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 26 (1997-1998), Haifa: Bahá’í World Centre, 1999, bahai-library.com. ────────────────────────────────────────────────────────────────────── THE BAHA)f WORLD 1997-98 154 OF THE BAHA'i ERA THE_, BAHA' I_, WORLD 1997á98 AN INTERNATIONAL RECOl~D BAHA'I WORLD CENTRE HAIFA © 1999 World Centre Publications Order department: 46 High Street Kidlington Oxford OX5 2DN England Photo credits: pp. 64, 67-courtesy One Country; pp. 73, 74--Francisco Gonzalez Perez; p. 101- Haynes McFadden. Other photos provided by the Audio-Visual Department of the Baha ' i World Centre. ISBN 0-85398-983-4 (Hardcover) ISBN 0-85398-984-2 (Softcover) A Cataloguing-in-Publication number is available from the British Library. BTHE" AHA'I " WORLD 1997á98 Printed and bound in Great Britain by Biddies, Ltd., Guildford and King's Lynn CoNTENTS Introduction to the volume 1 Introduction to the Baha'i Community 3 WRITINGS AND MESSAGES Baha'i Sacred Writings 19 From the Universal House of Justice 29 EVENTS 1997-98 The Baha'i International Community: Activities 1997-98 39 Update: The Situation of the Baha'is in Iran 51 A Dialogue on Spirituality and Development 61 Fiftieth Anniversaries in Spain and Luxembourg 71 Mount Carmel Projects: Progress 1997-98 79 The Year in Review 89 ESSAYS, STATEMENTS, AND PROFILES Knowledge and Civilization: Implications for the Community and the Individual, byFarzamArbab 157 World Watch: Moral Education in a Global Society, by Ann Boyles 179 Unity in Action: Models of Baha'i Community Life, by David Bikman 203 Profile : The New Era Development Institute, India 217 Two Wings of a Bird: The Equality of Women and Men A Statement of the National Spiritual Assembly of the Baha'is of the United States 223 A Pathway to Peace and Justice A Statement of the National Spiritual Assembly of the Baha'is of South Africa to the Truth and Reconciliation Commission 229 Statements by the Baha'i Intemational Community: Valuing Spirituality in Development: Initial Considerations Regarding the Creation of Spiritually Based Indicators for Development 233 Empowering the Girl Child 261 Protection of Minorities 265 INFORMATION AND RESOURCES Obituaries 271 Statistics 279 Directory 283 Selected New Publications 291 A Basic Baha'i Reading List 295 Glossary 299 Index 305 INTRODUCTION H ow does a person become a "cause of social good," which, the writings of the Baha'i Faith say, is the highest goal to which a human being can aspire? An exploration of answers to this question forms the basis of a number of articles, profiles, and compilations included in The Baha 'i World 1997-98. The relationship between knowledge and civilization, for example, is the theme for this year's compilation of passages from the Baha'i sacred writings, and the revised text of a presentation by Farzam Arbab on the relationship between civilization's two great systems of knowledge, science and religion, and their role in our individual and social advancement, also features prominently in the volume. "World Watch" takes a look at the issue of moral education, surveying some contemporary views and outlining a perspective informed by the teachings of the Baha'i Faith. A profile of the New Era Development Institute in India offers an examp le of an agency operated by the Baha'i community that seeks to develop both the spiritual and material aspects of its programs' participants, giving substance to the Faith's commitment to achieving a "dynamic coherence" between these two elements of life. In addition to these features, The Baha'i World 1997-98 reports on the World Faiths and Development Dialogue, in which Baha'i representatives joined with leaders of eight other faith groups as well as top officials of the World Bank to discuss the relationship between spirituality and development. The full text of the document on "spiritual indicators" prepared by the Baha'i International Community for this gathering is also included, as is an account of the fiftieth anniversary celebrations of the Baha'i communities in Spain and Luxembourg. Regular updates on the situation of the Baha'i community of Iran, on the year's progress on the Mount Carmel construction projects at the Baha'i World Centre, on the work of the Baha'i International Community at the United Nations, and the "Year in Review"-a survey of doings by Baha'i communities around the world-all provide up to date information. Many of the articles are liberally illustrated with color photographs . Highlights of major messages written by the Universal House of Justice during the year, and statements by National Spiritual Assemblies and the Baha'i International Community at the United Nations are other regular features , as are resource materials such as current statistics, brief memorial sketches ofBahi'is who passed away during the year, an annotated list of selected new publications, and a directory of Baha'i agencies and organizations. A brief introduction to the Baha'i community, a basic reading list on the Baha'i Faith, a glossary of terms, and an index are all included for the easy reference of the reader. The initial series of The Baha 'i World, the international record of the worldwide Baha'i community, was published intermittently beginning in 1925. A new series began to appear in 1992, covering the period from 21 April (the beginning of the Baha'i festival of Ric;lvan) of one year to the next. The volume provides an authoritative account of the activities and concerns of members of the Baha'i Faith and constitutes an attractive and useful reference, both for those who are already well acquainted with the Faith and its aims and for those who wish to learn more about it. JNTRODUCTI9N TO THE BAHA'I COMMUNITY A group of Greek and Turkish Cypriots gather joyously for a Holy Day feast, their obvious delight in each other's company contrasting with the ethnic tensions on that divided island. Young people in Angola, unable to attend school because of the war, participate in a workshop that gives them a vision of the important role they have to play in society. A princess from Western Samoa travels to Fiji to offer tribal chiefs and elders a document outlining a process of development that respects the dignity of all peoples. Women and men gather in Garoua Boulai, a rural region of eastern Cameroon, to discuss how they can work together to alleviate some of the burdens placed on the women with regard to child care. A young Mongolian woman who has never before left her province walks seventy kilometers in the snow, then travels by truck, and finally catches a plane to Ulaan Baatar, where she participates in the election of her religion's national administrative body. A youth group performs a dance about the terrible consequences of racism to a rapt audience of children in a school auditorium on Vancouver Island, Canada. In Colombia, South An1erica, a conga musical group imbues its traditional Latin rhythms with a spiritual message about THE BAHA'i WORLD the unity ofhwnankind, to the delight oflisteners in open-air venues. After two weeks of basic health-care training, a woman in Zambia returns to her village and shares what she has learned with her neighbors. These people, though they have in all probability never met one another, share a united view of the world and its future, as well as their own role in shaping that future. They are members of the Baha' i international community. The Baha' i international conununity, comprising members of the Baha' i Faith from all over the globe, now numbers some five million souls. They represent 2, 112 ethnic and tribal groups and live in almost 132,000 localities in 190 independent countries and 45 dependent territories or overseas departments. What was once regarded by some as an obscure, tiny sect is now reported by the Encyclopedia Britannica to be the second-most widely spread independent religion in the world, after Christianity. Its membership cuts across all boundaries of class and race, governing itself through the establishment of local and national elected bodies known as Spiritual Assemblies. Its international center and the seat of its worldgoverning council, known as the Universal House of Justice, are located in the Holy Land, in Haifa, Israel. From what source do the members of the Baha'i Faith draw their spiritual strength and their organizational structure? What are the tenets of faith that can so attract and unify such a diverse group of people? How do they see the future? This brief introduction to the Baha'i community, its history, its spiritual teachings, and its aims and objectives, provides information in response to these questions. Origins In 1844, in Persia, a young siyyid (a descendant of the Prophet Mul).ammad) named Mirza 'Ali-Mul).ammad declared Himselfto be the Promised Qa'im awaited by Shi'ih Muslims. He adopted the title "the Bab," which means "the Gate," and His teachings quickly attracted a large following. Alarmed by the growing numbers of"Babis," as His followers were known, the Muslim clergy allied themselves with ministers of the Shah in an effort to destroy the infant Faith. Several thousand Babis were persecuted, tortured, and killed over the next number of years, but the growth of this new religion continued, even after the Bab Himself was imprisoned THE BAHA.'f COMMUNJTY and subsequently publicly executed by a firing squad in July 1850. The horrific treatment of the Babis at the hands of the secular and religious authorities was recorded by a number of Western diplomats, scholars, and travelers, who expressed their admiration for the character and fortitude of the victims of the persecution. The Babi religion sprang from Islam in the same manner that Christianity sprang from Judaism or Buddhism from Hinduism. It was apparent from early in the Bab's ministry that the religion established by Him represented not merely a sect or a movement within Islam but possessed the character of an independent Faith. Furthermore, one of the main tenets ofBabi belief was the Bab's statement that He had been sent by God to prepare the way for One greater than Himself, who would inaugurate an era of peace and righteousness throughout the world, representing the culmination of all the religious dispensations of the past. Mirza I:Iusayn-'Ali, known to history as Baha'u' llah, was one of the leading adherents of the Babi Faith who was arrested and imprisoned during the tumultuous years of the Bab's brief ministry. He was spared from execution but was banished from Persia to Baghdad, thence to Constantinople, Adrianople, and finally to the penal colony of Acre in Palestine. Thus, the Persian govermnent, which had secured the support of the rulers of the rival Ottoman empire in suppressing the new movement, expected that His sphere of influence would be severely limited. During His imprisomnent Mirza I:Iusayn-' Ali had received the first divine intimations that He was the Promised One of whom the Bab had spoken. He adopted the title Baha' u' llah, which means "the Glory of God," and publicly declared His mission on the eve of His exile from Baghdad, in April 1863. Baha'u'llah was still nominally a prisoner when He passed away some forty years later in Acre, in May 1892, although the authorities had gradually loosened their restrictions as they became acquainted with Him and the nature of His teachings. During the long years of His exile and imprisomnent, Baha'u'llah revealed the equivalent of over one hundred volumes of writings, consisting of the laws and ordinances of His dispensation, letters to the kings and rulers of the East and the West, mystical teachings, and other divinely inspired writings. THE BAHA'i WORLD In His Will and Testament, Baha'u'lhili appointed His eldest son, 'Abbas Effendi, who adopted the title 'Abdu' l-Baha (the Servant of Baha), as His successor and sole authoritative interpreter of His teachings. 'Abdu ' l-Baha had shared the long years of exile and imprisomnent of His Father, being freed only after a new regime was installed by the "Young Turk" movement in 1908. Shortly thereafter, at an advanced age, He embarked on an arduous journey to Europe and America where, from 1911 to 1913, He proclaimed Baha' u' llah's message of universal brotherhood and peace to large audiences, consolidated fledgling Baha'i communities, and warned of the potential catastrophe looming on Europe's darkening horizon. By the time World War I broke out in 1914, 'Abdu ' l-Baha had returned to His home in Haifa, just across the bay from Acre in Palestine, and devoted Himself to caring for the people of that city, fending off famine by feeding them from stores of grain He had safeguarded for just such an eventuality. ' Abdu'l-Baha's humanitarian services and His promotion of intercultural harmony were recognized by the British government, which, at the end of the war, conferred upon Him a knighthood, a title He acknowledged, although He declined to use it. He passed away in 1921 and is buried on Mount Carmel in a vault near where the remains of the Bab had been interred by Him some years before. Among the significant legacies that 'Abdu' 1-Baha bequeathed to history was a series of letters called the Tablets of the Divine Plan, which He had addressed to the Baha'is ofNorth America during the years of World War I. These fourteen letters directed the recipients to scatter to countries on all continents and share with their populations the teachings of Baha'u'llah-a mandate that led to the global expansion of the Baha'i community. Another legacy of ' Abdu'l-Baha was His Will and Testament, which Baha'is regard as the charter of the administrative order conceived by Baha'u'llah. In this document, 'Abdu'l-Baha appointed His eldest grandson, Shoghi Effendi, to succeed Him after His passing as Guardian of the Baha'i Faith and authorized interpreter of its teachings. During the period ofhis Guardianship, from 1921 to 1957, Shoghi Effendi concentrated his attention on four main areas: the development of the Baha'i World Centre in the environs of Haifa, Israel; THE BAHA.'f COMMU N ITY the translation and interpretation of the BaM' i sacred writings; the rise and consolidation of the institutions of the administrative order of the Baha'i Faith; and the implementation of 'Abdu'l-Baha's plan for the propagation of the Baha'i Faith around the world. At the Baha'i World Centre, Shoghi Effendi effected the construction of a superstructure for the mausoleum containing the remains of the Bab, which had been brought secretly from Persia and interred by ' Abdu'l-Baha in a tomb on Mount Carmel in a spot designated by Baha'u'llah. Shoghi Effendi beautified and expanded the simple native stone structure, which is today a site of pilgrimage for Baha'is from all over the world. He enhanced the Baha'i properties, particularly the site ofBaha'u'llah's grave at Bahji, with gardens of striking beauty, and initiated construction of the International Baha'i Archives building to house and preserve artifacts from the early days of the Baha'i Faith. This building, the first structure built along the arc-shaped path on the site designated as the world administrative center of the Baha'i community, was completed in 1957. In concert with the actions he took to develop the Baha'i World Centre and lay the foundations, literally and figuratively, for the further course of that development, Shoghi Effendi was also instrumental in interpreting the writings ofBaha'u'llah and 'Abdu'l-Baha and in translating them from the original Persian and Arabic into English. The Guardian had served as secretary for a number of years to 'Abdu'l-Baha and at the time of the latter's passing was a student at Oxford University. His mastery of Persian, Arabic, and English, coupled with the authority conferred upon him by 'Abdu'l-Baha as the appointed interpreter of the Baha'i writings, made him uniquely qualified to undertake their translation. He also translated a history of the Babi Faith, authored a history of the first century of the Baha'i Faith, called God Passes By, and wrote thousands of letters to communities and individuals around the world, elucidating passages from the writings, and thus giving direction and impetus to Baha'i activities. Development of the Administrative Order Shoghi Effendi's work in developing the Baha'i administrative order is one of the most dramatic legacies of his years as Guardian. THE BAHA'I WORLD The first step in this development was to encourage the organized, planned expansion of Baha'i communities in places where local and national Baha'i councils, known as Spiritual Assemblies, would eventually be established. The Guardian effected this global expansion of Baha'i communities through a series of international plans that ran for varying numbers of years, during which twelve National Spiritual Assemblies were founded. At the time of Shoghi Effendi's sudden passing in 1957, the Baha'i community was in the middle of a global plan of expansion and consolidation called "The Ten Year Crusade." During this period, which concluded in 1963-the centenary ofBaha'u'llah's declaration of His mission in the Garden of Ri<;lvan in Baghdadthe goal was to open 132 new countries and major territories to the Faith and expand existing communities in 120 countries and territories previously opened to the Faith. These ambitious targets were actually exceeded by the end of the plan, in spite of the difficulties posed by the Guardian's death. 'Abdu'l-Baha, in His Will and Testament, had authorized the continuation of the Guardianship through the appointment by the Guardian of a successor from among his own sons, should he have them, or other direct descendants ofBaha'u'llah. Such a designation was dependent upon the decision of Shoghi Effendi whether an individual could be named who met the demanding spiritual qualifications specified by Baha' u'llah and 'Abdu'l-Baha. Shoghi Effendi had no children and died without designating such a Guardian to follow him. He had, however, taken steps toward the election of the Universal House of Justice, the supreme governing body of the Baha'i Faith which was to function, with him, as one of the two authorized successors provided for in the writings of Baha'u'llah and' Abdu'l-Baha. He had also appointed a number of individual Baha'is to an auxiliary institution of the Guardianship called "Hands of the Cause of God." These individuals had been charged with the duty of protecting the unity of the faith and collaborating with the National Spiritual Assemblies around the world to ensure that the goals of the Ten Year Crusade were won. Upon the passing of Shoghi Effendi, these persons gathered together to guide the Baha'i community to the completion of the plan initiated by the Guardian and towards the first election of the Universal TI-IE BAHA'i COMMUN ITY House of Justice, which took place in April 1963. Conceived by Baha'u'llah Himself, the institution ofthe Universal House of Justice is established on principles laid down in the Baha'i sacred writings. Its election, by the members of the 56 National Spiritual Assemblies that existed in April 1963, clearly demonstrated the principle of unity so central to the Baha'i Faith, with the nine elected members coming from four continents and representing a variety of religious and ethnic backgrounds. Basing itself on the authority conferred on it by the Founder of the Faith, the Universal House of Justice has stood as the acknowledged central authority in the worldwide Baha'i community since 1963. During the last thirty-five years, the Universal House of Justice has launched six global plans for the advancement of the Faith. From a worldwide population of 408,000 in 1963, the Baha'i community has grown to approximately five million members; the number of National and Regional Spiritual Assemblies has grown from 56 to 175; and the number of Local Spiritual Assemblies has increased from 3,555 to some 16,000. Baha'is live in some 235 countries and territories around the planet. Spiritual and Moral Teachings and Baha'i Community Life The force that unites this widely diverse body of people is a unity of vision gained from belief in Baha'u'llah as a Manifestation of God, in the social and administrative structures He established, and in the spiritual and moral teachings He propagated. Central to these spiritual teachings is the concept that there is only one God and that the major religions of the world have been established by Messengers or Manifestations of this one Divine Reality: Abraham, Krishna, Moses, Buddha, Zoroaster, Jesus, and Mul:mmmad, who have been sent by the Creator progressively throughout history to deliver a divine message commensurate with humanity's stage of development. The spiritual essence of all the major religions, in the Baha'i view, is the same: that humanity has been created to know and to worship God. Only the religions' social teachings change through the process of progressive revelation. The Baha' i perspective is optimistic, seeing the cumulative benefits of progressively revealed religions as fundamental to an "ever-advancing civilization." What divides various religious communities, Baha'is believe, comes not THE BAHA'i WORLD from God but from humanity and its accretions to the essential religious teachings brought by each divine Messenger. In this new stage of humanity's development, the time has come for the recognition of the unity of the human race, for the establishment of the equality of women and men, for the elimination of the extremes of wealth and poverty, and for the realization of the age-old promise of universal peace. Likening the development of the human race to that of a child, the Baha'i writings say that we have passed through the stages analogous to infancy and childhood and are now enduring a tumultuous adolescence, on the threshold of maturity. Baha'u'llah taught that humanity is destined to come of age, but the course it takes to achieve that goal is entirely in its own hands. To promote the development of a society in which Baha'i ideals can be fully realized, Baha'u'llah established laws and moral teachings that Baha'is are called upon to follow. Central to these is daily obligatory prayer. Study of and meditation upon the Baha'i sacred writings is also enjoined upon believers each morning and evening. Baha'is between the ages of fifteen and seventy, with certain specific exceptions, observe a nineteen-day, dawn-to-dusk fast each year. Baha'u' llah referred to prayer and fasting as the "twin pillars" of faith, an indication of their importance and the benefits to be gained from them. He also raised work to the level of worship. The main repository ofBaha'u'llah's laws is a volume entitled the Kitab-i- Aqdas, or the Most Holy Book. There are no dietary restrictions in the Baha'i Faith, but the consumption of alcohol and the use of narcotic and hallucinogenic drugs are forbidden, as they affect the mind and interfere with spiritual growth. Baha'u'llah counseled Baha'is to be honest and trustworthy, to render service to humanity with an abundance of deeds rather than mere words, to be chaste in their relationships with others, and to avoid gossip and backbiting. He forbade lying, stealing, adultery, sodomy, and promiscuity. The importance of the family is central to Baha'i community life, as is the moral and spiritual education of children. Baha'is often gather together in their communities to study the sacred writings of their faith and to pray, but a central feature in Baha'i community life is a meeting called "the Nineteen Day Feast," THE B AHA'i C OMMUNITY at which all members join in worship, consult about community affairs, and socialize. For the time being, pending the further development of Baha'i communities, these meetings often occur in rented facilities, people's homes, or, in some locations, in the local Baha'i center. The Baha'i writings call for the erection in each community of a beautifully designed House of Worship, set in exquisite gardens and functioning as a spiritual center of activity. A variety of social and humanitarian institutions are also to be established around it. A Baha'i House of Worship presently exists on each continent, and sites have been purchased around the world for the construction of many more in the future. They are open to people of all faiths-or those professing no particular faith- for prayer and meditation. Services are nondenominational. There are no sermons, only readings and prayers from the Baha' i writings and scriptures of other world faiths and music by an a capella choir. This preserves for worshippers the sacredness of the experience of hearing and meditating upon the Holy Word without the interference of manmade concepts. Aims, Objectives, and Activities As the Universal House of Justice stated in a message addressed to the peoples of the world, written in October 1985 on the eve of the United Nations International Year of Peace, "Acceptance of the oneness of mankind is the first fundamental prerequisite for reorganization and administration of the world as one country, the home of humankind ." The ultimate aim of the Baha'i Faith is the establishment of unity among all the peoples of the world, and it is because of its orientation towards unity on an international scale that the Baha'i community has been active at the United Nations since that organization's inception. Today the Baha' i International Community, an extremely active non-governmental organization (NGO) which represents the collective voice of the national Baha' i communities around the world, enjoys consultative status with the Economic and Social Council (ECOSOC). It is particularly involved in addressing human rights issues, the needs of women and children, and environmental concerns, as well as pursuing sound, sustainable development policies. To coordinate its international efforts in these areas, the Baha'i International Community's United Nations Office and Office of Public Information, as well as Offices of the Environment and for the Advancement of Women, collaborate with National Spiritual Assemblies around the world in various projects and representations at international gatherings. The Baha'i International Community 's activities at the United Nations have earned it a reputation as one of the most effective religious NGOs in the UN system. Its national and international representatives have taken active roles in major international events such as the Earth Summit in Rio de Janeiro in June 1992, the United Nations World Conference on Human Rights in Vienna in June 1993, the World Summit for Social Development in Copenhagen in March 1995, the Fourth World Conference on Women in Beijing in September 1995, and the United Nations Conference on Human Settlements (Habitat II) in Istanbul in June 1996. Beyond the scope ofthe United Nations, Baha'is look towards a day when a new international order will be established, a commonwealth to which all the nations of the world will belong. As Shoghi Effendi wrote in 1936, The unity of the human race, as envisaged by Baha'u'llah, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as w e can visuali ze it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. 1 1. Shoghi Effendi, The World Order of Bahti 'u 'llah: Selected Letters, 2d ed. (Wilmette: Baha ' i Publishing Trust, 1991 ), p. 203 . T HE B AHA'I C OMMUNITY Shoghi Effendi went on to describe the tremendous benefits to humanity resulting from such a world order: The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extennination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race. 2 To make its aims and objectives widely known and to promote its perspective on various issues, the Baha' i International Community has been active not only in collaborating with like-minded organizations in and out of the United Nations but has also been engaged in public relations efforts designed to bring spiritual and social principles of the Faith to the attention of the generality of humankind. Information about the Baha'i Faith was much more widely disseminated than it had been as international news media reported the persecution of the Baha'is oflran which came in the wake of the 1979 Iranian revolution. More than two hundred members of the Faith were executed for their belief, considered as heresy by the regime, and thousands more were imprisoned, fired from their jobs, or had their homes confiscated or their pensions cut off as a result of government orders. Baha' is around the world responded in unity to the situation in Iran-the land in which their religion was born-by petitioning their governments to take action against this treatment; it is, to some degree, as a result of these efforts that the persecutions were not more extreme, although Iran's Baha'is still face the possibility of arbitrary imprisonment and execution, and are still denied fundamental rights and freedoms. The Baha' i community has also taken a proactive approach in promulgating its views. The statement on peace issued by the Universal House of Justice in 1985, entitled The Promise of World 2. Ibid., p. 204. Peace, sparked a worldwide campaign of presentations and public education projects that lasted throughout the International Year of Peace and beyond and encompassed government figures and leaders of thought, as well as the general population. To mark the centenary of Baha'u'llah's passing in 1992, the Baha'i International Community's Office of Public Information published Baha 'u 'llah, a statement about the Faith's Founder, detailing His life, teachings, and mission. Events of the year itself, notably the commemoration in the Holy Land in May 1992 of the centenary of the passing of Baha'u'llah, involving some three thousand participants from all over the world, and the Baha'i World Congress held in New York City in November 1992, which attracted some 27,000 Baha'is from around the globe, brought much publicity to the Faith. In January 1995 , the Office of Public Information released another major statement on social development, The Prosperity of Humankind, which was widely disseminated at the World Summit for Social Development in Copenhagen in March of that year. In October 1995, a statement entitled Turning Point for All Nations was released to contribute to the discussions on the future of the United Nations that marked the organization's fiftieth anniversary. Aside from large-scale public relations activities and the publication of statements on different themes, the Baha'i community has been continually engaged in a series of international teaching plans, and it has seen rapid expansion in different parts of the world, most notably in Eastern Europe and the former Soviet Union, where national Baha'i communities have been established in recent years following the collapse of long-standing political barriers. Communities governed by National Spiritual Assemblies now exist in Albania, Armenia, Azerbaijan, the Baltic States, Belarus, Georgia, Hungary, Kazakhstan, Kyrgyzstan, Poland, Romania, Russia, the Ukraine, Tajikistan, Turkmenistan, and Uzbekistan. Slovenia and Croatia, and the Czech and Slovak Republics have Regional Spiritual Assemblies. Elsewhere in the world, National Spiritual Assemblies have recently come into existence in Cambodia, Eritrea, Mongolia, Sicily, Moldova, and Sao Tome and Principe. The continuing development of the Baha'i community can be seen in the planned establishment of National Spiritual Assemblies in both the Czech and Slovak Republics, in Sabah and Sarawak in THE B AHA'i C OMMUNITY Malaysia, and in the reestablishment of the National Spiritual Assembly of Liberia-all to occur in 1998. The existence and growth of the Baha' i community offers irrefutable evidence that humanity, in all its diversity, can learn to live and work together in harmony. While Baha'is are not unaware of the turmoil in the world surrounding them, their view is succinctly depicted in the following words, taken from The Prosperity of Humankind: A world is passing away and a new one is struggling to be born. The habits, attitudes, and institutions that have accumulated over the centuries are being subjected to tests that are as necessary to human development as they are inescapable. What is required of the peoples of the world is a measure of faith and resolve to match the enonnous energies with which the Creator of all things has endowed this spiritual springtime of the race. 3 The source of this faith and resolve is the message ofhope offered to humanity by the teachings of Baha'u'llah. It is a message that deserves the thoughtful consideration of all those who yearn for peace and justice in the world. 3. Baha' i International Community Office of Public Information, The Prosp erity of Humankind ( 199 5). See Th e Baha'i World 1994- 95, pp. 273- 96, for the complete text of this statement. WRITINGS MESSAGES BAHA'I SACRED WRITINGS From the Writings of Bah a'u 'lhih A 11 men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and loving-kindness towards all the peoples and kindreds of the earth. Say: 0 friends! Drink your fill from this crystal stream that floweth through the heavenly grace of Him Who is the Lord ofNames. Let others partake of its waters in My name, that the leaders of men in every land may fully recognize the purpose for which the Eternal Truth hath been revealed, and the reason for which they themselves have been created. The Prophets and Chosen Ones have all been commissioned by the One True God, magnified be His glory, to nurture the trees of human existence with the living waters of uprightness and understanding, that there may appear from them that which God hath deposited within their inmost selves. As may be readily observed, each tree yieldeth a certain fruit, and a barren tree is but fit for fire. The purpose of these Educators, in all they said and taught, was to preserve man's exalted station. 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... Happy they who are endued with true wisdom and understanding, who see and perceive, who read and understand, and who observe that which God hath revealed in the Holy Books of old, and in this incomparable and wondrous Tablet. Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom. If any man were to meditate on that which the Scriptures, sent down from the heaven of God's holy Will, have revealed, he would readily recognize that their purpose is that all men shall be regarded as one soul, so that the seal bearing the words "The Kingdom shall be God's" may be stamped on every heart, and the light of Divine bounty, of grace, and mercy may envelop all mankind. The One true God, exalted be His glory, hath wished nothing for Himself. The allegiance of mankind profiteth Him not, neither doth its perversity harm Him. The Bird of the Realm of Utterance voiceth continually this call: "All things have I willed for thee, and thee, too, for thine own sake." If the learned and worldly-wise men of this age were to allow mankind to inhale the fragrance of fellowship and love, every understanding heart would apprehend the meaning of true liberty, and discover the secret of undisturbed peace and absolute composure. Were the earth to attain this station and be illumined with its light it could then be truly said of it: "Thou shall see in it no hollows or rising hills." ... Please God, the peoples of the world may be led, as the result of the high endeavors exerted by their rulers and the wise and learned amongst men, to recognize their best interests .. . B AHA'i S ACRED WRITINGS .. .I beseech God, exalted be His glory, that He may graciously awaken the peoples of the earth, may grant that the end of their conduct may be profitable unto them, and aid them to accomplish that which beseemeth their station. Were man to appreciate the greatness of his station and the loftiness of his destiny he would manifest naught save goodly character, pure deeds , and a seemly and praiseworthy conduct. If the learned and wise men of goodwill were to impart guidance unto the people, the whole earth would be regarded as one country. Verily this is the undoubted truth. This servant appealeth to every diligent and enterprising soul to exert his utmost endeavor and arise to rehabilitate the conditions in all regions and to quicken the dead with the living waters of wisdom and utterance, by virtue of the love he cherisheth for God, the One, the Peerless, the Almighty, the Beneficent. .. Great is the station of man. Great must also be his endeavors for the rehabilitation of the world and the well-being of nations. I beseech the One true God to graciously confirm thee in that which beseemeth man's station. The Great Being saith: The heaven of divine wisdom is illumined with the two luminaries of consultation and compassion. Take ye counsel together in all matters, inasmuch as consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding. At the outset of every endeavor, it is incumbent to look to the end of it. Of all the arts and sciences, set the children to studying those which will result in advantage to man, will ensure his progress and elevate his rank. Thus the noisome odors of lawlessness will be dispelled, and thus through the high endeavors of the nation's leaders, all will live cradled, secure and in peace. The Great Being saith: The learned of the day must direct the people to acquire those branches of knowledge which are of use, that both the learned themselves and the generality of mankind may derive benefits therefrom .. . The Great Being saith: The man of consummate learning and the sage endowed with penetrating wisdom are the two eyes to the body of mankind. God willing, the earth shall never be deprived of THE BAHA'i WORLD these two greatest gifts. That which hath been set forth and will be revealed in the future is but a token of this Servant's ardent desire to dedicate Himself to the service of all the kindreds of the earth. In the third Tajalli (effulgence) of the Book ofTajalliyat (Book of Effulgences) We have mentioned: "Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words. Great indeed is the claim of scientists and craftsmen on the peoples of the world. Unto this beareth witness the Mother Book in this conspicuous station." In truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, of joy, of exaltation, of cheer and gladness unto him. Happy the man that cleaveth unto it, and woe betide the heedless. Every word that proceedeth out of the mouth of God is endowed with such potency as can instill new life into every human frame, if ye be of them that comprehend this truth. All the wondrous works ye behold in this world have been manifested through the operation of His supreme and most exalted Will, His wondrous and inflexible Purpose. Through the mere revelation of the word "Fashioner," issuing forth from His I ips and proclaiming His attribute to mankind, such power is released as can generate, through successive ages, all the manifold arts which the hands of man can produce. This, verily, is a certain truth. No sooner is this resplendent word uttered, than its animating energies, stirring within all created things, give birth to the means and instruments whereby such arts can be produced and perfected. All the wondrous achievements ye now witness are the direct consequences of the Revelation ofthis Name. In the days to come, ye will, verily, behold things of which ye have never heard before. Thus hath it been decreed in the Tablets of God, and none can comprehend it except them whose sight is sharp. In like manner, the moment the word expressing My attribute "The Omniscient" issueth forth B AHA'I S AC RED 'WRITING S from My mouth, every created thing will, according to its capacity and limitations, be invested with the power to unfold the knowledge of the most marvelous sciences, and will be empowered to manifest them in the course of time at the bidding of Him Who is the Almighty, the All-Knowing. Know thou of a certainty that the Revelation of every other Name is accompanied by a similar manifestation of Divine power. Every single letter proceeding out of the mouth of God is indeed a mother letter, and every word uttered by Him Who is the Well Spring of Divine Revelation is a mother word, and His Tablet a Mother Tablet. Well is it with them that apprehend this truth. From the Writings and Utterances of' Abdu'l-Baha Praise and thanksgiving be unto Providence that out of all the realities in existence He has chosen the reality of man and has honored it with intellect and wisdom, the two most luminous lights in either world. Through the agency of this great endowment, He has in every epoch cast on the mirror of creation new and wonderful configurations. If we look objectively upon the world ofbeing, it will become apparent that from age to age, the temple of existence has continually been embellished with a fresh grace, and distinguished with an ever-varying splendor, deriving from wisdom and the power of thought. .. 0 ye that have minds to know! Raise up your suppliant hands to the heaven of the one God, and humble yourselves and be lowly before Him, and thank Him for this supreme endowment, and implore Him to succor us until, in this present age, godlike impulses may radiate from the conscience of mankind, and this divinely kindled fire which has been entrusted to the human heart may never die away. Consider carefully : all these highly varied phenomena, these concepts, this knowledge, these technical procedures and philosophical systems, these sciences, arts, industries and inventions-all are emanations of the human mind. Whatever people has ventured deeper into this shoreless sea, has come to excel the rest. The happiness and pride of a nation consist in this, that it should shine out like the sun in the high heaven of knowledge .. . And the honor and distinction of the individual consist in this , that he among all the world's multitudes should become a source of social good. Is any larger bounty conceivable than this, that an individual, looking within himself, should find that by the confirming grace of God he has become the cause of peace and well-being, of happiness and advantage to his fellow men? No, by the one true God, there is no greater bliss, no more complete delight. How long shall we drift on the wings of passion and vain desire; how long shall we spend our days like barbarians in the depths of ignorance and abomination? God has given us eyes, that we may look about us at the world, and lay hold of whatsoever will further civilization and the arts of living. He has given us ears, that we may hear and profit by the wisdom of scholars and philosophers and arise to promote and practice it. Senses and faculties have been bestowed upon us, to be devoted to the service of the general good; so that we, distinguished above all other forms of life for perceptiveness and reason, should labor at all times and along all lines, whether the occasion be great or small, ordinary or extraordinary, until all mankind are safely gathered into the impregnable stronghold of knowledge. We should continually be establishing new bases for human happiness and creating and promoting new instrumentalities toward this end. How excellent, how honorable is man if he arises to fulfill his responsibilities; how wretched and contemptible, ifhe shuts his eyes to the welfare of society and wastes his precious life in pursuing his own selfish interests and personal advantages. Supreme happiness is man's, and he beholds the signs of God in the world and in the human soul, if he urges on the steed of high endeavor in the arena of civilization and justice ... We must now highly resolve to arise and lay hold of all those instrumentalities that promote the peace and well-being and happiness, the knowledge, culture and industry, the dignity, value and station, of the entire human race. Thus, through the restoring waters of pure intention and unselfish effort, the earth of human potentialities will blossom with its own latent excellence and flower into praiseworthy qualities ... All blessings are divine in origin, 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 B AHA.'f S ACRED "WRITINGS partaking of these fruits. All other blessings are temporary; this is an everlasting possession. Even sovereignty has its limitations and overthrow; this is a kingship and dominion which none may usurp or destroy. Briefly, it is an eternal blessing and divine bestowal, the supreme gift of God to man. Therefore, you should put forward your most earnest efforts toward the acquisition of science and arts. The greater your attainment, the higher your standard in the divine purpose. The man of science is perceiving and endowed with vision, whereas he who is ignorant and neglectful of this development is blind. The investigating mind is attentive, alive; the callous and indifferent mind is deaf and dead. A scientific man is a true index and representative of humanity, for through processes of inductive reasoning and research he is informed of all that appertains to humanity, its status, conditions and happenings. He studies the human body politic, understands social problems and weaves the web and texture of civilization. In fact, science may be likened to a mirror wherein the infinite forms and images of existing things are revealed and reflected. It is the very foundation of all individual and national development. Without this basis of investigation, development is impossible. Therefore, seek with diligent endeavor the knowledge and attainment of all that lies within the power of this wonderful bestowal. ... until material achievements, physical accomplishments and human virtues are reinforced by spiritual perfections, luminous qualities and characteristics of mercy, no fruit or result shall issue therefrom, nor will the happiness of the world of humanity, which is the ultimate aim, be attained. For although, on the one hand, material achievements and the development of the physical world produce prosperity, which exquisitely manifests its intended aims, on the other hand dangers, severe calamities and violent afflictions are imminent. Consequently, when thou lookest at the orderly pattern of kingdoms, cities and villages, with the attractiveness of their adornments, the freshness of their natural resources, the refmement of their appliances, the ease of their means of travel, the extent of knowledge available about the world of nature, the great inventions, the colossal enterprises, the noble discoveries and scientific researches, thou wouldst conclude that civilization conduceth to the happiness and the progress of the human world. Yet shouldst thou turn thine eye to the discovery of destructive and infernal machines, to the development of forces of demolition and the invention of fiery implements, which uproot the tree of life, it would become evident and manifest unto thee that civilization is conjoined with barbarism. Progress and barbarism go hand in hand, unless material civilization be confirmed by Divine Guidance by the revelations of the All-Merciful and by godly virtues, and be reinforced by spiritual conduct, by the ideals of the Kingdom and by the outpourings of the Realm of Might. Consider now, that the most advanced and civilized countries of the world have been turned into arsenals of explosives, that the continents of the globe have been transformed into huge camps and battlefields, that the peoples of the world have formed themselves into armed nations, and that the governments of the world are vying with each other as to who will first step into the field of carnage and bloodshed, thus subjecting mankind to the utmost degree of affliction. Therefore, this civilization and material progress should be combined with the Most Great Guidance so that this nether world may become the scene of the appearance of the bestowals of the Kingdom, and physical achievements may be conjoined with the effulgences of the Merciful. This in order that the beauty and perfection of the world of man may be unveiled and be manifested before all in the utmost grace and splendor. Thus everlasting glory and happiness shall be revealed. Through the ingenuity and inventions of man it is possible to cross the wide oceans, fly through the air and travel in submarine depths. At any moment the Orient and Occident can communicate with each other. Trains speed across the continents. The human voice has been arrested and reproduced, and now man can speak at long distances from any point. These are some of the signs of this glorious century. The great progress mentioned has taken place in the material world. Remarkable signs and evidences have become manifest. Hidden realities and mysteries have been disclosed. This is the time for man to strive and put forth his greatest efforts in BAHA'i SACRED WRITINGS spiritual directions. Material civilization has reached an advanced plane, but now there is need of spiritual civilization. Material civilization alone will not satisfy; it cannot meet the conditions and requirements of the present age; its benefits are limited to the world of matter. There is no limitation to the spirit of man, for spirit in itself is progressive, and if the divine civilization be established, the spirit of man will advance. Every developed susceptibility will increase the effectiveness of man. Discoveries of the real will become more and more possible, and the influence of divine guidance will be increasingly recognized. All this is conducive to the divine form of civilization... .. .if material civilization shall become organized in conjunction with divine civilization, if the man of moral integrity and intellectual acumen shall unite for human betterment and uplift with the man of spiritual capacity, the happiness and progress of the human race will be assured. All the nations of the world will then be closely related and companionable, and the religions will merge into one, for the divine reality within them all is one reality. Abraham proclaimed this reality; Jesus promulgated it; all the Prophets who have appeared in the world have founded Their teachings upon it. Therefore, the people of the world have this one true, unchangeable basis for peace and agreement, and war, which has raged for thousands of years, will pass away. While the religion of God is the promoter of truth, the founder of science and knowledge, it is full of goodwill for learned men; it is the civilizer of mankind, the discoverer of the secrets of nature, and the enlightener of the horizons of the world. Consequently, how can it be said to oppose knowledge? God forbid! Nay, for God, knowledge is the most glorious gift of man and the most noble of human perfections. To oppose knowledge is ignorant, and he who detests knowledge and science is not a man, but rather an animal without intelligence. For knowledge is light, life, felicity, perfection, beauty and the means of approaching the Threshold of Unity. It is the honor and glory of the world of humanity, and the greatest bounty of God. Knowledge is identical with guidance, and ignorance is real error. Happy are those who spend their days in gaining knowledge, in discovering the secrets of nature, and in penetrating the subtleties of pure truth! Woe to those who are contented with ignorance, whose hearts are gladdened by thoughtless imitation, who have fallen into the lowest depths of ignorance and foolishness, and who have wasted their lives! It is appropriate and befitting that in this illumined age-the age of the progress of the world ofhumanity-we should be self-sacrificing and should serve the human race. Every universal cause is divine and every particular one is temporal. The principles of the divine Manifestations of God were, therefore, all-universal and all-inclusive. Every imperfect soul is self-centered and thinketh only of his own good. But as his thoughts expand a little he will begin to think of the welfare and comfort of his family. Ifhis ideas still more widen, his concern will be the felicity of his fellow citizens; and if still they widen, he will be thinking of the glory of his land and of his race. But when ideas and views reach the utmost degree of expansion and attain the stage of perfection, then will he be interested in the exaltation of humankind. He will then be the well-wisher of all men and the seeker of the weal and prosperity of all lands. This is indicative of perfection. Thus, the divine Manifestations of God had a universal and allinclusive conception . They endeavored for the sake of everyone's life and engaged in the service of universal education. The area of their aims was not limited- nay, rather, it was wide and allinclusive. Therefore, ye must also be thinking of everyone, so that mankind may be educated, character moderated and this world may tum into a Garden of Eden. FROM THE UNIVERSAL HOUSE oF JUSTICE T he establishment of the Universal House of Justice, the international governing council of the Baha'i Faith, was called for in the writings ofBaha'u'llah, Who vested the institution with authority to "take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them." 1 While the Universal House of Justice does not have the right to nullify laws or alter teachings revealed by Baha'u'llah, it is authorized to legislate on matters not dealt with in the Baha'i writings, and it can abrogate its own laws. Abdu 'l-Baha explained this right of abrogation thus: "The wisdom of this is that the times never remain the same, for change is a necessary quality and an essential attribute of this world, and of time and place. Therefore the House of Justice will take action accordingly."2 In His Will and Testament, 1. Tablets of Baha 'u 'llah revealed after the Kitab-i-Aqdas (Wilmette: Baha' i Publishing Trust, 1995), p. 68. 2. "Rahiq-i-Makhrum," vol. I, pp. 302- 04; cited in Wellsp ring of Guidance (Wilmette : Baha' i Publ ishing Trust, 1976), pp. 84-86. THE BAHA'i WORLD 'Abdu '1-Baha stated that it is "incumbent" upon members of the Universal House of Justice to "deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book" and that "Whatsoever they decide has the same effect as the Text itself." 3 Consequently, since the Universal House of Justice was first elected in 1963, the Baha'i community has turned to it with respect and trust, regarding obedience to its decisions as obedience to the will of God. Observers are struck by the energizing effect that such obedience produces. Throughout its thirty-five year existence, the Universal House of Justice has conducted a voluminous correspondence with individuals, institutions, the Baha'i community as a whole, and other organizations. It thereby provides clarification and elucidation of issues relating to the development of the Baha'i community, guidance concerning the gradual application of Baha'u 'llah's laws, encouragement to believers to arise and promulgate their Faith, and directives concerning the further development of the Baha'i administrative system. The major messages written by the Universal House of Justice in 1997-98 to Baha'i communities around the world fall mainly into the latter two categories, with perhaps the most significant announcement being the establishment of an entirely new level of Baha'i administration. Ri~van Message (154 B.E.) As is the case generally in the messages that it writes each April to the Baha'i world, the Universal House of Justice began its "Ric;ivan message" of 154 B.E. (21 April1997) by reviewing a number of the accomplishments of the Baha'i community during the first year of its current global Four Year Plan regarding the growth and consolidation of the Faith. This was a year, the House of Justice said, in which Baha'i communities and institutions around the world gave shape to national and regional plans based on the points made in its letters to eight regions of the world in 1996. 4 This planning process also 3. The Will and Testament of 'Abdu 'f-Baha (Wilmette: Baha'i Publishing Trust, 1991 ), p. 20. 4. For a summary of the contents of these letters, see The Baha 'i World 1996- 97, pp. 28- 36. served to enhance the "collaborative relationship" between the elected and appointed arms ofthe Baha'i administrative system. This was also a year in which the Universal House of Justice strengthened the Baha'i community's foundations by encouraging its members to engage in focused pursuit of the major aim of the Four Year Plan-namely, movement towards ensuring sustained large-scale growth in the number of avowed believers and an accelerated program of consolidation (referred to as an advance in the process of "entry by troops"). During this short span of time the Baha'i community established nearly two hundred training institutes-many of which were already offering inaugural courses by the beginning of this year. These institutes are designed to promote systematic and programmatic training in core concepts of the Baha'i Faith and thus to develop the human resources of the community. Activity during the year also prompted the U niversal House of Justice to remark on the increasing numbers of Baha'is throughout the planet who either established residence in foreign countries and thus became "pioneers," or who traveled and taught their Faith internationally, or who deputized others to perform this task- all resulting in the widespread promulgation of the Baha'i Faith. In the arena of community consolidation, efforts to act on the 1997 directive of the House of Justice that Local Spiritual Assemblies be elected only on the flrst of the twelve-day Ri<;lvan period, "increasing endeavors to hold regular devotional meetings," and expanding efforts to utilize the arts in proclaiming the Faith to the public and in community activities were all praised. Reviewing other accomplishments of the year, the House of Justice mentioned the acquisition of the apartment at 4 Avenue de Camoens in Paris, where 'Abdu'l-Baha stayed when He visited the city; the 14 August 1997 special session of the Federal Chamber of Deputies in Brazil, held in recognition of the seventy-fifth anniversary of the introduction of the Baha'i Faith into that country and honored by the presence of Amatu'l-Baha Rul,liyyih Khanum; and the launching of the Baha'i International Community's site on the World Wide Web in July 1996.5 5. See The Baha'i World 1996- 97, pp. 47- 54 for a full report on the anniversary in Brazil, and pp. 157- 60 for a story on the web site launch. The House of Justice remarked on a number of accomplishments in connection with the construction projects underway at the Baha'i World Centre on Mount Carmel in Haifa, Israel: the completion of the marble colonnade of the Centre for the Study of the Texts, the rise to the seventh level of the International Teaching Centre, and the "ongoing emergence of the far-stretching features of the Terraces of the Shrine of the Bab." The partial lowering of the section of the public road over which the terraces will pass and the acquisition and demolition of the last building that stood as an obstruction to the construction of the lower terraces also received special note. The House of Justice praised the "incessant heroism" of "rich and poor alike" in contributing funds to support these vast construction projects. Such an "auspicious beginning to the Four Year Plan" should, the House of Justice said, inspire confidence in all members of the Baha' i community throughout the world. A further mark of encouragement, the institution stated, was that "circumstances have made it feasible for the reestablishment this Ri<;ivan of the National Spiritual Assembly of Rwanda," bringing the total of National Spiritual Assemblies around the world to 175-all eligible to participate in the Eighth International Baha'i Convention in Haifa in April 1998. Closing its message by referring to "the unfolding, spiritual drama of these momentous days," the Universal House of Justice asserted that "only a united and sustained effort by the friends everywhere to advance the process of entry by troops can befit such a historic moment." Establishment of Regional Baha'i Councils On 30 May 1997, a letter from the Universal House of Justice to the 175 National Spiritual Assemblies around the world heralded a new stage in the evolution of the Baha'i administrative system. Reflecting the emphasis laid by Shoghi Effendi, the Guardian of the Baha'i Faith, on developing a healthy balance between centralization and decentralization, the Universal House of Justice announced that "the time has arrived for us to formalize a new element of Baha'i administration, between the local and national levels , comprising institutions of a special kind, to be designated as 'Regional Baha'i Councils.'" They are to be established with the guidance of the THE tmiVERSAL HO USE OF J USTICE Universal House of Justice in countries where conditions require and circumstances permit. Designed to provide "a means of carrying forward the teaching work and administering related affairs of a rapidly growing Baha'i community," the Baha'i Councils represent a level of autonomous decision making "below the National Spiritual Assembly and above the Local Assemblies"-although they are not empowered to direct the work of Local Spiritual Assemblies. The Councils support their National Assemblies administratively and, within the framework established by each Assembly, can make autonomous decisions. In this way, National Assemblies devolve responsibilities regarding the expansion and consolidation of their communities and the carrying out of certain administrative activities. In a number of countries, Local Spiritual Assembly members are involved in the choice of Council members through direct election. In places where the Councils are appointed by the National Spiritual Assembly, the votes of the Local Spiritual Assembly members serve as non-binding recommendations for possible Council membership. Through this method capable Baha'is who are known to believers in that region will be brought "into public service." The new administrative level allows for the establishment of Regional Councils that can function in ethnically distinct regions of the world which cover part of two or more countries. These administrative bodies will also encourage an "increase in the capacity of the National Spiritual Assembly itself to keep fully informed" of activities throughout the length and breadth of its jurisdiction. Setting the development in historical perspective, the House of Justice pointed out that The institutions of the Adminstrative Order ofBaha'u'llah, rooted in the provisions of His Revelation, have emerged gradually and organically, as the Baha'i community has grown through the power of the divine impulse imparted to humankind in this age. The characteristics and functions of each of these institutions have evolved, and are still evolving, as are the relationships between them. While the evolution ofBaha'i institutions must deal with varying exigencies of time and place, the House of Justice stated it "should THE B AHA'I WORLD strictly follow the essential principles of Baha'i administration which have been laid down in the Sacred Text and in the interpretations provided by 'Abdu ' l-Baha and the Guardian." To be designated either as "State Baha'i Councils" or "Provincial Baha'i Councils," according to the country in which they are functioning, these bodies will "greatly enhance the ability of the Administrative Order to deal with the complex situations with which it is confronted in a number of countries at the present time." Establishment or Reestablishment of National Spiritual Assemblies A letter from the Universal House of Justice on 20 February 1998 announced the decision to establish three new National Spiritual Assemblies and to reestablish another National Assembly in May 1998. The Spiritual Assembly of the Baha'is of Sabah, with its seat in Kota Kinabalu, and the Spiritual Assembly of the Baha'is of Sarawak, with its seat in Kuching, were to be formed in Malaysia, and the National Spiritual Assembly of the Baha'is of Slovakia, based in Bratislava, was to be formed in Europe. (The former Regional Spiritual Assembly of the Baha'is of the Czech and Slovak Republics, with its seat in Prague, would then become the National Spiritual Assembly of the Baha'is of the Czech Republic.) The House of Justice also looked forward to the reestablishment of the National Spiritual Assembly of the Baha'is of Liberia, with its seat in Monrovia, in May 1998. The prolonged state of political upheaval in the country had made it impossible to hold National Conventions for that body's reelection since 1992. Other Correspondence On 11 August 1997 the Universal House of Justice wrote to all National Spiritual Assemblies regarding the launch of the human rights education program developed by the Baha'i International Community's United Nations Office. This program is designed to support the United Nations in this vital issue, particularly during the United Nations Decade for Human Rights Education. While "building effective relations with ... governments and influencing official attitudes and policies on matters of global, rather than of strictly national, importance," the program will concentrate "on THE l]!'JIVERSAL H OUSE Q F J USTICE strictly national, importance," the program will concentrate "on promoting the interests of society as a whole and not on calling attention to a need to assist the Baha'i community." Throughout the year, the Universal House of Justice also wrote numerous letters to National Spiritual Assemblies with regard to their participation in the upcoming Eighth International Baha'i Convention. Other major correspondence conveyed information concerning the situation of the Baha' i community in Iran. 6 6. See pp. 51-60 for further information on the current situation of Iran 's Baha' is. E1997-98 VENTS THEBAHA'f INTERNATIONAL COMMUNITY Activities 1997-98 T he Baha'i International Community represents more than five million people in at least 235 countries and dependent territories, and its 175 national and regional affiliates work through a variety of fora to give practical expression to the Baha'i Faith's central principles of peace and justice. Among the wide range of issues it addresses, the Community is especially concerned at this point with four major themes: human rights, moral development, the advancement of women, and global prosperity. Whether at the local, national, or international level, these foci give shape and substance to the Baha'i International Community's activities. Both the Community's United Nations Office and its Office of Public Information play important roles in the promotion of this work. A presence at the United Nations (UN) for almost half a century, the Baha'i International Community supports the organization's programs and shares Baha'i perspectives on global issues at its meetings and conferences and with other non-governmental organizations (NGOs). The Office of Public Information also represents the Community internationally, disseminating information THE BAHA'i WORLD about the Baha'i Faith around the world and overseeing production of the award-winning newsletter One Country. United Nations The Baha'i International Community maintains offices at the United Nations in New York and Geneva, as well as representations to United Nations regional commissions in Addis Ababa, Bangkok, and Santiago and to UN offices in Nairobi, Rome, and Vienna. In 1988 the Baha'i International Community established an Office of the Environment and in 1992 an Office for the Advancement of Women as departments of its United Nations Office. As an international non-governmental organization (NGO) in consultative status with the United Nations Economic and Social Council (ECOSOC) since 1970 and with the United Nations Children's Fund (UNICEF) since 1976, the Baha'i International Community is able to participate in a wide range ofUN activities. This status has allowed the Community to offer Baha'i perspectives on the work of the UN and its agencies and to work with other NGOs to support UN efforts. As a result it has become recognized as a leader within the NGO community at the UN. In recent years, national Baha'i communities have become increasingly engaged in the substantive work of the UN. Through their participation in the series of global conferences held throughout the decade , they have joined in efforts to address the most pressing issues facing the global community, working at times in partnership with their governments and with like-minded organizations of civil society. Human Rights The focus for Baha'i human rights activities is twofold: to protect the right of Baha'is to practice their Faith and to promote respect for a full range of basic human rights and responsibilities. The promotion of human rights is a major concern because, in the Baha'i view, there can be little hope for peace and global order without a universal willingness to respect and safeguard the rights of all people. Protecting the religious freedom of Baha'is throughout the world is a major aspect of the work of the Baha'i International Community office in New York and the primary focus of the office BAHA.'f INTERNATIONAL COMMUNITY in Geneva, which work through the UN offices, commissions, and committees that monitor compliance with the various UN human rights agreements. For almost twenty years, the Baha'i International Community, working in concert with National Spiritual Assemblies throughout the world, has directed international attention towards the persecution of the Baha'i community in Iran. The Community continually provides the UN and national governments with reliable information regarding the current status of the beleaguered Iranian Baha'i community. Unfortunately, despite promises of increased religious tolerance from the new President of Iran, the situation of the Baha'is in that country has not yet improved. 1 So important is the role of National Spiritual Assemblies in defending Baha'i communities that, for the second year, several National Spiritual Assemblies were invited to send representatives to a seminar on the diplomatic work related to the defense of the Baha'i community. This year's seminar, held in September 1997 in Acuto, Italy, brought together representatives of twenty-seven National and Regional Spiritual Assemblies, and representatives of the Baha'i International Community's United Nations Office, the Office of Public Information in Haifa, and the Baha'i World Centre. The primary objective of this year's seminar was to coordinate the ongoing efforts by the Baha'i International Community and certain National Spiritual Assemblies-mostly from European Union countries- to defend the Baha'i community in Iran. The gathering also provided a venue for national representatives to share experiences and exchange views. The Baha'i International Community submitted three written statements to the fifty-third session of the Commission on Human Rights, held March- April 1998, which were circulated as official UN documents. One addressed the protection of minorities, another the rights of the child, and the third the human rights situation of the Baha'i community in Iran. The plight of the Baha'is in Iran was also addressed in an oral intervention during l. Developments during the past year in the human rights situation of the Baha 'is in Iran are treated at length in a separate article on pp. 5 1- 60 of this volume. THE BAHA'I WORLD the Commission's deliberations. The Community and other NGOs jointly presented a proposal for a World Conference to Combat Racism and offered a joint statement on the right to development. At the forty-ninth session of the Sub-Commission on the Prevention of Discrimination and Protection of Minorities, held August 1997, a combined oral statement was offered on minorities and religious intolerance. National Spiritual Assemblies have been strong supporters of human rights in their own countries. With the approach of the fiftieth Anniversary ofthe Universal Declaration of Human Rights in 1998, Baha'i communities around the world began to consider suitable observances and initiatives. These efforts were stimulated in October 1997 by the distribution of a special packet of information on human rights, prepared by the Baha'i International Community's United Nations Office. Designed to encourage Baha'i communities to participate in the UN Decade for Human Rights Education (1995-2004), the packet offers suggestions on how to become involved in promoting human rights education. This was part of a continuing effort to encourage Baha'i communities to raise public consciousness of the need to respect and defend the rights of all. These efforts bore fruit in Latin America in the fonn of regional seminars held in January 1998 in Paraguay and El Salvador to explore ways to promote human rights education. Environment, Development and Global Prosperity Five years after the historic Emih Summit in Rio de Janeiro, fiftythree Heads of State met in New York at the fourteenth Special Session of the UN General Assembly to assess progress toward implementing Agenda 21, the global program for environmental protection and economic development adopted in Rio. NGOs in attendance, including representatives of three National Spiritual Assemblies and the Baha'i International Community, enjoyed significantly greater access to these proceedings (held in New York 23-27 June 1997) than at any previous session of the General Assembly. NGOs were allowed both to offer suggestions at government negotiating sessions and to address the plenary session. The optimism that marked the Earth Summit in 1992 was, however, noticeably absent from these proceedings. Despite BAHA'I INTERNATIONAL C O MMUNITY positive developments, including a continued rise in world food production, a slowdown in population growth, and a number of regional improvements in environmental quality, many of the trends and problems that faced leaders in Rio remained unabated or had actually worsened. The most serious disappointment was that the promised increase in aid from the wealthier nations of the North to the nations of the South had not materialized. In fact, the level of aid ach1ally declined during the past five years. Although for some the frank acknowledgement by many government representatives that Rio 's promises had not been realized marked this meeting as a failure, others saw reasons for hope. Chief Bisi Ogunleye of the Nigerian Countrywomen's Association declared, " It is people that can save the world, not governments." Lawrence Arhlro, Director of the Baha'i International Community's Office of the Environment, suggested that the level of honesty on the part of governments was a sign of a new level of maturity in the international system. "It is only from such a process of frank consultation," he said, "that a new level of genuine international cooperation can emerge." Perhaps the most exciting and potentially ground-breaking meeting in which the Office of the Environment participated was the World Faiths and Development Dialogue. This gathering, convened in February 1998 at Lambeth Palace in London and cohosted by the President of the World Bank and the Archbishop of Canterbury, brought together spiritual leaders from nine major religions and traditional development experts for two days of consultation on the relationship between material and spirih1al development. 2 Other notable meetings included the International Ecology Congress, sponsored by the government of Kazakhstan in Almaty, Kazakhstan, 21-24 April 1997. Dr. Arthur Dahl, author of the book The Eco Principle, represented the Baha'i International Community and was one of three Baha'i speakers at this gathering, which drew some two hundred to three hundred NGO representatives and 2. The full st01y of this historic gathering appears on pp. 61- 70 of this volume, and one of the papers contributed by the Baha'i International Community, Valuing Spirituality in Development, can be found in its entirety on pp. 233- 259. THE BAHA'f WORLD participants from the scientific community. The Community also attended the Commission on Social Development, held 10-20 February 1998 in New York, and the Forum on Human Solidarity, Human Settlements and Global Ecosystems associated with the Fifth Annual World Bank Conference on Environmentally and Socially Sustainable Development in Washington, DC, held 8 October 1997. Baha'i youth continued to be active in UN fora. The Community was represented in Seoul, Korea, at the UNEP Global Youth Forum in June 1997 and again in February 1998 at the Second Session of Consultations in Preparation for the World Conference of Ministers Responsible for Youth, scheduled for August 1998 in Braga, Portugal. Immediately after the government meeting the Community took part in the International Youth NGO Meeting held to prepare for youth participation in the Braga conference. Advancement of Women This year witnessed the end of an era. Mary Power, who served as Director of the Office for the Advancement of Women since its establishment in 1992 and who worked in the Community's United Nations Office in New York for more than twenty-five years, retired on 30 June 1997. The outpouring of love and respect showered on her at her retirement included a number of testimonials from Baha'i colleagues and the men and women with whom she had served over the years at the UN. Ruth Bamela Engo-Tj ega, Senior Liaison Officer for the Office of the Special Coordinator for Africa and Least Developed Countries in the Department for Policy Coordination and Sustainable Development and fellow founder of the Advocates for African Food Security: Lessening the Burden on African Women Farmers, testified to the unique place Mary Power had won in the hearts of African women. "Mary adopted Africa at the United Nations," she said. "Africans made her their 'Mother's kitchen' and believed that they owned her." Ms. Engo-Tjega captured the unifying power of Mary's presence by describing her in a poem as "consensus, respect of conflicting perspectives, part of us all." Ms. Power will continue to be involved in efforts to improve the status of women the world over. B AHA'I I NTE RNATIONAL C OMMUN ITY Left to right are Meredith Krashes, aide to the BIC s Office for the Advancement of Women, Mary Power, outgoing Director, and Bani Dugal Gujral, the Offices new Director. The new Director ofthe Office for the Advancement of Women is Bani Dugal Gujral, who has served in the New York office since 1994 as an Alternate Representative of the Baha'i International Community to the UN. Ms. Dugal Gujral, a native of India, has a law degree from the University of Delhi and a master's degree in environmental law from Pace University in New York State. Under its new director, the Office for the Advancement of Women continued to provide leadership within the NGO community, spearheading efforts to bring girls to speak on their own behalf to the Commission on the Status of Women. For the first time in its fifty-one-year history, the Commission heard testimony directly from two girls as it began to consider the issue of "the girl child," one of four themes on the agenda for its forty-second session. Months of preparation by the Sub-Task Force on the Participation of Girls, ofwhich the Baha'i International Community was Convenor, ensured that the girls' contributions would be heard. Following the plenary session, "Listen to Girls," a speak-out organized by the Working Group on Girls of the NGO Committee on UNICEF, was attended by an audience of several hundred, including many of the official delegates . Fifteen girls, aged thirteen to eighteen, from Armenia, Brazil, Chile, the Gambia, Nepal , Singapore, the UK, and the USA were selected and sponsored by a number of NGOs. They spoke, sometimes through tears, about such problems as teen pregnancy, female genital mutilation, and lack of educational opportunities for girls in their countries-and about ways governments and NGOs might make a difference. The girls' interventions had a significant impact on delegates , bringing home the concrete realities and difficulties of life for girls from a number of regions of the world. They also underscored the urgent need for the Beijing Platform for Action to be implemented in ways that can engender positive effects in the day-to-day lives of girls. Miriam Lyons, who facilitated the girls' speak-out, credited the democratic se lection process developed by the working group with identifying extraordinary girls "as diverse in socioeconomic and cultural backgrounds as were the countries that they had come from." She noted that "each girl arrived confident in her knowledge of what needed to be told about the situations of girls in their countries and equipped with the skills to tell it." She also remarked on the extraordinary level of cooperation and support within the group: "They wanted to listen and learn from one another and knew how to do it." A dessert reception at the Baha'i Offices provided Government representatives from the girls' countries and staff from UNICEF and the UN Division for the Advancement of Women with the opportunity to meet and converse informally with the girls. Statements made by the Office this year included "Creating an Enabling Environment for Empowering Girls ," presented to Fifteen girls from eight different countries addressed a speak-out organized by the Working Group on Girls of the NGO Committee on UNICEF during the forty-second session of the Commission on the Status of Women at the United Nations, March 1998. BAHA'I l NTERNATIO AL C OMM UN ITY the Commission on the Status of Women, and a joint statement on the family, presented at the Commission for Social Development. UNICEF requested, for publication, a paper based on the Baha'i contribution to a discussion on "Rebuilding the Community around Children: Principles, Values and Resources," which had been held in Geneva in March 1997. In preparation for the Commission on the Status of Women, the Community attended two Expert Group Meetings: one on Adolescent Girls, held October 1997 in Addis Ababa; the other on Gender-based Persecution, held November 1997 in Toronto. The Community was also represented at the eighteenth session of the UN Committee on the Elimination of Discrimination against Women and at the Seventh Triennial Conference of Pacific Women, sponsored by the South Pacific Commission, held during June 1997 in Noumea, New Caledonia. Throughout the world, the number of Baha'i national offices and committees established to promote the advancement of women has grown steadily. In March 1998, more than forty such agencies, operating under the auspices of Baha'i National Spiritual Assemblies around the world, received copies of the first "post- Beijing" newsletter published by the Office for the Advancement of Women. The newsletter is seen as a way for the Office for the Advancement of Women to share information about activities at the UN and for National Offices to communicate with one another about successful local and national initiatives undertaken on behalf of women. Meetings Meetings and UN sessions monitored by the Baha'i International Community this year, other than those already discussed, include the following: the Commission on Human Settlements, held April- May 1997 in Nairobi; the Economic Commission for Africa, held May 1997 in Addis Ababa; the Economic and Social Commission for Asia and the Pacific, held April 1997 in Bangkok; the World Health Assembly, held May 1997 in Geneva; and the Executive Board of the World Health Organization, held May 1997 in Geneva; the Substantive Session of the United Nations Economic and Social Council, held June- July 1997 in Geneva; meetings of the UNICEF Executive Board, held June and September 1997 in New York; the THE BAHA.'f WORLD fiftieth annual DPVNGO Conference: Building Partnerships, held September 1997 in New York; the Executive Committee of the UN High Commissioner for Refugees' (UNHCR) Program, held October 1997 in Geneva; the Commission on Sustainable Development in New York, both the Intersessional meeting, held February 1998, and the sixth session, held April 1998. The Community attended the meeting of the Intergovernmental Group of Experts on the Right to Development, held September 1997 in Geneva. It followed Sub-Commission Working Groups on Indigenous Populations, Minorities, and Contemporary Forms of Slavery, and the Commission Working Group on the Drafting of a Declaration on the Right and Responsibility of Individuals, Groups, and Organs of Society to Promote and Protect Universally Recognized Human Rights and Fundamental Freedoms. Much of the work of NGOs in consultative status with the UN is carried out through NGO committees and task forces that address specific issues. During this last year, the Baha'i International Community held the chairmanships of the New York NGO Committee on Human Rights and the New York CONGO (Committee ofNon-Governmental Organizations in Consultative Status with ECOSOC) Chairs Task Force on UN Reform and Increasing Access to the UN. In Geneva the Community chaired the CONGO Sub-Committee on Freedom of Religion, Conscience, and Belief. Public Information The Baha'i International Community's Office of Public Information is responsible for coordinating and stimulating the public information work of the worldwide Baha'i community. Based at the Baha'i World Centre in Haifa, Israel, and with a branch office in Paris, the Office of Public Information engages in a wide range of activities. During 1997- 98 the Office continued its work of maintaining dialogue with leaders of thought, government, and industry by welcoming some 2,396 dignitaries, media representatives and other special visitors from over seventy-seven countries to the Baha' i World Centre. Among the visitors were the Prime Minister of Israel, the Vice President of Uganda, twenty-two Ambassadors to Israel and four members of Israel's Parliament, the Knesset. Journalists, Ministers, and Parliamentarians from Albania, Armenia, Germany, B AHA'I I NTERNATIONAL C OMMUN ITY Hungary, Nepal, New Zealand, and the United States also visited the Baha'i Shrines and gardens, as well as mayors from cities in Denmark, Germany, Israel, and Romania. This year the Office of Public Information embarked on a groundbreaking effort to promote civic concord across Eastern Europe. Following the restructuring of the republic of Yugoslavia in 1995, the European Union and other European countries banded together to bridge ethnic and cultural rifts by initiating the "Royaumont Process," the purpose of which is to develop social stability and "promote good neighborliness" in southeastern Europe. By sponsoring small-scale initiatives to restore dialogue in civil society, culture, the arts, science and technology, the Process hopes to stimulate implementation of its sister initiative-the Dayton Peace Accords. The European Union chose to draw upon the experience of the Baha'i International Community to develop the moral education component of the Process. "The Happy Hippo" television show, conceived and implemented by Baha'i journalist Shamil Fattakhov and first broadcast in Russia, 3 will serve as a flagship element of the Royaumont effort to promote moral awareness. Each show centers around a short skit involving young people facing a moral dilemma. The skit, which is performed in front of a live audience, pauses just before the dilemma is resolved. The host of the show then asks audience members how they would resolve the situation, giving them the opportunity to consult on challenging ethical concerns. Plans to produce the show throughout Royaumont member countries are in development. One Country, the official newsletter of the Baha'i International Community, entered its ninth year of publication. Published quarterly in English, French, Spani sh , Chinese, Russian, and German, it reached an estimated 33,000 subscribers in at least 180 countries. During 1997- 98, One Country won an "Award of Excellence" for its overall content and design from the Apex '97 Awards for Publication Excellence. Coverage in One Coun try included stories on the "World Faiths and Development Dialogue" 3. See The Baha'i World 1996- 97, pp. 229- 233 fo r more information about "The Happy Hippo Show." THE B AHA'I WORLD held between the World Bank and major world religions at Lambeth Palace in London, and the United Nations "Earth Summit +5" meeting in New York. Major feature reports included stories about a grassroots development work among the Karen people by the Baha'i community of Thailand, a literacy project in Cambodia that also aims to promote peace and empowerment among its participants, and a series of stories on the work of the New Era Development Institute in India, which takes a distinctive approach to vocational education by striving to instill a new vision of community service in its students. Stories also reported on the efforts of Baha'i youth around the world to promote a new vision of tolerance via the arts, and efforts by Baha'i communities to prepare for the commemoration of the fiftieth anniversary of the Universal Declaration of Human Rights. Conclusion Baha'u'llah wrote, "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established."4 The Baha'i International Community is an emblem of the unity of the Baha'i world, working simultaneously on the local, national , and international levels to further the ideals of global peace and security. By disseminating the cumulative knowledge gained from Baha'i initiatives in social and economic development, consulting with leaders of thought and governments around the world, and contributing to UN fora, the Baha'i International Community hopes to increase awareness of and help implement solutions to the multitudinous challenges facing humanity during this "age of transition." 5 4. Gleanings from th e Writings of Bahil 'u 'llah (Wilmette: Baha'i Publishing Trust, 1994), p. 286. 5. Shogh i Effendi, Th e World Order of Baha 'u 'llah: Selected Letters (Wilmette: Baha' i Publishing Trust, 1991), p. 170. Update: The Situation of THE BAHA'iS rNJRAN 0 n 17 January 1998, an open letter from the Baha'i community of the United States to the President of Iran appeared in The New York Times and a week later, in The Los Angeles Times. The letter was a response to statements made by President Mohammad Khatami during a televised interview the previous week on CNN, in which he asserted that "religion and liberty are consistent and compatible," that "prosperous life should hinge on three pillars: religiosity, liberty and justice," and that these "are the assets and aspirations of the Islamic Revolution as it enters the twenty-first century." In their letter, the Baha'is ofthe United States asked if Iran's Baha'is, who constitute the country's largest religious minority, are to be included in these aspirations. The letter continued, "Your explicitly stated determination to fulfill the provisions of the Iranian Constitution and to establish the rule of law gives us hope that the freedom of the Baha'i community in Iran openly to practice its religion will be guaranteed." Finally, the Baha'i community of the United States expressed its hope that the United Nations General Assembly Resolution calling for the "emancipation" of the Iranian Baha'i community will be implemented. THE BAHA'I WORLD A RESPON SE TO TH E PUBLIC M ESSAGE OF PRESIDENT KHATAMI TO THE AMERICAN PEOPLE ----------~ ---------- januar)' 13, 1998 His Excellency President Mohammad Khatami Islamic Republic of Iran Tehran, Iran Your Excellency, We, the American Baha'Is, residing in more than seven thousand cities and towns across the United States and representing all races, cultures and ethnic origins in our nation, have listened with great interest to your words addressed to the American people, of which we are an organic pan. Your message prompts us to address you directly, because of your expressed dedication to the principles of freedom,jusHce and the rule of law - principles which, as you noted, are cherished by the American people. We who enjoy such freedoms hope that our co-religionists in Iran, who have been deprived of them, will be granted their full rights as law-abiding citizens of your nation. We are particularly encouraged by your assertion "that religion and liberty are consistent and compatible." As you said, "Human experience has taught us that prosperous life should hinge on three pillars: religiosity, liberty and justice." These, you concluded, "are the assets and aspirations of the Islamic Revolution as it enters the twenty-first centurY:" Are the Baha'Is of Iran- your nation's largest religious minority- included in these aspirations? Your explicitly stated determination to fulfill the provisions of the Iranian Constitution and to establish the rule of law gives us hope that the freedom of the BahH community in Iran openly to practice its religion will be guaranteed. May we not expect, in the light ef your commitment to human dignity and freedom, that the United Nations (jenera! Assembly Resolution (A/RES/521142), which calls for the emancipation of the Baha'i community of Iran, will now be implementedl Respectfully yours, THE BAHA'iS OF THE UNITED STATES Rohen Calvi n Henderson Secretary • NATIONAL St•t RITUAL A SSEMIILY OF THE BAHA'Is OF THI' UNIHD S I'AIT> n10 NINI IIINIII ~I.. N .W ., SUI! I 70 1 ' WA\ IIINt;I~)N, D .C. 2 00.lh á .l0 2.H.U .tPI'l0 • The open letter to the President ofIran from the Baha'i community of the United States that appeared in the 17 January 1998 edition of The New York Times and other newspapers in the United States. B AHA'is IN I RAN While President Khatami is broadly regarded as moderate in his views on many subjects, the Baha'i community of Iran has seen no discernible change in government policies since he took office in the summer of 1997. And in fact, the American community's open letter met only complete silence in official Iranian circles. The Iran Daily newspaper, a publication of the Islamic Republic News Agency, did quote an article from another Iranian publication that summarized the open letter and reaffirmed the standard governmental position that the Baha'i Faith is "a political group ... and is not a true religion, but a political doctrine to deviate Muslims from their true path." To refute accusations such as these and to press for the restoration of the Iranian community's rights, over the past eighteen years the Baha'i International Community has taken its case to the United Nations and has sought to keep the situation of Iran's Baha'is before the gaze of the governments and peoples of the world. The year under review was an historic one for the Baha'i community in that forum, since it was the first time that all three bodies that monitor human rights issues-the Third Committee, the General Assembly, and the Human Rights Commission-called for the emancipation of the Baha'i community oflran. The year began with the unprecedented call for full emancipation contained in the United Nations' Third Committee resolution passed 25 November 1997. It "calls upon the Government of the Islamic Republic of Iran: to implement fully the conclusions and recommendations of the Special Rapporteur. .. on religious intolerance relating to the Baha'is and to other religious minority groups, including Christians, until they are completely emancipated."' The resolution was cosponsored by 33 countries, including four new cosponsors: Bulgaria, Costa Rica, Lithuania, and the Marshall Islands. Specific mention of the Baha'i issue was included in the statements of several missions, including that given on behalf of the European Union. The result of the vote was 68 in favor and 27 against, with 49 abstentions. I. For further details concerning the conclusions and recommendations contained in the report of the United Nations Special Rapporteur on Religious Intolerance, see The Baha '{ World 1995- 96, pp. 140--41. Just a few weeks later, on 12 December, the fifty-second session of the United Nations General Assembly passed a resolution with identical wording, expressing its concern "at the grave breaches of the human rights of the Baha'is." The vote in this forum was 74 in favor and 32 against, with 56 abstentions. The fifty-fourth session of the United Nations Commission on Human Rights, held from 16 March to 24 April 1998 in Geneva, heard the report of the Special Representative on Iran, Professor Maurice D. Copithome, which states clearly that "The situation of the Baha'is continues to violate accepted intemational norms ... Reports of cases in which the human rights of Baha'is have been breached and of situations of discrimination and even persecution, including extrajudicial executions, arbitrary detentions, refusal of entry to universities, confiscation of property, and dismissal from employment, continued to be received." The report reiterates Professor Copithome's view that the recommendations previously made by the United Nations Special Rapporteur on Religious Intolerance, Professor Abdelfattah Amor, would constitute "an important first step" towards the improvement of the situation of Iran's Baha'is. Statements made by several government delegations were helpful in drawing attention to the plight of the Baha'is. Ireland spoke of "particularly vulnerable groups, such as the Baha'i community in many countries but particularly in Iran"; Norway noted, "There has been a significant increase in the number of executions and the authorities show a lack of respect for freedom of speech and freedom of religion on numerous occasions, with particular reference to the situation for members of the Baha'i community"; Canada referred to "Iran's relentless persecution of the Baha'is" as "another case of selective application of human rights, as is that country's disregard for some aspects of freedom of expression"; the U.S. delegation stated, "we urge Iran to cease its persecution of religious minorities like the Baha'is, Christians, and others"; and Australia expressed its continuing concem about the human rights situation in Iran, "including treatment of the Baha'i minority." On 22 April 1998, the session adopted a strongly worded resolution on Iran, of which three paragraphs make direct reference to the Baha'is. The Commission expresses its concem "At continuing grave violations of the human rights of the Baha'is" and at the B Ar-rA:fs IN I RAN death sentences against Messrs. Dhabil:m'llah Mai:trami, Musa Talibi, Bihnam Mithaqi, and Kayvan Khalajabadi. It calls upon the Iranian government "To implement fully the conclusions and recommendations of the Special Rapporteur on religious intolerance relating to the Baha'is, Christians and other minority religious groups, until they are completely emancipated" and states the Commission's intention to continue its examination of Iran's human rights situation in its next session. Imprisonment and Death The position of Iran's Islamic Revolutionary Government that the Baha'i Faith "is not a true religion, but a political doctrine to deviate Muslims from their true path" is one that it has maintained since it assumed power in 1979. Such a stance has been used to justify persecution of Baha'is on a variety of pretexts. The government has been responsible for the deaths of more than two hundred followers and the imprisonment of thousands more. In other cases, governmental agencies have turned a blind eye towards the killing of Baha'is by various groups. In July 1997, for example, two Baha'is were killed because of their religious beliefs. The first, Masha'llah 'Inayati, a sixty-three-year-old resident of Tehran, was arrested under circumstances which are not clear while he was attending a Baha'i meeting in his native village of Ardistan. Taken to prison in Isfahan and held there for about a week, he was severely beaten on all parts of his body before being transferred to a hospital, where he died. On the death certificate, "cause of death" is given as "will be known later," suggesting that the doctor who filled it in might also have been under threat. The second Baha'i killed that same month was Shahram Reza'i, a young man serving as a conscript in the Iranian army. While stationed on a military base near the city of Rasht, he was shot in the head by his superior officer and died the following day. The officer, who was responsible for weapons training, maintained that the bullets were fired in error and was released after a few days when it was determined that the dead soldier was a Baha'i. The court did not order the officer to pay the blood money usually demanded in such cases; rather, he was required only to pay the cost of the three bullets that killed Mr. Reza'i. It is understood that the new government in Iran later ordered that the officer be rearrested, but nothing further is known about the matter. This was the seventh instance of a Baha'i engaged in compulsory military service in Iran having been killed by officers or other soldiers. Aside from the threat of death, Iran's Baha'is face an increased possibility of short-term arbitrary imprisonment. Over the past three years, more than two hundred Baha'is have been arrested and detained anywhere from forty-eight hours to six months. During 1997-98, between eleven and twenty-one Baha'is were in prison because of their beliefs; in April1998 the number stood at fourteen. Charges against them include "Zionist Baha'i activities," apostasy, endangering the country's security by holding a children's art exhibition, enrolling a Muslim into the Faith, "continuing 'family life' meetings," and not having a work permit. Two Baha'is detained with several Muslims on charges of "misconduct" early in 1996 were sentenced to eight years in prison after refusing to recant their faith as demanded by the authorities in order to be freed. The Muslims detained with them were released soon after their arrest. Four of those now in prison remain under the sentence of death. Messrs. Kayvan Khalajabadi, Bihnam Mithaqi , Musa Talibi, and Dhabil:m' llah Mal:Jiami have no access to their lawyers, although their counsel continues to act on their behalf. The first three, held in the Evin prison in Tehran, are permitted visits with their families once a week-and these at the discretion of the court. Their wives are now required to present proof of marriage in order to visit them. Since Baha'i marriage certificates are not considered valid by Iranian authorities, the prisoners suffer an additional hardship. The charges of"Zionist Baha'i activities" against Messrs. Khalajabadi and Mithaqi, imprisoned since 1989, arise solely from their membership in the Baha'i community. Arrested in 1979, Mr Talibi is charged with apostasy and with teaching the Faith, for which he was sentenced in 1996. Mr. Mal:Jiami was arrested on the charge of apostasy in 1995 and sentenced in 1996, which was confirmed by the Supreme Court in January 1997.2 2. See The Bahci 'i World 1995- 96, p. 140 for further information regarding the case of Mr. MaJ:uami and The Baha'i World 1996- 97, pp. 150- 51 for additional details regarding the cases of all four men. B AHA'IS IN I RAN Other Types of Persecution The Baha'i Faith has no clergy. Throughout the world, its community organization and governance are carried out by democratically elected administrative institutions. Since 1983, when the Iranian government outlawed these bodies, the Baha'i community in that country has been denied the right to organize and function as a viable religious community. Gradually its members have developed makeshift arrangements to worship in small groups, to conduct classes for children , and to take care of other community needs. Authorities, however, disrupt meetings and sometimes arrest teachers of the children's or "family life" classes. As of April 1998, five persons remained in prison on such charges. Since the early years of the Islamic Revolution Baha'i youth have been barred from legally recognized institutions of higher learning. Prior to the Revolution, Baha'is had been among the best educated groups in Iran, and the erosion of the educational level of the community is obviously designed to lead to both its intellectual and material impoverishment. To meet the educational needs of as many of its youth as its resources allow, the Iranian Baha'i community established its own higher education program in 1987. To date, several hundred youth have enrolled in it; by 1996 eleven students had graduated with the equivalent of a bachelor's degree. The security of those participating is now under question, however, since government officials temporarily seized all the student records of the open university. While no students have been arrested to date, the possibility exists that the files were copied and the authorities will use that information in some way detrimental to the community. Regarded as "unprotected infidels" under the Iranian Constitution, Baha'is face a situation in which their rights are ignored with impunity. Baha'i marriage and divorce are not legally recognized in Iran, and Baha'is have been denied inheritance rights on the basis of their faith . Baha'is in some communities have been summoned to security offices on various specious pretexts, only to be insulted and belittled in the hope of creating fear in their families and of weakening their spirit. Travel outside and even inside Iran is often impeded or denied by authorities. Passport applicants who state on the forms that they are Baha'is are generally refused . Only THE BAHA'I WORLD determined persistence in the face of humiliation at the hands of officials has enabled some Baha' is to obtain passports for single trips or, in rare cases, multiple journeys. Iranian Baha'is outside Iran face similar treatment at Iranian embassies when attempting to renew their passports or secure visas, except in countries where applicants are not required to state religious affiliation on their forms. The recent practice of arresting Baha'is on the basis that they do not have work permits is another example of the ways in which selective discriminatory treatment adversely affects the Iranian Baha'i community. While the law states that anyone who works or is self-employed must have a work permit, it is rarely enforced owing to the high unemployment rate . Requests by Baha'is for work permits are almost always denied. Properties held by the Baha'i community, including cemeteries, holy places, historical sites, administrative centers, and other assets, were seized by the authorities shortly after the 1979 revolution and, to date, none have been returned . In fact, many have been destroyed. Most distressing has been the seizure of Baha'i cemeteries throughout the country. In 1993, for example, some fifteen thousand graves were desecrated when the Baha' i cemetery in Tehran was confiscated to make way for a municipal cultural center. Baha'is have been relegated to areas of wasteland for the burial of their dead and are not permitted to identify grave sites. Private and business properties held by individual Baha'is have also been arbitrarily confiscated. In Kashan, a mosque was built on land confiscated from Baha'is; complaints to the government, supported by ownership documents , have brought no results . Residents have been evicted from their homes and "inspections" by government officials in several cities have resulted in the seizure of items such as computers, video recorders, televisions, a piano, and other musical equipment. Reports indicate that the majority of the Baha'is living in the city ofYazd are now prohibited from conducting any business transactions. While property seizure is one method used to erode the economic base of the Baha'i community, another is depriving its members of the means to earn a living. More than ten thousand Baha'is were dismissed from positions in government and educational institutions in the early 1980's, solely on the basis of their religious beliefs; B AHA'fs IN IRAN their pensions were terminated- and in some cases they were required to pay back both salaries and pensions. Intimidation has been used to force Baha'is to abandon their professions; businesses have been forced to close for no reason; fanners are denied admission to cooperatives that supply credit, seeds, pesticide, and fertilizer. Many Baha'is are now unable to work and receive no unemployment benefits. Other International Action While Iran's Baha'i community is still oppressed and circumscribed, its sister communities around the world remain active in their efforts to restore its rights and secure its freedom. The letter from the Baha'i community of the United States to the government oflran, cited above, is one such undertaking. Also in the United States, the situation of Iran's Baha'is was treated in the Interim Report of the Secretary of State's Advisory Committee on Religious Freedom Abroad. The Committee, which comprises twenty religious leaders and academics that reflect a diversity ofbeliefs and perspectives, was established in November 1996. Its mandate includes calling attention to problems of religious persecution and other violations of religious freedom abroad and advising how to address them, as well as providing information on how to bring about reconciliation in areas of conflict, particularly where religion is a factor. The initial four paragraphs of a number of press articles about the Committee's report focused on the persecution of the Baha'is and other religious minorities in Iran. The US State Department's 1997 Iran Country Report on Human Rights Practices, released in January 1998, also included detailed descriptions of many of the human rights violations practiced against Baha'is. On 27 January 1998 "Voice of America" broadcast an editorial expressing the policy ofthe United States Government with regard to President Khatami 's address to the American people and stating that his words " may ring hollow to those who suffer religious persecution in Iran- including Iran's largest religious minority, the Baha'is." The editorial went on to catalogue the list of discriminatory policies and activities against the Baha'is in that country. It concluded, "President Khatami 's words will only have meaning THE BAHA'i WORLD when freedom of religion becomes a reality in Iran-and the persecution of Baha'is and other minorities comes to an end." Conclusion For nineteen years Iran's Baha'i community has suffered repression under the Islamic Revolutionary Government. While official executions have abated under the glare of the international spotlight, the government's recent actions continue to demonstrate that in Iran killing a Baha'i is not regarded as homicide and that the arbitrary arrest and imprisonment of Baha'is is sanctioned, that their property may be seized with impunity, and their civil rights likewise disregarded. The root policy of all such actions can be found in the 1991 secret government document on "the Baha'i question." Written and approved by Iran's most senior clerical and civil authorities and adopted by Iran's Supreme Revolutionary Cultural Council, it directs not only that the "progress and development" of the Baha'is within Iran's borders "shall be blocked" but also that "a plan shall be formulated to combat and destroy the cultural roots which this group has outside the country." In the face of such an explicitly discriminatory policy, the worldwide Baha'i community continues to labor to keep the case of its Iranian brothers and sisters in the consc iousness-and conscience- of the governments and leaders of the world. This is their only recourse. This article reports on the World Faiths and Development Dialogue, a gathering of religious leaders and World Bank officials that took place 18- 19 February 1998 to discuss th e relationship between economic and spiritual development. ADIALOG UE on SPIRITUALITY and DEVELOPMENT I twas a diverse group that posed for a photograph on the final day of the World Faiths and Development Dialogue. Bankers and consultants in dark suits stood shoulder to shoulder with a yellow-robed Hindu and a Christian bishop in purple clerical robes. Muslim leaders mingled with Jewish rabbis and Baha'i representatives. Sikhs in carefully wrapped turbans consorted with Taoists in high-collared gray jackets . More remarkable, however, than the diversity of the gathering was its purpose: to explore how the World Bank, the world's largest development finance agency, could work more closely with the world's major religions to tackle the problems of global underdevelopment and world poverty. From this meeting, held 18- 19 February 1998 in London , came support for a startling idea: that economic development can be intimately linked with spiritual development. Indeed, both the meeting's occurrence and its outcome were evidence of a new consensus that successful social and economic development cannot be accomplished without an appreciation of the interconnectedness of spiritual and material progress . THE BAJ-lA'f W ORLD As World Bank President, Dr. James D. Wolfensolm, said in his final statement at the meeting, "What unites us is a deep concern for the poor of the world. It's something which the faiths have been concerned with for generations, the Bank for fifty years . But what is clear is that what has come out of this meeting is that there is a unity between us. A unity of the concern for physical livelihood but also spiritual and cultural continuity and I think it is that which certainly I have found remarkable at this meeting. There has been a total meeting of minds in terms of this linkage. And what I think has been opened up is the opportunity now for us to work together in our various ways, from the faiths and from the development institutions, to bring together our experience, our beliefs and our sense of justice, our concerns, so that together we can make the world a better place and improve the lot of poor people everywI1ere. " The Dialogue, which generated not only a number of headlines around the world but also a follow-up plan for cooperative action between the Bank and the religions, will be counted as a milestone event by future historians when they consider the trends of issues such as integration and cross-sectoral consensus building that have become the hallmark of policy development in regard to global problems during the 1990's. "For the first time in contemporary economics, the role of religion in development was not just publicly acknowledged or even acclaimed, but brought into a partnership with one of the largest and, some would argue, most vociferously secular organizations in the world," said Martin Palmer, Director of the International Consultancy on Religion, Education and Culture (ICOREC), which played a key role in organizing the Dialogue. "The repercuss ions of this are that the economic world will have to take religion seriously-and vice versa." For the Baha'i International Community, which pa1iicipated in lead-up activities to the Dialogue and in the meeting itself, the event represents a significant step towards the adoption of ideas and concepts about social and economic development on which Baha'is have based their work for decades. As the opening of the paper Valuing Spirituality in Development, a Baha'i Intemational Community DI A LOGU E 0:\ S PIRIT UALITY A:-\ DD EVELOPMENT contribution to the Dialogue, states: "Development, in the Baha' i view, is an organic process in which ' the spiritual is expressed and carried out in the material.'" 1 This view was affinned at numerous points in the meeting, which took place in the eight hundred-year-old residence of the Archbishop of Canterbury, Dr. George Carey, who cosponsored the event with Dr. Wolfensohn. In the Dialogue's fmal statement, for example, the gathering proclaimed: "We are strengthened in our conviction that the defmition and practice of desirable development must have regard to spiritual, ethi ca l, environmental, cultural , and social considerations, if it is to be sustainable and contribute to the well-being of all, especially the poorest and weakest members of society. All participants in the Dialogue agreed that 'well-being' must imply the elimination of the suffering caused by absolute material poverty whilst also recogni zing the importance of spiritual and cultural life. Our understanding of poverty and development has been widened and enriched by the exchange between the World Bank experts and the different faiths with their di verse interpretations of what it means to lead a fully human life." High-Level Representation The representatives of the world's religions came from perhaps the highest level yet for such an interfaith conference. Included were leaders from the Baha'i Faith , Buddhism, Christianity, Hinduism, Islam, Jainism, Judaism, Sikhi sm, and Taoism. Between them, they represented the religious traditi ons followed by an estimated three billi on people.2 The World Bank's main representati ve was Dr. Wolfensolm, along with Ismail Serageldin, Vice-Pres ident for Environmentally and Soc ia lly Sustainable Dev elopment, and Andrew Rogerson, the Bank's representative for th e United Kingdom and Ireland. Al so in attendance were Or. Palmer of ICOREC ; Wangari Maathai , a well-known environmentalist and women's rights activist from Kenya; Dr. Vandana Shiva, Director of the Institute of Science, Tec hno logy and Ecology in Delhi ; Andrew Purkis, Secretary for !.See pp. 233- 259 for th e full text of thi s statement. 2.A li st of the religious represe ntati ves who attended the Lambeth meeting appears at the end of this artie Ie. Some of the diverse participants in the World Faiths and Development Dialogue, held 18- 19 February /998, which was cosponsored by the World Bank and the Archbishop of Canterbury. Public Affairs to the Archbishop of Canterbury; and Wendy Tyndale, a development specialist with Christian Aid. The Dialogue itself consisted largely of an exchange of ideas. In the first session on Wednesday, 18 February, participants discussed "understandings of development." During that session, the meanings ofthe terms "poverty," "prosperity," and "developed" were considered, with the aim of understanding "how the gap between the present situation and the kind of societies to which we aspire" might be addressed. The afternoon session focused on "criteria for development," in which themes relating to "participation," "sustainability," and "voice" were discussed, all in the context of how the faiths and development agencies like the Bank might cooperate to improve efforts in each area. Thursday, 19 February, was devoted largely to summarizing the Dialogue and producing a final statement. Among those points which received wide agreement during the discussions were these: that development is a process that encompasses both the spiritual and the material aspects of life; that personal change goes hand in hand with social change, and both must be viewed as central to collective progress; that development must be guided by spiritual principles and values, and must seek to promote quality of life and human dignity; that successful development will promote family and community GOhesion; that new measures of development, based on common criteria and shared principles, will be needed; that all must approach development in a spirit of DIALOGUE 0~ S PIRITUAU TY A~D DE VELO PMEN T true humility, love and compassion and must become active listeners/learners; and that development must be based on principles of sustainability, justice, consultation and participation. Swami Teertha, one of the principal Hindu representatives, described the import of these ideas this way: "The significance of the meeting is not to be underestimated. This dialogue redefmed poverty, prosperity, and progress. A new atmosphere was created for new development activities which take into account the social, the environmental, and the spiritual." The group also set forth several concrete proposals. It was decided, for example, that the religious communities will be invited to "influence the thinking of the World Bank by participating in the studies and discussions embodied in the Bank's annual World Development Reports ." A special effort will be made to get this input for the report planned for the year 2000 , which will focus on "understanding poverty." "Until now, the main criterion in judging the success of development work has been economic growth," said Ms. Tyndale of Christian Aid, who served as an advisor to Archbishop Carey in the planning of the Dialogue. "The criteria that the faiths are suggesting focus more on the overall well-being of communities and people, of which a very important aspect is both spirituality and cultural identity. This came out of the meeting very strongly." Most importantly, perhaps, the Bank and the faiths agreed to continue to dialogue by setting up joint working groups to explore further areas of concern. Among the themes to be considered by working groups are community building; hunger and food security; environmental sustainability; the preservation of cultural heritage, including sacred sites; violence and post-conflict reconstruction; education and social service delivery. Beyond such specifics, among the most significant aspects of the event were the mere gathering of representatives of nine major world religions and leaders from the Bank, and the boldness of the topic. Although the idea that religion and spirituality are intimately related to the processes of social and economic development has long been promoted by religious groups, the fact that the World Bank has now given it credence means that even the most straightforward THE B AHA' I WORLD programs of economic development will be more likely to consider spirituality as a component in their planning and execution. It is a concept that seems sure to affect the entire international development agenda. "Thirty years ago, in development, nobody cared about ecology," said Dr. Thomas Lachs, a representative of the Jewish community. "Today, the environmental impact of a project is a major iss ue. If we can do the same thing in the sp iritual/cultural values field, the impact on the non-economic lives of people will be tremendously important." Another emergent idea was that greater involvement of religious groups in official development efforts could become an antidote to the corruption that all too often accompanies the processes of development funding. "The moral authority of rei igious leaders is key in the campaign to promote good govern ance and transparencywhich Wolfensohn passionately champions in view of the hi gh price that corruption and waste exact on poor countries," sa id World Bank News, a Bank publication aimed at journalists. Rabbi Arthur Hertzberg, Vice President Emeritus of the World Jewish Congress, who attended both the Lambeth Palace meeting and a previous gathering at Windsor Palace, said the interfaith nature of the meeting was especially important. Wherever possibl e, he suggested, joint projects with the Bank should also be undertaken as interfaith ventures. "Projects should be managed not by one religious group but by a consortium offaiths," said Rabbi Hertzberg. Participants also committed themse lves to "explore further opportunities for partnership" at the country level. Pilot projects are to be established between the Bank and the faiths , and religiou s representatives w ill be invited to speak at special staff training sessions to help Bank personnel learn more about religious beli efs and cultures as they pertain to development processes. A former investment banker, Dr. Wolfensohn took office in June 1995 and began working almost immediately to w iden the Bank's contacts with non-governmental organizations and other elements of civil society. "This has involved the Bank reaching out to various groups and dialoguing with them ," sa id John Mitchell, a Bank official who was involved in planning the Dialogue. "This event is in some ways an explicit recognition that Dr. Wolfensohn DIALOGUE 0:\ sPIRITUALITY A:\D DE VELOPM ENT feels religions are a major part of civil society. While the Bank has dialogued with them in piecemeal fashion, this event is also tryi ng to systematically push the dialogue to a higher level-and to validate it." Baha'i Participation Through its Office of the Environment, the Baha'i International Community played an acti ve role both in the lead-up to the Dialogue and during the sessions at Lambeth. The Community's involvement began, in a sense, with the participation ofBaha'is in a previous interfaith meeting held at Windsor Palace in April- May 1995 . That meeting, which was cosponsored by the World Wide Fund for Nature and others, was known as the Summit on Religions and Conservation, and it sought to strengthen the then burgeoning collaboration between religions and the environmental movement by creating a new entity: the Alliance of Religions and Conservation (ARC). The lead Baha'i representative to that meeting was Amatu'l-Baha RuJ:!iyyih Khanum. From the 1995 Windsor Palace meeting, which was attended by a representative of the World Bank, grew the idea of a special meeting to bring the Bank more directly into contact and collaboration with religious leaders. This led to a preliminary m eeting in May 1997 in Washington, DC, at the Bank's headquarters, when a smaller group of religious leaders gathered to discuss ways the Bank could be more sensitive to local communities and alternative values. From left to right, Kiser Barnes, lead representative of the Balui'i International Community, Archbishop D1: George Carey, and World Bank President Dr. James Wolfensohn. Lawrence Arturo of the Community's Office of the Environment and Mona Grieser, a development specialist who is a Baha'i, participated in that meeting and made several important contributions to these preliminary discussions, including the suggestion that the group could widen the agenda of the discussions from a focus on poverty reduction to a broader understanding of human development in a global context. In this regard, the Baha'is introduced the term "global prosperity," a concept Baha'is use to describe a whole range of links and interrelationships between the spiritual and the material, across all sectors of society, that humanity must understand and act upon if it is to create a global society where all can achieve both spiritual and material well-being. The Baha'i representatives also suggested that the group might work to develop new "indicators of prosperity"-measures that would assess development progress through the perspective of spiritual principles. This idea became a major focus of the consultations and led to the call for papers from each religion that would propose a methodology for creating such indicators and what they would seek to measure. At the Lambeth meeting, Kiser Barnes, the chief Baha'i representative, opened the session on "participation" by offering some thoughts on the spiritual values that must undergird efforts to include the active participation of all in any development endeavor. "Only development programs that are perceived as just and equitable can hope to engage the commitment of the people upon whom successful implementation ultimately depends," said Mr. Barnes. "When people trust that all are protected by standards and assured of benefits, such virtues as honesty, the willingness to work and sacrifice, moderation, and a spirit of cooperation can flourish and combine to make possible the attainment of demanding collective goa 1s." Such ideas about prosperity, participation, and spiritual indicators, and the view that spiritual and material development are inseparably interlinked, ultimately became the key themes of the Dialogue. Baha'is expect to be actively involved with the Bank in the ongoing dialogue it has established with the religions and to contribute to the initiatives that were agreed upon at Lambeth Palace. D iALOGUE ON SPIRITUALITY AND D EV ELOPME NT Religious Representation in the Dialogue Baha'i community Kiser Barnes, International Counsellor Lawrence Arturo, Director of the Baha ' i International Community's Office of the Environment Buddhist community Nambaryn Enkhbaya r, Leader of the Minori ty in the Parli ament of Mongoli a and Chai rn1an of the Mongolian Peopl e 's Revo lutiona ry Party Sulak Sivaraksa, a soc ial activist and founder of sma ll economy model developments in Thailand Orthodox Christian community Metropolitan John of Pergamon, representing the Ecumenical Patriarchate Archimandrite Feofan, Deputy Chairman of the Depatiment for External Church Relations of the Moscow Patriarchate Protestant Christian community Dr. George Ca rey, Archbi shop of Canterbu ry The Right Reve rend Thomas Olmorijoi Laiser, Bishop of the Evangelical Lutheran Church in Ta nzania, the Aru sha Diocese Roman Catholic community His Eminence Cardinal Roger Etchegaray, President of the Pontifical Council for Justice and Peace, the Vatican Monsignor Diam1uid Matiin, Secretary for the Pontifical Council for Justice and Peace Father Sergio Bern al, S. J. , Dean of the Faculty of Social Science at the Gregorian University, Rome Hindu community Swami Vibudhesha Teerth a, Head of the Sri Admar Mutt, Udipi, Kamataka, South India Acharya Srivatsa Goswami, Head of the Sri Caitanya Prema Samsthana, in Vrindavan Jain commmunity His Excellency Dr. L. M . Singhvi, Patron of the Institute ofJainology Professor Padmanabh S. Jaini , a Trustee of the Institute of Jainology and Profess or of Buddhist Stud ies at the Unive rsity of Ca lifornia at Berkeley Jewish community Professor Rabbi Arthur Hertzberg (Conservative tradition), Vice President Emeritus of the World Jewi sh Congress Professor Rabbi Rene Sirat (Orthodox trad ition), former G rand Rabbi of France, current Grand Rabbi of the Consistoire Centra l, Professor Emeri tus and former Director of the Department of Near and Far Eastern Studies, Uni ve rs ity of Paris Dr. Thomas Lachs (Refonn tradition) , former Board Member of the Bank of Austria and Head of the Foreign Affa irs Department of the Bank and , in this capacity, a past Altemate Governor for Austria at the Intem at iona l Monetary Fund Muslim community His Royal Highness Crown Prince E I-J-Iassa n Bin Tal a! of Jordan His Highness, the Aga Khan Sikh community Sri Singh Sahib Manjit Singh, Jathedar of Ana ndpur, Punjab, Indi a Dr. Rajwani Singh, founding member of the Guru Gobind Singh Foundation Taoist community Zhang Ji Yu, Vice President, Vice Secretary-General of the China Taoi st Association at Bai Yun Guan, Beijing Zhang X un Mu , an academic resea rching Taoism at the Religious Resea rch Center Tjalling Halbertsam, a Dutch nationa l w ho has been worki ng with Taois t groups in China to preserve seven major Taoi st sacred mountains During 1997 the Baha 'f communities of Spain and Luxembourg marked significant milestones in the history of their growth and development, both commemorating the fiftieth anniversary of the establishment of the Baha 'f Faith in their lands. 50th ANNIVERSARIES IN SPAIN AND LuxEMBOURG I n the Tablets of the Divine Plan, written between 1916 and 1917, 'Abdu'1-Baha called upon the Baha'is ofNorth America to arise and settle in farflung countries and territories where there were no or very few Baha'is. Throughout the following forty years, in response to this call, hundreds of individuals arose from their comfortable lives and travelled across the globe to settle in countries where they knew no one. There they established embryonic communities of a Faith that they believed in with total dedication . Two ofthe countries specifically mentioned by 'Abdu'I-Baha in the Tablets of the Divine Plan were Spain and Luxembourg. As a result of the response of two lone women who arose and settled in these countries, Baha'i communities were established on a firm foundation. In 1997- 1998, these communities celebrated their fiftieth . . ann1versanes. Spain Virginia Orbison, the first member of the Baha'i Faith to settle in Spain, arrived on 26 December 1946. An American who came via South America, Miss Orbison found Spain under the shadow of THE BAHA'I WORLD despotism and in the grip of economic stringency, its peoples still suffering from the wounds of the Spanish Civil War and the Second World War. Her memoirs recount her entrance into the beautiful capital of Madrid through an "unattractive district, passing the remains of trenches, destroyed houses, and heaps of rubbish." The Palace Hotel, where she first stayed, was a sad, cold place, without sufficient light or heating. This was her introduction to a country where she knew no one-and Spain's introduction to an unfamiliar new religion. Since that time, the growth of the Baha'i community of Spain has been steady. About six months after Miss Orbison 's arrival, two brothers, Jose Maria and Manuel Bazo Barea, became Baha'is. On 20 April1948, the first Local Spiritual Assembly of the Baha'is of Madrid was formed. The following year, the Local Assembly of the Baha'is of Barcelona was also established, with an entirely Spanish membership. By 1954, two more sister Assemblies were formed , in Murcia and Tarrasa. The Ten Year Plan, initiated by Shoghi Effendi in 1953 , brought wider horizons to Spain with the opening to the Baha'i community of the Balearic Islands and Andorra, which had both been mentioned by 'Abdu' l-Baha in the Tablets of the Divine Plan. Four years later, at Ri<;lvan 1957, the first Iberian Regional Spiritual Assembly-consisting of Spain, Portugal and the Azores-was elected. Prior to the election of the Universal House of Justice in 1963, the Spanish Baha'i community had its own separate National Spiritual Assembly and more than two hundred believers, mostly Spanish. Close to the end of that decade, the long sought legal recognition of the Baha'i community was achieved, making public teaching and public meetings possible. In 1997, the Baha'i community of Spain celebrated the fiftieth anniversary of the establishment of the Baha'i Faith in the Iberian Peninsula. Half a century after the arrival of a single woman there, the Baha'i community of Spain numbers sixty-eight Local Spiritual Assemblies and over three thousand believers. Some sixteen hundred people from fifty countries joined the commemorative celebrations, which were hosted by the National Spiritual Assembly in Madrid from 25 to 27 July 1997. The honored guest at these events was Hand of the Cause of God Amatu'l-Baha Rul:tiyyih Khanum. SPAIN AND LUXEMBOURG Fiftieth anniversary celebrations in Spain, 25- 27 July 1997. Below: Honored guest at the festivities, Hand of the Cause of God Amatu 'l-Baha Ruhiyyih Khanum. Left: The performance of a flamenco dance was one of the many artistic presentations at the gathering. Above: Nabil Perdu, member of the Continental Board of Counsellors in Europe, addressed the gathering. Right: A conference highlight was a dramatic presentation about the first Baha'i pioneer to Spain, Virginia Orbison. A representative of the National Spiritual Assembly of Spain opened the formal inaugural session, which preceded brief addresses from representatives of the General Board of Religious Affairs of the Ministry of Justice, the Federation of Religious Evangelical Organizations of Spain, and the Federation of Israeli Communities of Spain, all warmly acknowledging the activities of the Baha'i community. Later, representatives of the National Assemblies of the Canary Islands and of Portugal spoke to the gathering. During her address, Amatu'l-Baha encouraged the Baha'is to share the Baha'i Faith with those who have not yet heard of it and to remember the spiritual nature and immortality of the human soul and the importance of educating children in moral principles. Artistic presentations played an important part in the three-day event, including the Ballet of Laura Esteve, which dramatized the coming of the Faith ofBaha'u'llah to Spain, and a choral presentation of new pieces composed by Spanish Baha'is. Two photo exhibits-one on the history of the Faith in Spain and the other on Baha'i Houses of Worship-were also prepared for the occasion . Among the artistic presentations at the fiftieth anniversary celebrations in Spain was the performance of a ballet about the introduction of the Baha'i Faith to the country. SPAI N A ND L UXEMBOUI(G Speeches were made on the history and development of the Baha'i community, the role ofthe individual in the Baha'i community, and the upcoming challenges that face the Baha'is as the end of the century approaches. One feature of the gathering was special mention of the early Baha'is in Spain, including the first Basque and Gypsy adherents. The closing address, given by Amatu'l-Baha RuJ:llyyih Kh<:imun, recalled Virginia Orbison and her enterprising spirit. Amatu'I-Baha once again stressed the need for Baha'is to share the Baha'i teachings with those who have not heard of them and to use more creative means in presenting them. Following the celebrations, Ru~iyyih Khanum and her travel ing companion Violette Nakbjavani traveled to the Alicante and Basque provinces for thirteen days. During their visit to the Basque region, they attended the Baha'i conference of Euska Herria in Vitoria, where more than one hundred believers from all parts of the area were in attendance. Amatu'I-Baha also met with the Director of the Women's Institute of the Basque Government and was interviewed by a number of journalists. In Alicante, she attended a reception given in her honor with representatives of the Baha'i community of the Levante region. She also visited the Antonio Jimenez Institute of Human Resources, where she spoke to an audience of over two hundred Gypsy Balla' is about the importance of protecting minorities and recounted Shoghi Effendi's joy upon learning of the emollment of the Gypsies in the Baha'i Faith. Luxembourg In February 1947, Honor Kempton, a British Baha'i who had been living in Alaska (a territory she had opened to the Baha'i Faith), arrived in Luxembourg- the smallest of the ten European countries with no Baha'is. There she witnessed the declaration of faith of the first Luxembourg Baha'i, Suzette Hipp, the same year as her arrival and was instrumental in establishing the first Local Spiritual Assembly, ofLuxembourg-Ville, in 1949. The development of the Baha'i community continued, and in 1962 the Luxembourg National Spiritual Assembly was elected. The fo ll owing year, Miss Kempton attended the first International Baha'i Convention T lj_E Bf\l::lA'f WORLD From left to right, Claude Levy, one of the first Baha 'is in Luxembourg, and Ned Blackmore, who was among th e first pioneers to the country, recall the early days of the Baha 'i community there during the fiftieth anniversary celebration at the Baha 'i center in Luxembourg- Ville, November 199 7. as a delegate from Luxembourg and participated in the first election of the Universal House of Justice. At the time of the celebration of the fiftieth anniversary of the establishment of the Baha'i Faith in Luxembourg, in 1997, the Baha'i community consisted of 11 Local Spiritual Assemblies and more than 370 Baha'i adults, youth, and children. The celebration, held in November, included an evening hosted by the National Spiritual Assembly, during which some of the first pioneers and early native Luxembourg Baha'is shared their memories and impressions of the growth and development of the Baha'i Faith in the country. It also featured a photo exhibition of the development of the national Baha'i community, and a Baha'i book display. In addition to the November The banner displayed at the Baha 'i observance , the Luxembourg center in Luxembourg-Ville during Baha'i community held a gaththefiftieth anniversary celebrations. ering at the Cercle Municipal in SPAJ N AN D L UXEMBOURG Some of the audience attending the fiftieth anniversary observance of the introduction of the Baha 'i Faith to Luxembourg at the Cercle Municipal in Luxembourg- Ville, Apri/1998. Luxembourg-Ville on 2 April 1998. Invitations were sent to Ministers of the Government, high-ranking Government officials, and other community leaders. Among the more than two hundred people attending were Grand Rabbi Joseph Sayagh and a representative of the Muslim community. Speakers presented the development of the Baha'i Faith in Luxembourg and Europe. The fiftieth anniversary celebrations were covered by the Luxemburger Wort, one of the largest newspapers in the country, and the Republicain Lorrain. TH E B AIIA'f WORLD Seven terraces below the Shrine of the Bab have now been completed, and ork is underway on the entrance plaza ofthe first terrace, as well as the two terraces above it. This photo was taken in April 1998. MOUNT CARMEL PROJECTS: Progress 1997-98 I n 1990 work began on the monumental construction projects now nearing completion at the Baha'i World Centre on Mount Carmel in Haifa, Israel. These projects include the completion of nineteen terraces, nine below and nine above the Shrine of the Bab, which have been designed to provide a formal approach to this holy place and also to enhance its beauty. The other focus of the projects is the construction of buildings to house the senior administrative institutions of the Baha'i Faith. Under construction are the Centre for the Study of the Texts, seat of a research center that assists the Universal House of Justice to fulfill its legislative function, and the International Teaching Centre, seat of the institution with global responsibility for the protection and propagation of the Baha'i Faith. The development of an underground extension to the existing Archives Building is also underway. All of the projects are scheduled for completion around the tum of the century. During the period between Ri<;ivan 154 and Ri<;ivan 155 B.E. (21 April 1997 to 21 April 1998), "the construction projects on Mount Carmel maintained a dazzling momentum," with the result that all structural work was completed in advance of the Eighth International Baha'i Convention in April 1998. 1 During this period the Mount Carmel Projects office took on additional responsibilities , managing greater parcels of the construction work and directing firsthand the purchase and supply of necessary raw materials. Although the change greatly increased pressure on Projects staff, the end result was greater economy, quality control, and flexibility in the construction program- without Preparations fo r the installation of the marble exterior on the International compromise either to the Teaching Centre, spring 1998. structural integrity or to the aesthetic value of the projects. The costs of alternative methods of construction were carefully reviewed, and materials and design solutions were adopted to derive the most value from every dollar contributed-sometimes at great personal sacrifice-by Baha'is from all over the world. Seeking experienced manpower for the various disciplines involved in the work, the Mount Carmel Projects team drew on a diverse group of experts and workers from China, Romania, Turkey, France, Italy, and Canada, in addition to the large numbers of Israeli workers already engaged in the projects. 1. The Universal House of Justice, letter to the Bah a 'is of the world, Ri<;!van 154 B.E. (1997, unpublished). M OUN T c ARMEL PROJECTS Terraces of the Shrine of the Bab The terraces of the Shrine of the Bab have been designed to create a majestic setting for the pathway leading to the Shrine, which Baha'is regard as one of the two holiest spots in the world. For this reason the terraces must not only display beautiful gardens set in an exquisite landscape but should conduce to an atmosphere of reverence and serenity that inspires contemplation in both pilgrims and visitors. Because of their relationship to the Shrine, the terraces effect the appearance of concentric circles emanating from it. All lines and curves direct the eye towards that central edifice, while the interplay of light, water, and ornamentation enhances the feelings of awe and reverence already inspired by the Shrine itself. Many spring flowering bulbs--carefully chosen for their color and fragrance-were newly planted this year. Nestled into the contours and along the stone paths of the outer, less formal garden areas are groupings of plants and shrubs that add to a peaceful, pleasant environment in which one can meditate and experience nature's beauty. To protect the gardens on the steep upper portion of the mountain against erosion from the winter rains, gardeners planted a wide range of ground cover and flowering plants. One of the nearly completed terraces above the Shrine of the Bab, with the Seat of the Universal House ofJustice in the background, March 1998. During 1997- 98 , the architectural and landscaping work on terraces fifteen to nineteen above the Shrine of the Bab was completed in time for the International Convention. The structures of the twelfth , thirteenth , and fourteenth terraces were also completed, and work commenced on the eleventh terrace- the roof of the building of the Infonnation Centre and Office of Security on the south side of Hatzionut Avenue. The terrace on which the Shrine of the Bab stands also underwent major refurbishing. Pennanent Aerial view of the Shrine of the Bab, grass was installed , irrigation Apri/1 998. lines were upgraded, ornaments were repaired or replaced , as necessary, and new plants and trees were introduced. Below the Shrine, the landscape of terraces three through nine was enhanced by new plantings and is now nearly complete. Soon after the demolition in March 1997 ofthe last building obstructing the construction of the first and second terraces at the foot of Mount Cannel , work commenced at these sites and their structures began to emerge. Bridge over Hatzionut Avenue Work associated with the lowering of Hatzionut Avenue and the construction of the terrace above it proceeded with full force . The most difficult part of the operation- relocation of underground services such as water lines , electricity, cable TV, and sewagewas completed and the entire street was lowered , in some places by as much as five meters. The structure of the complex that will house the Information Centre and the Office of Security under terrace eleven was completed. All the precast panels on the south side of the street were installed and eighty percent of the local M OUNT c ARJ'- \EL PROJECT S Aerial view of the Shrine of the Bab, the bridge under constru ction over Hat::.ionut SIJáeet, and three of the terraces above it. stone was set in place on the north retaining wall. Following this work, the construction of the bridge spanning the street began, and by April 1998 all the concrete structures of the Mount Carmel Projects were completed. Centre for the Study of the Texts/Archives Extension With the completion of the structure of the Centre for the Study of the Texts, finishing work proceeded quickly. By June 1997 , following the construction of the circular roof over the building's entrance portico and the removal of the massive crane that had stood in the central void of the building, a large marble fountain was installed in the portico garden area. Separating this patio from the library of the Centre for the Study of the Texts is a clear glass wall that has been specially laminated in order to eliminate most of the ultraviolet The fo untain inside the Centre for the Study of the Texts, positioned be/oJV the central portico. Water from the fountain will mask environmental noise and reflect natura/light into the librwy that surrounds it. THE BAHA'I W ORLD rays of the sun and to prevent fading of the library's books and furnishings. The floor of the entrance portico, the main stairs leading to it, and the circular ring of the roof of the seventh floor were all covered in marble by July 1997. Millwork and the installation of library shelves, mahogany doors, and approximately eighty teak windows were completed by November. January 1998 saw the skylights put in place, and the walls behind the staircase in the foyer were covered in French stone. The installation of red granite on the main staircase commenced, and all levels of the interior received at least an initial coat of paint. Arrangements for the relocation of the offices and the occupation of the building are underway. Interior millwork is well advanced and many of the Aerial view of the gardens atop the office spaces have been fitted Centre for the Study of the Texts. with built-in cabinets. Office Strateg ically placed light wells furniture has been ordered and funn el light to even the lowest sources for the final ornamenlevels of th e building. tation of the building are being identified. Now that the work on the interior of the Centre for the Study of the Texts has reached such an advanced stage, the time when the excavated site appeared like a gaping crater in the heart of Mount Carmel seems like the distant past; the building has finally assumed the character of "the seat of an institution of Baha'i scholars." 2 An extension to the International Baha'i Archives has been constructed " to provide accommodation for the central office of 2. The Universal House of Justice, letter to the Baha'is of the world, 31 August 1987 (unpublished). MO UNT cARMEL PROJECTS the ever-growing Archives at the World Centre." 3 A significant part of this structure comprises a strong room and adjacent cold room that will serve as conservation areas for both the original Baha'i sacred writings and artifacts associated with the Founders of the Baha'i Faith. These rooms have been equipped to serve as a safe, stable conservation environment, complete with state-ofthe-art mechanical and electrical systems, marble flooring, and customized steel shelving and hanging panel systems. The sixmonth process of purging the strong room and the cold room from impurities left by glue and paint products will begin shortly with the activation of the air-conditioning system. View ofthe Centre for the Study of the Texts, the International Archives Building, and the Monument Gardens (foreground). The Monument Gardens contain several graves of members of Baha'u 'llah sfamily. The International Teaching Centre To speed up the progress of work on the building of the International Teaching Centre the number of workers on site was increased by fifty percent during the year. The front entrance, which faces the Monument Gardens and includes a series of staircases leading 3. Ibid. from the Gardens to the Teaching Centre building, was completed by November 1997, and the first consignment of marble for the external wa ll s and columns arrived on site during the same period . A platf01m was created outside the northern perimeter of the building to serve as a casting and storage yard and as space for the large mobil e cra ne required for the unloading and installation of the marble. Most of the finishing items, including marble and granite for the interior of the building, kitchen eq uipment, and wood doors and frames , were also ordered by that time . By February 1998, the final pouring of concrete for the roof of the building was accomplished, marking the achievement of the goals of the construction pro gram se t out more than a year and a half before. As is customary, all the key participants- the contractor's site team, the Mount Carmel Projects technical team , all of the subcontractors , the Managing Director of Perez G . G. Engineers , and the Project Manager--came together to ce lebrate this achievement. Speaking on the occasio n, Mr. Perez expressed his appreciation for the excell ent team work , saying, "Working with the Baha'is on these projects has been a great pleasure w hich we wi ll treasure in our professional lives . We have worked with our Baha'i friends in the project management team as members of Front view of the International Teaching Centre, just after installation of the marble columns, April 1998. M OU NT c i\l(iv\EL PROJECTS one family. We hope to continue in the same spirit until the completion ofthe Projects." By the time of the Intemational Convention eight marble columns in the entrance portico of the building and twelve columns in the rear portico had been installed. Like those of the Centre for the Study of the Texts and the International Baha'i Archives, the front columns of the International Teaching Centre are in the Ionic order, while the columns at the back are in the Tuscan style. German Templer Colony Project Substantial progress was achieved during the year in the restoration of the German Templer Colony, keeping pace with the adjoining terraces project. Work on the main ax is through the Colony picked up momentum. The traffic circle a nd sections of th e promenade near the j unction of Hagefcn Street and Ben Gurion Avenue were paved with stone, and several building fa<;ades were renovated. To highlight the significance of this project the Municipality of Haifa arranged a seminar in November 1997. Introduced by the Mayor of Haifa, the program featured an assessment of the progress m ade on the project, a proj ected timetabl e for compl etion, discussion of long-range planning and the intended purpose and use of the Templer Colony, a review of pl anned projects along the route and consultation concern ing the integrati on of the restoratio n with the Baha'i projects. Participants included members of the Association of Architects and Engineers of Haifa, the Land Development Authority of Israel, the Historical Restoration Committee, the Steering Comm ittee members for the restoration project, City Counci l members, and owners of restaurants and businesses along the ax is. As a member of the Steering Committee for the development of the Gennan Colony, Mount Cam1el Projects manager Fariborz Sahba made a detail ed presentation on the Baha'i projects. Conclusion Baha 'is all over th e wo rld, conscious that " the brief sfan of time before the century ends is precious beyond all telling," are arising 4. The Universal House of Justice, letter to the Baha'is of the world, Ri9van !54 B.E. (1997, unpublished). TtiJ BAHAJ W ORLD to offer their "acts of service to the unfolding, spiritual drama of these momentous days." 5 The Mount Carmel Projects team, sharing this same earnest desire to serve, continues to make strenuous efforts to expedite completion of the Projects on this holy mountain. 5. Ibid. -v:;THE 1EARrN REVIEW T he outstanding characteristic of the Baha'i year from Ri<;lvan 1997 to Ri<;lvan 1998 can be summed up in one word: growthdynamic growth in the range and number of activities undertaken by Baha'is worldwide, and significant growth in membership in various Baha'i communities around the globe. Most noteworthy was progress in the evolution of penn anent training institutes. Since the call of the Universal House of Justice in December 1995 for the establishment of national or regional permanent institutes designed "to provide well-organized, fom1ally conducted programs of training on a regular schedule," 1 hundreds of institutes have been founded and thousands of individuals have taken their courses. While no brief survey such as this can do justice to the full range of diverse and stimulating endeavors undertaken by the followers of Baha'u'llah throughout the globe, it does offer a collage of the large numbers of activities undettaken by the Baha'is, their communities, and their institutions in the past year. The material is organized Lmder I. The Universal House of Justice, letter to the Baha'is of the world, Ric;lvan 153 B.E. ( 1996, unpubli shed) . TH E B Al lA' [ WORLD th e following categories: Institutes and Other Training Activities, Bah a'i Institution s, Sharing the Message of Baha' u ' ll ah, Community Life, Houses of Worship, Scholarship, Involvement in the Life of Society, Soc ia l and Eco nomic Dev e lopment , Interfaith Activities, Race Unity, Contact with Prominent People, Recognition, Advancement of Women , Youth , the Special Role of Indigenous Peopl es, the Arts, and Environment. Certain events are not being covered here but are reported in detail in separate articles: the gathering of religious leaders with World Bank officials at the Lambeth Conference, the fiftieth anniversaries of the estab lishment of the Baha'i Faith in Spain and Luxembo urg, and a report on the progress of the construction projects on Mount Carm el. Institutes and Other Training Activities The development ofhwnan resources on a large scale requires that the establishment ofinstitutes be vieJ.ved in a neJ.V light. In many regions, it has become imperative to create institutes as organiza tional structures dedicated to :::.ystematic training. Th e purpose ofsuch training is to endow ever-growing contingents of believers with the spiritual insights, th e knowledge, and the skills needed to carry out the many tasks ofaccelerated expansion and consolidation, including the teaching and deep ening of a large number ofpeople- adults, youth and children. 2 Twenty-one Baha'i s fro m ten countries-Brazil, Colomb ia, Costa Rica, the Dominican Republic, El Salvador, Honduras, Panama, Paraguay, Peru , and Venezuela- met at the Ruhi Institute in Puerto Tejada, Colombia , from 3 to 8 November 1997 to create a unified vision of the institutes being developed in Latin A merica. Each session began with a discussion of basic concepts of education, during which the point was stressed that the development of human reso urces is an organic, dyn am ic process. The purpose of the institutes, their relationship to the institutions of the Faith, and the fonnulation of curricula and methodology were all discussed. Individuals who had helped to develop institutes in th e ir national communities shared th eir experiences and the challenges th ey had encow1tered. 2. The Universal House of Justice, letter to the Conference of Cont inenta l Counsellors, 26 December 1995 (Riviera Beach: Palab ra Publications, 1996). Y EAR L R EVIE \Xl A member of the National Spiritual Assembly ofBrazil gave a presentation on how to prepare a plan of action for an institute, defining its objectives and activities and producing a time line. Another speaker looked at the development of Colombia's Institute Study Groups facilitated by h1tors trained at the Ruhi Institute. With the help of these tutors, small groups ofbelievers in villages and towns throughout the country have entered the Institute's basic program and are systematically studying its courses. Programs formulated by In Colombia, Ruhi Institute participants Germany's regional insti- cleaned a school in the community of tutes address three aspects of Perico Negro in Cauca in 1997. the participants' lives: "mind, hand and heart." Started in October 1997, regional institutes throughout the cotmtry held one-year courses on "Living the Baha'i life." Topics included "The Dispensation ofBaha'u'll