation of extracts dedicated solely to the subject of > women, taken from the writings of Baha'u'llah, 'Abdu'l-Baha, > Shoghi Effendi, and the Universal House of Justice, constitutes a > direct invitation to Baha'is around the world to deepen their > knowledge on this subject, to discuss what they learn with > others, and to apply it in their daily lives. > It is an indication of humanity's spiritual development that > we are capable of recognizing equality as a complex and > profound spiritual principle with ramifications in all areas of > life, and undoubtedly society will continue to evolve to > accommodate such a shift in consciousness. Consider, for > example, the effects that heeding the following passage of > Baha'u'llah will have on humanity: > > Women and men have been and will always be equal in > the sight of God .... > The friends of God must be adorned with the ornament of > justice, equity, kindness and love. As they do not allow > themselves to be the object of cruelty and transgression, in > like manner they should not allow such tyranny to visit the > handmaidens of God. 13 > > From the level of the family, the realm of domestic violence, to > that of society, where, for example, sexual harassment, > pornography, and forced prostitution plague women in all > comers of the world, the effectsá of acting upon this directive will > be dramatic and far-reaching. > > 13. Baha'u'lhih, from a previously untranslated tablet; cited in Women, 379. > > THE BAHA:i WORLD > > Women as Peacemakers > Even more dramatic, far-reaching, and profound ramifications > of equality are evident when one considers the role of women in > establishing world peace. As mothers, 'Abdu'l-Baha has said, > women will reach a stage when they are no longer willing to > send their sons to war: > > In past ages humanity has been defective and inefficient > because it has been incomplete. War and its ravages have > blighted the world; the education of woman will be a mighty > step toward its abolition and ending, for she will use her > whole influence against war. Woman rears the child and > educates the youth to maturity. She will refuse to give her > sons for sacrifice upon the field of battle. In truth, she will be > the greatest factor in establishing universal peace and > international arbitration. Assuredly, woman will abolish > warfare among mankind .... 14 > > Furthermore, as participants in "the great arena of laws and > politics" women will have effective means to enact laws to > ensure they will not be forced to send their children to wage war. > But the importance of the emancipation of women goes far > beyond the laying down of arms, as the Universal House of > Justice points out in a message written to the peoples of the > world on the occasion of the United Nations International Year > of Peace, saying: "Only as women are welcomed into full > partnership in all fields of human endeavour will the moral and > psychological climate be created in which international peace > can emerge." 15 The abandonment of weapons is certainly > necessary and important in the achievement of peace, but > without the proper "moral and psychological climate" such an > action is ultimately fruitless. > > Outstanding Women > The Baha'i writings offer a dynamic vision of the potentialities > of women and the changes they can effect in the world, and the > > 14. 'Abdu'l-Baha, The Promulgation of Universal Peace, 108. > 15. The Universal House of Justice, The Promise of World Peace (Haifa: > Baha'i World Centre, 1985), 12. > > FULL pARTNERSHIP > > history of the Baha'i Faith offers many examples of outstanding > women who serve as models or paradigms of this "new > womanhood." Two women in particular stand out, one > associated with qualities of strength and audacity and the other > with tenderness and servitude. The frrst is Tahirih, the Persian > poet and fearless defender of the Babi Faith, for which she > eventually suffered a martyr's death, and the second is Bahiyyih > K.hanum, the daughter of Baha'u'llah who served her Father > selflessly throughout His life, forgoing marriage and the establishment of a family of her own in order to care for Him. > Tahirih was an exceptional woman for her time and place, > breaking the bonds that normally enslaved women in nineteenth > century Persia. She attained a level of education unusual for > women; she composed poems still widely regarded as masterpieces of literature; as one of the original nineteen followers of > the Bah, she became a leader of the Babi community and taught > her faith fearlessly; she had the temerity to refuse a proposal of > the Shah, who was greatly attracted by her beauty, that she > become one of his wives; she is reported to have said, shortly > before her death, "You can kill me as soon as you like, but you > cannot stop the emancipation ofwomen." 16 > In addressing her, the Bah wrote: "0 Qurratu'l-'Ayn! I > recognize in Thee none other except the 'Great Announcemenf- the Announcement voiced by the Concourse on high. > By this name, I bear witness, they that circle the Throne of Glory > have ever known Thee." 17 What is the nature of this > "Announcement" personified, according to the Bah, by Tahirih? > The answer seems to lie in Shoghi Effendi's reference to her as > "the first woman suffrage martyr." 18 Intrepid and outspoken, she > did not allow the social dictates of her society to hold her back > from reaching her potential. Yet she paid a terrible price for her > courageous acts; she was imprisoned for some time by her > > 16. Cited by Shoghi Effendi in God Passes By, 3rd ed. (Wilmette: Baha'i > Publishing Trust, 1974), 75. > 17. The Bab, Selections from the Writings of the Bah (Haifa: Baha'i World > Centre, 1976), 72. Qurratu'1-'Ayn means "solace of the eyes" and is a title > given Tahirih by her teacher. > 18. Shoghi Effendi, God Passes By, 75. > > husband, and when she escaped she was forced to leave her > children behind, never to see them again. Brief years later, she > was again imprisoned, this time by government officials who > were disturbed by her success in winning converts to the Faith of > the Bah, which they saw as heretical to Islam and a threat to the > stability of Persian government and society. A group of soldiers > was sent to end her life by strangulation, and her body was > thrown down a well. Yet her fmal words proved prophetic; they > express a certainty about the future- a vision evoking both hope > and strength. > Tahirih, "the Great Announcement," ranks as the foremost > woman of the Babi revelation, and in the Baha'i dispensation > another female figure has been accorded a similar distinction. > Bahiyyih K.hanum, the saintly daughter of Baha'u'llah who was > given the title "the Greatest Holy Leaf," was addressed by her > Father in the following words: "Verily, We have elevated thee to > the rank of one of the most distinguished among thy sex, and > granted thee, in My court, a station such as none other woman > hath surpassed." 19 Shoghi Effendi, her great-nephew, extolled > her as "the outstanding heroine of the Baha'i Dispensation."20 > The qualities of her character that led to this distinction are > summed up in the following passage, also written by him: > > Whether in the management of the affairs of His > Household in which she excelled, or in the social > relationships which she so assiduously cultivated in order to > shield both Baha'u'lhih and 'Abdu'l-Baha, whether in the > unfailing attention she paid to the everyday needs of her > Father, or in the traits of generosity, of affability and > kindness, which she manifested, the Greatest Holy Leaf > had by that time abundantly demonstrated her worthiness to > rank as one of the noblest figures intimately associated with > the life-long work ofBaha'u'llah. 21 > > 19. Bahiyyih Khlmum: The Greatest Holy Leaf, A Compilation (Haifa: Baha'i > World Centre, 1982), 3. > 20. Ibid., 62. > 21. Ibid., 34-35. > > --------------~ -- á -~ > > FULL pARTNERSHIP > > Shoghi Effendi remarked > upon her serenity in the face of > the terrible deprivations and > degradations of exile and imprisonment, through which she > accompanied her Father from > the time she was six years old. > He pointed to her care for all the > members of the holy family > and of the pilgrims who came Bahiyyih Khlmum, > from both East and West. Her daughter ofBahci 'u 'llah > physical frailty belied her spiritual strength, which was fully demonstrated at the time of > 'Abdu'l-Baha.'s passing: Shoghi Effendi, then a young student at > Oxford University, was first devastated by the news of his Grandfather's death and was subsequently overwhelmed at the prospect > of assuming the leadership of the Baha'i world community, as > set forth in 'Abdu'l-Baha's Will and Testament. While the > young Guardian secluded himself and prepared to take up the > burden and responsibility that had been bequeathed to him, his > elderly aunt, at that time over seventy years of age, took the > reins of the Baha'i community in her hands and directed its > affairs until his return. Years later, in an eloquent tribute written > at the time of her death, Shoghi Effendi described her as his > "chief sustainer," his "most affectionate comforter," "the joy and > inspiration of [his] life."22 > In Bahiyyih K.hanum's own writings, letters written to Baha'is > all over the world, her strength of character and of expression is > evident. The treacherous actions of some members of her own > family taught her all too well the difficulties posed by disloyalty > and disunity; thus the following passage, written just after the > passing of 'Abdu'l-Baha at a time of crisis in the Baha'i world, > takes on great significance: > > All the virtues of humankind are summed up in the one > word ' steadfastness ', if we but act according to its laws. It > > 22. Ibid., 31. > > THE BAHA'i WORLD > > draws to us by a magnet the blessings and bestowals of > Heaven, if we but rise up according to the obligations it > implies. 23 > > Similarly, her writings on service show the focus of her life: > > In this Day nothing is so important as service. Did not > 'Abdu'l-Baha voluntarily call Himself the 'Servant' ofBaha, > manifesting also in His life the perfections of servitude to > God and man? > We, wishing to follow the commands left by Baha'u'llah, > spread and lived by 'Abdu'l-Baha, we can take no greater > step toward the Heavenly Kingdom- can give no greater joy > to the present beloved Guardian of the Cause Shoghi > Effendi- than that of loving service to all mankind. 24 > > The examples of Tahirih and Bahiyyih Khanum show vividly > how both strength and audacity as well as "the spiritual qualities > of love and service" are part of the paradigm of Baha'i > womanhood. 25 Since their time, numerous Baha'i women from > many different cultural backgrounds have arisen to demonstrate > through their actions how these qualities can be combined. One > such woman who served the cause of international peace was > Laura Dreyfus-Barney, an American who became a member of > the first Baha'i community in Europe around 1900. A leader in > promoting the advancement of women in the early years of this > century, she focused her attention on mobilizing women for > peace and represented the International Council of Women > (ICW) in the League of Nations when it was established > following World War I. In 193 7 she was elected president of > ICW's Peace and Arbitration Commission, and following World > War II she played an important role in the development of the > relationship between the United Nations International > Children's Emergency Fund (UNICEF) and non-governmental > organizations. These are only a few highlights ofMme Dreyfus- > Earney's many humanitarian activities, undertaken over the > > 23. Bahiyyih Kh.imum: The Greatest Holy Leaf, A Compilation, 148. > 24. Ibid., 224. > 25. 'Abdu'l-Baha, cited in Baha 'u 'llah and the New Era, 149; Women, 369. > > FULL pARTNERSHIP > > entire span of her adult life and motivated by her deep love for > humankind and her vision of the earth as one home for all > peoples. > While women are called upon to enter the great arena of laws > and politics, they should not sacrifice their qualities of love and > service in order to advance. By their actions, and by the actions > of a society which supports them, they must change the world so > that man no longer dominates and "the masculine and feminine > elements of civilization will be more evenly balanced."26 When > that balance is attained-when feminine qualities are valued and > respected, when women's traditional activities such as > mothering are seen as a valuable, meritorious contribution to > society, when women speak confidently and are accorded > respect for their contributions in public life, and when society > changes to recognize women's diverse roles and capacitiesthen peace will be a real possibility in the world. That is the > goal towards which Baha'i women and men look with eager > anticipation; that is the reason for the long history of Baha'i > efforts to advance the cause of women; that is the lesson learned > from the examples of Tahirih and Bahiyyih K.hanum, as well as > Laura Dreyfus-Barney. > > Baha'i Efforts to Advance the Cause of Women > As we have seen, the impetus for Baha'i efforts to advance the > cause of women comes directly from the spiritual teachings of > the Faith's Founder, and thence from the succession of > leadership, first appointed and later elected, throughout the > Faith's 150-year history. The Baha'i community's commitment > to the issue is well-grounded in divine scripture, and history > provides examples of women who embody the ideals outlined in > the Faith's sacred writings, but, one may well ask, how has the > Baha'i commitment been translated into action on a wider scale, > and have activities been carried out in all parts of the world? > In arriving at a clear, broad understanding of the term > "advancement of women," it is necessary to consider the many > ways this term can be understood in different parts of the world. > > 26. Ibid. > > For example, what does the advancement of women mean in > societies where women must still haul water or firewood long > distances each day for their households, as they must in rural > communities of Cameroon or Bolivia, compared to societies > where women executives must deal with the "glass ceiling" that > bars promotion to top positions, as seen predominantly in the > more "developed" countries? Although these two manifestations of inequality are undeniably different in degree of > oppression, with the former condemning women to a life of > virtual slavery, the net result in both cases is the same: women > are denied the opportunity to "progress" and become > "proficient" outside traditionally accepted spheres of activity. > Similarly, the effects on men, on families, and ultimately on > society, are the same. As the Universal House of Justice pointed > out in its message on peace: > > The denial of such equality perpetrates an injustice > against one half of the world's population and promotes in > men harmful attitudes and habits that are carried from the > family to the workplace, to political life, and ultimately > to international relations. There are no grounds, moral, > practical, or biological, upon which such denial can be > justified. 27 > > Thus, although promotion of the advancement of women may > manifest itself at many different levels, serve many different > needs, and involve many different activities, the end goal is the > same. Through a diversity of approaches, commensurate with > the requirements of the societies in which they operate, the > Baha'is seek one ultimate goal: the unity of humanity, of which > the equality of women is an integral part. As 'Abdu'l-Baha > stated: "As long as women are prevented from attaining their > highest possibilities, so long will men be unable to achieve the > greatness which might be theirs." 28 > To hasten the achievement of this "greatness," since the time > of Baha'u'llah and of 'Abdu'l-Baha, the Baha'i community > > 27. The Promise ofWorld Peace, 11-12. > 28. 'Abdu'l-Baha, Paris Talks, 133; Women, 366. > > FULL pARTNERSHIP > > around the world has striven to put these teachings and > principles into action. As one might expect in the context of an > evolving community, its efforts to promote the advancement of > women have likewise evolved. Through the years, one can see > an increase in the number of activities as well as an increasing > diversity in approaches. Some of these projects include efforts > to improve the basic literacy of women through establishment of > schools, whether simple tutorial schools or more formal > educational institutions; training in income-generating skills; > education about health care and hygiene; skill-building in > community development; conferences on women's issues; environmental involvement; administrative training; publications for > and by women; and international collaboration between women > in the Baha'i community. A brief survey of some of these > efforts follows. > Literacy Training and the Education of Women > Perhaps the first concrete expression of the Baha'i community's > commitment to the advancement of women was the establishment of a number of girls' schools in Persia (now Iran) at the > tum of the century. Writing to one group which had asked for > advice concerning the establishment of schools for children of > both sexes in their community, 'Abdu'l-Baha said: > > The school for girls taketh precedence over the school for > boys, for it is incumbent upon the girls of this glorious era to > be fully versed in the various branches of knowledge, in > sciences and the arts and all the wonders of this pre-eminent > time, that they may then educate their children and train them > from their earliest days in the ways of perfection. If, as > she ought, the mother possesseth the learning and accomplishments of humankind, her children, like unto angels, will > be fostered in all excellence, in right conduct and beauty. > Therefore the School for Girls that hath been established in > that place must be made the obJect of the deep concern and > high endeavours of the friends. 9 > > 29. 'Abdu'l-Baha, cited inA Compilation on Baha'i Education, in The Compilation of Compilations, vol. 1, 284. > > The pre-eminent girls' school established in Persia at this > time was the Tarbiyat School in Tehran. Funded through the > cooperation of members of the Persian and American Baha'i > communities, the Tarbiyat Girls' School began operating in > 1911. The involvement of American Baha'is in the endeavor > meant that the methods used and subjects taught were > considered progressive-even radical-by traditional Persian > standards. Girls at Tarbiyat had recess and gymnastics more > than fifteen years before government schools allowed physical > education for girls, as Holly Hanson Vick points out in her > article about earld Baha'i social and economic development > projects in Iran. 3 Furthermore, in the Tarbiyat School girls > were allowed to dance, sing, and pray aloud, and 'Abdu'l-Baha > repeatedly stressed in tablets to the school's organizers that there > should be no difference between the curriculum offered to boys > and that offered to girls. To support the mothers of the children > in the school, monthly conferences were held for women, where > different topics designed to interest and inform them were > covered in plays, talks, and demonstrations. Between three and > four hundred women attended these events. 31 The result of all > this activity was a remarkable degree of progress among the > Persian Baha'i women. As Hanson Vick points out, the girls' > schools established throughout Persia in these very early years > of the development of the Baha'i community trained "the first > generation af professional women in Iranian society, and the > example set by Baha'i women had an impact on the whole > society." 32 These early Baha'i efforts also had a dramatic effect > on the literacy rate among Persian Baha'i women. Hanson Vick > states, "In 1973 it was announced that the Baha'is had achieved > a literacy rate of 100 percent among women under the age of > 40, despite the national literacy rate of 15 percent."33 > > 30. Holly Hanson Vick, "Shining Example in Cradle of Faith," US. Baha'i > News 675 (June 1987), 9. > 31. Genevieve L. Coy, "Educating the Women of Persia," Star of the West > 17:2 (May 1926), 50-55; cited in Hanson Vick, 9-10. > 32. Hanson Vick, 10. > 33. Hanson Vick, 10. See also "A Current Survey of Baha'i Activities," The > Baha'i World, vol. 15 (1969-1973) (Haifa: World Centre Publications, 1976), > 248. > > FULL pARTNERSHIP > > From their early beginnings in Persia, Baha'i projects > designed to foster the development of women have set a high > standard that the community has striven to surpass as it gains > experience and expertise. And indeed, there has been consistent > progress, both quantitative and qualitative, in the efforts it has > undertaken on behalf of women. > Since those first efforts, numerous Baha'i schools have begun > to operate around the world. Most of them are co-educational, > but the particular need to educate girls, as outlined in the > writings of 'Abdu'l-Baha, has not been neglected. A case in > point is the recent establishment of a girls' school in Africa. In > January 1993, seeing a need for educational opportunities > among the young women of Zambia, Baha'is opened the Banani > International Secondary School for Girls. Only 20 percent of > girls in Zambia receive basic education, and to correct this > situation the Banani School, built entirely by the Baha'i > community, accepts only girls. Currently consisting of six > classrooms, a 120-bed dormitory, and a dining hall, the school > concentrates on providing practical training in science and > agriculture. Upon graduation, students receive the International > General Certificate of Secondary Education. 34 > The Baha'i Vocational Institute for Rural Women in Indore is > another educational facility addressing the particular needs of a > population-this time the women of rural India. The institute > offers programs relating to literacy, health care, hygiene, and > income-generating skills, with the overall focus of improving > the education and status of women, the poorest members of > society; in rural India. Inaugurated on 24 February 1983, its > development was swift; within two years it had developed > resources and programs and was functioning regularly, > offering one three-week course per month. Originally funded > entirely by Baha'is, the institute's success has prompted the > Indian government, the Canadian High Commission, and > numerous individuals to offer their assistance with grants and > > 34. See The Baha'i World 1992-93: An International Record (Haifa: World > Centre Publications, 1993), 141. > > donations of various materials. The institute has also begun > to reach out to the wider community: in June 1986, for > example, the Government of India's Madhya Pradesh Council > of Science and Technology asked the institute to conduct a > workshop on socio-economic development of tribal women > and appropriate technology. Such requests are becoming > more frequent as the fame and prestige of the institute grows > throughout the region. > In a society where females are generally considered > valuable only for reproduction and manual work, where there > is a 90 percent illiteracy rate among women, and where the > mortality rate for females is very high due to the neglect of > girl babies and grown women, there is a great need to change > established attitudes. The institute's explicit goal is to > improve the lives of rural Indian women by training them in > crafts, literacy, health, and hygiene. In keeping with Baha'i > principles, the program integrates the spiritual and the > practical, with the object not only of making an immediate > material difference in the women's lives but also of changing > attitudes about women among participants and their families. > The spiritual component of education is seen as central to the > process, for only through a transformation of heart and mind > can meaningful change take place. > The program, accommodating up to thirty women for each > residential course, fosters independence and raises consciousness about the current and historical role of women in > Indian society. Programs focus on Baha'i principles, > encouraging participants, whether Baha'is or not, to develop > their spiritual identities and encourage similar development > in their children once they return home. > Through the years, the institute has evolved and become > more diversified, with sub-centres opening in nearby villages. > In each of these locations fifteen women who have already gone > through the program at Indore receive a further six months of > training in literacy and weaving. Their training is paid for by the > government during the program, following which the > government also provides, at 75 percent subsidy, handlooms for > the women to use in their homes. The institute has received > > FULL pARTNERSHIP > > large orders for clothing produced by its students and graduates, > and the government has agreed to supply worksheds for the > women's training. > The institute is becoming well-known as a center for the > concrete application of Baha'i principles in service to humanity. > A telling example of the changes in attitudes it has effected > involves women from two untouchable tribes that normally > never eat together, intermarry, or even meet. Members from > both tribes were chosen to participate in the institute and thus > were expected to live and work together during their stay at > Indore. Initially prejudiced against each other through years of > social conditioning, at the institute they overcame the taboos of > the caste system to live and work together once they understood > the Baha'i principle of the oneness of humanity. > Numerous other educational programs operate for women > around the world, including literacy classes in locations as > diverse as Cote d'Ivoire, Gabon, Guinea Bissau, India, Papua > New Guinea, Vanuatu, Zaire, and Zambia. In France, the Baha'i > community has sponsored literacy classes for Turkish-speaking > women, in cooperation with non-government agencies, and the > United States has also offered literacy classes for new > immigrants. In many cases, Baha'is do not view the acquiring > of literacy skills as an end in itself. The Guaymi Cultural Center > in Panama, for example, has placed the advancement of women > at the forefront of its activities and has redesigned literacy > materials around this and similarly progressive moral principles, > rather than focusing solely on topics such as food production > and land ownership. The idea behind this approach is that such > elements of moral education, which form the foundation for > cooperation among individuals and unity in the community, will > ultimately have a far more lasting effect on the quality of life in > participants' communities than the simple acquisition of skills. > Often literacy classes are combined with skills training, as in > the Gabon project, where women are also taught sewing, > cooking, and child care. Sometimes focus rests more on the > acquisition of income-generating skills; some Indian projects > teach participants to sew and to make a variety of crafts, and > also promote topics such as appropriate technology and > sustainable agriculture. Such skill-intensive training can result > > in unexpected benefits; for example, a sewing, home crafts, and > food-making project in Papua New Guinea has blossomed into a > catering project that has garnered much praise from government > officials. "Skills training" may also deal with the basic concepts > of preparing young women for adult life, and so in several > countries, the Baha'i community is sponsoring development > courses specifically for teenage girls. Projects can also aim at > empowering women through validating the skills they already > possess: in Finland a project has been organized to encourage > local Same women to appreciate and preserve the handicrafts of > their culture. > Health Care > In addition to promoting the advancement of women through > basic education and skills training, the Baha'i community has > been active from the early years of the twentieth century in the > field of health care, when the pioneering efforts of a number of > American Baha'i women who settled in Tehran resulted in a > primary health care project and the holding of classes for > mothers. Although they were unable to establish the nursing > school they had envisioned, their years of selfless service to the > community in Iran provided the Baha'is in that country with a > potent example of the capacity of women. 35 > Health care has been a central component of many different > undertakings throughout the Baha'i world ever since that time. > In India, students at the Baha'i Vocational Institute for Rural > Women at Indore are taught how to establish and maintain a > simple kitchen garden to improve their families' nutrition. They > are also educated about hygiene and trained to generate > awareness in their communities concerning personal and home > hygiene, sanitation, child care, immunization, nutrition, and first > aid. As a result of its services to women, and in particular its > contribution to the eradication of guinea worm caused by contaminated water in 302 villages in central India, the institute > was given a "Global 500 Award" in 1992 by the United > Nations Environment Program for outstanding environmental > achievement. > > 35. See Hanson Vick, 11. > > FULL pARTNERSHIP > > In Africa, the Baha'i women have also addressed the issue of > nutrition. In Imo State, Nigeria, women have introduced a > social and economic development project promoting the use of > soya bean products to provide much-needed proteins for > families who cannot afford to include animal milk, eggs, or meat > in their daily diet. An institute to teach the method of making > soya milk was organized inNovember 1990 for men and women > in the area and was attended by over one hundred people. > Primary health education training programs in countries such as > Zambia have also met with success. > The national Baha'i Women's Committee in Malaysia has > launched a five-year program to assist women, especially those > in squatter camps and rural areas, to become more self-reliant > and to develop more of their potential. Here again, an important > feature in the program is two health projects, resulting in > improved cleanliness and personal hygiene of the communities > involved. In the more remote and conservative villages, project > facilitators have found that once the women overcome their > initial reticence they begin to question the validity of many local > myths, fallacies, and superstitions concerning health in light of > what they have learned in the project. > Environmental issues bear no small relation to those of > health, and in Uganda, the Baha'i women in the Mbale district > have become involved in the Ugandan tree planting movement > and have subsequently been given a plot of five hectares in the > Namanve forest to grow trees. Commended for their activities > by the Regional Forest Officer, they are showing their > commitment to environmental preservation, not only for > themselves but for their children and generations to come. > "Traditional Media as Change Agent" Project > In keeping with both the broad base of Baha'i efforts to advance > the status of women and the evolutionary nature of activities > undertaken throughout the past years, in October 1991 the > Baha'i community embarked upon an imaginative and > ambitious development project on three far-flung sites: > Cameroon, Bolivia, and Malaysia. Entitled "Traditional Media > as Change Agent" and funded through the Baha'i International > Community by the United Nations Development Fund for > > Women (UNIFEM), the project has sought to use traditional > media of song, dance, and drama to promote social and > economic well-being by uplifting the status of women. > Many development projects focus on implementing new > technology or teaching project-specific skills to a particular > population, but the Baha'i-UNIFEM endeavor adopts a different > approach, emphasizing communication itself. Since messages > presented through traditional media are taken very seriously in > the target communities, project originators felt that such > effective channels could be used to generate discussion about > the roles of women and men. > The underlying assumption of the project is that change in the > status of women will not occur until attitudes change, and > attitudes change only when hearts are transformed. Such an > approach recognizes the importance of the spiritual dimension to > the partnership between men and women, raising the issue to a > level of principle far beyond that of many gender-based > discussions. > To promote an atmosphere of trust, where meaningful, constructive dialogue between the sexes can occur without > alienating confrontations, the project trains people in the art of > "consultation," the non-adversarial, non-threatening method of > discussion and decision-making used in Baha'i communities > around the world. Following from this, the basic method of the > project is simple, often using the membership of alreadyexisting, functioning Baha'i administrative bodies, called Local > > Participants in the > "Traditional Media > as Change Agent" > project in Cameroon > list the tasks men and > women perform in > their village. > > FULL pARTNERSHIP > > Spiritual Assemblies, as core groups of volunteers trained to > facilitate consultation, conduct participatory surveys, and lead > focus groups, with the object of identifying community needs, > assessing them, keeping records, and organizing further > activities. > The consultative process, a fundamental Baha'i approach to > problem-solving, forms the basis for fostering community > change in a positive atmosphere. In one exercise designed to > help project participants analyze gender roles in their village, > men and women are asked to list daily tasks; invariably, men's > lists are scarcely half as long as women's. From here, the group > makes use of Baha'i consultation with the understanding that the > moral principle of equality is to be the basis for discussion; this > enables the group to undertake an informed and enlightened > grassroots-level analysis of the situation, draw its own > conclusions from its own findings, and translate those > conclusions into non-threatening, locally appropriate media presentations, which are then presented to the larger community at > gatherings. And what conclusions have been drawn in the > different locations? Not surprisingly, in all three project sites, > consultation and analysis have revealed a commonality of > concerns: women's illiteracy, men's mismanagement of family > money, and the unfair burden of work on women. Participants, > feeling a sense of "ownership" of the issues because they have > been involved in the process of identification and examination, > have responded positively to the challenge of raising the status > of women. > In Eastern Province, Cameroon, for example, where the > project has operated in seven villages, the results by the end of > the first two-year phase were heartening: men were joining the > women to work in the fields, consulting more about family > finances, and allowing women to take a greater part in > community decision-making. A 1992 survey indicated that men > were making all financial decisions alone, while a 1993 survey > showed that more than 80 percent of such decisions were being > made after consultation between husbands and wives. The > survey also indicated that the number of girls being sent to > school in one of the villages increased by 82 percent since > > the start of the project. Project participants themselves testify to > the effect their experience has had on them. One female farmer > and mother of six put it this way: > > At the beginning, the project did not mean anything to me. > Later on I discovered the advantages of the project. Now I see > that my husband, who was not helping me before the project, > has now changed. We work together at home and in the field. > My husband helps me more now with the housework that > before he thought was the sole duty of woman. He carries > the baby, cleans the dishes and clothes. I also learned the > importance of children's education and that it is first my > responsibility and now I try to take better care of them. I got > those ideas through songs because through the songs I listened > carefully to what was being said. 36 > > A male participant also testified to the change occurring in his > community as a result of the UNIFEM project: > > Here in the village men and women were not used to > working together but through the project I was surprised to > see that they are working hand in hand. I personally have > witnessed a change in my way of life. Concerning the > equality of man and woman I see also that there is a change > in the attitude of men. Now they consult with their wives. > And I do the same. Before the project it was very difficult to > know what women do with their money, but now my wife > consults with me. I also work with my wife in the same farm, > and I help with cleaning the house, for example; things I have > never done before. 37 > > Similarly, in the eight participating villages of the southern > central province of Chuquisaca, Bolivia, women say they are > now participating more in community decision-making, are > more willing to express desire for education, and are receiving > more help from men with daily chores. The first woman ever > elected to the local political council was recently voted into > office, and shortly after her election the council passed a > > 36. Cited in One Country 5:3 (October-December 1993), 9. > 37. Ibid. > > FULL pARTNERSHIP > > resolution urging greater attention to the concerns of women. > Finally, in Malaysia, where the project has included two villages > and an urban area, reports indicate that in one of the remote > villages community decision-making has resulted in a new > vegetable garden, new latrines, and adult literacy classes > designed for women but open to men. > While the projects have been organized by Baha'i > communities, the Baha'i population ranges from less than > 1 percent to about 10 percent in project locations; thus, in order > to make any real difference in attitude, projects must seek to > effect change within the entire population of areas involved. In > bringing about such transformation, the traditional media have > been instrumental. > Within the Baha'i community itself there have been some > noticeable effects. For example, in all three project sites, more > women are being elected to Baha'i Local Spiritual Assemblies > since the beginning of the project. And the project has inspired > other Baha'i communities: at the national level, Nigeria and > Brazil have launched their own projects, while other local > Malaysian Baha'i communities, impressed by what they have > seen in the project areas, have also started similar programs. > With this kind of response, the Baha'i International Community > hopes to continue the project and expand the number of sites. > Conferences, Seminars, and Workshops > While the UNIFEM-funded project and numerous other Baha'i > efforts to promote women's well-being and advancement have > focused directly on basic grassroots issues, a wide variety of > activities exists around the world. In many cases, the Baha'i > community has encouraged women to move beyond the sphere > of their homes and to address the larger concerns of the society > in which they live. Conferences, seminars, and workshops > furthering discussion of the equality of the sexes are useful > means for accomplishing this goal. > All over the world, from Chad to New Zealand to Alaska to the > Netherlands, conferences and meetings of various sizes seem to > be the forums most widely used by Baha'is for exploring the issue > of equality. Organized at local, regional, and national levels, such > gatherings have resulted in the establishment of broad networks > > of groups, often crossing international boundaries around the > globe. Their focus has been wide-ranging, dealing with issues > such as sexual abuse, family violence, aboriginal women's > concerns, mothering, careers, and other topics, but always turning > to the Baha'i teachings as their point of reference. > One of the largest Baha'i-sponsored conferences held to > highlight the equality of women occurred in September 1989 > when the North American Association for Baha'i Studies' > fourteenth annual conference, held in Irvine, California, was > entitled "Full Partnership" and focused on the equality of the > sexes. For three days over eight hundred conference attendees > took part in sessions on "Universals of Equality," "Women and > Equality," and "Jv1en and Equality"; they heard papers in plenary > sessions, took part in small-group workshops, and were treated > to a variety of artistic presentations, including drama, music, and > dance. Several noted scholars in women's studies were invited > to present papers at the conference, and a lively exchange of > views took place. > A Pacific women's conference, entitled "Empowering > Women to Achieve" took place at the University of Hawaii in > 1992. Sponsored by national and local Baha'i governing bodies, > it attracted the participation of 140 women from nineteen islands > and countries bordering the Pacific basin. The purpose was to > offer them information, education, and new technologies that > would strengthen their leadership skills and educational > foundations. > In recent years New Zealand has organized a number of > national "huis" (conferences, in Maori) focusing on the encouragement of women. Additionally, both the New Zealand and the > Australian National Spiritual Assemblies have taken an > important step to empower women by establishing Offices for > the Advancement of Women to liaise with government and nongovernmental organizations concerned with the rights, status, > and well-being of women. Australia has also appointed a > national committee for the advancement of women, the terms of > reference for which "focus on the need to develop the skills of > women so that they are more actively engaged in teaching the > > FULL pARTNERSHIP > > [Baha'i Faith] and the need to promote greater understanding > and support of the equality of men and women within the > community." 38 It plans to develop systematic training programs > and will establish regional groups to assess particular needs and > carry out various activities. > A large women's conference for European Baha'i women > was held in 1989 in the Netherlands, followed some two years > later by another women's conference in Barcelona. From these > two events a number of significant developments have occurred. > The first is the establishment in 1992 of the European Task > Force for Women, which has taken the lead in promoting small > conferences for women throughout Europe on the themes of > encouragement, transformation, and service. In a statement of its > vision for women, the task force, in collaboration with the > Continental Board of Counsellors in Europe, an appointed arm > of the Baha'i administration, urged the European Baha'i women > to "become a source of inspiration for all who are in their > company" by becoming, among other things, distinguished > examples of Baha'i life and leaders in all fields of service in the > Baha'i community, confident teachers of the Baha'i Faith, > nourishers of growth and development in the Baha'i community, > a force for change in society, and establishers of universal peace. > To achieve this vision in practical terms, the task force's goal is > to train a number of women from each country in the continent, > who will then return home and train others to conduct discussion > groups at the local level. In this way, the Baha'i women > throughout the entire continent will be united in their focus on > the issue. To encourage the development of the next generation, > they are also sponsoring young women's weekends where girls > come together to study the Baha'i teachings regarding women, > to learn about the lives of Baha'i heroines, to talk about issues of > concern to them, and to socialize with other Baha'i girls their > own age. > On an international level, different Baha'i professional associations have focused on the issue of equality in their activities. > > 38. Australian Baha YBulletin, July 1994, 1. > > For example, in 1993-94 the Baha'i Justice Society chose to > highlight the advancement of women as a particular principle of > justice and encouraged members to initiate projects, write > papers, and attend conferences which would particularly further > the cause of women's advancement. The information highway > has also facilitated an international exchange of ideas among > women and men on the issue of equality, and in the spring of > 1994, a Baha'i women's discussion group was formed at the > instigation of a number of women who wished to have a special > forum on the Internet. > Baha'i women have founded international organizations to > study women's issues, to establish cooperative and collaborative > relationships, and to promote an exchange of ideas, scholars, > and research. Research on the status of women in society is one > of the topics proposed for study by the Baha'i Chair at Indore > University in India. At the Baha'i Vocational Institute for Rural > Women, Indore, research work on women's issues has been > carried out side by side with the running of the institute. Baha'i > women in Japan have begun publishing a scholarly periodical > entitled Fujin Journal, for and about women in support of their > efforts to promote the advancement of their sex. In Singapore, > the Baha'i Women's Committee collaborated with the Singapore > Council of Women's Organizations to produce a comprehensive > survey of the women's movement, released in 1993 and entitled > Voices and Choices: The Women s Movement in Singapore. One > of the two most prominently featured women in the publication > is Shirin Fozdar, a Baha'i who founded the Singapore Council of > Women in 1952, was a spokesperson for the Singapore Women's > Committee in the 1950s and 1960s, and is regarded as a > pioneering proponent of women's rights in Asia. > Women as Leaders and Administrators > The encouragement of women was a topic of consultation at > the 1993 Baha'i International Convention, where delegates > reiterated the importance of women's leadership roles within the > Baha'i community and urged that this issue be addressed. Subsequently, an evening session of the Counsellors' conference > following the Convention focused on women and involved > > FULL pARTNERSHIP > > members of the senior elected and appointed institutions that > serve the Faith throughout the world. > Such events are a strong indication that within the Baha'i > community's administrative order, action is being taken with > regard to women's development as administrators. A further > indication of the encouragement of women in this area is the fact > that, at the specific direction of the institutions of the Faith, more > and more women are assuming greater roles in the Baha'i > administrative system. This is, in large part, due to the particular > encouragement of the Universal House of Justice. In 1975, for > example, the Universal House of Justice called upon eighty > National Spiritual Assemblies to organize Baha'i activities for > women "which will stimulate and promote the full and equal > participation of women in all aspects of Baha'i community life, > so that through their accomplishments the friends will > demonstrate the distinction of the Cause of God in this field of > human endeavour." 39 The degree to which this guidance has > been put into practice to this point varies according to the > development of the social milieu in which the Baha'i > community is operating, but nevertheless strides are being made. > In Australia, for example, the Australian National Women's > Committee stated in its annual report for 1993-94 that > throughout the country female membership on Local Spiritual > Assemblies was 48.5 percent nationally, and 20 percent of the > chairpersons' roles are occupied by women. 40 Similar figures > exist for most developed countries, but in many developing > countries the percentages are much lower, and these demand > attention. Overall, while the percentage of women serving as > national administrators in Baha'i communities around the world > is respectable, with some 28 percent female participation on > National Spiritual Assemblies, 41 there is a strong impetus, > originating from the Universal House of Justice, for the > principle of equality to imbue life in the Baha'i community so > > 39. From a letter written by the Universal House of Justice to all National > Spiritual Assemblies, dated 15 May 1975; in Women, 403. > 40. See the Australian Baha'i Bulletin, June 1994. > 41. Figure for 1992-93, compiled 13 October 1993 by the Statistics Department, Baha'i World Centre. > > thoroughly that more capable women will be trained and then > recognized for their capacity to serve on elected and appointed > bodies. > Baha'is at the United Nations > One of the great developments with regard to the advancement > of women is increasing collaboration between Baha'i > communities and other agencies. Perhaps the longest-standing > and certainly one of the most productive such associations has > been with the United Nations. In 1945 Baha'i representatives > were present at the historic San Francisco conference which > gave birth to the United Nations, and the Baha'i International > Community was first registered as an international non-governmental organization in 1948. In the years since, the Baha'is have > been granted consultative status with the United Nations > Economic and Social Council (ECOSOC) and with the United > Nations Children's Fund (UNICEF) and have been active in > working through the UN system to improve the status of > women. The Baha'i International Community has contributed > to the work of the UN Commission on the Status of Women, has > cooperated with other NGOs working for the advancement of > women, and has made numerous statements on various aspects > of equality to United Nations bodies. The Baha'i International > Community has been especially effective in raising the issue of > the importance of the girl-child at the level of the United > Nations-one of the first agencies to do so in this international > forum. > During the United Nations Decade for Women, 1975-1985, > the Baha'i International Community developed a solid > reputation for its work promoting the advancement of women. > Officially accredited Baha'i representatives participated in the > first, mid-decade, and end-of-decade conferences in Mexico > City, Copenhagen, and Nairobi, and Baha'is were also active in > planning parallel activities for NGOs at these meetings, having > established ongoing working relationships with major likeminded organizations such as UNICEF, UNIFEM, UNDP (the > United Nations Development Program), and UNFPA (the United > Nations Fund for Population Activities). > The Baha'i International Community has also forged some > unique links among different kinds of organizations in its work. > > FULL pARTNERSHIP > > It currently serves as convenor of Advocates for African Food > Security: Lessening the Burden for Women, a coalition of representatives of NGOs, UN agencies, and intergovernmental > organizations. Seeking to highlight concerns of African women > farmers, the main producers of food for domestic use in Africa, > the coalition is unusual for its unique combination of members. > To assist in coordinating the proliferating number of activities > for women around the globe and to foster future developments > in international forums, the Baha'i International Community's > Office for the Advancement of Women officially opened on > 26 May 1993, in New York City. Its establishment had been > announced on 10 December 1992, in a letter from the Universal > House of Justice, which identified the agency's primary role as > providing "a visible instrument for the practical application of > one of the cardinal principles of the Cause of Baha'u'llah.." > Designed to "promote the principles of the Faith through its > interaction with international entities concerned with matters > > Display at the opening of the Office for the Advancement of > Women in New York City, 26May 1993,features outstanding > Baha'i women, including Laura Dreyfos-Barney. > > affecting the rights, status and well-being of women," the office > also works within the Baha'i community throughout the world, > identifying "programs and projects in which the involvement of > the community can encourage efforts towards the realization of > the equality of men and women. " 42 > Looking towards the 1995 Fourth World Conference on > Women in Beijing, the director of the Baha'i International > Community's Office for the Advancement of Women serves as > the chairperson of the NGO Committee on the Status of Women > in New York. In this capacity, the director is also a member of > the global NGO Facilitating Committee which is organizing the > NGO Forum on Women '95. Baha'i representatives have been > active in the NGO preparatory conferences leading up to > Beijing, including the Asia/Pacific Symposium of Non-Governmental Organizations on Women in Development, held in > Manila in November 1993, and the NGO Forums that were held > at the time of the Regional United Nations Preparatory > Conferences for the Fourth World Conference on Women. > Official delegations of Baha'is represented the Baha'i International Community at the five regional UN conferences. > During the International Year of the Family, 1994, Baha'i > communities have been active around the world, promoting the > family and particularly stressing the importance of the role of > the mother in the education of the next generation. A Baha'i > delegation of twenty-three from some thirteen countries > attended the international conference in Malta in December, and > both individual Baha'is and the Baha'i International Community > were awarded "testimonials" by the United Nations in appreciation of their work in speaking out and working on issues relating > to the family and the United Nations' year in honor of it. In > promoting the "new culture of partnership" identified by the > conference as one of its foci, the Baha'i International > Community sponsored a workshop entitled "Breaking the > Equality Barrier: Emerging Roles of Men and Women in the > Family." Aside from participating in such major events, Baha'i > communities all around the world have held hundreds of events > > 42. The Universal House of Justice, from a letter to all National Spiritual > Assemblies, 10 December 1992. > > FULL pARTNERSHIP > > in honor of the Year of the Family, many of them in collaboration with other like-minded organizations. The ability of the > global Baha'i community to focus unitedly on such issues is one > of the unique advantages of its administrative structure and a > result of the undivided vision of its community. > > Challenges Facing the Baha'i Community > Regarding the Issue of Equality > Although the Baha'i community can rightly point to its longstanding commitment to the issue of equality, dating from the > time of Baha'u'llah, a number of challenges must be met if it is > to continue to be in the vanguard of promoting this issue at all > levels in human society. At the local level, there is a need for > more programs aimed at promoting the equality of women, > especially in developing countries, to put into practical terms the > paradigm outlined in the Baha'i sacred writings. Projects such > as those described above are exciting, but the n~mber of such > efforts needs to increase greatly. In concert with the necessary > increase in the number of projects and their venues is a need for > further development of qualitative assessment methods to > evaluate the strengths and weaknesses of work accomplished. > Fortunately, the Baha'i community has the tools to continue > improving its skills in these areas, with Baha'i Local Spiritual > Assemblies in almost eighteen thousand localities around > the world forming a broadly based grassroots system of developmental support and united in their commitment to this central > principle of their Faith. > The "Traditional Media as Change Agent" project has shown > how the Baha'i community can actively address one of the main > concerns resulting from development projects aimed at raising > the status of women-the need to address male labor patterns. > This is particularly important in communities where women > have undergone training to become more self-sufficient and now > have skills to work and contribute to the maintenance of the > home. Once women become trained to pursue incomegenerating work, of what real benefit will this be to them if, in > addition to this new work, they are still solely responsible for the > work at home that has traditionally been their lot? Thus, > > involving men in the practical and active encouragement of > women as they begin to assume their new roles in society is key > to effecting real change. > In the "developed'' world, the paradigm shift to equality of > the sexes may not be as dramatically evident as in other parts of > the planet, but the changes, while perhaps more subtle, are > crucial to any significant permanent improvement in the status > of women. How are husbands and fathers in Baha'i families > actively supporting the advancement of women? How are they > addressing the issue of labor patterns in homes where women > are making attempts to "enter the great arena of laws and > politics"? Are Baha'i women encouraged to adopt leadership > roles? Because principle is something that must be internalized > before it can truly be lived, and internalization requires > conscious knowledge, volition to change, and ultimately action, > an ongoing discussion and promotion of the issue of equality > and the encouragement of women is crucial in Baha'i > communities all over the world. > In order to ground discussions in a unifying framework and to > develop an appreciation of the concept of "equality" at a level > beyond the superficial, the Baha'i community must advance > further in its concentrated study and understanding of the > materials available on the subject. It must learn to use the sacred > writings as the measure of behavior, since those writings are > divine in nature and regarded as authoritative by all who have > embraced the Baha'i Faith. While secular theories and stances > may be useful to consider, the Baha'i teachings are the balance > in which Baha'is measure "the sayings and doings of men." As > Baha'u'llah cautions in the Kitab-i-Aqdas, His Most Holy Book: > > Weigh not the Book of God with such standards and sciences > as are current amongst you, for the Book itself is the unerring > Balance established amongst men. In this most perfect > Balance whatsoever the peoples and kindreds of the earth > possess must be weighed, while the measure of its weight > should be tested according to its own standard, did ye but > know it. 43 > > 43. Baha'u'lh1h, The Kitab-i-Aqdas (Wilmette: Baha'i Publishing Trust, > 1993), K 99. > > FULL pARTNERSHIP > > In order to "weigh" this important principle and conduct constructive, focused discussion on it, development of consultative > skills is necessary. Equality is a topic that carries much > explosive emotional weight in today's society, and combative > confrontational exchanges have been the norm at many levels. > Indeed, media in many parts of the world thrive on depicting > "the battle of the sexes." In Baha'i consultation, however, > discussants learn how to be both "frank" and "loving," a difficult > but rewarding combination of qualities that can ultimately lead > to new levels of understanding and thus greater progress for the > human family. > Finally, both women and men must adopt a new understanding of the concept of service, so important in the new paradigm > of human behavior presented in the Baha'i writings. Women, > who historically have been the "servants" of society through its > development and who now often reject that role, must begin to > see the value of service and the station of servitude. The > example of Bahiyyih Khanum plays an important part in such > rethinking, and the example of Tahirih adds the quality of > audacity which needs to be developed in concert with the > humility of servitude-a delicate and challenging balance! > Likewise, men, who have in many societies traditionally taken > the role of master or superior, must also begin to rethink the > station of servitude, looking at the example of' Abdu'l-Baha and > learning not to exploit women's desire to serve, but rather to > encourage her audacity-also a challenging role! > > Conclusion > The Baha'i view of human history and of humanity's progress > is, as has already been noted, essentially optimistic, with its > perspective of "an ever-advancing civilization."44 For this > reason, Baha'is see their community life as a workshop rather > than as a perfect model; they make efforts according to the > teachings of their Faith and have confidence that in the future > others will build upon the lessons learned from these early > activities. > > 44. Baha'u'lUth, Gleanings from the Writings of Baha 'u 'llah, 2nd rev. ed. > (Wilmette: Baha'i Publishing Trust, 1976), 215. > > Baha'is possess more than an inspired vision of the future; > their Prophet-Founder Baha'u'llah has given them the practical, > universal tools with which to build a new world order. Whether > in Bombay or Moscow or Caracas, or any other community in > which Baha'is reside and the Baha'i administrative order has > taken root, the vision remains constant, as do the means to shape > it into reality. > Baha'is believe that human society is advancing now, as it > has always advanced, through the influence of the Prophets or > Manifestations of God, who appear at various stages in our > development. They educate us and train us both spiritually and > socially, leading us to the next level of our development. This is > what Baha'u'llah has done, what Mul}ammad and Jesus have > done, and what Krishna and the Buddha and Abraham and > Moses have done. The religions are not in conflict with each > other; on the contrary, they build upon each other to help > humanity move forward. This concept is known to Baha'is as > "progressive revelation." > At this stage, the Manifestation of God, Baha'u'llah, has > decreed that women and men must at last be treated equally. It > is not merely a good idea; it is a prerequisite for human growth > and development-and perhaps even survival. When this > fundamental spiritual principle is fully acted out on the world > stage, the effects on humanity as a whole will be far-reaching > and glorious. 'Abdu'l-Baha described it thus: "When all > mankind shall receive the same opportunity of education and the > equality of men and women be realized, the foundations of war > will be utterly destroyed."45 Baha'is around the world all hold > this common vision of humanity's future, no matter how > imperfect their current efforts. In this "ever-advancing civilization," women and men are "two helpmates, two intimate friends, > who should be concerned about the welfare of each other. " 46 > With this ideal before their eyes, Baha'i men and women can > learn the new steps necessary for them to move forward hand in > hand, in a divinely choreographed dance of harmony. They can > > 45. The Promulgation ofUniversalPeace, 174-175; Women, 376. > 46. Selections from the Writings of 'Abdu '1-Baha, 122; Women, 379. > > I > > FULL pARTNERSHIP > > strengthen the wings of the bird of humanity and experience its > glory as it takes flight. > This is the vision for which Tahirih died-and for which > Bahiyyih K.hanum lived. This is the vision that has led the > Baha'is into remote villages in Africa, India, Australasia, and all > over the globe, to promote dialogue, understanding, and unified > action. This is the vision that led them to Mexico City in 1975, > to Copenhagen in 1980, and to Nairobi in 1985. It will lead them > to Beijing in 1995, and beyond that towards a future society > where the objectives identified by the Fourth World Conference > on Women, of equality, peace, justice, inclusiveness, and full > participation of all, will be not merely words but a way of life > for the entire human race. > > The following statement is based on a > submission by the Baha '{ Community of > Canada to the Royal Commission on > Aboriginal Peoples in November 1993. > > A Baha'i Perspective > on Issues of Concern to the > ~ORLD)S > > P ~BORIGINAL > EOPLES > > T he suffering of human beings during the twentieth > century has nowhere been more acutely felt than in the > lives, families, and communities of the world's aboriginal > or indigenous peoples. To right the wrongs experienced by > aboriginal peoples is a daunting challenge. The experience > of the Baha'i international community, however, provides a > measure of hope that humanity can find solutions to the difficulties that have brought such intense suffering and can embark on > a process of healing and social development. The solidarity of > all the world's peoples will be both a consequence of that > process and its most crucial enabling factor. > Generating the will to engage in this process of healing > requires a fundamental change in our understanding of human > society. Such a change begins with an appreciation of spiritual > principles, including the fundamental truth of our age that > humanity is one. Such an appreciation engenders a shift in > consciousn~ss that helps us identify other key features of the > transformational process necessary if we are to reconstitute > > society to extend and deepen justice and increase social unity. > Issues deserving attention in this transformational process > include self-determination and local community governance, the > nature of social and economic development, the significance of > healing, the equality of women and men, the central place of the > family, the need for rapid evolution of legislation so that > diversity of culture and unity of all peoples become the > touchstones of human progress and civilization, and the crucial > role of education. > > Spiritual Principles > The Baha'i community has had over one hundred years of > experience applying spiritual principles to challenges of > community development. During a period of rapid increase in > numbers the world over, the Baha'i community has seen a particularly keen response among indigenous peoples; it is in no > small part because of their adherence to the message of the > Baha'i Faith that recent demographic surveys indicate it to be > the second most widely spread religion on the planet. While > Baha'is live in virtually every country and count members > from almost every background imaginable, a disproportionate > number of the Faith's approximately five million followers are > indigenous peoples. > That fact provides ample evidence of the appeal that > universal spiritual principles hold for aboriginal peoples. The > appeal begins with the Baha'i conception of human nature as > transcendent and moral standards as the primary laws through > which society can advance. It includes a vision of social and > economic development that sees human society itself as spiritual > and progressive. Throughout all centuries and all cultures > human civilization has drawn breath from the divine impulse > periodically manifested in the words and actions of prophets > and spiritual leaders and reflected both in nature and in human > talents and capacities. The sacred is universal and not restricted > to one particular culture or tradition, nor to one time period. Far > from being empty ideals, spiritual principles are essential > foundation stones of healthy communities, and when they are > not respected, social breakdown ensues. > > _ABORIGINAL pEOPLES > > When social programs or legislation lack a basis in explicitly > articulated principles, they also lack vision and coherence, and > the motivation and collective resolve to accomplish desired > objectives falter. "Concrete" or "direct" solutions often amount > to superficial programs that may provide jobs for social workers, > teachers, or civil servants but produce few lasting results in the > attitudes and practices of a people. Only by addressing the > spiritual conditions of communities can profound and lasting > social change occur. > It is significant that when aboriginal cultures approach the > discussion of social problems, leaders and members of the > community refer frequently to the Creator and to the human > spirit. Yet social, economic, and political theories and practices > of the West during the past two to three hundred years have been > driven by an excessive and socially corrosive materialism that > has, in tum, driven approaches to governance and economic and > social development. Failure to appreciate the implications of the > gap between these two approaches to social reality explains > much of the injustice and misunderstanding between aboriginal > peoples and the peoples of dominant cultures. > Ingenuity and free inquiry, industrial productivity, and > material success have made many positive contributions to > human civilization. There is, however, no greater barrier to > progress in achieving social justice and the well-being of > aboriginal peoples than an ideology of materialism that lacks > consistent and viable moral principles. Baha'is are convinced > that to effect genuine changes in attitudes and policy and to > devise enduring solutions, it is timely to adopt an orientation and > approach fundamentally different from the methods generated > by the failed assumptions of secularism and materialism. > The sense of superiority inherent in any culture of > materialism lies at the heart of the unhappy relationship between > aboriginal peoples and the rest of society. Fundamental to > genuine spirituality is the recognition of the equality of all > human beings, that all are created by the same God, that all have > rights before God. Material wealth or might, secular rank or > status, do not guarantee moral worth. Only on the basis of a > universal spiritual orientation can we begin to re-establish the > > sense of self-worth, dignity, and nobility that materialism > and secularism have eroded. Only with the mutual respect > engendered by spiritual values of human nobility and compassion can relationships be healed. Only through such values > can injustice and disrespect, prejudice and discrimination, denial > and neglect be eliminated. > Aboriginal peoples have been among the most intensely > affected victims of the dominant social forces operating in > ignorance, or in systematic neglect, of spiritual principles > pivotal to human happiness and the common weal. The social > catastrophe that has resulted from several centuries of social > experimentation with secular approaches to the governance and > conduct of human affairs, including communism and industrial > capitalism, gives the surest evidence of the futility of pursuing > political and economic plans that are merely the latest version of > that same philosophy of social change. Those methods have > been pragmatic, not principled; short-term, not visionary. They > have been and are still reactive, pushed this way and that by > special interests because society has not tried to identify its > general interests as an organic whole. > A new set of assumptions and orientations in which the > sacred or spiritual replaces the secular as the basis for social, > economic, and political action can, Baha'is assert, genuinely > penetrate and heal society. The generation of policies and > legislation that put in place processes of social transformation > can only come out of a recognition of the real nature of the > human being and human society. > The survival among many aboriginal peoples of an evident > religious inclination and transcendent aspiration must be > supported and encouraged at official as well as informal levels > in whatever programs and policies are developed by nations > and international bodies. The existence in many aboriginal > communities of strong systems of religious belief and practice > represent important resources for social development that must > not be overlooked as this century nears its close. > > The Oneness ofHumanity > Baha'is understand many of the complex problems of society to > be inevitable features of an historical process that Baha'u'lhih > > _N30RIGINAL pEOPLES > > foresaw would come to dominate the twentieth century. His > vision of the eventual integration of humankind and the > emergence of a global society in which unity in diversity would > be the principal characteristic has been confirmed by the events > of this century-accelerating as we near its close. Many of our > most acute problems can be resolved if we become conscious of > this historical process and respond in ways that take proper > account of the oneness of humanity-the principle of social > organization for the age now dawning in human history. Failure > to understand and make the necessary adjustments in how > human affairs are administered on this planet only intensifies the > degree of suffering that reaches into the communities of > virtually every country and region on earth. > Baha'is view the current phase of rapidly changing world > conditions in a hopeful way, aware of the anguish created by > current chaotic social dislocations but seeing them as part of a > long-term process of adjustment, the pain of which can best be > alleviated if we become conscious of its nature and direction. > The current period of human history is one of those axial periods > understood best perhaps in the phrase "the coming of age of > humanity." The period of relative isolation of various peoples of > the world has ended. We have now collectively entered a new > world where boundaries, if they exist at all any more, are no > longer impenetrable. The interdependence of humanity with all > its diversity of cultures, nations, and peoples will continue to > increase. Exclusive sovereignties are no longer possible. > The culmination of this process will be some form of an > integrated world economy and political structure in which all of > us will feel as much a part of world society as we feel a part of > our own community. This is not a hope or a wish. It is a reality > apparent in current trends. If we understand this process and act > consciously, we will be in a much better position than if we > remain unaware of its implications. In that regard, it is > important to understand nationalism as a stage of history on the > way to a more mature set of human relations on this planet. > Nationalism and its cultural variants may be viewed as features > important to humanity's adolescence but far less important to its > maturity than an overriding consciousness of its essential > oneness. > > The present wave of nationalism is the culmination of a > process born in the nineteenth century. It aggressively asserts > the dominance and frequently the uniformity of the nation-state, > and it also gives rise to immoderate, often extreme, ethnic and > cultural affirmation. It checks the necessary development of > local government and blocks the establishment of international > institutions and practices. > Baha'is see the principle of the oneness of humanity as the > pivotal social, economic, and political tenet of our age. > However, it is a principle of unity in diversity, where unity is > seen to be essential if the diversity of all peoples and cultures is > to flourish in place of the dominance of any particular one. In > this conception, the enhancement of diversity is itself a direct > measure of unity, and genuine unity is promoted as differences-whether of culture, race, temperament, education, or > other categories-are recognized and embraced. Unity does not > result from conformism or uniformity-both, it is useful to note, > consequences of materialism and nationalism. > If the future of the human race is to witness an increase in > justi~e, humankind will have to establish institutions of > governance that respect this principle of unity in diversity and > that honor and protect cultural diversity. Such institutions will > need to come under the umbrella of a federal system operating at > the level of the entire planet in ways that protect cultures, > guarantee sufficient levels of autonomy and independence for > different peoples, and enhance unity and harmony among all > sectors of society. > Achieving a federal system of this kind must also take into > account the rapidity and unpredictability of the historical and > social processes currently at work so that newly conceived > social and political arrangements are as flexible as possible. If > properly understood, just as unity and diversity presuppose > each other, unity and flexibility are also mutually sustaining > prerequisites. > What is striking in the Baha'i experience around the world is > that aboriginal peoples have a keen desire to encounter and enter > into just and equitable relationships with other peoples. In the > Baha'i emphasis on unity in diversity, aboriginal peoples find an > > _ABORIGINAL pEOPLES > > ideal that matches their own aspirations. Their drive towards > self-determination and self-reliance reflects their desire to enter > directly into relationships with other peoples without the filter of > a dominant culture or government that makes their participation > in the global village indirect and secondary. > Unity among the aboriginal peoples and unity with all other > peoples of the planet are both vital if justice and social wellbeing are to be assured. The extent to which new governmental > arrangements and structures increase unity at all levels is the > surest measure of their viability and usefulness over the longer > term. Unity must be considered at the outset of deliberations > and planning; it is the only foundation on which problems can be > solved. > > Self-Determination and the Local Community > Perhaps the most powerful motivation behind the interest in selfdetermination is the desire of aboriginal peoples-indeed of all > peoples-to have greater local control over their lives and > communities, the lack of which is often more dramatic for > aboriginal peoples than for society generally. The kind of > society Baha'is see emerging from contemporary social upheaval is one in which local government will have a far greater > role than it does today. That all members should have a say in > how they are governed is a principle that today surely very few > would deny, and the most effective level at which such > widespread participation can be realized is local, not national. A > sense of local community, local control, and local development > is absolutely vital, and the level of government closest to day-today life must have at its disposal an adequate share of the > material resources that the earth provides. > The extent to which Baha'is value the importance of local > levels of governance is seen in the historical development of > the administration of the Baha'i community. Rather than > establishing international and national administrative levels at > the outset of its growth as a global community under the > leadership of the head of the Baha'i Faith at the time, Shoghi > Effendi, Baha'is adopted as early as the 1920s the strategy of > first concentrating on the development of strong local executive > > bodies, adding national administrative agencies when enough > local institutions were established. In 1963 these agencies were > strong enough to support the ftrst election of an international > executive, in a democratic process that embraced all adult > Baha'is throughout the world. > While the right to self-determination of all peoples is most > effectively carried forward at the local level, such local > development-and the enhancement of the autonomy enjoyed > by distinctive, diverse cultures implied by that developmentrequires a more global context if parochial and narrow > hegemonies are to be avoided. International and worldwide > institutions of governance, both legislative and executive, must > be established to insure harmonious and cooperative relationships among all the nations and all the distinct cultures and > peoples of the world. > Laws and constitutions can be developed based on universal > spiritual principles to which all peoples can assent. Thus, a > global framework can be established while the actual form > and processes by which local governments operate remain a > challenge of interpretation and application of universal > principles, of concrete decisions based on conditions and cultural predilections particular to distinct localities and peoples. > The actual process of making local, community decisions and > of organizing and developing a community is one of the most > important aspects of self-government. To promote widespread > participation and to overcom.e factionalism and divisiveness, the > Baha'i community uses a process called "consultation." Applied > in the Baha'i community over many decades and in many > cultures and settings, the consultative process guides the manner > in which community-wide discussion is pursued and the way in > which decision-making bodies resolve disputes and plan > strategies of community development. > This principle is central to the functioning of the Baha'i > community. Baha'u'llah declared that, together, consultation > and compassion form the "law" of the age of humanity's > maturity. Among the principles that guide Baha'i consultation > are the following: > • The prohibition of factionalism or partisanship; > > _MORIGINAL pEOPLES > > • The provision of opportunities for all to participate in the > consultative process that leads to decision-making; > • The encouragement of all to speak freely according to their > own consciences; > • The responsibility for all participating to exercise courtesy > and moderation in the expression of their views; > • The moral obligation to be detached from one's own contribution so that the group or collective itself can come to own > that contribution; > • The primacy of the interests of the group or community > over individual interests, even though individual freedom > of expression is absolutely safeguarded; > • A clear distinction between this broad form of consultation > and the deliberations of a democratically elected body or > governing council that takes the responsibility for > decisions; > • The requirement that, once a decision is taken, both the > majority favoring it and those originally opposed respect, > support, and carry out the decision in unity. Such > unanimous and community-wide support ensures decisions > are not subverted and sabotaged. Only through such > support can a decision be properly evaluated and changed if > genuine deficiencies in the decision itself are detected; > • The obligation of all decision-making bodies to evaluate > continually their work and pursue ongoing consultation > with the wider community to assess and, if necessary, revise > their decisions; and > • The value of unity. Other essential values-such as > freedom of expression, honesty and courage in stating > one's own views, moderation of expression, courtesy and > listening to different views-are critical to community > development and progress, but unity is the most important > value of all. > Most of the world's current political institutions were > conceived for the needs of an earlier and very different age. > Little wonder that throughout the world we see movements and > attempts to incorporate a less adversarial and more consultative > mode of governing. Whether these be supplementary systems of > > ad hoc arrangements, parliamentary committees, commissions > and citizen consultations, they all bear witness to the desire to > overhaul in dramatic ways the relationship between governments and peoples and the manner in which civic life and > political deliberation proceeds. Baha'is are convinced that > governance and the administration of human affairs should be > carried on through the principle of consultation in which all > peoples have a say in how decisions affect them. > > Economic Development > Economic questions, as much as social and political questions, > have a direct relationship to spiritual conditions and values > existing in the local community and in the wider society. It is > especially important to consider the matter of economic > development in the light of principles that are essential to the > well-being and advancement of a people. > The effects of material deprivation are most acutely felt at the > local level, and Baha'u'llah's admonition to eliminate existing > extremes of wealth and poverty is most readily appreciated > there. The social devastation to which current extremes > contribute is painfully visible throughout the world, within both > the poorer and the wealthier countries. Tragically, many > aboriginal communities are among those that most vividly > illustrate the consequences of the lack of justice and moderation > inherent in existing economic practices and patterns. > Economic development challenges entrepreneurs, workers, > farmers, local government councils, and labor representatives to > learn new ways to cooperate, using the opportunities and > resources particular to each local community and region, > without overlooking existing aboriginal interests and traditional > land-based skills. Paths of economic development are diverse, > depending on the nature of resources and opportunities available > to each locality and region. The resources of consultation > outlined above, complemented by the renewal of those > centuries-old virtues of honesty, trustworthiness, courage, and a > spirit of service to the community, must combine to create > locally tested economic ventures. At the same time it must > > _N30RIGINAL pEOPLES > > be emphasized that, just as with the development of local > governance, economic self-determination requires a global > economic framework that allows for local communities' > survival and economic productivity. An international economy > requires universally acceptable laws and a system in which both > communities and individuals are protected from being sacrificed > to popular concepts of increasing material efficiency and > consumption without limit or moderation. > Furthermore, as self-determination within a global and > national framework is an important feature of community > development, so too must the individual right to gainful > employment be accepted as universal. Viewing unemployment > as an unavoidable feature of an economic system amounts to an > unacceptable admission of human impotency. Employment is a > God-given right and responsibility. In Baha'u'lhih's words: "It > is enjoined upon every one of you to engage in some form of > occupation ....We have graciously exalted your engagement in > such work to the rank of worship unto God.... " Baha'u'llah also > identifies economic security as a God-given responsibility of > any society: "Know ye that the poor are the trust of God in your > midst .... Ye will most certainly be called upon to answer for His > trust. ... " Our governing institutions, acting on our behalf, must > redirect social and economic resources in order to ensure that no > peoples are deprived of either employment opportunities or > basic living needs. > Finally, since international forces play such a considerable > and increasing role in the economy, it is surely time to be far > bolder and more creative in the development of new arrangements of governance at the international level. The international > economy, environmental resources, and land-base on which all > economic activity ultimately depends call for much stronger > institutions of international governance with levels of > sovereignty appropriate to a new global society and economy. > The voices of all peoples must be allowed some reasonable say > in the direction such agencies might take the world economy. > The aboriginal peoples, as distinctive cultures, might well take > the lead in identifying more publicly and on the international > > stage those principles or objectives appropriate to a new > economy based on sustainable development. Such work needs > to complement efforts at self-government and economic > development if the latter are to have any chance of success. > > The Need for Healing > Aboriginal leaders and spokespersons repeat frequently the > crucial importance of addressing the healing of families > and communities with resources dedicated to this stage in the > overall process of aboriginal development. Without such healing other developmental processes of governance, economic > development, and education will not succeed. Current social ills > rob aboriginal communities of the opportunities their youth > should have in order to grow and provide leadership, and > dedication to a process of healing is essential. > Among the several important issues that bear on the matter of > healing, our own experiences and convictions prompt us to > highlight the equality of women and men and the central place > of the family as two of the most pressing areas of concern. The > importance. of legal and political evolution to redress inadequacies and injustice of past laws is also essential. > The Equality of Women and Men > Whatever new arrangements and new directions are taken in the > world, the principle of the equality of women and men requires > explicit recognition. The moral authority of Baha'u'lh1h's > teachings on this point makes it clear that God makes no > distinction between the worth of the soul of a woman or a man. > Gender does not decide value in the spiritual world. As we > come out of an era of history in which emphasis on physical > strength or material considerations impeded women's full participation in society, the full emancipation of women remains a > significant challenge. All peoples, whatever their culture or > tradition, must give their unequivocal support for the principle > of the equality of women and men. > As women are welcomed into full partnership in all fields of > human endeavor, the moral and psychological climate will > change throughout all societies, facilitating the generation of > > _N30RIGINAL pEOPLES > > suitable social and political arrangements. All of us, men and > women alike, share the responsibility to act with courage, > fairness, and humility to make this principle a reality. > Not merely will society in a general way become healthier, > but the economy and political life of society will improve once > women gain their rightful place alongside men. Such issues as > the provision of social, economic, and political measures to > enhance the lives of children and the family, and measures for > safer, less violent communities, will become more central on our > various agendas. If we continue to neglect or marginalize the > principle of full and absolute equality of women and men, > mothers and children will continue to suffer disproportionately. > There is a direct relationship between the predominance of men > in positions of social, economic, and political leadership and the > lack of support given mothers during those critical years when > they give birth, nurse their children, and first educate the very > young. This inattention of fathers and of a patriarchal society > and lack of support for the best possible conditions for mothers, > children, and the family, have contributed to social disintegration. So, too, the absence of women in leadership roles > throughout all levels of society has prevented progress towards a > more peaceful and productive economy and civil life. Indeed, > the two conditions are directly linked. > The Family > A great deal more of society's financial resources and time on > the local, national, and international agenda must be given to > supporting the family, that fundamental building block of > society in which children are born, nurtured, and raised. > The health of the family forms the basis of the health of a > people, of a nation, and ultimately of the world itself, and to > prosper it must have greater support from all social institutions. > The family and society need education and laws that will > support parenting instead of allowing competition for the > resources of time and energy that should be devoted to it. > The family unit has been a cherished and prized element in > the community and social life of aboriginal peoples around > the world, and the more dominant cultures might wisely look to > the reverence and regard aboriginal peoples give to it. > > The education and training of children occurs best through > united and healthy families. Children's rights are most > effectively protected if the family itself becomes much more > central in the programs of all levels of governments and in > whatever new institutions and arrangements are made over the > coming years in aboriginal governance and national and > international governance. The importance of this issue cannot > be overstated. > Affirmative Action > "If any discrimination is at all to be tolerated, it should be a discrimination not against, but rather in favor of the minority, be it > racial or otherwise." This is a Baha'i principle that the > community's administrative practice tries to uphold. Justice > demands such a principle, often translated as "affirmative > action." Without it, social change will be too slow and the > privileges of members of dominant and majority peoples will > continue to eclipse the rights of those from minority or > oppressed sectors of society. > Programs of affirmative action are temporary measures to > balance the ills that contemporary society and a history of > injustice have produced. If action is not taken, our economic > and social well-being will be among the first elements of society > to suffer and deteriorate, for tomorrow's economy, like that of > the past, benefits most if all its members are healthy, well > educated, and contributing to the wealth and productivity of all. > The Evolution of Law, Legislation, > and Political Structures > Baha'is believe that the material world is a reflection of the > spiritual world, and that laws and political structures must > evolve commensurate with the ever-evolving needs of the > human species. Genuine social transformation occurs through > changes in the spiritual conditions of society. However, this also > implies that social reality is in constant evolution. Thus, the > rapid evolution in our laws and administrative structures is as > necessary as the creation of new spiritual understandings and > conditions. > It is apparent that the entire world, including the aboriginal > peoples in many lands, is now at a new stage of maturity > > _N30RIGINAL pEOPLES > > requiring new forms of government and social and economic > participation that are universal and inclusive. Baha'is view > efforts to incorporate protection of fundamental and collective > human rights into the legal and constitutional frameworks of > different countries as major contributions to the progress of > human civilization. > The legitimacy of collective rights-that the well-being of an > entire community may at times require specific attention and > legal safeguards-must receive wider discussion and exposure > in public education programs. Whatever the merits of a liberal > philosophy, it has consistently overlooked the organic nature of > human society and the necessity, even for the ultimate wellbeing of the individual, to protect the rights and unity of the > entire community. > We believe, as Baha'is, that with sufficient consultation, > collective and individual rights are not contradictory but complementary. That they remain apart only means that people have > not talked together long enough or with enough humility, > moderation, courtesy, and courage. Society as a whole and > collective segments within it need protection as much as > individuals do. From the Baha'i perspective, theáunity of society > is the best measure of justice ~nd the surest indicator of how > effectively rights are enacted iti'-legislation. In this context, it > seems particularly critical to realize that the identification of > universal principles on which laws can be constructed will > promote a unity of law that allows for a diversity of interpretation and application of policies and decisions at the local level. > Furthermore, the process of developing legislation is itself an > important community-building process and one in which the > legitimate representatives of peoples, nations, and countries > must engage with unceasing energy and commitment. Such > detailed work requires the best that government and legal > experts can manage. All segments of society must then be > educated to support the rule of law and encourage the government at each level. Without such respect for law and support > for our leaders, even the wisest law, the most effective administrative practice, and the most inspired leadership cannot > > bring well-being to a society. The world talks much about > having leaders listen to the people, but there is a great deal to > learn about encouraging and supporting leaders in their difficult > work. > > Education > As important as legislation and government are, the most > important way in which the relationships among aboriginal > peoples and the rest of society can be transformed is through > education. Since education prpreeminentovides the means > through which identity and self-esteem can be secured and > protected and by which healing and justice can be promoted, it is > incumbent on society to concentrate its resources and attention > on this issue which, in very broad terms, includes processes and > populations outside as well as inside current education systems. > Greater investment in education is needed, both in aboriginal > communities and in the schools attended by children and young > people from all other segments of society, with the principle of > unity in diversity serving as a core concept in school curricula > and educational programs, whether those programs focus on > race unity, morality and religion, history, or literature. In this > way, unity in diversity will become central in the consciousness > of young people. > It is noteworthy that the Baha'i community of Iran, now > numbering some 350,000, endured more than a century of > persecution and human rights abuses while reaching literacy > levels of 90 percent in three generations (compared to 40 percent > for the rest of Iranian society). That community produced many > of Iran's most educated leaders in technical, social, and professional fields, an achievement due to the underlying emphasis on > unity. This reliance on universal principles also allowed the > Iranian Baha'i community to achieve the success it did before it > was once again set upon in 1979 by those segments of Iranian > society intent on returning the country to an age of ignorance > and darkness. Throughout the world, more than a thousand > Baha'i social and economic development projects demonstrate > > _N30RIGINAL pEOPLES > > again and again the practicality and power of unity as a preeminently important social value. > Much reflection and consultation focusing on unity as a core > theme and on spiritual and moral values as principal elements in > educational programs is required to generate specific recommendations. However, it may be worthwhile to consider an > example of how the principle of unity can generate new ideas. > Education in human suffering and sacrifice is not limited to > any one culture on this planet. A fuller relationship between > members of different cultures and communities that have > survived tragedy on a wide scale can help them understand and > transcend their own particular histories. Indeed, as all the > cultures of the world become unified the shared burden of > history's many tragedies and injustices may well fall into a > pattern of mutual understanding and finally allow for the kind of > redemption that permits genuine healing. > Whatever creative programs are devised, they would do well > to pay heed to the principle of oneness and unity in which all > cultures are respected and none are considered superior. We > should set aside a mindset that seems determined to combat > every existing evil of society instead of building curricula and > programs with an emphasis on positive goals. For instance, let > there be programs on race unity instead of anti-racism, on > personal and social development instead of drug abuse > prevention, on universal spiritual and religious teachings instead > of expelling religious education from the schools because of a > few extremist or fundamentalist elements. Too often the current > approach isolates social problems and then turns to the school > to redress them, one by one, instead of conceiving of school > programs with a focus on themes of unity and integration, > inclusion, health, and development. We must create curricula in > which subject matter is not cut up and parcelled out but built on > an educational approach that seeks out relationships between > people, subject areas, and different sectors of life; that seeks > unity in diversity; and that instills a value of service to the > broader good of society as the point around which young people > develop their identities. > > Whatever educational programs are conceived, it must be > explicitly acknowledged in any proposed solutions that > knowledge is essential in order to motivate the necessary > development of will and resolve required for action. If longstanding social patterns are to change, people's knowledge > needs to be increased, for only through understanding is human > will and energy set in motion. If they do nothing to increase > knowledge, laws and new structures of government will > accomplish little. > > Conclusion > A great deal of work must be done to right wrongs, to create > justice, and to educate a new generation. Baha'is know that > instant solutions are not possible. The Baha'i community is > itself still small, albeit rapidly growing. But it is committed to > working towards the creation of justice and unity, healing and > well-being. Baha'is firmly believe that, in the course of time > and in conditions of prosperity and well-being, the aboriginal > peoples of our planet will make even greater contributions to the > happiness, the progress, and the spiritual illumination of the > entire human family than they have already made through their > suffering and sacrifice. That belief in the capacity and character > of the aboriginal peoples lies enshrined in the sacred writings of > the Baha'i Faith. 'Abdu'l-Baha, eldest son ofBaha'u'llah, called > attention to the importance of the aboriginal peoples when He > wrote to the Americas from Palestine during World War I: > > You must attach great importance to the Indians, the > original inhabitants of America. For these souls may be > likened unto the ancient inhabitants of the Arabian Peninsula .... When the Mu1;mmmadan Light shone forth in their > midst, they became so enkindled that they shed illumination > upon the world. Likewise, should these Indians be educated > and properly guided, there can be no doubt that through the > Divine teachings they will become so enlightened that the > whole earth will be illumined. > > The following statement was submitted by the > Baha'i International Community to the > first session of the United Nations > Commission on Sustainable Development, > New York, 14-25 June 1993. > > WoRLD > CITIZENSHIP: > A Global Ethic for. Sustainable Development > > In the spirit of Agenda 21, as ((a dynamic programme" destined > to ((evolve over time in the light of changing needs and circumstances, "1 the Baha'i International Community offers the > following proposal: To inspire the peoples of the world to > champion sustainable development, the education programs and > public awareness campaigns called for in Agenda 21 should > foster the concept of WORLD CITIZENSHIP. > > The Vision of World Citizenship > > T he greatest challenge facing the world community as it > mobilizes to implement Agenda 21 is to release the > enormous financial, technical, human, and moral resources > required for sustainable development. These resources will be > freed up only as the peoples of the world develop a profound > sense of responsibility for the fate of the planet and for the wellbeing of the entire human family. > This sense of responsibility can only emerge from the > acceptance of the oneness of humanity and will only be > sustained by a unifying vision of a peaceful, prosperous world > > 1. Agenda 21, chapter 1.6. > > society. Without such a global ethic, people will be unable to > become active, constructive participants in the worldwide > process of sustainable development. 2 > While Agenda 21 provides an indispensable framework of > scientific knowledge and technical know-how for the implementation of sustainable development, it does not inspire personal > commitment t~ a global ethic. This is not to say that ethics and > values were ignored during the United Nations Conference on > Environment and Development (UNCED) process. The call for > unifying values was heard throughout this process from Heads > of State to UN officials to representatives of non-governmental > organizations (NGOs) and individual citizens. In particular, the > concepts of "our common humanity," "world citizenship" and > "unity in diversity" were invoked to serve as the ethical undergirding for Agenda 21 and the Rio Declaration. 3 > The world community has, thus, already come to a basic > accord on the need for a global ethic to vitalize Agenda 21. We > suggest that the term world citizenship be adopted to encompass > the constellation of principles, values, attitudes, and behaviors > that the peoples of the world must embrace if sustainable > development is to be realized. > > 2. One of the most often-repeated themes of Agenda 21 is the vital importance of "broad public participation in decision-making"; "commitment and > genuine involvement of all social groups"; "real social partnership"; and > "new levels of cooperation among States, key sectors of societies and people." > 3. The call for a global ethic was raised often during the UNCED process, with > particular intensity at the Earth Summit and Global Forum, from Heads of > State to UN officials to NGO representatives; through official UNCED > documents, NGO treaties, workshops, books, and artistic presentations. The > following are just a few examples: > • speeches to the Earth Summit by the President of Brazil; the President of > France; the Prime Minister of Ireland; the Prime Minister of Japan; the President of the Republic of the Marshall Islands; the President of the United > Mexican States; the Crown Prince of the Kingdom of Morocco; the Prime > Minister of the Kingdom of the Netherlands; the Prime Minister of Turkey; the > Prime Minister of Tuvalu; the Secretary of State of the Holy See; and the Secretary-General ofUNCED; > > WORLD CITIZENSHIP > > World citizenship begins with an acceptance of the oneness > of the human family and the interconnectedness of the nations > of "the earth, our home."4 While it encourages a sane and > legitimate patriotism, it also insists upon a wider loyalty, a love > of humanity as a whole. It does not, however, imply > abandonment of legitimate loyalties, the suppression of cultural > diversity, the abolition of national autonomy, nor the imposition > of uniformity. Its hallmark is "unity in diversity." World > citizenship encompasses the principles of .social and economic > justice, both within and between nations; non-adversarial > decision making at all levels of society; equality of the sexes; > racial, ethnic, national, and religious harmony; and the > willingness to sacrifice for the common good. Other facets of > world citizenship-all of which promote human honor and > dignity, understanding, amity, cooperation, trustworthiness, > > • NGO Treaties prepared at the Global Forum including The Youth Treaty; The > Earth Charter; The Rio de Janeiro Declaration; The Peoples Earth Declaration; The Treaty on Environmental Education for Sustainable Societies and > Global Responsibility; and The Treaty ofEthical Commitments; > • Global Forum activities, including the Evening Series in the Park, reflecting > "the cultural diversity of the Human Family"; and the Peace Monument, > whose inscription reads, "The earth is but one country, and mankind its > citizens"; > • Statements and publications by governments, UN Agencies and NGOs to the > various Preparatory Committee sessions and other UNCED-related events > including The Universal Code ofEnvironmental Conduct (NGO/Media Symposium, October 1990); In Our Hands: Women and Children First (Report of > the UNCED/UNICEF/UNFPA Symposium, May 1991); The Earth Charter > (US Citizens Network on UNCED, July 1991); One Earth Community (The > Working Group ofReligious Communities on UNCED, August 1991); Caring > for the Earth (IUCN/UNEPIWWF, October 1991); An Earth Charter (International Coordinating Committee on Religion and the Earth, 1991); Agenda Ya > Wananchi (Roots of the Future, December 1991); An Environmental Ethic or > Earth Charter (UNEP-UK National Committee, February 1992); Principles > on General Rights and Obligations (General Assembly document, A/ > CONF.151/PC/WG.IIIIL.28, 9 March 1992); Earth Charter, Japan (Peoples > Forum, Japan, 1992); Earth Repair Charter (Earth Repair Foundation, 1992); > and Our Country, The Planet (Sir Shridath Ramphal, 1992). > 4. Rio Declaration on Environment and Development, Preamble. > > compassion and a desire to serve--can be deduced from > those already mentioned. A few of these principles 5 have > been articulated in Agenda 21-most, however, are noticeably lacking. Moreover, no overall conceptual framework > is provided under which they can be harmonized and > promulgated. > Fostering world citizenship is a practical strategy for > promoting sustainable development. So long as disunity, > antagonism, and provincialism characterize the social, > political, and economic relations within and among the family > of nations, a global, sustainable pattern of development can not > be established. 6 Over a century ago Baha'u'lhih warned, "The > well-being of mankind, its peace and security, are unattainable > unless and until its unity is firmly established." Only upon a > foundation of genuine unity, harmony, and understanding > among the diverse peoples and nations of the world, can a > sustainable global society be erected. > We, therefore, recommend that world citizenship be taught > in every school and that the oneness of humanity-the > principle underlying world citizenship-be constantly asserted > in every nation. > The concept of world citizenship is not new to the world > community. It is both implicit and explicit in a host of UN > documents, charters, and agreements, including the opening > words of the UN Charter itself: "We the peoples of the United > Nations ... " It is already being promoted around the world > across all cultures by diverse NGOs, academics, citizens' > groups, entertainers, educational programs, artists, and media. > These efforts are significant but need to be greatly increased. > A carefully planned and orchestrated, long-term campaign to > foster world citizenship, involving all sectors of societylocal, national, and international-needs to be put into place. > It must be pursued with all the vigor, moral courage, and > > 5. For example, see Rio Declaration on Environment and Development, principles 5, 8, 20, 25; and Agenda 21, chapters 1, 2, 3, 23,24 and 36. > 6. See Rio Declaration on Environment and Development, principle 25. > > WORLD CITIZENSHIP > > conviction that the United Nations, its member states and all > willing partners can muster. > > The Promotion of World Citizenship > The following proposal for a campaign to promote world > citizenship7 fits naturally into the framework for reorienting > education, public awareness, and training toward sustainable > development, which is presented in chapter 36 of Agenda 21. > Education > Education-formal, non-formal, and informal-is indisputably > the most effective way to shape values, attitudes, behaviors and > skills that will equip the peoples of the world to act in the longterm interests of the planet and humanity as a whole. 8 The > United Nations, governments, and educational agencies should > seek to make the principle of world citizenship part of the > standard education of every child. > The details of educational programs and activities incorporating this principle will vary a great deal within and among > nations. However, if world citizenship is to be understood as a > universal principle, all programs must have certain aspects in > common. Based on the principle of the oneness of the human > race, they should cultivate tolerance and brotherhood, nurturing > an appreciation for the richness and importance of the world's > diverse cultural, religious, and social systems and strengthening > > 7. Within the context of the principle of world citizenship, this program > should be "carried out by the various actors according to the different situations, capacities and priorities of the countries and regions" (Agenda 21, > chapter 1.6.). > 8. Agenda 21, chapter 36.3. affirms that "Education ... should be recognized > as a process by which human beings and societies can reach their fullest > potential. Education is critical for promoting sustainable development and > improving the capacity of the people to address environment and development issues .... Both formal and non-formal education are indispensable to > changing people's attitudes ... It is also critical for achieving environmental > and ethical awareness, values and attitudes, skills and behaviour consistent > with sustainable development and for effective public participation in decision-making. To be effective ... education ... should deal with the dynamics of > both the physical/biological and socio-economic environment and human > (which may include spiritual) development." > > those traditions that contribute to a sustainable, world civilization. They should teach the principle of "unity in diversity" as > the key to strength and wealth both for nations and for the world > community. They should foster an ethic of service to the > common good and convey an understanding of both the rights > and the responsibilities of world citizenship. These programs > and activities should build on the country's positive efforts and > highlight its tangible successes, including models of racial, > religious, national, and ethnic unity. They should emphasize the > importance of the UN in promoting global cooperation and > understanding; its universal goals, objectives and programs; its > immediate relevance to the peoples and nations of the world; > and the role that it must increasingly assume in our evercontracting world. > Before undertaking a campaign to promote world citizenship, > a common understanding of the concept will need to be > developed and agreed upon. The Commission on Sustainable > Development might set up a special committee or working > group to begin developing guidelines for world citizenship and > proposals for incorporating this principle into existing formal > and non-formal educational programs. Alternatively, the > Commission might seek the assistance of the High Level > Advisory Board on Sustainable Development or the Inter- > Agency Committee on Sustainable Development. The UN > Secretariat might even choose to set up a World Citizenship > Unit, similar to the erstwhile Peace Studies Unit, to develop > these guidelines and coordinate the system-wide implementation > of world citizenship education. Whatever path is chosen, this > task must be given high priority. > World citizenship could be incorporated easily into all of the > activities suggested in chapter 36.5. of Agenda 21 for reorienting > education toward sustainable development. A few examples > illustrate: > • National advisory bodies/round tables (36.5.c) should facilitate the incorporation of world citizenship into educational > programs within the country. > > WORLD CITIZENSHIP > > • Pre-service and in-service training programs for all > teachers, administrators, educational planners, and nonformal educators (36.5.d) should include the principle of > world citizenship in their programs. > • Educational materials on sustainable development produced > by UN agencies should encourage world citizenship > (36.5.g), as should educational materials about the United > Nations. > • Agenda 21 calls for "the development of an international > network" to support global efforts to educate for sustainable > development (36.5.k). This network could both encourage > UN agencies and member NGOs to create materials based > on the guidelines for world citizenship, and provide the > means for sharing them. > • Governments and educational authorities have already been > called upon to "eliminate gender stereotyping in curricula" > as a means to promote sustainable development (36.5.m). > We would recommend that, in the spirit of world citizenship, stereotyping based on religion, culture, race, class, > nationality, and ethnicity also be eliminated. > > Public Awareness > People need to think of themselves as world citizen.s and > understand their personal responsibility to promote sustainable > development. 9 Campaigns to raise public awareness of the > challenges of world citizenship must make use of the full range > of media and the arts, including television, video, film, radio, > electronic networks, books, magazines, posters, flyers, theater, > and music. These campaigns should enlist the advertising and > entertainment industries, the media-both traditional and nontraditional-the entire UN system, all member states, NGOs, > and popular personalities. They should reach out to the home, > the work place, public areas, and schools. The guidelines for > > 9. Agenda 21, chapter 36.9 calls attention to the importance of promoting > "broad public awareness as an essential part of a global education effort to > strengthen attitudes, values and actions which are compatible with sustainable development." > > world citizenship called for above should be appropriate for > use by such public awareness campaigns and should serve as > basic reference for all media programming. > World citizenship could be included in the activities > presented in chapter 36.10. of Agenda 21 for increasing public > awareness and sensitivity about sustainable development. The > following examples illustrate: > • National and international advisory boards (36.10.a) could > encourage the various media to adopt the guidelines for > world citizenship. The media have done much to raise > public awareness of global interdependence and the enormous challenges facing the world community. They have > also highlighted the seemingly insurmountable differences > that divide us. > The media have a responsibility to help people understand that diversity need not be a source of conflict; rather, > diversity can and must now serve as a resource for sustainable development. They can do so by focusing on the > constructive, unifying, and cooperative undertakings that > prove humanity's capacity to work together to meet the > enormous challenges facing it. > • In promoting "a cooperative relationship with the media" > (36.10.e), the United Nations must boldly define its own > identity and the promise it holds for the world community. > The United Nations was established on high ideals and > with a vision of a peaceful, progressive world. By providing a framework for communication and cooperation, and > by initiating innumerable, constructive projects, it has > added significantly to the understanding, hope and goodwill > in the world. Yet its accomplishments are little known to > the generality of mankind. > Using the concept of world citizenship as an integrating > theme, the United Nations should publicize its ideals, > activities, and goals, so that people come to understand the > unique and vital role the UN plays in the world and, > therefore, in their lives. Similarly, the UN should promote > world citizenship in all its public activities, including > > WORLD CITIZENSHIP > > celebrations of the fiftieth anniversary of the United > Nations and tours of UN headquarters. Every UN document that deals with sustainable development should also > include this principle-beginning with the preamble of the > proposed Earth Charter. World citizenship must become > the single most important point of ethical reference in all > UN activities. > • The services of the advertising industry (36.10.e) should be > enlisted to promote world citizenship. Campaigns could be > organized around such themes as: > • We the Peoples of the United Nations: Celebrating > Unity in Diversity > • One Planet, One People > • In All Our Diversity, We Are One Family > • Our Common Future: Unity in Diversity > • Contests should be held and awards presented for promoting world citizenship (36.10.e). > • While heightening public awareness "regarding the impacts > of violence in society" (36.1 0.1), the media can generate > commitment to world citizenship by highlighting examples > of constructive, unifying undertakings that show the power > of unity and common vision. > > Each country should be encouraged to earmark resources for > promoting world citizenship. Consideration should also be > given to including among the proposed "indicators of > sustainable development" (40.6.) the promotion of this > principle. Countries could, for example, be encouraged to report > efforts to foster tolerance and appreciation of other cultures, > equality of the sexes, and the concept of one human family > through curricula, entertainment, and the media. > > The Challenge Of World Citizenship > In conclusion, world citizenship is a concept as challenging and > dynamic as the opportunities facing the world community. We, > the peoples and nations of the world, would be wise to embrace > courageously its underlying principles and be guided by them in > > all aspects of our lives-from our personal and community > relations to our national and international affairs; from our > schools, work places, and media to our legal, social, and > political institutions. We, therefore, urge the Commission to > encourage the entire UN system to incorporate the principle of > world citizenship into the full range of its programs and > activities. > The Baha'i International Community, which for over a > century has been fostering world citizenship, would be pleased > to assist the Commission, governments, NGOs, and others to > further develop the concepts contained in this document; to > provide practical models of racial, religious, national, and > ethnic unity for sustainable development; and to take part in > consultations on this crucial issue. As a global community > encompassing the diversity of humanity and sharing a common > vision, the Baha'i International Community will continue to > promote sustainable development by encouraging people to see > themselves as citizens of one world, the builders of a just and > prosperous world civilization. > > The following statement by the Baha'i > International Community was first > distributed at the World NGO Forum > launching the United Nations > International Year of the Family, > Malta, November 1993. > > THEFAMILY > IN~ > ~wORLD > CoMMUNITY > > L ike the world as a whole, the family is in transition. In every > culture, families are disintegrating, fragmenting under > pressure of economic and political upheavals and weakening in > the face of moral and spiritual confusion. > > The conditions surrounding the family surround the nation. > The happenings in the family are the happenings in the life of > the nation. 1 > > Baha'is see these disturbances as signs of humanity's struggle > toward a new age in its collective development, an age of > maturity. The family, as the most basic unit of society, must in > this process be remolded and revitalized according to the same > principles that are reshaping civilization as a whole. > The central principle for this new day is the oneness of > humanity. "The well-being of mankind, its peace and security," > > 1. All quotations are from the Baha'i writings. > > Baha'u'lh\h, the Founder of the Baha'i Faith, asserted over a > century ago, "are unattainable unless and until its unity is > firmly established." Acceptance of the interrelatedness and > interdependence of all people implies the renewal of every > social institution on the planet, including the family. > > Unity in the Family > If love and agreement are manifest in a single family, that > family will advance, become illumined and spiritual. > > The Baha'i approach to family unity combines elements of > traditional wisdom with progressive principles and practical > tools. Adherence to these teachings offers a bulwark against the > forces of disintegration and a framework for the creation of > strong, healthy, unified families. > The foundation and precondition for a Baha'i family is the > loving relationship of husband and wife. Marriage, a divine > creation, is intended to unite a couple "both physically and > spiritually, that they may ever improve the spiritual life of each > other." A man and woman, having freely chosen one another and > having obtained the consent of their parents, marry, according to > Baha'i law, in the presence of witnesses designated by the > elected governing council of the comniunity, the Local Spiritual > Assembly. With the words "We will all, verily, abide by the will > of God," recited by both bride and groom, the two commit > themselves to God and, thereby, to one another. > One purpose of marriage is the creation of a new generation > who will love God and serve humanity. The task of the family > is, therefore, to establish a loving, respectful and harmonious > relationship among parents and children. > Harmony and cooperation in the family, as in the world, are > maintained in the balance of rights and responsibilities. All > family .members "have duties and responsibilities towards one > another and to the family as a whole," which "vary from > member to member because of their natural relationships." > Children, for instance, have the duty to obey their parents. > They also have the corresponding right to be cared for, educated > > ----------------- > > and protected. Mothers, as bearers and first educators of > children, are primarily, but not exclusively, responsible for their > spiritual education and the creation of a loving, nurturing home. > Fathers bear primary, but again not exclusive, responsibility for > the financial well-being of the family and for the formal > education of the children. > The personal moral standards promoted by the Baha'i > teachings condemn many of the agents that contribute to the > break-up of families. Alcohol is forbidden to Baha'is, as are > mind-altering drugs. No form of violence or abuse within the > family is ever to be tolerated. According to the Baha'i sacred > writings: > > The integrity of the family bond must be constantly > considered, and the rights of the individual members must > not be transgressed. > > Although strongly discouraged by Baha'u'llah, divorce is > permitted on the grounds of antipathy between husband and > wife. It may be granted only after a year of waiting during > which a couple lives separately and makes every attempt to > reconcile their differences. Protected against hasty decisions > and rash emotions, many couples are able to rebuild their > marriages during this year of reflection. If, however, reconciliation proves impossible, the couple may divorce. > > The Equality of the Sexes > The principle of the equality of men and women is transforming > relationships within Baha'i marriages. Because they are equal > partners, a status embodied in their identical wedding vows, > neither husband nor wife may dominate. Decision-making is to > be shared. > Always, > > the atmosphere within a family as within the community as a > whole should express ... not arbitrary power, but the spirit of > frank and loving consultation. > > The Baha'i principles of consultation are tools for discussing > openly, honestly and tactfully any problem which arises within > the family. The goal is to allow "the truth to be revealed" in a > way which will solve the problem to the benefit of all. When > used by a couple or a family, consultation is a powerful means > for maintaining unity. > Recognition of equality and the use of consultation allow a > husband and wife flexibility to meet the demands of a rapidly > changing world. Although men and women have complementary capacities and functions in certain areas, roles are not > rigidly defined and may be adjusted, when necessary, to meet > the needs of each family member and the family as a whole. > While women are encouraged to pursue their careers, it is in a > manner that does not conflict with their role as mothers. And > fathers are not exempt from household duties and child-rearing. > When relations within the family are conducted with due > regard for justice, it will be an important factor in bringing about > peace in the world. When women are denied equality and > respect in the family, men and boys develop harmful attitudes > and habits which they carry into the workplace, into political > life, and ultimately into international relations. As more and > more children grow up in families where the rights of all > members are respected and problems are solved with the benefit > of consultation, prospects for peace in the world improve. > > Education and the Family > Although the child receives formal education at school, it is at > home that character is developed and moral and spiritual > attitudes are formed. Therefore, "all the virtues must be taught > the family." Patience, loyalty, trustworthiness, justice, honestysuch virtues as these constitute the building blocks of character. > The virtues named by all sacred traditions as the common > elements of spirituality are the reflection of the divinity in each > person. > While nurturing the highest qualities and values in each > member of the family, parents must also provide for the integrated development of all their children's capacities-spiritual, > moral, intellectual, emotional, and physical. Therefore, girls > > and boys are to be formally educated according to the same > basic curriculum. Should limited resources force a choice, > daughters, as the potential trainers of the next generation, are to > be granted a "prior right to education over sons." > > The F amity and the Community > The Baha'i Faith has over 17,000 organized local communities > in more than 200 independent countries and territories. These > communities act in some ways like extended families. > Baha'is come from all nations, ethnic groups, cultures, professions and classes. Although the Baha'i wedding ceremonies > vary widely from culture to culture, the marriage laws and vows > are universal and apply whether the partners are Baha'is or not. > Baha'is around the world are finding that the principles and laws > which give a distinctive shape to Baha'i family life are conducive to love and unity. > > Conclusion > As the foregoing principles are gradually put into practice > around the world, families are being created which are able to > play a part in building a unified world society. For the link > between the family, the nation, and a world civilization destined > to come in time is inescapable: > > Compare the nations of the world to the members of a family. > A family is a nation in miniature. Simply enlarge the circle > of the household and you have the nation. Enlarge the circle > of nations and you have all humanity. > > The following statements were submitted > by the Baha'i International > Community to the United Nations > World Conference on Human Rights, > Vienna, Austria, 14-25 June 1993. > > AGENDA > ITEM9 > General debate on the progress made in the field of human > rights since the adoption of the Universal Declaration of > Human Rights and on the identification of obstacles to further > progress in this area, and ways in which they can be overcome. > > The community of nations has come a long way in the forty-five > years since the adoption of the Universal Declaration of Human > Rights as a common standard for all people and nations. > Clearly, however, it has a long way to go before the commitments inherent in the Declaration and related instruments are > translated into a universal respect for human rights. Acutely > aware that many obstacles hinder us from converting resolution > into realization, the Baha'i International Community would like > to address three obstacles that we believe particularly need close > attention. > It is perhaps a truism to say that the exercise of unfettered > national sovereignty is a major obstacle to the safeguarding of > the human rights of all peoples, but the point deserves to be > made at the outset of any discussion on the subject. Despite the > establishment of international standards for human rights, many > nations cling to the view that respect for those rights should be > granted or withheld at the discretion of national governments. > This attitude ignores the operation of forces that are drawing the > world together and paving the way for the establishment of a > new order based on the recognition that what happens to one > member of the human family happens to us all. > A second obstacle is the lack of adequate mechanisms to > enforce adherence to the prov1s1ons of the conventions. > > International human rights standards are not legally binding on > all governments, and compliance, even by those states that have > ratified specific conventions, is voluntary. An urgent priority > of the international community, therefore, is to press for the > universal ratification of the existing covenants and conventions. > Alongside this process of ratification must go the strengthening > of the role of the various committees established to monitor > implementation, such as the Human Rights Committee and the > Committee on the Elimination of Racial Discrimination. In > addition, international criminal jurisdiction for crimes against > humanity and for flagrant violations of internationally > recognized human rights should also be invested in a permanent > body. > The third obstacle to humanity's progress in this important > field of development is the general lack of awareness of human > rights, particularly among those entrusted with administering > justice at the local level. The discussion of human rights needs > to be moved from the area of legal and political policy-making > to the local community, where the lives of individuals will be > touched and lasting changes can be made. Educating those who > administer justice about the basic human rights set forth in the > Declaration is just the beginning. All citizens need not only to > learn about their own rights but to develop respect for the rights > of humanity in general. > It $eems to us self-evident that the mobilization of effort > I > > needed to overcome all three of the obstacles discussed in the > foregoing must come from a recognition that humanity > constitutes a single people. In the view of the Baha'i International Community the organic oneness of humanity is a > fundamental social and spiritual truth of our age. Indeed, the > conviction that we are all citizens of one earth, together with a > commitment to the well-being and happiness of all mankind, is > the foundation for the realization of the ideals expressed in > the Universal Declaration of Human Rights. "The earth," > Baha'u'llah said over a century ago, "is but one country, and > mankind its citizens." > > AGENDA > ITEM 10 > > Consideration of the relationship between development, > democracy and the universal enjoyment of all human rights, > keeping in view the interrelationship and indivisibility of economic, social, cultural, civil, and political rights. > > For Baha'is, the most fundamental of human rights is the right > of each individual to investigate reality for himself or herself, > and to benefit from the results of this exploration. That such a > right exists is to us self-evident from the fact that the human > consciousness is endowed with the intellectual, moral, spiritual, > and aesthetic capacities needed to undertake such an effort. > Most of the world's people would no doubt express in > religious terms their agreement with this postulate. Throughout > human history the conviction that each person has not only the > right but the responsibility to "know and worship God," by > whatever terminology they may have described this ultimate > reality, has been inculcated by the world's great religions, > arguably the most important force in the civilizing of human > nature. > The central issue, however, is not a theological one. The > historical record is relevant here because the religious forms are > the ones through which the greater part of humanity have so far > principally exercised the right to investigate reality. However > hedged about that investigation no doubt was, because of the > intellectual and social limitations of earlier ages, the right itself > represents no new and untested hypothesis, but has lain at the > foundation of what we call culture. > In exercising this right and responsibility, each individual > will call, to varying degrees, on the range of capacities that characterize human nature. The development and exertion of > physical well-being, experimentation with aesthetic and intellectual capacities, and the struggle to cultivate moral and spiritual > > THE BAHA:f WORLD > > insight are, therefore, aspects of the practice of this inalienable > feature of human life. Any or all of these capacities are engaged > as human consciousness begins to explore the inner and external > worlds that provide its frame of reference and constitute its field > of activity. > In undertaking this search, a search that is for all practical > purposes synonymous with the living of a life that can be said to > be truly human, every individual needs the assurance that the > exercise of the faculties referred to will enjoy access to whatever > benefits, protections, and opportunities can reasonably be > provided by the society in which he or she lives. These benefits > include, as our draft agenda reminds us, not only civil and > political rights, but also rights in the area of economic, social, > and cultural life. > The session's agenda also points out, however, that this > system of rights is one and indivisible. Without economic > rights, the exercise of civil or social rights is severely attenuated. > Without cultural rights, an indi~idual or community will have > the greatest difficulty in exercising political or economic rights > to a degree that meets the essential requirements of their > respective situations. > Since humanity is so diverse, true development can best be > assessed by people themselves, acting individually and as > communities, in terms of the overall improvement in their > quality of life. So long as such determinations do not infringe > on the rights of others, the United Nations human rights system > has a clear obligation to foster a climate of opinion and to > elaborate a system of controls that will make this possible. > In contributing to the discussion of this subject, the Baha'i > International Community feels an obligation to share with this > important session of the World Conference on Human Rights its > conviction that the entire range of human rights under discussion > derives its integrity from the right of every human being on earth > to explore reality to the fullest extent of the resources available > to such an effort. It is, we believe, this irreducible principle that > gives the appeal for human rights both its integrity and > imperative. > > AGENDA > ITEM 11 > Consideration of contemporary trends in and new challenges > to the full realization of all human rights of women and men, > including those ofpersons belonging to vulnerable groups. > > The Baha'i International Community welcomes the opportunity > to speak to agenda item 11 at this historic World Conference. > We hope that comprehensive consideration of the human rights > of women will continue at all future gatherings for the > advancement of human rights, and we support the resolution > adopted by the Commission on the Status of Women at its 1993 > session urging that women's rights and concerns be considered > under all substantive items of the provisional agenda for the > World Conference on Human Rights. > The persistence and growth of violence directed against > women, both personal and institutional, is largely attributable to > the traditional exclusion of women from processes of > development and decision-making. A profound adjustment in > humanity's collective outlook is needed, guided by the consideration of universal values and spiritual principles. Legislation is > needed which lends practical expression to the equality of the > sexes by dealing with the particular injustices which women > face. > Domestic violence is a fact of life for many women > throughout the world, regardless of race, class, or educational > background. In many societies traditional beliefs that women > are a burden make them easy targets of anger. In other situations, > men's frustration is vented on women and children when > economies shrink and collapse. In all parts of the world, > violence against women persists because it goes unpunished. > Beliefs and practices that contribute to the oppression of > women must be reexamined in the light of justice. When > properly understood, the principle of the fundamental equality > of men and women will eventually transform all social relations, > allowing each person to develop his or her unique gifts and > > talents. The utilization of everyone's strengths will foster the > maturation of society. As the principle of equality gains > acceptance, the challenge of transmitting it to the next > generation must be undertaken by parents, schools, governments > andNGOs. > The family is the basic unit of society: all of its members > should be educated according to spiritual principles. The rights > of all need to be safeguarded and children trained to respect > themselves and others. According to the Baha'i writings, "The > integrity of the family bond must be constantly considered, and > the rights of the individual members must not be transgressed." > Education in spiritual values is necessary not only to protect > women but, indeed, to foster respect for all people, so that > human honor and dignity may be preserved and a global ethos > may evolve in which all human rights are upheld. The Baha'i > International Community is convinced that nothing short of an > infusion of spiritual values can effect the transformation of > individuals and institutions that will ensure respect for the > human rights of all people. > The Baha'i community, through local and national administrative councils in more than 165 countries, is working in a > variety of ways to change the status and perception of women. > One noteworthy example is a collaboration between UNIFEM > and Baha'i communities in Bolivia, Cameroon, and Malaysia > aimed at improving the status of rural women by using > traditional media, such as music and dance, to stimulate > village-wide discussion of women's roles. Our community's > experiences and the teachings ofBaha'u'llah make us confident > that our world is destined to move beyond the present condition > to one in which all members of the human family enjoy equally > the full realization of their human rights. > > INFORMATION > REsOURcEs > OBITUARIES > > Houshmand Anvari -Gertrude Blum > See pp. 147-150. On 5 June 1993 in the Solomon > Islands. Born Gertrude Gewertz on > 9 December 1909 in New York City, > Stanley T. Bagley she accepted the Baha'i Faith at the > On 15 April 1993 in the United age of 19. Mrs. Blum and her > States. Born in Bertrand, Missouri, husband, Alvin, were named Knights > USA on 2 February 1912, Stanley of Baha'u'llah for being the first > Bagley accepted the Baha'i Faith in Baha'is to settle in the Solomons in > 1935. For nearly six decades he and 1954. Mrs. Blum's services to the > his wife, Florence, devotedly spread community and the Baha'i Faith > the teachings and served on various were recognized when she was > administrative bodies in Belgium, awarded the Member of the British > France, Guadeloupe, Martinique, and Empire (MBE) medal by Elizabeth > the United States. Mr. Bagley was II, Queen of England, in 1989. > named a Knight of Baha'u'llah for She was a member of the National > his services opening Sicily to the Spiritual Assembly of the Baha'is of > Faith. Australia and New Zealand, the first > Regional Spiritual Assembly of the > South Pacific, and the first National > Shamam Bakhshandegi Assembly of the South West Pacific > See pp. 147-150. Ocean. > > THE BAHA'i WORLD > > Virginia Breaks remained steadfast despite hardship, > On 8 December 1993 in the Western including two years' incarceration > Caroline Islands. Virginia Breaks for his beliefs in the late 1950s. In > was born 9 November 1906 in the course of his work as a teacher of > Crawfordsville, Indiana, USA, and the blind and visually-impaired, he > wrote fifty-one textbooks. > enrolled in the Baha'i Faith in 1947. > She pioneered to Chuuk, Eastern > Caroline Islands, in 1953, a service Dorothy F erraby > for which she was named a Knight of On 22 March 1994 in England. Born > Baha'u'llah. Her master's degree in in London in 1904, Dorothy > public health statistics from the Uni- (Cansdale) Ferraby's services to the > versity of California at Berkeley Baha'i Faith extended over more > made it possible for her to move to than fifty years, including memthe Caroline Islands by securing a bership on the National Spiritual > job as a vital statistician and medical Assembly of the British Isles and the > records librarian. She remained in first Auxiliary Board in Europe. She > the Caroline Islands for forty years, played a vital role in the Africa > serving as an Auxiliary Board campaign launched by Shoghi > member for twenty. Effendi, served the Baha'i World > Centre with her husband, Hand of the > Leonard Chiposi _Cause of God John Ferraby, during > the period 1957-1963, and in 1968 > On 10 October 1993 in Zimbabwe. > began seventeen years of service as a > Mr. Chiposi, born in Salisbury (now > member of the Continental Board of > Harare), Zimbabwe on 8 September > 1928, declared his Faith in 1956, Counsellors in Europe. > becoming one of the earliest indigenous believers in that country. He Marzieh Gail > served on the National Spiritual On 16 October 1993 in the United > Assembly of South Central Africa, States. Child of the first marwhich formed in 1964, and then riage between Persian and American > on the National Spiritual Assembly Baha'is, Marzieh Gail was the > of Zimbabwe from 1970 to 1993. daughter of Persian diplomat and > scholar Ali-Kuli Khan and American > VukEchtner Florence Breed. She graduated > On 20 January 1994 in Czechoslova- ''With Great Distinction" and Phi > kia. Vuk Echtner, born 10 July 1905 Beta Kappa from Stanford Univerin southern Bohemia, was one of the sity and earned her master's degree > first to embrace the Baha'i Faith in from the University of California at > Czechoslovakia. He served the Berkeley. She was the first woman > Cause for half a century, translating to work on the staff of a Tehran > Baha'i literature into Czech and pro- newspaper. Mrs. Gail is best known > claiming the Faith in conjunction for translating original Baha'i > with his work as an Esperantist. He writings from Persian and Arabic > > OBITUARIES > > into English and authoring several Edythe MacArthur > books on the Baha'i Faith and his- In April 1994 in Canada. Born in > torical subjects. She also spent ten > Lavenham, Manitoba, Canada, on > years in Europe with her husband, > 15 May 1906, Edythe MacArthur > Harold, helping to form Local > enrolled as a Baha'i in 1944. She was > Spiritual Assemblies and serving > named a Knight of Baha'u'llah in > on the National Spiritual Assembly > 1953 for introducing the Faith to > of Austria. > Canada's Queen Charlotte Islands. > In 1954, she pioneered to South > Emily General Africa, where she served on the first > In November 1993 in Canada. Local Spiritual Assembly of Cape > Emily General was a distinguished Town, and then she returned to > leader, historian, and teacher of the Canada, where her services include > Six Nations people. She embraced helping to form five Local Assemthe Baha'i Faith in 1961. A member blies and teaching the Faith in > of the Turtle Clan of the Mohawks, numerous new localities. > she taught the history of the > Six Nations to students from all Olavo Novaes > over Canada and the United States. > In March 1994 in Brazil. One of the > The Emily C. General School was > first native Brazilians to arise to > named in her honor by the people of > . fulfill international pioneering goals, > her Reserve. Mrs. General's strong > Mr. Novaes settled in Colombia in > commitment to the Faith contribthe early 1960s and was elected > uted greatly to the respect with > to the National Spiritual Assembly > which its message was received > of that country. He later pioneered to > among Native C_anadians. > the upper Amazon region where > he spread the Baha'i teachings until > F ereydoun Khazrai his death at the age of 69. > On 14 February 1994 in France. > Mr. Khazrai was born into a Baha'i Johannes Palu > family on 20 March 1914 in > On 26 June 1993 in Estonia. Born in > Sabzevar, Iran. He received a > Moisakiila, Estonia, on 27 May > technical education in Belgium and > 1913, Mr. Palu was exiled to Siberia > worked in business in Italy before for fifteen years by the commeeting the Guardian of the Baha'i munist regime. Active Esperantists, > Faith during his pilgrimage to Mr. Palu and his wife Raia became > the Holy Land. He subsequently the first Estonians to accept the Faith > pioneered to Romania where he met in that region in 1968. Mr. Palu transhis wife, Arecla, and served for lated Baha 'u 'llah and the New Era > thirteen years. He was named a from Esperanto into Estonian, and in > Knight of Baha'u'llah for his 1990 he was elected to the first > services to this country. Spiritual Assembly of Tallinn. > > THE BAHA'i WORLD > RiazRazavi National Spiritual Assembly of > See pp. 147-150. Argentina, Bolivia, Chile, Paraguay > and Uruguay, the National Spiritual > Assembly of Colombia, and the > Mr. Saliyanto National Spiritual Assembly of > On 14 November 1993 in Indo- Bolivia. > nesia. Mr. Saliyanto was born > 10 December 1941 in a small village > in East Java. After accepting the Vivian Wesson > Baha'i Faith in 1961, he began more On 12 January 1994 in the United > than thirty years of service which States. Born 12 March 1895 in > included travelling to remote villages Texarkana, Texas, USA, she acto inspire and encourage fellow cepted the Baha'i Faith in 1921. Mrs. > Baha'is, serving on the National Wesson was named a Knight of > Spiritual Assembly from 1967 to Baha'u'llah for bringing the Faith to > 1974, and participating in a number French Togo land (now Togo) in > of international Baha'i conferences. 1954. Unable to stay in that country, > she settled in Liberia where she > started a literacy school and helped > May Martha Seepe > establish a Baha'i Center and the first > In August 1993 in South Africa. Local Spiritual Assembly. She also > Mrs. Seepe, who declared her Faith helped to establish Baha'i adminisin 1955, was the first member of trative bodies in Sierra Leone > South Africa's Coloured community between 1977 and 1982. > to become a Baha'i. Speaking > English, Afrikaans, Sesotho, Zulu, > and Xhosa, May travelled with her > Valerie Wilson > husband, Max, to seven countries of On 1 October 1993 in the United > southern Africa and throughout her States. Valerie Wilson was born > own country to teach the Baha'i 7 September 1919 in the United > Faith. She served on the Local States and became one of the first > Spiritual Assembly of Johannesburg African-American professional therfor more than thirty years until her apists. She placed her skills at the > death at the age of75. service of the people of Monrovia, > Liberia, where she settled in answer > to a call by the Guardian. A graduate > Ellen Catherine Sims of the School of Physiotherapy of > On 24 August 1993 in Paraguay. Children's Hospital in Los Angeles, > Born Ellen Lincoln in Hurley, she introduced physiotherapy to > Wisconsin, USA, on 14 March 1906, the Monrovia Hospital, treated > Mrs. Sims embraced the Faith in numerous patients, and organized > 1938, a few months before her nutrition classes for women. She > husband, Stuart, enrolled. Her fifty- served on the Regional National > five years of service to the Cause Spiritual Assembly for North and > included pioneering to Paraguay, West Africa and helped to establish > Colombia, and Bolivia. She was a the National Spiritual Assembly of > member and officer of the Regional Liberia. > > STATISTICS > General Statistics > > Worldwide Baha'i population More than 5 million > Countries/dependent territories where 188 countries/ > Baha'i Faith is established 45 territories > Continental Counsellors 72 > Auxiliary Board members serving > throughout the world > National/Regional Spiritual Assemblies 165 > Local Spiritual Assemblies 17,974 > Localities where Baha'is reside 116,421 > > Tribes, races and ethnic groups > 2,112 > represented in the Baha'i community > Languages into which Baha'u'llah's > writings have been translated > Baha'i Publishing Trusts 30 > > All statistics as ofMay 1993 > > Geographic distribution of Local Spiritual Assemblies > by continent > > ~Africa 5523 > > Americas 4881 Europe 832 > > Australasia 908 > > Growth in the number of localities where Baha'is reside 1 > > 120000 > > 100000 > > 80000 > > nOOOO > > 40000 > > 20000 > > 0 ....•••• 1111 > 1Q~4 lQAo 1Qfi5 1970 1Q7fi lQRO l QRfi lQQO > > 1. Between 1986 and 1988, a numerical decrease of 6,100 localities occurred > in India alone due to revised civil areas of jurisdiction; similar changes took > place in other countries. > > STATISTICS > > Growth in the number of National and > Regional Spiritual Assemblies > > Social and Economic Development 2 > Baha'i radio stations 6 > Academic: 178 > Baha'i schools > Tutorial: 488 > Baha'i literacy programs 186 > > Baha'i conservation/ > environment projects > Baha'i agricultural projects 21 > > Baha'i health projects 56 > Baha'i women and youth projects 52 > Other Baha'i development projects 311 > > Total number of Baha'i social and > 1,350 > economic development projects in 1992 > > 2. The figures for social and economic development are as of April 1992, the > end of the Six Year Plan. > > Geographic distribution of social and economic > development projects by continent > > Europe 30 > > DIRECTORY > > Associacion de Estudios Baha'is Association for Baha'i Studies, > Casilla 3731 Central, South and East Mrica > Santiago 1 P.O. Box 47562 > Chile Nairobi > Kenya > Association for Baha'i Studies1 > 34 Copernicus Street Association for Baha'i Studies, > Ottawa, Ontario KIN 7K4 English-Speaking Europe > Canada 27 Rutland Gate > London SW7 IPD > Association for Baha'i Studies, United Kingdom > Australia > c/o The National Spiritual Assembly Association for Baha'i Studies, > of the Baha'is of Australia Spain > P.O. Box285 C/Pep Ventura 57 > Mona Vale 1 C 00810 Pere de Ribes > New South Wales 2103 Barcelona > Australia Spain > > 1. For further information on other Associations for Baha'i Studies around the > world, contact this office. > > Association for Baha'i Studies, Baha'i International Community > West Africa Haifa Offices: > P.O. Box 2029 • Secretariat > Lagos • Office of Public Information > Nigeria P.O. Box 155 > 31-00 1 Haifa > Association Medicale Baha'ie Israel > 45 rue Pergolese > F-75116 Paris Baha'i International Community > France New York Offices > • United Nations Office > Bahaa Esperanto-Ligo (BEL) • Office for the Advancement of > P.O. Box 500133 Women > D-60391 Frankfurt • Office of the Environment > Germany • Office of the Administrator- > General > Baha'i Association for the Arts > 866 United Nations Plaza > Dintel20 > Suite 120 > 7333 MC Apeldoorn > New York, NY 10017 > Netherlands > USA > Baha'i Business and Economic > Baha'i International Community > Association > Geneva Office: > P.O.Box40 > • United Nations Office > Shawnigan Lake > Route des Morillons 15 > British Columbia VOR 2WO > CH-1218 Grand-Saconnex > Canada > Geneva > Baha'i Business and Professional Switzerland > Association > Baha'i International Community > P.O. Box 737 > Paris Office: > Willoughby > • Office ofPublic Information > New South Wales 2068 > 45 rue Pergolese > Australia > F-75116 Paris > Baha'i Health Agency France > c/o the National Spiritual > Baha'i International Health > Assembly of the Baha'is of the > Agency > United Kingdom > P.O. Box 510 > 27 Rutland Gate > Westmount, Quebec H3Z 2T6 > London SW7 1PD > Canada > United Kingdom > > DIRECTORY > > Baha'i Justice Society Hong Kong Baha'i Professional > 400 Renaissance Center Society > 34th Floor c/o Hankow Centre 11/F > Detroit, MI 48243 Middle Road > USA TST, Kowloon > Hong Kong > Baha'i Medical Association of > Canada International Association of Baha'i > Box 143, RR#2 Publishers and Distributors > Dugald, Manitoba ROE OKO Riouwstraat 27 > Canada 2585 GR The Hague > Netherlands > Baha'i Office of the Environment > for Taiwan Landegg Academy > 149-13 Hsin Sheng CH-9405 Wienacht/AR > South Road Section 1 Switzerland > Taipei 10626 > Taiwan ROC Mottahedeh Development > Services > Comite de I' Association Europeen 866 United Nations Plaza > Francophone pour les Etudes Suite 119 > Baha'ies New York, NY 10017-1811 > c/o The National Spiritual Assembly USA > of the Baha'is of Switzerland > Dufourstrasse 13 World Community Foundation > CH-3005Bem 315 West 70th St. > Switzerland Suite 9B > New York, NY 10023 > European Baha'i Business Forum USA > Secretariat > 35 avenue Jean-Jaures > 73000 Chambery > France Baha'i Publishing Trusts > > European Baha'i Youth Council ARGENTINA > 53 Ravenscroft Avenue Editorial Baha'i Indolatinoamericana > Wembley Otamendi 215 > Middlesex HA9 9TE 1405 Buenos Aires, C.F. > United Kingdom Argentina > > Health for Humanity AUSTRALIA > 467 Jackson Street Baha'i Publications Australia > Glencoe, IL 60022 P.O. Box285 > USA Mona Vale NSW 2103 > Australia > > BELGIUM ITALY > Maison d'Editions Baha'ies Casa Editrice Baha'i > 205 rue du Trone Via Filippo Turati, 9 > B-1 050 Brussels I-00040 Ariccia (Rome) > Belgium Italy > > BRAZIL JAPAN > Editora Baha'i Brasil Baha'i Publishing Trust > Rua Conego Eugenio Leite, 350 7-2-13 Shinjuku > 05414 Sao Paulo Shinjuku-ku > SP- Brazil Tokyo 160 > Japan > COTE D 'IVOIRE > Maison d'Editions Baha'ies KENYA > 08 B.P. 879 Baha'i Publishing Agency > Abidjan 08 P.O. Box 47562 > Cote d 'Ivoire Nairobi > Kenya > FIJI ISLANDS > Baha'i Publishing Trust KOREA > P.O. Box 2007 Baha'i Publishing Trust > Government Buildings C.P.O. Box 991 > Suva Seoul 100-609 > Fiji Islands Korea > > GERMANY LEBANON2 > Baha'i-Verlag > Eppsteiner Strasse MALAYSIA > 89 D-65719 Hofheim Baha'i Publishing Trust > Germany 4 Lorong Titiwangsa 5 > Setapak > HONG KONG 53200 Kuala Lumpur > Baha'i Publishing Trust Malaysia > C-6, 11th Floor, Hankow Centre > Tsim Sha Tsui NETHERLANDS > Kowloon Stichting Baha'i Literatuur > Hong Kong Riouwstraat 27 > 2585 GR The Hague > INDIA Netherlands > Baha'i Publishing Trust > P.O. Box 19 NIGERIA > New Delhi 110 001 Baha'i Publishing Trust > India P.O. Box 2029 > Lagos > Nigeria > > 2. Address communications to Baha'i World Centre, P.O. Box 155, > 31-001, Haifa, Israel. > DIRECTORY > > NORWAY SPAIN > Baha'i Forlag Editorial Baha'i de Espana > Drammensveien 110 A Castellet 17 ES-08222 Terrassa > N-0273 Oslo Barcelona > Norway Spain > > PAKISTAN SWEDEN > Baha'i Publishing Trust Baha'i Forlaget AB > P.O. Box 7420 Box468 > Karachi-7 4400 S-194 04 Upplands Vasby > Pakistan Sweden > > PHILIPPINES TAIWAN > Baha'i Publishing Trust Baha'i Publishing Trust > 1070 A. Roxas, #149-13 Hsin Sheng S. Road > comer Bautista Street Section 1 > Singalong Subdivision Taipei > Manila Taiwan > Philippines ROC > > POLAND UGANDA > Baha'i Publishing Trust . Baha'i Publishing Trust > ul. Kazimierza Wielkiego 3/12 P.O. Box 2662 > P0-30-074 Krakow Kampala > Poland Uganda > > PORTUGAL UNITED KINGDOM > Editora Baha'i de Portugal Baha'i Publishing Trust > Avenida Ventura Terra, No. 1 6 Mount Pleasant > 1600 Lisbon Oakham > Portugal Leicestershire LE 15 6HU > England > ROMANIA > Casa de Editura ~i Tipografia UNITED STATES > Baha'i Baha'i Publishing Trust > C.P. 996 O.P. 13 415 Linden Avenue > R0-3400 Cluj-Napoca Wilmette, IL 60091 > Romania USA > > RUSSIA > Unity Baha'i Publishing Trust > Konnogvardayski Boulevard, #21 > St. Petersburg 190098 > Russia > > - - - - - - - -- - -- á > > Selected NEW > PUBLICATIONS > The Arc of Ascent: The Purpose of Physical Reality II > JohnS. Hatcher. Oxford: George Ronald, 1994. 386 pp. > In a sequel to The Purpose ofPhysical Reality: The Kingdom ofNames, > Professor of English Literature John S. Hatcher employs philosophy, > theology, psychology, history, and literature to demonstrate how the > social order revealed in Baha'i scripture provides the workshop by > which the collective social advancement of civilization will work in > concert with the individual's attempt to fulfill his or her inherent > purpose . > > .Asiyih Khanum, The Most Exalted Leaf entitled N avvab > Baharieh Ma' ani. Oxford: George Ronald, 1993. 96 pp. > This biographical essay about the wife of Baha'u'llah and mother of > 'Abdu'l-Baha sheds light on one of the central female figures in the > history of the Baha'i Faith, who shared her Husband's long years of > exiles and privations. > > The Bab: The Herald of the Day of Days > H. M. Balyuzi. Oxford: George Ronald, 1994. 272 pp. > Reprinted in honor of the I 50th anniversary of the Declaration of the > Bah. > > The Challenge ofBaha'u'lhih > Gary L. Matthews. Oxford: George Ronald, 1993. 284 pp. > The author explores a number of avenues of inquiry into the claim of > Baha'u'lhih that He is the Messenger of God for this age and that His > teachings hold the key to a peaceful world. > > The Chinese Religion and the Baha'i Faith > Phyllis Ghim Lian Chew. Oxford: George Ronald, 1993. 244 pp. > A study of the development of the Chinese Religion and its roots in > Confucianism, Taoism, and Buddhism, comparing its spiritual and > social teachings with those of the Baha'i Faith. > > Distinctive Aspects of Baha'i Education: Proceedings of the 3rd > Symposium on Baha'i Education > Edited by Hooshang Nikjoo and Stephen Vickers. London: Baha'i > Publishing Trust, 1993. 196 pp. > This collection of papers by educationalists, teachers, and parents from > Europe and North America explores the importance of spiritual > principles in the development of moral character and the release of > human potential. - > > Fires in Many Hearts > Doris McKay, with Paul Vreeland. Manotick, Ontario: Nine Pines > Publishing, 1993. 338 pp. > An intimate glimpse into the life of a dedicated Baha'i t~acher and the > development of the Baha'i Faith in America, this autobiography traces > the services of Doris McKay and her husband, Willard, which began in > 1925. > > Friendship and Love: Jewels from the Words of 'Abdu'l-Baha > 'Abdu'l-Baha. London: Baha'i Publishing Trust, 1994. 48 pp. each. > Quotations from 'Abdu'l-Baha on each topic are accompanied by > photographs. > > From Vision to Victory: Thirty Years of the Universal House of > Justice . > Eunice Braun. Oxford: George Ronald, 1993. 148 pp. > Eunice Braun traces thirty years of Baha'i development throughout the > world since the first election in 1963 of the Universal House of Justice. > > N]W pUBLICATIONS > > Hidden Bounties: Memories of Pioneering on the Magdalen > Archipelago > Larry Rowdon. Manotick, Ontario: Nine Pines Publishing, 1994. > 142 pp. Introduction by Roger White. > The story of a Canadian couple and their daughter who resettled in the > Magdalen Islands from 1954 to 1969 to share the Baha'i Faith with the > people of that archipelago. > > Light After Death: A Comparison of the Near Death Experience > and the Teachings of the Baha'i Faith on Life After Death > Alan Bryson. India: Sterling Publishers Private, Ltd., 1993. 84 pp. > > Mirror of the Divine: Art in the Baha'i World Community > Ludwig Tuman. Oxford: George Ronald, 1993. 336 pp. > This book considers the purpose of art and the ways in which the arts > contribute to the well-being of humanity. > > Olya's Story: A Survivor's Dramatic Account of the Persecution > of the Bah a 'is in Revolutionary Iran > Olya Roohizadegan. Oxford: Oneworld Publications, 1993. 236 pp. > A detailed eyewitness account of the situation of members of the Baha'i > community in Iran following the Islamic Revolution in 1979 which > chronicles the experiences of one woman who was arrested and > imprisoned for her belief. > > On the Shoulders of Giants > Craig Loehle. Oxford: George Ronald, 1994. 202 pp. > Drawing on the works of both Baha'u'llah and Sir Isaac Newton and > using his background in mathematical ecology, Dr. Craig Loehle > explores how a genuine partnership between religion and science can > illuminate humanity's approaches to issues such as racism, the > environment, and human development . > > The Psychology of Spirituality > Hossain B. Danesh. Manotick, Ontario: Nine Pines Publishing, 1994. > 272 pp. > Psychiatrist Hossain Danesh examines modem psychology through the > lens provided by his understanding of the Baha'i spiritual teachings. > > THE BAHA'i WORLD > > The Quest > Gail Radley, with illustrations by Margaret Bremner. Manotick, > Ontario: Nine Pines Publishing, 1993. 64 pp. > A storybook for children ages 10 to 16 that describes the journey of the > fictional character Lona as she traverses the seven valleys described in > Baha'u'lhih's mystical work by that name. > > Racial Unity: An Imperative for Social Progress, second edition > Richard W. Thomas. Ottawa: Association for Baha'i Studies, 1993. > Preface by John H. Stanfield II. 202 pp. > A professor in the Department of History and the Urban Affairs > Program at Michigan State University, Richard Thomas has integrated > materials from his areas of research interest, the black urban > community, race relations, and interracial cooperation, into a cogent > examination of race relations as a central issue in developing an understanding of American history and social structure. > > Robe of Light: The Persian Years of the Supreme Prophet > Baha'u'lhih, 1817-1853 > DavidS. Ruhe. Oxford: George Ronald, 1993. 230 pp. > The first volume of Dr. David Ruhe's study of the life of Baha'u'llah > deals with the years stretching from His birth to His banishment to Iraq, > including the period when He was incarcerated in the underground > prison in Tehran and became aware of His station as the Manifestation > of God for this age. > > The Vision of Shoghi Effendi: Proceedings of the Association for > Baha'i Studies 9th Annual Conference > Association for Baha'i Studies. Ottawa: Association for Baha'i > Studies, 1993. 234 pp. > This volume contains reminiscences about the Guardian of the Baha'i > Faith and essays on various aspects of his ministry. > > A BasicBAHA'f > > READING List > > The following list has been prepared to provide a sampling of works > conveying the spiritual truths, social principles, and history of the > Baha'i Faith. It is by no means exhaustive. For a more complete > record of Baha'i literature, see Bibliography of English-language > Works on the Babi and Baha'i Faiths, 1844-1985, compiled by > William P Collins (Oxford: George Ronald, 1990). > > SELECTED WRITINGS OF BAHA'U'LLAII > 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-iqan > "The Book of Certitude" was written prior to Baha'u'llah's > declaration of His mission as an explanation of progressive > revelation and a proof of the station of the Bab. > The Hidden Words > Written in the form of a compilation of moral aphorisms, these > brief verses distill the spiritual guidance of all the divine > revelations of the past. > > Tablets of Baha'u'lhih revealed after the Kitab-i-Aqdas > A compilation of tablets revealed between 1873 and 1892 which > enunciate important principles of Baha'u'lhih's revelation, > reaffirm truths He previously proclaimed, elaborate on some of > His laws, reveal further prophecies, and establish subsidiary > ordinances to supplement the provisions of the Kitab-i-Aqdas. > Gleanings from the Writings ofBaha'u'llah > A selection of Baha'u'llah's sacred writings translated and > compiled by the Guardian of the Baha'i Faith to convey the spirit > ofBaha'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 to a wide variety of audiences > in Paris in 1911-1912, explaining the basic principles of the > Baha'i Faith. > The Secret of Divine Civilization > A message addressed to the rulers and people of Persia in 1875 > illuminating the causes of the fall and rise of civilization and > elucidating the spiritual character of true civilization. > Selections from the Writings of' Abdu'l-Baha > A compilation of selected letters from 'Abdu'l-Baha's extensive > correspondence on a wide variety of topics, including the > purpose of life, the nature of love, and the development of > character. > Some Answered Questions > A translation of 'Abdu'l-Baha's answers to a series of questions > posed to Him during interviews with Laura Clifford Barney > between 1904 and 1906. The topics covered include the > influence of the Prophets in the evolution of humanity, the Baha'i > perspective on Christian doctrine, and the powers and conditions > of the Manifestations of God. > > BAHA.'I READING LIST > SELECTED WRITINGS OF SHOGHI EFFENDI > God Passes By > A detailed history of the first one hundred years of the Baha'i > Faith. > The Promised Day Is Come > A commentary on Baha'u'llah's letters to the kings and rulers of > the world. > World Order of Baha'u'lhih > 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 of Public Information, 1991. > A brief statement detailing Baha'u'llah's life and work issued on > the occasion of the centenary of His passing. > Baha'u'llah and the New Era > John Esslemont. 5th rev. papered. Wilmette: Baha'i Publishing Trust, > 1990. > The first comprehensive account of the Baha'i Faith, written in > 1923 and updated for subsequent editions. > The Baha'i Faith: The Emerging Global Religion > WilliamS. Hatcher and J. Douglas Martin. San Francisco: Harper & > Row, Publishers, 1985. > Textbook providing an overview of Baha'i history, teachings, > administrative structures, and community life. > All Things Made New > John Ferraby. 2nd rev. ed. London: Baha'i Publishing Trust, 1987. > A comprehensive outline of the Baha'i Faith. > > Most of the books listed above have been printed by various Baha'i > Publishing Trusts and are available in book shops, libraries, or from the > Trusts. Please see the Directory for addresses. > > GLOSSARY > > 'Abdu'l-Baha: (1844-1921) Son of Baha'u'llah, designated His > successor and authorized interpreter of His writings. Named > 'Abbas after His grandfather, 'Abdu'l-Baha was known to the > general public as 'Abbas Effendi. Baha'u'llah gave Him such titles > as "the Most Great Branch,'' "the Mystery of God," and "the > Master." After Baha'u'llah's passing, He chose the name 'Abdu'l- > Baha, meaning "Servant ofBaha'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, universal, 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'is appointed for the specific purpose of > propagation and protection of the Faith under the guidance of the > Head of that Faith, the Universal House of Justice. > > Amatu'l-Baha RuJ.liyyih Khanum: Mary Sutherland Maxwell, an > eminent North American Baha'i who became the wife of Shoghi > Effendi Rabbani, Guardian of the Baha'i Faith, in 1937, after > > - - - - -- - - - - > > which she became known as R{il?.iyyih K.hanum Rabbani. > (Amatu'l-Baha is a title meaning "Handmaiden of Baha'u'llah.") > She served as the Guardian's secretary during his lifetime and was > appointed a Hand of the Cause of God in 1952. She is the most > prominent dignitary of the Baha'i community. > > Arc: An arc cut into Mount Carmel in Haifa, Israel; along this > pathway the international administrative buildings of the Baha'i > Faith are being built. > > Auxiliary Boards: An institution created by Shoghi Effendi in 1954 > to assist the Hands of the Cause of God. When the institution of > the Continental Boards of Counsellors was established in 1968 by > the Universal House of Justice, the Auxiliary Boards were placed > under its direction. > > Bah, the: The title, meaning "Gate," assumed by Siyyid 'Ali- > Mul;lammad, the Prophet-Founder of the Babi Faith and the > Forerunner of Baha'u'llah. Born 20 October 1819, the Bah > 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 Bah was executed by > order ofNa~iri'd-DinShah on 9 July 1850. > > Baha'i Era: The period of the Baha'i calendar beginning with the > Declaration of the Bah on 23 May 1844, and expected to last until > the next appearance of a Manifestation (Prophet) of God after the > expiration of at least one thousand years. > > Baha'i International Community: A name used generally in > reference to the worldwide Baha'i community and officially in that > community's external relations. In the latter context, the Baha'i > International Community is an association of the National Spiritual > Assemblies throughout the world and functions as an international > non-governmental organization. Its offices include its Secretariat > at the Baha'i World Centre, a United Nations Office in New York > with a branch in Geneva, an Office of Public Information, an > Office of the Environment, and an Office for the Advancement of > Women. > > GLOSSARY > > Baha'i World Centre: The spiritual and administrative center of the > Baha'i Faith, located in the twin cities of Acre and Haifa, in Israel. > > Baha'u'lhih: Title assumed by Mirza J:Iusayn- 'Ali, Founder of the > Baha'i Faith. Born on 12 November 1817, He declared His > mission as the Promised One of all Ages in April 1863 and passed > away in Acre, Palestine, on 29 May 1892 after forty years of > imprisonment, banishment, and house arrest. Baha'u'llah's > writings are considered by Baha'is to be direct revelation from > God. > > 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 the Hands of the Cause of God, particularly its > appointed functions of protection and propagation. With the > passing of Shoghi Effendi, the Guardian of the Baha'i Faith, there > was no way for additional Hands of the Cause to be appointed. > The duties of the Counsellors include directing the Auxiliary > Boards in their respective areas, advising and collaborating with > National Spiritual Assemblies, and keeping the Universal House of > Justice informed concerning the conditions of the Faith in their > areas. Counsellors are appointed for terms of five years. > > Convention: A gathering called at a regional, national, or international level for consultation on matters affecting the welfare of the > Baha'i community and for the purpose, respectively, of electing > delegates to a National Convention, electing the members of a > National Spiritual Assembly, or electing the members of the > Universal House of Justice. > > German Templer Colony: Group of houses with red-tiled roofs at > the foot of Mount Carmel that once housed members of the Society > of the Temple, founded in Germany in the mid-1800s. Templers > foregathered in Haifa in 1863 to await the second coming of Christ. > > Hands of the Cause of God: Individuals appointed first by > Baha'u'llah, and others named later by Shoghi Effendi, who were > charged with the specific duties of protecting and propagating the > Faith. With the passing of Shoghi Effendi there is no further > possibility for appointing 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 > > THE BAHA'i WORLD > > Continental Boards of Counsellors and in 1973 established the > International Teaching Centre which coordinates their work. > > Holy Days: Eleven days commemorating significant Baha'i anniversaries, on nine of which work is suspended. > > ~uququ'lhih: Arabic for "the Right of God." As instituted in the > Kitab-i-Aqdas, payment to "the Authority in the Cause to whom all > must tum" (at present, the Universal House of Justice) of 19 > percent of what remains to one's personal income after one's > essential expenses have been covered. Funds generated by the > payment of I:Iuququ'llah are used for the promotion of the Faith > and for the welfare of society. > > International Teaching Centre: An institution established in 1973 > by the Universal House of Justice to bring to fruition the work of > the Hands of the Cause of God in the Holy Land and to provide for > its extension into the future. The duties of the International > Teaching Centre include coordinating, stimulating, and directing > the activities of the Continental Boards of Counsellors and acting > as liaison between them and the Universal House of Justice. The > membership of the Teaching Centre comprises all the surviving > Hands of the Cause and also nine Counsellors appointed by the > Universal House of Justice. The seat of the International Teaching > Centre is located at the Baha'i World Centre in Haifa, Israel. > > Knight of Baha'u'lhih: Title initially given by Shoghi Effendi to > those Baha'is who arose to open new territories to the Faith during > the first year of the Ten Year Crusade (1953-1963) and > subsequently applied to those who first reached those remaining > unopened territories at a later date. > > 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<;ivan from > among the adult believers in a community. > > Monument Gardens: Beautifully landscaped gardens at the heart of > the Arc on Mount Carmel where befitting monuments have been > erected over the graves of the daughter, wife, and youngest son of > Baha'u'llah, and also the wife of 'Abdu'l-Baha. > > GLOSSARY > > Mount Carmel: The mountain spoken of by Isaiah as the "mountain > of the Lord." Site of the Baha'i World Centre including several > Baha'i holy places, the most important of which are the Shrine of > the Bah 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;ivan > 1993, there were 165 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. > > 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. > > Ri"van: Arabic for "Paradise." The 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;ivan in > Baghdad. > > Shoghi Effendi Rabbani: (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 of Baha'u'llah: The resting place of Baha'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 Bah's mortal remains, > located on Mount Carmel, Haifa, Israel, and a sacred site to > Baha'is. > > 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. > > Universal House of Justice: Head of the Baha'i Faith after the > passing of Shoghi Effendi, supreme administrative body ordained > by Baqa'u'llah in the Kitab-i-Aqdas. The Universal House of > Justice ' is elected every five years by the members of the National > Spiritual Assemblies who gather at an International Convention. > The House of Justice was elected for the first time in 1963 and > occupied its permanent Seat on Mount Carmel in 1983. > > Adapted from A Basic Baha'i Dictionary, Wendi Mornen, ed. (Oxford: George > Ronald, 1989). > > — *The Baha'i World: Volume 22 (1993-1994) (Used by permission of the curator)*