# The Baha'i World: Volume 30 (2001-2002) *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-20 — 1 clipping.* --- > Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Universal House of Justice, The Baha'i World: Volume 30 (2001-2002), Haifa: Bahá’í World Centre, 2003, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > THE > BAH~l > WORLD > 2001 - 2002 > AN INTERNATIONAL RECORD > > BAHA'I WORLD CENTRE > HAIFA > ©2003 World Centre Publications > > Order department: > Baha'i Distribution Service > 4703 Fulton Industrial Blvd. > Atlanta, GA 30336-2017 > USA > E-mail: bds@usbnc.org > > Senior editor: Ann Boyles > Assistant editor: Alex McGee > > Photo credits: pp. 89, 93, 96, 99, 111, 118, 119, 120, 121, originally > appeared in the Baha' f World News Service; p. 110, courtesy of Michelle > Murphy; pp. 11 4, 116, copyright Randy Focht; p. 126, copyright > United Nations Photo Archive; p. 128, originally appeared in One > Country; pp. 244, 246, 249, 250, 252, courtesy of the Bayan Association. All others courtesy of the Audio-Visual Department of the Baha'i > World Centre. > > ISBN 0-85398-974-5 > CONTENTS > > 7 Introduction co the Baha'i Community > > Writings and Messages > 21 Baha'i Sacred Writings > 29 From the Universal House ofJustice > > Events 2001-2002 > 37 Official Opening of the Terraces > of the Shrine of the Bab > 75 The Year in Review > 113 Anniversaries of Baha'i Communities > 125 World Conference against Racism > 133 Baha'i International Community Activities > 143 Update on the Situation of the Baha'ls in Iran > 149 European Baha'i Business Forum > Essays, Statements, and Profiles > 157 World Order and Global Governance: A Baha'i > Perspective > by Paul Vreeland > 189 Fostering the Spiritual Education of Children > by Barbara Johnson > 221 World Watch > by Ann Boyles > 243 Profile: Bayan Association > > Statements by the Baha'i International Community > 255 Belief and Tolerance: Lights amidst the Darkness > 263 Overcoming Corruption and Safeguarding Integrity in > Public Institutions: A Baha'i Perspective > 273 One Same Substance: Consciously Creating a Global > Culture of Unity > 279 Sustainable Development: The Spiritual Dimension > 287 HIV/AIDS and Gender Equality: Transforming Attitudes > and Behaviors > 291 Baha' is in Iran: Current Situation > > Statements by National Spiritual Assemblies > 295 The Destiny of America and the Promise of World Peace > by the National Spiritual Assembly ofthe Bahd'is ofthe United States > > Information and Resources > 301 Obituaries > 311 Statistics > 315 Directory > 323 Selected New Publications > 327 A Basic Baha'i Reading List > 331 Glossary > 337 Index > Introduction to the > Baha'i Community > > intercultural performance and service group travels through > Vancouver Island in British Columbia, Canada, with the > aim of giving young native people a positive view of their > culture and heritage. A Russian journalist facilitates workshops > for students in three Austrian schools to help them learn how to > find positive solutions to moral dilemmas in their lives. In a droughtplagued region of Ethiopia, a community inaugurates a water pond > project that will benefit 300 households and more than 15,000 > cattle. At the end of a large conference in Brazil, youth commit > themselves to making positive changes in their communities, by > starting moral education classes for children and a moral education > theater group, and by becoming involved in community-building > projects. In Papua New Guinea, people walk for up to two days > to witness the official opening of a new primary school in their > region. In Stuttgart, Germany, organizers of a panel discussion > invite members of diverse religious groups to come together to > examine the topic "Religions against Violence, " looking at the > peace-promoting elements of religions as well as their potential > to generate conflict and war. A nongovernmental organization (NGO) > in Ghana offers teachers, government ministries, other NGOs, and > the media a moral leadership training seminar designed to assist > participants to address social problems in that country. In Malaysia, > > 8 THE BAHA'f WORLD 2001-2002 > > a campaign for Asli children combines literacy training with spiritual > education. And a performing arts group composed of youth from > ten countries travels through Lesotho, performing music and dances > on topics such as unity, the elimination of prejudice, drug abuse, > and HIV/AIDS. > Although they come from diverse backgrounds and far-flung > areas of the planet, these people all share a united view of the > world, its future, and their role in shaping it. They are Baha'is. > The Baha'i International Community, comprising members > of the Baha'i Faith from all over the globe, now numbers more > than five million souls. It represents 2, 112 ethnic and tribal groups > and live in more than 127,500 localities in 190 independent > countries and 46 dependent territories. What was once regarded > by some as a small, obscure sect was reported by the Britannica > Book of the Year 2001 to be the second-most widely spread > independent religion in the world, after Christianity. Its membership cuts across all boundaries of class and race, governing itself > through the establishment of local and national elected bodies > known as Spiritual Assemblies. Its international center and the > seat of its world governing council, known as the Universal House > of Justice, are located in the Holy Land, in Haifa, Israel. > This article offers a brief introduction to the Baha'i community, > its history, its spiritual teachings, and its aims and objectives. > > Origins > > In 1844, a young Persian merchant named Siyyid 'Ali-Mu}:iammad > declared Himself to be the Promised Qa'im awaited by Shia > Muslims. He adopted the title "the Bab," which means "the Gate," > and His teachings quickly attracted a large following. Alarmed > by the growing numbers of "Babis," as His followers were known, > the Muslim clergy allied themselves with ministers of the Shah in > an effort to destroy the infant Faith. Several thousand Babis were > persecuted, tortured, and killed in the following years, but the > growth of the new religion continued even after the Bab Himself > was imprisoned and later executed in July 1850. The horrific > treatment of the Babis at the hands of the secular and religious > authorities was recorded by a number of Western diplomats, scholars, > THE BAHA'f COMMUNITY 9 > > and travelers, who expressed their admiration for the character > and fortitude of the victims. > The Babi religion sprang from Islam in much the same manner > that Christianity sprang from Judaism or Buddhism did from > Hinduism. That is to say, it was apparent early in the Bab's ministry > that the religion established by Him was not merely a sect or a > movement within Islam but an independent Faith. Furthermore, > one of the main tenets of Babi belief was the Bab's statement that > He had been sent by God to prepare the way for One greater > than Himself, Who would inaugurate an era of peace and > righteousness throughout the world, representing the culmination > of all past religious dispensations. > Mirza J::Iusayn-'Ali was one of the leading adherents of the Babi > Faith Who was arrested and imprisoned during the tumultuous > years of the Bab's brief ministry. Because of pressure on the Persian > Shah from European diplomats, He was spared from execution but > was banished from Persia to Baghdad, Constantinople, Adrianople, > and finally the penal colony of Acre in Palestine. Thus, the Persian > government, which had secured the support of the rulers of the > rival Ottoman Empire in suppressing the new movement, expected > that His sphere of influence would be severely limited. > During His initial imprisonment, Mirza J::Iusayn-'Ali had > received the first divine intimations that He was the Promised > One of Whom the Bab had spoken. He adopted the title > "Baha'u'llah," which means "Glory of God," and publicly declared > His mission on the eve of His exile from Baghdad, in April 1863. > Baha'u'llah was still nominally a prisoner when He passed away > near Acre in May 1892, although the authorities had gradually > loosened their restrictions as they became acquainted with Him > and the nature of His teachings. During the long years of His > exile Baha'u'llah revealed the equivalent of more than 100 volumes > of writings, consisting of the laws and ordinances of His dispensation, letters to the kings and rulers of the East and the West, > mystical teachings, and other divinely inspired writings. > In His Will and Testament, Baha'u'llah appointed His eldest > son, 'Abbas Effendi, Who adopted the title "'Abdu'l-Baha" ("Servant > of Baha''), as His successor and the sole authoritative interpreter > of His teachings. 'Abdu'l-Baha had shared His Father's long exile > IO THE BAHA'f WORLD 2001-2002 > > and imprisonment and was freed only after a new regime was > installed by the "Young Turk" movement in 1908. Shortly thereafter, > at an advanced age, He embarked on an arduous journey to Europe > and America where, from 1911to1913, 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 outbreak of World War I in 1914, 'Abdu'l-Baha had returned > to His home in Haifa, just across the bay from Acre, and devoted > Himself to caring for the local people, fending off famine by feeding > them from stores of grain He had safeguarded for such an emergency. 'Abdu'l-Baha's humanitarian services and His promotion > of intercultural harmony were recognized by the British government, which, at the end of the war, conferred upon Him a > knighthood-a title He acknowledged but declined to use. He > passed away in 1921 and is buried on Mount Carmel in a vault > near the spot where He had interred the remains of the Bab some > years before. > Among the legacies that 'Abdu'l-Baha bequeathed to history > was a series of letters called the Tablets of the Divine Plan, which > He had addressed to the Baha' is of North America during the > years of World War I. These 14 letters directed the recipients to > scatter to countries on all continents and share with their populations > the teachings of Baha'u'llah-a mandate that led to the global > expansion of the Baha'i community. > Another legacy of'Abdu'l-Baha is His Will and Testament, which > Baha' is regard as the charter of the administrative order conceived > by Baha'u'llah. This document appointed 'Abdu'l-Baha's eldest > grandson, Shoghi Effendi, as Guardian of the Baha'i Faith and > authorized interpreter of its teachings. Successorship to the Founders > of the Baha'i Faith would be shared by the Guardian and an elected > Universal House of Justice, whose complementary role would be > to create legislation supplementing the Faith's scriptures. > During the period of his Guardianship, from 1921 to 1957, > Shoghi Effendi concentrated on four main areas: the development > of the Baha'i World Centre in the environs of Haifa; the translation > and interpretation of the Baha'i sacred writings; the rise and > consolidation of the institutions of the Baha'i administrative order; > THE BAHA'f COMMUNITY II > > and the implementation of 'Abdu'l-Baha's plan for the propagation > of the Baha'i Faith around the world. > At the Baha'i World Centre, Shoghi Effendi effected the construction of a superstructure for the mausoleum containing the > remains of the Bab, which had been brought secretly from Persia > and interred by 'Abdu'l-Baha in a spot designated by Baha'u'llah > on Mount Carmel. Shoghi Effendi beautified and expanded the > simple native stone structure, which is today a site of pilgrimage > for Baha'is from all over the world. He enhanced the Baha'i > properties and initiated construction of the International Baha'i > Archives building to house the original Baha'i scriptures and artifacts > from the early days of the Baha'i Faith. This building, the first on > the arc-shaped path on the site designated as the world administrative > center of the Baha'i community, was completed in 1957. Shoghi > Effendi's actions laid the foundations, literally and figuratively, > for the further development of the Baha'i World Centre. > Shoghi Effendi was also instrumental in interpreting the writings > of Baha'u'llah and 'Abdu'l-Baha and in translating them from the > original Persian and Arabic into English. The Guardian had served > as secretary to 'Abdu'l-Baha for a number of years and was a student > at Oxford University at the time of his Grandfather's passing. Shoghi > Effendi's mastery of Persian, Arabic, and English, coupled with > the authority conferred upon him as the appointed interpreter of > the Baha'i writings, made him uniquely qualified to undertake > their translation. He also translated The Dawn-Breakers, a history > of the Babi Faith, authored God Passes By, a history of the first > century of the Baha'i Faith, and wrote thousands of letters to > communities and individuals around the world, elucidating passages > from the writings and giving direction and impetus to Baha'i > communities. > > Development of the Administrative Order > > Shoghi Effendi's work in developing the Baha'i administrative order > is one of the most dramatic legacies of his years as Guardian. The > first step in this development was to encourage the organized, > planned expansion of Baha'i communities in places where local > and national Baha' f councils, known as Spiritual Assemblies, would > 12 THE BAHA'f WORLD 2001-2002 > > eventually be established. The Guardian effected this global > expansion of Baha'i communities through a series of international > plans of varying duration, during which 12 National Spiritual > Assemblies were elected. > At the time of Shoghi Effendi's sudden passing in 1957, the > Baha'i community was in the middle of a global plan of expansion > and consolidation called the Ten Year Crusade. During this period, > which concluded in 1963-the centenary of Baha'u'llah's declaration > of His mission in the Garden of Riqvfo in Baghdad-the goal > was to open 132 new countries and major territories to the Faith > and to expand existing communities in 120 countries and territories > that had previously been opened. These ambitious targets were in > certain instances actually exceeded by the end of the plan, in spite > of the difficulties posed by the Guardian's death. > 'Abdu'l-Baha, in His Will and Testament, had authorized the > continuation of the Guardianship through the appointment by > the Guardian of a successor from among his own sons, should he > have them, or other direct descendants of Baha'u'llah. Such a > designation was dependent upon the decision of Shoghi Effendi > as to whether an individual could be named who met the demanding > spiritual qualifications specified by 'Abdu'l-Baha. Shoghi Effendi > had no children and died without designating such a Guardian > to follow him. He had, however, taken steps towards the election > of the Universal House of Justice, the supreme governing body of > the Baha'i Faith. He had also appointed a number of individual > Baha'is to an auxiliary institution of the Guardianship called Hands > of the Cause of God. These individuals had been charged with > protecting the unity of the Faith and collaborating with National > Spiritual Assemblies around the world to ensure that the goals of > the Ten Year Crusade were won. Upon Shoghi Effendi's passing, > these men and women guided the Baha'i community to complete > the plan initiated by the Guardian and to hold the first election > of the Universal House of Justice in 1963. > Conceived by Baha'u'llah Himself, the institution of the > Universal House of Justice is established on principles laid down > in the Baha'i sacred writings. Its initial election, by the members > of the 56 National Spiritual Assemblies that existed in April 1963, > clearly demonstrated the principle of unity so central to the Baha'i > THE BAHA'f COMMUNITY 13 > > Faith, with the nine members coming from four continents and > representing a variety of religious and ethnic backgrounds. > Based on the authority conferred on it by the Founder of the > Faith, the Universal House of Justice is now elected every five > years and stands as the acknowledged central authority in the > worldwide Baha'i'. community and has, during the past 38 years, > launched eight global plans for the advancement of the Faith. > From a worldwide population of 408,000 in 1963, the Baha'i'. > community has grown to more than five million members; the > number of National and Regional Spiritual Assemblies has grown > from 56 to 182; and the number of Local Spiritual Assemblies > has increased from 3,555 to 11,746. > > Spiritual and Moral Teachings > and Baha'i Community Life > The force that unites this diverse body of people is the vision > achieved through their belief in Baha'u'llah as a Manifestation of > God, in the social and administrative structures He established, > and in the spiritual and moral teachings He propagated. Central > to these spiritual teachings is the concept that there is only one > God and that the world's great religions have been established by > Messengers or Manifestations of this Divine Reality-Abraham, > Krishna, Moses, Buddha, Zoroaster, Jesus, and Muhammad-Who > have been sent throughout history to deliver a divine message > commensurate with humanity's stage of development. Though the > religions' social teachings change through this process of progressive > revelation, the spiritual essence of all the major religions remains > the same: humanity has been created to know and to worship > God. The Baha'i'. perspective sees the cumulative benefits of > progressively revealed religions as fundamental to an "ever-advancing > civilization." What divides various religious communities, Baha'i'.s > believe, comes not from God but from humanity and its accretions to the essential religious teachings brought by the divine > Messengers. > At this stage of humanity's development, the unity of the > human race must be recognized, the equality of women and men > must be established, the extremes of wealth and poverty must > 14 THE BAHA'f WORLD 2001-2002 > > be eliminated, and the age-old promise of universal peace must > be realized. Likening the development of the human race to that > of an individual, the Baha'i writings say that we have passed > through stages analogous to infancy and childhood and are now > in the midst of a tumultuous adolescence, standing on the > threshold of maturity. Baha'u'llah taught that humanity is destined > to come of age, but the course it takes to achieve that goal is > entirely in its own hands. > To promote the development of a society in which Baha'i ideals > can be fully realized, Baha'u'llah established laws and moral teachings that are binding on Baha'is. Central to these is daily obligatory > prayer. Study of and meditation upon the Baha'i sacred writings > each morning and evening is also enjoined. Baha'is between the > ages of 15 and 70, with certain exceptions, observe an annual 19- > day, dawn-to-dusk fast. Baha'u'llah referred to prayer and fasting > as the "twin pillars" of faith, an indication of their importance > and the benefits to be gained from them. He also raised work to > the level of worship. The main repository of Baha'u'llah's laws is > a volume entitled the Kitab-i-Aqdas, or the "Most Holy Book." > There are no dietary restrictions in the Baha'i Faith, but the > consumption of alcohol and the use of narcotic and hallucinogenic > drugs are forbidden, as they affect the mind and interfere with spiritual > growth. Baha'u'llah counseled Baha'is to be honest and trustworthy, > to render service to humanity with an abundance of deeds rather > than mere words, to be chaste, and to avoid gossip and backbiting. > He forbade lying, stealing, adultery, homosexual acts, and promiscuity. The importance of the family is central to Baha'i community > life, as is the moral and spiritual education of children. > Baha'i'.s often gather together in their communities to study > the sacred writings of their Faith and to pray, but a central feature > in Baha'i'. community life is a meeting called the Nineteen Day > Feast, at which all members join in worship, consult about community affairs, and socialize. Pending the further development of > Baha'i'. communities, these meetings often occur in rented facilities, > people's homes, or in local Baha'i centers. The Baha'i'. writings > call for the erection in each community of a beautifully designed > House of Worship, surrounded by gardens and functioning as a > spiritual center of activity. A variety of social and humanitarian > THE BAHA'f COMMUNITY 15 > > institutions are also to be established around it. Seven Baha'i Houses > of Worship presently exist, in Australia, Germany, India, Panama, > Uganda, the United States, and Western Samoa, and sites have > been purchased around the world for the construction of many > more. The Houses of Worship are open to people of all faithsor those professing no particular faith-for prayer and meditation. > Services are nondenominational. There are no sermons, only readings > and prayers from the Baha'i writings and scriptures of other faiths > with music by an a cape/la choir. This preserves the sacredness of > the experience of hearing and meditating upon the Holy Word > without the interference of man-made 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, coinciding > with the United Nations International Year of Peace, "Acceptance > of the oneness of mankind is the first fundamental prerequisite > for the 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 active nongovernmental > organization (NGO) that represents the collective voice of national > Baha'i communities around the world, enjoys special status with > the Economic and Social Council (ECOSOC). It is particularly > involved in addressing human rights issues, the needs of women > and children, and environmental concerns, as well as pursuing > sound, sustainable development policies. To coordinate its international efforts in these areas, the Baha'i International Community's > United Nations Office and Office of Public Information, as well > as the Office of the Environment and the Office for the > Advancement of Women, collaborate with National Spiritual > Assemblies around the world. The Baha'i International Community's activities at the United Nations have earned it a reputation > as one of the most effective religious NGOs in the UN system. Its > 16 THE BAHA'f WORLD 2001-2002 > > national and international representatives took active roles in the > major world summits and NGO forums sponsored by the United > Nations during the 1990s. > 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 we can visualize it, consist of a world legislature, > whose members will, as the trustees of the whole of mankind, > ultimately control the entire resources of all the component > nations, and will enact such laws as shall be required to regulate > the life, satisfy the needs, and adjust the relationships of all > races and peoples. A world executive, backed by an international > Force, will carry out the decisions arrived at, and apply the > laws enacted by, this world legislature, and will safeguard the > organic unity of the whole commonwealth. A world tribunal > will adjudicate and deliver its compulsory and final verdict in > all and any disputes that may arise between the various elements > constituting this universal system. 1 > Shoghi Effendi went on to describe the tremendous benefits > to humanity resulting from such a world order: > The enormous energy dissipated and wasted on war, whether > economic or political, will be consecrated to such ends as will > extend the range of human inventions and technical development, > to the increase of the productivity of mankind, to the > extermination of disease, to the extension of scientific research, > to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation > of the unused and unsuspected resources of the planet, to the > prolongation of human life, and to the furtherance of any other > > 1 Shoghi Effendi, The World Order of Bahd'u'fldh: Selected Letters, 2d rev. > ed. (Wilmette: Baha'i Publishing Trust, 1993), p. 203. > THE BAHA'f COMMUNITY 17 > > agency that can stimulate the intellectual, the moral, and spiritual > life of the entire human race. 2 > To make its aims and objectives widely known and to promote > its perspective on various issues, the Baha'i International Community > not only collaborates with like-minded organizations within and > outside of the United Nations, but it engages in public information > efforts to bring the spiritual and social principles of the Faith to > the attention of people everywhere. The persecution of the Baha'is > in Iran since the 1979 Iranian revolution has prompted wide > dissemination of information about the Baha'i Faith in the > international news media. More than two hundred members of > the Faith have been executed for their belief, which is considered > as heresy by the regime, and thousands more have been imprisoned, > fired from their jobs, or had their homes confiscated or their pensions cut off as a result of government orders. Baha'is around the > world have responded in unity to this ongoing persecution in Iranthe land in which their religion was born-by petitioning their > governments to take action against this injustice. It is, to some > degree, as a result of these efforts that the persecutions have not > been more extreme, although Iran's Baha'is still face the possibility > of arbitrary imprisonment and execution, and are still denied > fundamental rights and freedoms. 3 > The Baha'i community has also taken a proactive approach in > promulgating its views. The statement on peace issued by the > Universal House of Justice in 1985, entitled The Promise ofWorld > Peace, sparked a worldwide campaign of presentations and public > awareness programs throughout the International Year of Peace > and since, aimed at government figures, leaders of thought, and > the general population. The centenary of Baha'u'llah's passing in > 1992 was commemorated, in part, with the publication of a > statement detailing His life, teachings, and mission, designed to > increase knowledge of the Baha'i Faith among members of the > public. A statement presenting the Baha'i perspective on social > > 2 Shoghi Effendi, World Order of Bahd'u'LLdh, p. 204. > 3 See pp. 143-47 and 291-93 for further information on the continuing > persecution of Iran's Baha'i community. > 18 THE BAHA'f WORLD 2001-2002 > > development, The Prosperity of Humankind, was disseminated at > the World Summit for Social Development in Copenhagen in > March 1995, and later that year a statement entitled Turning Point > for All Nations was released as a contribution to discussions on > the future of the United Nations during its 50th anniversary. In > 1999, the Baha'i International Community released Who Is Writing > the Future? Reflections on the Twentieth Century. > The Baha'i community has also been continually engaged in > a series of international teaching plans. It has seen rapid expansion > in different parts of the world, perhaps most notably in Eastern > Europe and the former Soviet Union, where national Baha'i > communities have been established in recent years following the > collapse of long-standing political barriers. New national governing > bodies are also being formed elsewhere, as the Universal House > of Justice deems communities to have reached a sufficient level > of maturity. > The existence and growth of the Baha'i community 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 enormous energies with which the Creator of all things > has endowed this spiritual springtime of the race. 4 > The source of this faith and resolve is the message offered by > the teachings of Baha' u'llah, a message that deserves the thoughtful > consideration of all those who yearn for peace and justice in the > world. > > 4 Baha'i International Community's Office of Public Information, The Prosperity of Humankind (1995). See The Bahd'i World 1994-95, pp. 273-96, > for the complete text of this statement. > WRITINGS > AND MESSAGES > Baha' f. Sacred Writings > > From the Writings of Baha'u'llah > > K now verily that the essence of justice and the source thereof > are both embodied in the ordinances prescribed by Him > Who is the Manifestation of the Self of God amongst men, > if ye be of them that recognize this truth. He doth verily incarnate > the highest, the infallible standard of justice unto all creation. > Were His law to be such as to strike terror into the hearts of all > that are in heaven and on earth, that law is naught but manifest > justice. The fears and agitation which the revelation of this law > provokes in men's hearts should indeed be likened to the cries of > the suckling babe weaned from his mother's milk, if ye be of them > that perceive. Were men to discover the motivating purpose of > God's Revelation, they would assuredly cast away their fears, and, > with hearts filled with gratitude, rejoice with exceeding gladness. > qf0 > > Bestir yourselves, 0 people, in anticipation of the days of Divine > justice, for the promised hour is now come. Beware lest ye fail to > apprehend its import and be accounted among the erring. > qf0 > > Every Prophet Whom the Almighty and Peerless Creator hath > purposed to send to the peoples of the earth hath been entrusted > > 22 THE BAHA'f WORLD 2001-2002 > > with a Message, and charged to act in a manner that would best > meet the requirements of the age in which He appeared. God's > purpose in sending His Prophets unto men is twofold. The first > is to liberate the children of men from the darkness of ignorance, > and guide them to the light of true understanding. The second is > to ensure the peace and tranquillity of mankind, and provide all > the means by which they can be established. > The Prophets of God should be regarded as physicians whose > task is to foster the well-being of the world and its peoples, that, > through the spirit of oneness, they may heal the sickness of a > divided humanity. To none is given the right to question their > words or disparage their conduct, for they are the only ones who > can claim to have understood the patient and to have correctly > diagnosed its ailments. No man, however acute his perception, > can ever hope to reach the heights which the wisdom and > understanding of the Divine Physician have attained. Little wonder, > then, if the treatment prescribed by the physician in this day should > not be found to be identical with that which he prescribed before. > How could it be otherwise when the ills affecting the sufferer > necessitate at every stage of his sickness a special remedy? In like > manner, every time the Prophets of God have illumined the world > with the resplendent radiance of the Daystar of Divine knowledge, > they have invariably summoned its peoples to embrace the light > of God through such means as best befitted the exigencies of the > age in which they appeared. They were thus able to scatter the > darkness of ignorance, and to shed upon the world the glory of > their own knowledge. It is towards the inmost essence of these > Prophets, therefore, that the eye of every man of discernment must > be directed, inasmuch as their one and only purpose hath always > been to guide the erring, and give peace to the afflicted .... These > are not days of prosperity and triumph. The whole of mankind is > in the grip of manifold ills. Strive, therefore, to save its life through > the wholesome medicine which the almighty hand of the unerring > Physician hath prepared. > C(f0 > > And now concerning thy question regarding the nature of religion. > Know thou that they who are truly wise have likened the world > SACRED WRITINGS 23 > > unto the human temple. As the body of man needeth a garment > to clothe it, so the body of mankind must needs be adorned with > the mantle of justice and wisdom. Its robe is the Revelation > vouchsafed unto it by God. Whenever this robe hath fulfilled its > purpose, the Almighty will assuredly renew it. For every age requireth > a fresh measure of the light of God. Every Divine Revelation hath > been sent down in a manner that befitted the circumstances of > the age in which it hath appeared. > ~ > > Behold the disturbances which, for many a long year, have afflicted > the earth, and the perturbation that hath seized its peoples. It > hath either been ravaged by war, or tormented by sudden and > unforeseen calamities. Though the world is encompassed with misery and distress, yet no man hath paused to reflect what the cause > or source of that may be. Whenever the True Counsellor uttered > a word in admonishment, lo, they all denounced Him as a mover > of mischief and rejected His claim. How bewildering, how confusing > is such behavior! No two men can be found who may be said to > be outwardly and inwardly united. The evidences of discord and > malice are apparent everywhere, though all were made for harmony and union. The Great Being saith: 0 well-beloved ones! > The tabernacle of unity hath been raised; regard ye not one another > as strangers. Ye are the fruits of one tree, and the leaves of one > branch. We cherish the hope that the light of justice may shine > upon the world and sanctify it from tyranny. If the rulers and > kings of the earth, the symbols of the power of God, exalted be > His glory, arise and resolve to dedicate themselves to whatever > will promote the highest interests of the whole of humanity, the > reign of justice will assuredly be established amongst the children > of men, and the effulgence of its light will envelop the whole > earth. The Great Being saith: The structure of world stability and > order hath been reared upon, and will continue to be sustained > by, the twin pillars of reward and punishment. And in another > connection He hath uttered the following in the eloquent tongue: 1 > Justice hath a mighty force at its command. It is none other than > > 1 Arabic > 24 THE BAHA'f WORLD 2001-2002 > > reward and punishment for the deeds of men. By the power of > this force the tabernacle of order is established throughout the > world, causing the wicked to restrain their natures for fear of > punishment. > In another passage He hath written: Take heed, 0 concourse > of the rulers of the world! There is no force on earth that can > equal in its conquering power the force of justice and wisdom . I, > verily, affirm that there is not, and hath never been, a host more > mighty than that of justice and wisdom. Blessed is the king who > marcheth with the ensign of wisdom unfurled before him, and > the battalions of justice massed in his rear. He verily is the ornament > that adorneth the brow of peace and the countenance of security. > There can be no doubt whatever that if the daystar of justice, > which the clouds of tyranny have obscured, were to shed its light > upon men, the face of the earth would be completely transformed .... > In these days the tabernacle of justice hath fallen into the clutches > of tyranny and oppression. Beseech ye the One true God-exalted > be His glory-not to deprive mankind of the ocean of true > understanding, for were men but to take heed they would readily > appreciate that whatever hath streamed from and is set down by > the Pen of Glory is even as the sun for the whole world and that > therein lie the welfare, security, and true interests of all men; > otherwise the earth will be tormented by a fresh calamity every > day and unprecedented commotions will break out. God grant > that the people of the world may be graciously aided to preserve > the light of His loving counsels within the globe of wisdom. We > cherish the hope that everyone may be adorned with the vesture > of true wisdom, the basis of the government of the world. > The Great Being saith: The heaven of statesmanship is made > luminous and resplendent by the brightness of the light of these > blessed words which hath dawned from the dayspring of the Will > of God: It behoveth every ruler to weigh his own being every day > in the balance of equity and justice and then to judge between > men and counsel them to do that which would direct their steps > unto the path of wisdom and understanding. This is the cornerstone > of statesmanship and the essence thereof. From these words every > SACRED WRITINGS > > enlightened man of wisdom will readily perceive that which will > foster such aims as the welfare, security, and protection of mankind > and the safety of human lives. Were men of insight to quaff their > fill from the ocean of inner meanings which lie enshrined in these > words and become acquainted therewith, they would bear witness > to the sublimity and the excellence of this utterance. If this lowly > one were to set forth that which he perceiveth, all would testify > unto God's consummate wisdom. The secrets of statesmanship > and that of which the people are in need lie enfolded within these > words. This lowly servant earnestly entreateth the One true Godexalted be His glory-to illumine the eyes of the people of the > world with the splendor of the light of wisdom that they, one > and all, may recognize that which is indispensable in this day. > '*-' > 0 Oppressors on Earth! Withdraw your hands from tyranny, for > I have pledged Myself not to forgive any man's injustice. This is > My covenant which I have irrevocably decreed in the preserved > tablet and sealed it with My seal of glory. > '*-' > It beseemeth you to fix your gaze under all conditions upon justice > and fairness. In The Hidden Words this exalted utterance hath > been revealed from Our Most August Pen: > "O Son of Spirit! The best beloved of all things in My sight is > Justice; turn not away therefrom if thou desirest Me, and neglect > it not that I may confide in thee. By its aid thou shalt see with > thine own eyes and not through the eyes of others, and shalt know > of thine own knowledge and not through the knowledge of thy > neighbor. Ponder this in thy heart; how it behoveth thee to be. > Verily justice is My gift to thee and the sign of My loving-kindness. > Set it then before thine eyes." > They that are just and fair-minded in their judgment occupy > a sublime station and hold an exalted rank. The light of piety > and uprightness shineth resplendent from these souls. We earnestly > hope that the peoples and countries of the world may not be deprived > of the splendors of these two luminaries. > '*-' > THE BAHA'f WORLD 2001-2002 > > Say: Observe equity in your judgment, ye men of understanding > heart! He chat is unjust in his judgment is destitute of the > characteristics that distinguish man's station. > qt<., > > Say: Let truthfulness and courtesy be your adorning. Suffer not > yourselves to be deprived of the robe of forbearance and justice, > that the sweet savors of holiness may be wafted from your hearts > upon all created things. Say: Beware, 0 people of Baha, lest ye > walk in the ways of them whose words differ from their deeds. > Strive that ye may be enabled to manifest to the peoples of the > earth the signs of God, and to mirror forth His commandments. > > From the Writings and Utterances of 'Abdu'l-Baha > God be praised! The sun of justice hath risen above the horizon > of Baha'u'llah. For in His Tablets the foundations of such a justice > have been laid as no mind hath, from the beginning of creation, > conceived ... . The canopy of existence resteth upon the pole of > justice, and not of forgiveness, and the life of mankind dependeth > on justice and not on forgiveness. > qt<., > > And among the teachings of Baha'u'llah are justice and right. Until > these are realized on the plane of existence, all things shall be in > disorder and remain imperfect. The world of mankind is a world > of oppression and cruelty, and a realm of aggression and error. > In fine, such teachings are numerous. These manifold principles, > which constitute the greatest basis for the felicity of mankind and > are of the bounties of the Merciful, must be added to the matter > of universal peace and combined with it, so that results may accrue. > Otherwise the realization of universal peace by itself in the world > of mankind is difficult. As the teachings ofBaha'u'llah are combined > with universal peace, they are like a table provided with every > kind of fresh and delicious food. Every soul can find, at that table > of infinite bouncy, that which he desires. If the question is restricted > to universal peace alone, the remarkable results which are expected > and desired will not be attained. The scope of universal peace > must be such that all the communities and religions may find > their highest wish realized in it. The teachings of Baha'u'llah are > SACRED WRITINGS 27 > > such that all the communities of the world, whether religious, > political, or ethical, ancient or modern, find in them the expression > of their highest wish. > ~ > > The bulk of humanity now realizeth what a great calamity war is > and how war turneth man into a ferocious animal, causing > prosperous cities and villages to be reduced to ruins and the > foundations of the human edifice to crumble. Now, since all men > have been awakened and their ears are attentive, it is time for the > promulgation of universal peace-a peace based on righteousness > and justice-that mankind may not be exposed to further dangers > in the future. Now is the dawn of universal peace, and the first > streaks of its light are beginning to appear. We earnestly hope > that its effulgent orb may shine forth and flood the East and the > West with its radiance. The establishment of universal peace is > not possible save through the power of the Word of God .... > ~ > > Mere knowledge of principles is not sufficient. We all know and > admit that justice is good, but there is need of volition and action > to carry out and manifest it. > ~ > > Let them perform their services with complete sanctity and > detachment, and on no account defile themselves by receiving > bribes, harboring unseemly motives, or engaging in noxious > practices. Let them be content with their wages, and seek distinction in truthfulness, straightforwardness, and the pursuit of virtue > and excellence; for vanity in riches is worthy of none but the base, > and pride in possessions beseemeth only the foolish. To attain to > true glory and honor, man should exercise justice and equity, forbear > to act in an oppressive manner, render service to his government, > and work for the good of his fellow citizens. Were he to seek after > aught else but this he would indeed be in manifest loss. > ~ > > Among the results of the manifestation of spiritual forces will be > that the human world will adapt itself to a new social form, the > justice of God will become manifest throughout human affairs, > THE BAHA'f WORLD 2001-2002 > > and human equality will be universally established .... Through > the manifestation of God's great equity the poor of the world will > be rewarded and assisted fully, and there will be a readjustment > in the economic conditions of mankind so that in the future there > will not be the abnormally rich nor the abject poor. The rich will > enjoy the privilege of this new economic condition as well as the > poor, for owing to certain provisions and restrictions they will > not be able to accumulate so much as to be burdened by its > management, while the poor will be relieved from the stress of > want and misery. The rich will enjoy his palace, and the poor will > have his comfortable cottage. > The essence of the matter is that divine justice will become > manifest in human conditions and affairs, and all mankind will > find comfort and enjoyment in life. > c'J(_, > > 0 friends of God, be living examples of justice! So that by the > mercy of God, the world may see in your actions that you manifest > the attributes of justice and mercy. > Justice is not limited, it is a universal quality. Its operation > must be carried out in all classes, from the highest to the lowest. > Justice must be sacred, and the rights of all the people must be > considered. Desire for others only that which you desire for > yourselves. Then shall we rejoice in the Sun of]ustice, which shines > from the horizon of God. > Each man has been placed in a post of honor, which he must > not desert. A humble workman who commits an injustice is as > much to blame as a renowned tyrant. Thus we all have our choice > between justice and injustice. > I hope that each one of you will become just, and direct your > thoughts towards the unity of mankind; that you will never harm > your neighbors nor speak ill of any one; that you will respect the > rights of all men, and be more concerned for the interests of others > than for your own. Thus will you become torches of divine justice, acting in accordance with the teaching of Bahf u'llah, who, > during His life, bore innumerable trials and persecutions in order > to show forth to the world of mankind the virtues of the world > of divinity, making it possible for you to realize the supremacy of > the spirit, and to rejoice in the justice of God. > From the > Universal House of Justice > > T he Universal House of]ustice, the world governing council > of the Baha'i International Community, is responsible for > guiding and coordinating the activities of its 182 national > affiliates and the Faith's five million adherents throughout the world. > While it corresponds with individuals and organizations seeking > its guidance, the Universal House of Justice also writes letters to > National Spiritual Assemblies and to the Baha'is of the world > containing major announcements, providing direction, and advising > them of opportunities that lie before them. This article highlights > major letters written by the Universal House of Justice between > April 2001 and April 2002. > > Riqvan 15 8 BE message > Each year during the Baha' { Festival of Ri9van, between 21 April > and 2 May, the Universal House of Justice addresses a message to > the Baha'!s of the world, reviewing the past year and looking forward > to the next. The Ri9van 2001 letter, released at the conclusion of > a brief Twelve Month Plan, both reflects on it and relates its > accomplishments to the foundations laid in the previous Four > Year Plan (1996-2000). > 30 THE BAHA'f WORLD 2001-2002 > > The letter begins by drawing attention to the community's > "heightened awareness of the value of process, the necessity of > planning and the virtue of systematic action" in "fostering growth" > and in "developing the human resources" of the community. In > reviewing the process that has led to this significant moment, the > House ofJustice notes the development of more than 300 training > institutes during the Four Year Plan and the greater focus on the > spiritual education of children and "junior" youth (aged 12-14) > during the Twelve Month Plan. It remarks on the "freshness of > vitality" that characterized the conference of the Continental > Counsellors and Auxiliary Board members in January 200 l, which > sparked the announcement of the Faith's entrance into the Fifth > Epoch of its Formative Age, and it urges reflection upon "the > tumultuous forces that influenced the life of the planet and the > processes of the Cause itself at a crucial time in humanity's social > and spiritual evolution." > Reviewing external affairs activities during the Twelve Month > Plan, the House of Justice mentions the prominent participation > of Baha'i representatives in the millennial events called for by the > Secretary-General of the United Nations, noting that "the > implications of so close and conspicuous an involvement of the > Baha'i International Community with the processes of the Lesser > Peace will require the passage of time to be properly understood." > The House ofJustice also finds the colloquium on science, religion, > and development in India, organized by the Baha'i International > Community's Institute for Studies in Global Prosperity, and the > launch of the Baha'i World News Service to be notable accomplishments during this period. > At the Baha'i World Centre, achievements include the > occupation by the International Teaching Centre of its permanent > seat, the conference of the Continental Counsellors and Auxiliary > Board members, the completion of the Mount Carmel projects > in preparation for the official opening of the Terraces surrounding > the Shrine of the Bab, the preparation of a new reception center > for pilgrims in Haifa, and the construction of a new facility for > visitors to the Shrine of Baha'u'llah. > The final point highlighted by the Universal House of Justice > in its review of the year is the restoration of the National Spiritual > THE UNIVERSAL HOUSE OF JUSTICE 31 > > Assembly of the Bahi'1s oflndonesia, which had lapsed for almost > three decades following a ban on Bahi' { activities in 1962. > Having looked back over the past year, the House of Justice > then turns its gaze forward. "Two decades from now,'' it writes, > "the Bahi' f world will celebrate the centenary of the inception of > the Formative Age." The Five Year Plan, it points out, "constitutes the first of a series of campaigns chat will be pursued during > these twenty years" aimed at accomplishing "a significant advance > in the process of entry by troops,'' which will require "continuity > in systematic endeavor" by individuals, institutions, and > communities. The aims of the Five Year Plan, in the words of the > House of Justice, are "co effect a deeper penetration of the Faith > into more and more regions within countries,'' using approaches > such as intensive programs of growth and the "methodical opening > of new areas" by individuals who move to settle in those areas as > "home-front pioneers." > Looking towards the "enrichment of the devotional life of the > community through the raising up of national Houses of Worship" > throughout the Fifth Epoch, the House of Justice outlines in the > Ric;l.van letter the immediate task ahead: to erect "the Mother Temple > of South America" in Santiago, Chile, thus completing Shoghi > Effendi's plan to build Houses of Worship on all continents. > At the Baha'i World Centre the work of chose institutions chat > have recently moved into the new buildings on the Arc will be > guided to further development. Attention is to be given to the > Centre for the Study of the Texts, particularly in regard to "enriching > the translations into English from the Holy Texts,'' and measures > will be taken to welcome larger numbers of pilgrims and visitors. > The Ric;l.van letter concludes by referring to the imminent arrival > of Baha'{s from all over the world for the events surrounding the > official opening of the Terraces of the Shrine of the Bab in May > 2001 and by characterizing the occasion as an important milestone > chat will allow both reflection on the progress made by the Baha' f > community throughout the preceding century and a look forward > to the future. 1 > > 1 See pp. 37- 73 for an article on the Terraces' official opening and for the full > text of two letters of the Universal House of Justice written for that occasion. > 32 THE BAHA'f WORLD 2001-2002 > > Other Significant Letters > > Baha'i Funds > The establishment of the World Centre Endowment Fund, "for > the preservation, upkeep, and security of the edifices and precincts > of the Spiritual and Administrative Centres of the Faith," was > announced in a letter dated 12 November 2001, which urges Baha'i'.s > to contribute to this special fund so that the "splendor, befitting > so sacred a place, be preserved undiminished in the decades and > centuries ahead." > > Martyrdoms in Tajikistan > A letter dated 27 February 2002 from the Secretariat of the Universal House of Justice to all National Spiritual Assemblies conveys > the sad news of the assassination of two Baha'is in Tajikistan. Rashid > Gulov and Afshin Shokoufeh Mosadegh "were killed at the hands > of fanatical elements in that country who wished to cause harm > to followers of Baha'u'llah." Mr. Gulov was shot and killed on 23 > October, and Mr. Mosadegh was shot on 3 December. The House > of Justice notes, "The investigation by the Tajik authorities into > the murders has shown that the two Baha'is were killed because > of their Faith." 2 The previous assassination of another Baha'i, > 'Abdu'llah Mogharrabi, two years before, is recalled, and the House > of Justice concludes, ''A community so distinguished by the sacrifices > of martyrs is bound to attract bountiful confirmations of its efforts > from on high." > > International Pioneering and Traveling Teaching > The subject of international pioneering and traveling teaching- > "an indispensable feature of the Baha'i community"-is addressed > in a letter dated 10 January 2002 to the Baha'is of the world. > Noting that "in the Twelve Month Plan alone, over 1,800 believers > from nearly 90 countries set out to serve the Faith in the > international field," the House of]ustice underscores the importance > of such efforts by stating, "Apart from the services such staunch > > 2 See pp. 304 and 308 for obituaries of Mr. Gulov and Mr. Mosadegh. > THE UNIVERSAL HOUSE OF JUSTICE 33 > > souls are able to render the Cause of God, this intermingling of > the peoples of the world is vital to the patterns of life that the > followers of Baha'u'llah are striving to establish and which are > destined to provide an example for the rest of humanity to emulate." > New Publications > Finally, the Universal House of Justice announced the release of > several important publications during the year. The first is the > Arabic edition of the Kitab-i-Aqdas, Baha'u'llah's Most Holy Book > and the "Charter of the future world civilization," in the words > Shoghi Effendi, which was announced in a letter dated 27 April > 2001. The second is The Four Year Plan and the Twelve Month > Plan, 1996-2001: Summary ofAchievements, on 30 January 2002, > about which it states, "The volume chronicles the progress of the > Faith worldwide during a period of important accomplishments > in the Baha'i community, and its careful reading will provide insights > into the processes by which the Faith advances through systematic > planning and action." The third is The Summons of the Lord of > Hosts, which, as the House of Justice writes in a letter dated 8 > April 2002, "brings together for the first time the authorized > translations into English of the full texts of Baha'u'llah's major > Tablets to the kings and rulers of the World." The letter notes > that these Tablets were revealed during Baha'u'llah's exiles to > Adrianople and Acre and that they "summon their recipients to > recognize the Day of God and to arise to the challenges it imposes > on them as the trustees of civil authority among the peoples of > the world. " > EVENTS > 2001-2002 > Official Opening of the > Terraces of the Shrine of the Bab > > ... it shall come to pass in the last days, that the > mountain of the Lord's house shall be established in > the top of the mountains, and shall be exalted above > the hills; and all nations shall flow unto it. > > 0 n the evening of 22 May 2001, in the gathering dusk, > some 3,000 members of the Baha'i Faith, joined by more > than 600 special guests, gathered at the foot of Mount > Carmel in Haifa, Israel. The Baha'is had come from more than > 180 countries, as representatives of their communities, to witness > the inauguration of the terraces of the Shrine of the Bab, towards > the construction of which they had been contributing for more > than 13 years. They shared this historic moment with their > cobelievers and with the world at large via transmissions on a > global satellite network and the World Wide Web, reaching millions > of viewers in more than 70 countries. > The call to undertake this immense project had come some > 14 years before, in 1987, when the Universal House of Justice > stated, "the way is now open for the Baha'i world to erect the > remaining buildings of its Administrative Centre,'' thus fulfilling > > THE M OUNT CARM EL TERRACES > OFFIC IAL OPENING > THE BAHA'I WORLD 2001-2002 > > the intent of 'Abdu'l-Baha and bringing to fruition the work of > the Guardian in this regard. In its letter, the Universal House of > Justice also wrote, "The great work of constructing the terraces, > landscaping their surroundings, and erecting the remaining buildings of the Arc will bring into being a vastly augmented World > Centre structure which will be capable of meeting the challenges > of coming centuries and of the tremendous growth of the Baha'i > . > community ... "l > It was Baha'u'llah Who designated this particular location on > Mount Carmel as both the spiritual and the administrative center > of His Faith, when He visited Haifa during the last years of His > life. In accordance with Baha'u'llah's directive, 'Abdu'l-Baha built > the Shrine of the Bab and interred His remains there in 1909. In > the middle years of the twentieth century Shoghi Effendi beautified > that Shrine and then undertook the construction of a classically > designed structure to house the historic and sacred relics of the > early period of the Baha'i Faith. > Construction of the seat of the Universal House of Justice > commenced in the 1970s and was completed in 1983. Four years > later came the call for the building of the remaining structures > and the terraces. For Baha'is the world over it was a project of > great significance, coinciding with the emergence of their Faith > from obscurity. Their contributions, whether large or small, > connected them tangibly to the World Centre, and news of the > completion of each stage of the construction projects was received > with palpable enthusiasm. > No wonder, then, that the Baha'is chosen to represent their > national communities arrived in Haifa in May 2001 with a sense > of tremendous emotion. "I feel I am in a different world," commented one delegate from Suriname, while another from Belarus > said, "The idea that more than 3,000 people can come together > to do this, it is an example that can show the way the world can > > 1 Letter dated 31 August 1987 to the Baha'fs of the world. > > THE M OUNT CARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 39 > > Representatives of more than 180 national Bahd 'i communities gather in > Haifa in May 2001. > > be, without any problems or prejudice. All over the world, people > are waiting for this." "To meet so many brothers and sisters, from > different countries, speaking different languages, it brings me great > happiness. I feel like I am next to God, with people of different > colors, from difference places, and that we are flowers of one garden," > said a participant from Bolivia. And another from Uganda: "When > you see this place, you see that peace can come in the world. The > > THE M OUNT CARMEL TERRACES > OFFICIAL OPENING > 40 THE BAHA'f WORLD 2001-2002 > > Participants circumambulate the Shrine > of Bahd 'u'lldh as part of the devotional > program at Bahji on 21 May. > > beauty here, it can bring people together. > It is, like the Bible says, the Kingdom of > God on earth." > The first event, on Monday 21 May, > was a devotional program at the Shrine > of Baha'u'llah, where participants prepared themselves spiritually for the week > ahead by paying homage to the Founder > of their Faith as prayers and readings from the Baha'i sacred writings > were read and chanted in Arabic, English, French, Persian, and > Russian. > The following morning, participants convened at the Haifa > Congress Center for a program featuring remarks by Hands of > the Cause of God 'Ali-Akbar Furutan and 'Alf-Mu~ammad Varqa. > > TH E M OUNT C ARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 4r > > Hand of the Cause of God 'Ali-Akbar Furutan chants a prayer during > the devotional program at Bahji. > > Matthew Weinberg, Director of Research for the Baha'i International Community's Office of Public Information, delivered a > talk about the significance of the occasion, 2 and the mayor of > Haifa, Amram Mitzna, came to welcome the participants on behalf > of the city. Also featured were a youth choir from the Democratic > Republic of the Congo; Tabarsi, a group of young Romany musicians > from Spain; and soloists performing gospel-style music. > That evening, on the 158th anniversary of the Bab's declaration > of His mission, the centerpiece of the inaugural events unfolded > at the foot of Mount Carmel. The performance of two original > symphonic works, commissioned by the Universal House ofJustice > and composed by Tolibkhon Shahidi of Tajikistan and Lasse > Thoresen of Norway, thrilled those present. > > 2 See pp. 51-62 for the text of th is talk. > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > 42 THE BAHA'f WORLD 2001-2002 > > (Above) The more than 3, 000 > people gathered at the foot of the > terraces. (Left) The composers, > orchestra conductor, and soloists. > > Mr. Shahidi's melodic and lyrical symphonic composition in > three movements, entitled "O Queen of Carmel!", is based on a > eulogy by Shoghi Effendi to the Shrine of the Bab. Mr. Thoresen's > symphonic oratorio "Terraces of Light" in five movements is based > on Baha'u'llah's Tablet of Carmel. Both pieces were performed by > the Israel Northern Symphony, Haifa, under the direction of Stanley > Sperber, and the 70-voice Transylvania State Philharmonic Choir > of Cluj, Romania, under the direction of Cornel Graza. Mezzosoprano Patricia Green, tenor Stuart Howe, and baritone Brett > Polegato were featured soloists, along with Austrian violinists Bijan > Khadem-Missagh, his son Vahid, and his daughter Martha. > During the final movement of "Terraces of Light," as dusk > was falling, guests watched light flood the 19 newly completed > terraces surrounding the Shrine of the Bab, which extend more > > TH E M OUNT CARMEL TERRAC ES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 43 > > than a kilometer up the face of the mountain. "It was stunning," > commented one delegate afterwards. "I felt myself in a different > world. In the Baha'i writings, it is said that music gives wings to > the soul. And I felt that." > The lighting of the Shrine was particularly poignant for Baha'i'.s, > who recalled that the Bab was denied even a single candle by which > to read at night during the years He was imprisoned before His > execution. > A statement by the Universal House of Justice, prepared for > the occasion, described the Shrine as "a monument to the triumph > of love over hate" and the surrounding gardens with their "rich > variety of colors and plants" as "a reminder that the human race > can live harmoniously in all its diversity." In this turbulent time, > the statement continued, "There is a light at the end of this tunnel > of change, beckoning humanity to the goal destined for it according > to the testimonies recorded in all the Holy Books. The Shrine of > the Bab stands as a symbol of the efficacy of that age-old promise, > a sign of its urgency." 3 > The evening event was attended not only by the 3,000 Baha'i'. > delegates from around the globe but also by some 600 dignitaries, > including local and national political figures, local and regional > religious leaders, and ambassadors from more than 30 countries. > More than 100 members of national and international media were > accredited. Throughout the world, millions more watched via > satellite television and Webcast. > The following morning Baha'i participants returned to the > open-air amphitheatre at the foot of the terraces for a devotional > program before ascending the terraces to circumambulate the > Shrine. The prayers and music that formed the program > represented a variety of cultures. Choral music was offered by > the youth choir from the Democratic Republic of the Congo > and an international choir formed at the Baha'i World Centre, > joined by a soloist from India, Vivek Nair. > > 3 See pp. 65- 67 for the complete text of this statement. > > THE M O UNT CARMEL TERRACES > OFFICIAL OPENING > 44 THE BAHA'f WORLD 2001-2002 > > The ascent of the terraces was a profoundly spiritual act for > the delegates, many of whom wore traditional native costumes. > "I thought of the suffering of the Bab," said one man from Kenya. > "He was put in prison and He was mocked and He was marryred > and everyone thought that was the end. But now we see the glory > that surrounds His Shrine and the adoration people feel when > they visit it." A young woman from Mexico recalled the Biblical > prophesy of Isaiah: "I thought of where it says, 'And it shall come > to pass in the last days, that the mountain of the Lord's house > shall be established in the top of the mountains, and shall be exalted > above the hills; and all nations shall flow unto it.' And when I > saw all those people from all these nations, climbing up Mount > Carmel, I felt that was the fulfillment of that prophesy. It is a > privilege without words to be part of that.'' > > A choir fom the > Democratic Republic > of the Congo (above) > and the international > choir formed at the > Bahd 'i World Centre > (right) peiform at the > foot ofthe terraces. > > THE M OUNT CARMEL TERRACES > OFFICIAL OPENING > THE BAHA'f WORLD 2001-2002 > > (Left, from left to right) > Architects Fariborz Sahba > and Husayn Amanat are > introduced by Hushmand > Fatheazam, member of the > Universal House ofjustice. > > (Above left) Kevin Locke teaches the audience a song from the Lakota > tradition while Zhu Ming Ying looks on. (Above right) Ate/ Sadkaoui > performs on the same evening. > > Wednesday evening participants again gathered at the Haifa > Congress Center. The program celebrated the accomplishments of > the two principal architects responsible for the Mount Carmel > Projects-Husayn Amanat, who designed the buildings on the Arc, > and Fariborz Sahba, who designed the terraces and served as project > manager for both the buildings and the terraces. A video documentary > depicting the terraces' construction premiered during the evening. > The two composers whose works were performed at the official > opening were recognized as well. Musical selections from Chinese, > Arabic, Indian, and American native traditions were highlighted. > In a letter to the Baha'i'.s of the world written just a month > before the inaugural events took place, the Universal House of > Justice stated: > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 47 > > The significance of the occasion lies principally in the pause it > will allow for a review of the remarkable distance the Cause > has covered in its development during the twentieth century. It > will be time, too, for considering the future implications of the > phenomenal accomplishments symbolized by the rise of the > monumental structures on God's holy mountain-a rise that > opens the spiritual and administrative centers of our Faith to > the gaze of the world.4 > > This combination of reflection on the past and looking forward > to the future formed the basis of Thursday's evening program. > First, a dramatic narrative juxtaposed news events in the world at > large with dramatic episodes from the history of the Baha'i Faith. > And then came the moment awaited eagerly by all delegates: The > institution of the Universal House of Justice took the stage and > delivered a message looking forward to the challenges and prospects > for the Baha'i community. In part, the message stated: > > The majestic buildings that now stand along the Arc traced for > them by Shoghi Effendi on the slope of the Mountain of God, > together with the magnificent flight of garden terraces that > embrace the Shrine of the Bab, are an outward expression of > the immense power animating the Cause we serve. They offer > timeless witness to the fact that the followers of Baha'u'llah > have successfully laid the foundations of a worldwide community > transcending all differences that divide the human race, and > have brought into existence the principal institutions of a unique > and unassailable Administrative Order that shapes this community's life. In the transformation that has taken place on Mount > Carmel, the Baha'i Cause emerges as a visible and compelling > reality on the global stage, as the focal center of forces that > will, in God's good time, bring about the reconstruction of society, > and as a mystic source of spiritual renewal for all who turn to > it. 5 > > 4 Universal House of Justice, letter to the Baha'fs of the world, Ri~vin 2001. > 5 See pp. 69-73 for the full text of this message. > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > THE BAHA'f WORLD 2001-2002 > > Participants gather on > the Arc path on Mount > Carmel for the final > devotional program on > Friday morning. > > The final official ceremony of the inaugural events was a > devotional gathering on Friday morning. Delegates stood along > the path connecting the buildings on the Arc on Mount Carmel > as they faced the Shrine of the Bab and, across the bay near Acre, > the Shrine of Bah a' u'llah. The Tablets of Visitation, special prayers > used by Baha'is when they visit these holy places, were read and > chanted as all bowed their heads in reverent silence. Afterwards, > participants lingered on the path and the steps of the buildings, > mingling and laughing and bidding farewell to their newly met > brothers and sisters from around the globe, as they readied > themselves to return home. > During their stay at the Baha'i World Centre participants were > given much free time for prayer and meditation in the Shrines > and gardens. They were also able to visit the grave of Amatu'l- > Baha Ru~iyyih Khanum, the monument for which had been > completed shortly before the official opening commenced. There > they remembered an indomitable soul who had, for more than > half a century, tirelessly traveled the globe and encouraged Baha'is > everywhere in their efforts to build their communities and teach > their Faith. > The Baha'i writings refer to music as a "ladder of the spirit" > and drama as "the pulpit of the future." The Universal House of > Justice has encouraged the development of the arts in the Faith as > the world community has matured, and at the inaugural events, > participants experienced the power of the arts to move hearts and > > TH E M OUNT CARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 49 > > uplift the spmt. Music-symphonic, choral, vocal solo, and > instrumental, whether traditional indigenous, classical, jazz, or > gospel-from various parts of the world was featured throughout > the programs, and drama also formed part of one of the evenings. > No doubt such artistic offerings will inspire other artists to develop > their own expressions in the future. > Media coverage of the inaugural events was unprecedented. > Stories were produced by the Associated Press, Agence France Press, > Le Monde, the Religion News Service, Trouw (Amsterdam), PTI > India News Agency, Itar-Tass, La Stampa, SABC (South Africa), > ARD German Radio, and many others. News media crews from > CBC-TV (Canada), NBC-TV and CBS-TV (US), The New York Times, > BBC Radio, CNN International, UPI, and ORF Austria also covered > the story. In Israel, the events were aired live on cable television, > and the Israel Broadcast Authority's classical music station also > broadcast the 22 May evening event live, relaying it for later > broadcast to European Broadcasting Union stations. The Webcast > page received almost 40,000 visits during 22 and 23 May. > Following the events, the Universal House of Justice addressed > a letter, dated 1 June 2001, to the Baha' is of the world, reflecting > on what had transpired. It wrote, "Our hearts overflow with joy, > our heads are bowed in gratitude to the Blessed Beauty, as we > contemplate the astonishing success of the ceremony that > inaugurated the Terraces of the Shrine of the Bab." And it continued, > It is too soon to assess the immediate impact of this unexampled > global proclamation of the Faith; nor can its implications for > the progress of the Cause be immediately understood. There > can be no doubt, however, that so vast a proclamation will accrue > towards the advancement of the process of entry by troops, on > which the energy of the loved ones of Baha'u'llah everywhere > must be even more intensively focused than before ... > May the manifest wonders of the Lord of Hosts invigorate and > fortify the friends throughout the world in their devoted endeavors > to pursue the avenues of service that He has so graciously opened > before them. > > THE M OUNT CARM EL TERRACES > OFFI C IAL OPENING > Bahd'is from nearly > two hundred > countries ascend the > terraces of the Shrine > of the Bdb on > Wednesday morning. > A Sacred History > Talk by Matthew Weinberg, given at the Haifa Congress Center on the > morning of 22 May 2001 > > Today we commemorate a sacred history of unexampled love, > supreme sacrifice, and divine vision. It is a narrative prefigured in > the pronouncements of the great seers of the past. As we stand > awestruck at the majestic structures and the "tapestry of beauty" > now defining the face of God's Holy Mountain, and ponder the > mysterious processes responsible for the remarkable transformation > of this once barren domain, the words of Isaiah echo on all sides: > "The wilderness and the solitary place shall be glad for them; and > the desert shall rejoice and blossom as the rose ... the glory of Lebanon > shall be given unto it, the excellency of Carmel and Sharon, they > shall see the glory of the Lord, and the excellency of our God." 1 > In an enterprise revealing a tenacity of purpose, a sustained > selflessness, and the power of unified action, the followers of the > Greatest Name in all corners of the planet seized a unique moment > in time. The raising up of this directing center of the Kingdom > of Baha'u'llah evokes astonishment at His eternal might and > gratitude for His generous dispensations of grace. For we are nothing > more than His humble instruments striving to achieve His just > and compassionate purpose. The completion of this grand undertaking at once provides evidence of the tangible greatness of the > Cause of the 'Abha Beauty and is a testimony to the existence of > an objective spiritual reality-for such an accomplishment could > not be brought about by human effort and insight alone. Certainly, > the spiritual forces involved lie beyond our comprehension. As > Baha'u'llah Himself testifies, "This, truly, is a Revelation which > revealeth itself only once every five hundred thousand years. Thus > have We removed the barrier and lifted the veils." 2 > > 1 Isaiah 35: 1-2. > 2 Baha'u'llah, quoted in a letter of Shoghi Effendi to the Baha'fs of the > East, Naw-Ruz 101 BE. > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > 52 THE BAHA'f WORLD 2001-2002 > > This occasion offers us the opportunity to look back at a fateladen and triumphant spiritual journey. > More than 150 years ago, a youthful Prisoner, banished to a > desolate mountain fortress, boldly addressed the ruler of Persia in > these words: "I am the Primal Point from which have been generated > all created things. I am the Countenance of God Whose splendor > can never be obscured, the Light of God Whose radiance can > never fade. "3 Speaking with an astounding power reminiscent of > the Prophets of old, the Bab proclaimed the arrival of a new Day, > that long anticipated moment in human history when the Promised > One would "fill the earth with equity and justice" 4 and "with the > knowledge of the glory of the Lord. " 5 > His "trumpet-blast of knowledge" awakened the darkened land > of Persia and endowed all who responded with "a new eye, a new > ear, a new heart, and a new mind. "6 His message, though, was > not directed to that land alone, for He was the Bearer of a Revelation > destined to transform the spiritual life of the human race. "O ye > peoples of the earth, " the Bab declared, "Enter ye, one and all, > through this Gate .... "7 To pass through this Door was to step out > of the darkness into the light of God's love and compassion; it > led to the "Path of Truth" and to the "ways of peace." 8 > The Bab was the portal through which the long expected > universal Manifestation of God would soon appear. He clarified > the central aim of His mission by explaining that "the purpose > underlying this Revelation, as well as those that preceded it, > > 3 The Bab, Selections from the Writings of the Bdb (Haifa: Baha'i World > Centre, 1982), p. 12. > 4 Shoghi Effendi, The Wo rld Order of Bahd 'u'lldh: Selected Letters, 2d rev. > > ed. (Wilmette: Baha'i Publishing Trust, 1993), p. 179. > 5 Habakkuk 2:14. > 6 Baha'u'llah, Gleanings from the Writings of Bahd'u'LLdh (Wilmette: Baha'i > > Publishing Trust, 1994), p. 267. > 7 The Bab, Selections, p. 56. > > 8 The Bab, Selections, p. 61 . > > THE M OUNT CARM EL TERRACES > OFFI C IAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 53 > > has ... been to announce the advent of the Faith of Him Whom > God will make manifest. "9 The basis for all human accomplishment > is to be found in the teachings of this Most Great Luminary, and > "the sum total of the religion of God,'' He says, "is but to help > Him." 10 For the Bab, a climacteric in human development had > been reached, and He was the "Voice of the Crier, calling aloud > in the wilderness of the Bayfo" 11 and announcing to humanity > that it was entering the period of its collective maturity. > The unbounded ardor and intrepidity engendered by the Bab's > clarion call marked the first chapter in an extraordinary drama of > spiritual and moral renewal. The heroism of His lovers, their > superhuman fortitude, and deeds of consecration shook Persia to > its depths and attracted the attention of the world. Engulfed in a > maelstrom of fanaticism and hate, the followers of the Lord of the > Age evinced prodigies of courage and devotion that defy all description. "Through the blood which they shed," Bahci'u'llah affirms, > "the earth hath been impregnated with the wondrous revelations > ofThy might and ... Thy glorious sovereignty." 12 And it is that same > blood, Shoghi Effendi states, which constituted "the seed" of a divinely conceived administrative order "destined to overshadow all > mankind." 13 We cannot forget, then, the shedding of this "crimson > ink" by the thousands of Babi heroes and heroines when we gaze > upon the monumental structures on the Mountain of God. > At the center of our thoughts is the ultimate, the glorious > sacrifice of the Exalted One Himself. The "Fruit of the Tree of > God's successive Revelations" 14 yielded its precious seed to the > > 9 The Bab, Selections, p. 106. > 10 The Bab, Selections, p. 85. > 11 Baha'u'llah, Tablets o/Bahd'u'lldh revealed after the Kitdb-i-Aqdas (Wilmette: > > Baha'i Publishing Trust, 1997) , p. 12. > 12 Baha'u'llah, cited in Shoghi Effendi, God Passes By (Wilmette: Baha'i > > Publishing Trust, 1995), p. 80. > 13 Shoghi Effendi, World Order of Bahd 'u'lfdh, p. 52. > > 14 Shoghi Effendi, cited in The Bab, Selections, p. 3. > > TH E MO UNT CARMEL TERRAC [ S > OFFICIAL OPENING > 54 THE BAHA'f WORLD 2001-2002 > > "mill of adversity" 15 in the city of Tabriz, quenching temporarily > the "Flame of that supernal Light .... " 16 When contemplating the > inexplicable phenomenon of the Bab's martyrdom our hearts are > filled with wonder, and we are moved to exclaim our powerlessness > before One Who is Omnipotent. "The whole world," Baha'u'llah > testifies, "rose to hinder Him, yet it utterly failed. The more severe > the persecution they inflicted on that Sadrih of Blessedness, the > more His fervor increased, and the brighter burned the flame of > His love." 17 He Who was "the Herald of a new Era and the > Inaugurator of a great universal prophetic cycle" 18 had, in the words > of one prominent European writer, "sacrificed himself for humanity.... Like Jesus he paid with his life for the proclamation of a > reign of concord, equity, and brotherly love." 19 > Deprived of the youthful and magnetic Voice which was its > instrument, the mysterious "God-borne Force" animating the new > Revelation then began to pulsate within the gloom and darkness > of the Sfyah-Chal. There, "He, for Whose sake the world was > called into being," 20 the Supreme Manifestation of God anticipated > by the Bab and all the Chosen Ones before Him, began to radiate > the Light of an all-embracing and transformative love. From that > "Black Pit" of deprivation and despair, the "Wronged One of the > World" and the ''All-Knowing Physician" arose to diffuse the "divine > remedy" of unity to the ends of the earth. " ... He Who is the > Ancient Beauty hath come," Baha'u'llah Himself avers, " ... that > > 15 Shoghi Effendi, Messages to the Baha'i World, 1950-1957 (Wilmette: > Baha'i Publishing Trust, 1995), p. 154. > 16 The Bab, Selections, p. 74. > > 17 Baha'u'llah, The Kicab-i-fqfo (Wilmette: Baha'i Publishing Trust, 1993), > > p. 234. > 18 Shoghi Effendi, God Passes By, p. 57. > > 19 A.L.M. Nicolas. See Emily McBride Perigo rd, Translation ofFrench Foot- > > Notes from The Dawn-Breakers (New York: Baha' I Publishing Committee, > n.d.), p. 61. > 20 Baha'u'llah, Epistle to the Son of the Wolf (Wilmette: Baha'i Publishing > > Trust, 1995), p. 56. > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 55 > > He may quicken the world and unite its peoples. They, however, > rose up against Him with sharpened swords, and committed that > which caused the Faithful Spirit to lament .... At one time they > cast Him into prison, at another they banished Him, and at yet > another hurried Him from land to land. "21 > Baha'u'llah suffered so "that all the dwellers of. .. earth" could > be "born anew." 22 And as He attests in His Most Holy Book, > "Because H e bore injustice, justice hath appeared on earth, and > because H e accepted abasement, the majesty of God hath shone > forth amidst mankind. " 23 Overcoming torture, imprisonment, > betrayal, and exile, and scorned by political rulers and religious > leaders alike, He, the "Unifier of the children of men" and the > "Organizer of the entire planet," succeeded in bringing into existence > a worldwide community dedicated to belief in the oneness of God, > the oneness of all the great religions, and the oneness of the human > family. H e had revealed Himself to stir humanity from its "strange > sleep, " to awaken it to its innate excellence, nobility, and beauty. > The mystical quest had been redefined as a quest not only for > meaning but for a new way of life. A forsaken and forgotten Prisoner > called upon humankind to finally break free from the ancient > shackles of prejudice, violence, superstition, and material desire. > His tribulations and banishments, the vehicles of a preordained > Divine plan, eventually brought Him to this, the "Most Holy > Land," the "abode of the Prophets," the geographic and spiritual > heart of the planet. And here He raised His "Tabernacle of Glory" > on the "Hill of God." T he "New Jerusalem," the "City of God" > mentioned in the Tablet of Carmel, the "heavenly Law ... which is > the guarantor of human happiness,'' 24 had been established. The > > 21 Baha'u'llah, Epistle to the Son of the Wolf, p. 63. > 22 Baha' u'llah, Prayers and Meditations (Wilmette: Baha'i Publishing Trust, > 1998), p. 44. > 23 Baha'u'llah, T he Kirab-i-Aqdas (Wilmette: Baha'i Publishing Trust, 1993), > > para. 158, p. 76. > 24 'Abdu'l-Baha, Selections from the Writings of'Abdu'l-Bahd (Wilmette: Baha'i > > Publishing Trust, 1997), p. 59. > > THE M OUNT CARMEL TERRACES > OFFIC IAL OPENING > THE BAHA'f WORLD 2001-2002 > > Lord of Hosts Himself pointed to the spot where the precious remains > of His Herald, the "Primal Beauty," should find their permanent > place of rest. "The time fore-ordained unto the peoples and kindreds > of the earth is now come," Baha'u'llah confirms. "The promises of > God, as recorded in the holy Scriptures, have all been fulfilled." 25 > The eventual placement of the Holy Dust of the Martyr-Prophet > in the mausoleum on Mount Carmel-a signal victory of 'Abdu'l- > Baha-and that Shrine's further beautification represented a striking > reversal of the tragic circumstances surrounding the Bab's ministry. > The juxtaposition of two mountains-Mah-Ku and Carmel-now > comes into clear focus. "In this mountain I have remained alone," > the Bab laments in referring to Mah-Ku, and "In His presence," > He continues, "there is not at night even a lighted lamp!" 26 How > mighty is the All-Glorious One! The Bab is no longer alone on > the mountain; He is now at the center of "both the visible and > invisible worlds": "the Point," as acclaimed by Baha'u'llah, "round > Whom the realities of the Prophets and Messengers revolve," 27 > and "the Spot," as extolled by the Master, "round which the > Concourse on high circle in adoration." 28 > The Youth of Shiraz, the "Essence of Essences" and the "Morn > of Truth," had journeyed from a castle of oblivion to a lighthouse > of splendor lit by the oil of His incomparable sacrifice. The darkness > of one had been supplanted by the divine illumination of the > other. In remembrance of the linkage between the two mountains, > in 1953 Shoghi Effendi reverently placed a fragment of the plaster > ceiling of the Bab's prison cell in the fortress of Mah-Ku beneath > the gilded tiles of His Shrine's majestic dome. 29 > > 25 Baha'u'llah, The Proclamation of Bahd'u'lldh to the Kings and Leaders of > the World (Haifa: Baha'i World Centre, 1967), p. 110. > 26 The Bab, Selections, pp. 16, 87. > > 27 Baha'u'llah, Prayers and Meditations, p. 300. > > 28 'Abdu'l-Baha, cited in Shoghi Effendi, Citadel ofPaith: Messages to America > > 1947-1957 (Wilmette: Baha'i Publishing Trust, 1995), p. 96. > 29 Shoghi Effendi, Messages to the Bahd 'i World, p. 141. > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 57 > > Thus, as foreseen in the Holy Book, the Spirit of Elijah had > come back to the mountain of the Lord to once again serve as a > luminous beacon pointing to the "Perfect Way." 30 The Sepulcher > of the Bab is the "Queen" at the heart of the world who each day > in her evening glory is the visible expression of the Bab's cry: "I > am the Lamp which the Finger of God hath lit. .. and caused to > shine with deathless splendor." 31 And tonight we shall see yet one > more miracle: This mighty Lamp crowned in gold shall be encircled > by a myriad other lamps, setting the entire mountain ablaze in > light; and so we shall behold light upon light! > "How great is the potency of thy might," is the Guardian's > tribute to the "Queen of Carmel," "a might which has bewildered > the souls of the favored ones of God and His Messengers!" 32 As > she glows with brilliance, and with her wings spread over the guiding > institutions of God's Cause, we cannot fail to recall the Divine > assurance given to the Bab: "Be Thou patient, 0 Qurratu'l-'Ayn, > for God hath indeed pledged to establish Thy sovereignty throughout > all countries and over the people that dwell therein. "33 > In our inauguration of a befitting approach to the sacred Spot > enshrining the earthly remains of the "Gate of God"-one day to > become the "Pathway of the Kings and Rulers of the World"- > we can discern a momentous victory of the meek. In accordance > with prophecy, at the time of the appearance of the Promised > One, it is said that all things are to be reversed. Baha'u'llah explains: > "Through this reversal He hath caused the exalted to be abased > and the abased to be exalted." 34 The dedicated and selfless efforts > of Baha' is across the decades of the twentieth century to raise up > and adorn the Shrine of the Bab-as well as the great Administrative > Centre in its shadow-is undoubtedly a triumph of the unheard > > 30 Baha'u'llah, Tablets, p. 103. > 3' The Bab, Selections, p. 74. > 32 Shoghi Effendi, letter to the Baha'fs of the East, Naw-Ruz 111 BE. > > 33 The Bab, Selections, p. 57. > > 34 Baha'u'llah, cited in note 171 in the Kitab-i-Aqdas, p. 238. > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > THE BAHA'f WORLD 2001-2002 > > peoples of the world. Adhering to the vision and guidance of the > Master and the Guardian, the followers of the Blessed Beauty in > every land-that noble but humble "army of light" -overcame > all obstacles and vanquished the forces of darkness that sought to > extinguish the Divine Flame kindled by the Bab and intensified > by Baha'u'llah. Reflecting on these events we can only say, "Glorified, glorified be His meekness .... "35 > The verdant natural mosaic now extending from the foot to > the crest of Mount Carmel presents humankind with a profound > message of hope. The struggle for the spiritual regeneration of > the world, which is our Faith's ultimate mission, is, in some sense, > given expression by the greening and blossoming of this mountain. > As the variegated elements of the gardens encircling the Holy > Precincts effloresce into ever more resplendent patterns of beauty, > so too our teachings tell us "the earth of human potentialities > will blossom with its own latent excellence and flower into > praiseworthy qualities." 36 But these capacities of the human spirit > will only flourish "through the restoring waters of pure intention > and unselfish effort." 37 The magnificent gardens and flowing waters > now decorating God's "Vineyard" speak to the nobility of human > beings-of what is possible for human society to achieve when it > consciously turns to the bountiful outpourings of the Holy Spirit. > They suggest quire directly that the transformation of the outer > world is contingent upon an inner transformation of the heart. > In 1911, 'Abdu'l-Baha, in His first public address in the West > in London, declared, "This is a new cycle of human power. All > the horizons of the world are luminous, and the world will become > indeed as a garden and a paradise." 38 As humanity traversed the > > 35 Bahfu'llah, Gleanings, p. 242. > 36 'Abdu'l-Baha, The Secret ofDivine Civilization (Wilmerre: Baha'i Publishing > > Trust, 1994), p. 4. > 37 'Abdu' l-Baha, Secret of Divine Civilization, p. 4. > 38 'Abdu'l-Baha, 'Abdu'L-Bahd in London: Addresses and Notes ofConversations > (London: Baha'i Publishing Trust, 1987), p. 19. > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 59 > > subsequent decades of the century-a century darkened by > harrowing periods of ferocity and depravity and illumined by > elevating flashes of creativity and unity-'Abdu'l-Baha's vision of > a transformed world unfolded. While the full consummation of > His vision is likely to occur only in the distant future, its essential features and direction have been irreversibly established. At > this juncture, the very purpose of the Baha'i community is to > demonstrate that it is possible to create gardens of justice and > understanding-patterns of collective life based on trust, cooperation, rectitude of conduct, and genuine concern for others. May > our own unremitting quest for unity in diversity illuminate others. > And as the terraced gardens of Carmel manifest in their beauty > and diversity the ideal of harmony, may the world itself recognize > its capacity to effect the unity which is the only pathway to peace > and well-being. We thus offer to humanity two powerful examples: > ourselves and this mountain of splendor. > In executing the mandate given to him by the Master, the > beloved Guardian, through immense effort and creativity, embellished the Shrine of the Bab with an "exquisite shell," designed > the Arc on the Hill of God, and beautified the Holy Precincts. > Each step he undertook in the development of the World Centre > was matched by a great thrust forward in the teaching field. As > Shoghi Effendi mapped the terrain of Mount Carmel, he also > mapped the earth to every last degree. Under his energizing and > divinely inspired leadership, and in accordance with the Plan > conceived by the Center of the Covenant, a valiant band of believers > extended the spiritual dominion of Baha'u'llah to the remotest > regions of the globe, presenting to the world a working model of > a unified "commonwealth of peoples. " 39 > This response to the "summons of the Lord of Hosts" led to > the great victory of 1963. With the election of the Universal House > of Justice, the "sailing of the Ark" of God's laws mentioned in the > > The Dawn-Breakers: Nabi/'s Narrative ofthe Early Days > 39 Shoghi Effendi, trans., > > ofthe Baha'i RevelAtion (Wilmette: Baha'i Publishing Trust, 1996), p. 667. > > THE M OUNT CARMEL TERRACES > OFFIC IAL OPENING > 60 THE BAHA'f WORLD 2001-2002 > > Tablet of Carmel was realized. 40 Through this unique collective > act, the long awaited "scales of justice" had been raised by the > Baha'ls of the world and "the Hand of Omnipotence" had > "established His Revelation upon an enduring foundation." 41 The > "living waters of everlasting life," Shoghi Effendi indicated, would > now "stream forth from that fountain-head of God's World Order > upon all the warring nations and peoples of the world, to wash > away the evils and iniquities of the realm of dust, and heal man's > age-old ills and ailments." 42 > The establishment of the Universal House of Justice constituted > a remarkable demonstration of the spirit of faith. This spirit was > again manifest in the monumental projects of the past decade. > Given the privilege of building up the agencies of the New World > Order "foreshadowed by the Bab, enunciated by Baha'u'llah, and > established by 'Abdu'l-Baha," 43 the projects drew the support of > every segment of our community. And how could it be otherwise? > For as Shoghi Effendi has explained, the "World Administrative > Center of the Baha'i community . . .stands as the emblem symbolizing > the basic unity of all nations, governments, and peoples, and as > the seat of sovereignty and the dawning-place of both spiritual > and temporal power. It is the supreme center to which the followers > of His most sublime and glorious Faith must turn and the focal > point which will mirror forth upon all regions the effulgent splendors > of the celestial throne of Him Who is the Creator of men. It is > the fountain-head of divine civilization which is the fairest, the > > 40 Shoghi Effendi, letter to the Baha'fs of the East, Naw-Ruz 111 BE, cited > in Adib Taherzadeh, The Covenant ofBahd'u'lldh (Oxford: George Ronald, > 1992), p. 402. > 41 Shoghi Effendi, World Order of Bahd'u'lldh, p. 109. > 42 Shoghi Effendi, letter to the Baha'fs of the East, 27 November 1929, > > cited in Covenant of Bahd'u'lldh, p. 407. > 43 Shoghi Effendi, Messages to America: Selected Letters and Cablegrams > > Addressed to the Bahd 'is of North America, 1932-1946 (Wilmette: Baha' f > Publishing Committee, 1947), p. 49. > > THE MOUNT CARMEL TEl\RAC[S > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 61 > > noblest fruit of the Revelation of the Most Great Name .... "44 > This then provides insight into our essential identity. As > Baha' u'llah is the Prophet of civilization, we are the builders of > civilization. As He is the Divine Educator, we are students learning > to apply His teachings to the problems and needs of the world. > As He is the Source of light, we are the agents of light, casting > beams oflove and confidence into the darkness. We are, therefore, > instruments amplifying Carmel's call: "He that was hidden from > mortal eyes is come! His all-conquering sovereignty is manifest; > His all-encompassing splendor is revealed. " 45 Our mission is the > spiritual empowerment of the whole of the human family-to > open up vistas of justice, freedom, and culture that have never > before been seen. "A race of men," Baha'u'llah assures us, > "incomparable in character, shall be raised up which ... will cast > the sleeve of holiness over all that hath been created ... . "46 > The stunning structures on the Arc provide a glimpse of the > civilization to be. In their features of balance, proportionality, and > harmony they echo Baha'u'llah's exhortation to humanity to return > to the Golden Mean, the "Middle Way"-to infuse all human > endeavor with equity, mutuality of purpose, and moderation. In > their sublimity and elegant solidity, the buildings now erected > offer a striking contrast to the disintegrating institutions and > bankrupt mores of a directionless society. To a shaken and agitated > world they reflect the "calm new light of Peace and of Truth which > envelops, guides, and sustains" those who have embraced the "law > and love of Baha'u'llah." 47 > The achievement that we have gathered to celebrate is one > truly worthy of our spiritual forebears. It is an accomplishment > that both vindicates the suffering of the Bab and Baha'u'llah and > > 44 Shoghi Effendi, letter to the Baha'fs of the East, Naw-Ruz 111 BE. > 45 Baha'u'llah, Gleanings, p. 16. > 46 Baha'u'llah, cited in Shoghi Effendi, The Advent of D ivine j ustice (Wilmette: > > Baha'i Publishing Trust, 2000), p. 3 1. > 47 Shoghi Effendi, World Order of Bahd 'u 'lldh, p. 109. > > Tl IE MOUNT CARMEL TERRACES > OFFIC IAL OPENING > THE BAHA'f WORLD 2001-2002 > > foreshadows the wonders that the age of human maturity will > reveal. In bringing these extraordinary projects to fruition we can > now begin to visualize what the writer of the Apocalypse saw long > ago: "Behold, the tabernacle of God is with men, and he will > dwell with them, and they shall be his people .... And God shall > wipe away all tears from their eyes; and there shall be no more > death, neither sorrow, nor crying, neither shall there be any more > . > pain .... "48 > In pondering the significance of what the lovers of Baha' u'llah > have wrought on the mountain of God, we can only recall the > words of one of the seven martyrs of Tehran, who, while awaiting > the moment of his own death, gazed upon the bodies of the two > martyrs who had preceded him and who still lay entwined in each > other's embrace. '"Well done, beloved companions!' he cried." 49 > Indeed, my brothers and sisters, well done! > > 48 Revelation 21 :3-4. > 49 Shoghi Effendi, trans., The Dawn-Breakers, p. 454. > > THE M OUNT C ARM EL TERRACES > OFFICIAL OPENING > From the Universal House ofjustice > > On the Occasion of the Official Opening of the > Terraces of the Shrine of the Bab > > 22 May 2001 > > W ith joyful and thankful hearts, we welcome all who > have come from near and far to join us on this auspicious > ccasion for the Baha' is of the world. We acknowledge > with deep appreciation the presence of so many distinguished guests. > A century and a half have passed since that unspeakable tragedy > in the northwest of Persia when the Bab faced the volley fired at > Him from the rifles of 750 soldiers. The soldiers had followed > the orders of the highest authorities in the land. The Bab's mangled > body was then thrown on the side of a moat outside the city, > abandoned to what His cold-blooded persecutors thought would > be a dishonorable fate. They had hoped thus to put an end to the > growing influence of His teachings on masses of people throughout > the country. These masses had accepted, in the face of intense > persecution, the Bab's claim to prophethood, and their lives were > being transformed spiritually and morally as He prepared them > for what He said was the dawn of a new age in which a world > civilization would be born and flourish. The expectations chat > stirred countless hearts were heightened even more sublimely by > the Bab's announcement that One greater than He would soon > arise, One Who would reveal the unparalleled character of the > promised world civilization that would signify the coming of age > of the entire human race. > We are met not to lament the tragedy of the Bab's martyrdom > and the persecutions that followed; rather have we come to celebrate > the culmination and acknowledge the meaning of an unprecedented > project chat had its beginning over a century ago. It was then > that Baha'u'llah, Whom the Ottoman authorities had banished > to Acre to serve out His days in confinement, visited Mount Carmel > > THE MOUNT C ARMEL TERRACES > OFFICIAL OPENING > 66 THE BAHA'f WORLD 2001-2002 > > and selected the spot where the remains of His Herald would be > interred. We humbly trust that the wondrous result achieved by > the completion of the nineteen terraced gardens, at the heart of > which rises the Shrine of the Bab, is a fitting fulfilment of the > vision initiated by Baha'u'llah. > The sufferings sustained by the Bab so as to arouse humanity > to the responsibilities of its coming age of maturity were themselves > indications of the intensity of the struggle necessary for the world's > people to pass through the age of humanity's collective adolescence. Paradoxical as it may seem, this is a source of hope. The > turmoil and crises of our time underlie a momentous transition > in human affairs. Simultaneous processes of disintegration and > integration have clearly been accelerating throughout the planet > since the Bab appeared in Persia. That our Earth has contracted > into a neighborhood, no one can seriously deny. The world is > being made new. Death pangs are yielding to birth pangs. The > pain shall pass when members of the human race act upon the > common recognition of their essential oneness. There is a light at > the end of this tunnel of change beckoning humanity to the goal > destined for it according to the testimonies recorded in all the > Holy Books. > The Shrine of the Bab stands as a symbol of the efficacy of > that age-old promise, a sign of its urgency. It is, as well, a monument > to the triumph of love over hate. The gardens which surround > that structure, in their rich variety of colors and plants, are a reminder > that the human race can live harmoniously in all its diversity. > The light that shines from the central edifice is as a beacon of > hope to the countless multitudes who yearn for a life that satisfies > the soul as well as the body. > This inextinguishable hope stems from words such as these > from the Pen of Baha' u'llah: "This is the Day in which God's > most excellent favors have been poured out upon men, the Day > in which His most mighty grace has been infused into all created > things." May all who strive, often against great odds, to uphold > > TH E M OUNT CARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 67 > > principles of justice and concord be encouraged by these > assurances. > In reflecting on the years of effort invested in this daunting > project, we are moved to express to the people of Haifa the warmth > of the feeling in our hearts. Their city will for all time be extolled > by the Baha' is everywhere as the place in which the mortal remains > of the youthful Prophet-Herald of their Faith finally found refuge, > and this after half a century of having to be secretly moved for > protection from one place to another in His native land. The patience > and cordiality shown towards the Baha'is throughout the most > difficult years of the construction work exemplify the spirit of > goodwill in which so much of the world stands so greatly in need. > Haifa is providentially situated on Mount Carmel, with its immortal > associations with saintly visionaries, whose concern throughout > the ages was largely focused on the promise of peace. May Haifa > achieve wide renown not just as a place of natural beauty but > more especially as the city of peace. > Let the word go forth, then, from this sacred spot, from this > Mountain of the Lord, that the unity and peace of the world are > not only possible but inevitable. Their time has come. > > THE MOUNT CARMEL TERRACES > OFFIC IAL OPEN ING > (Above left) Youth from around the (Below) The crowd shows its > world reciting a prayer of the Bdb. appreciation at one of the events. > (Above right) The choirs from the Democratic (Below left) A scene from the dramatic > Republic of the Congo and the Bahd 'i World narrative. (Below right) The group > Centre p erform together. Tabarsi from Spain. > From the Universal House ofjustice > > To the Believers Gathered for the Events Marking the > Completion of the Projects on Mount Carmel > > 24 May 2001 > > Dear Baha'i Friends, > > One hundred and forty-eight years have passed since the moment > in the darkness of the S!yah-Chal when Baha'u'llah received the > Divine summons to rise and proclaim to all on earth the dawning > of the Day of God: > > Verily, We shall render Thee victorious by Thyself and by Thy > pen .... Erelong God will raise up the treasures of the earthmen who will aid Thee through Thyself and through Thy Name, > wherewith God hath revived the hearts of such as have recognized > Him. > In terms of historical time, it is but the briefest of spaces that > separates that primal moment from the splendid victory we celebrate > here this week. You who have come together from every corner of > the earth and from every segment of the human family represent > a cross-section of those whom Baha'u'llah has raised up to aid > Him, and no one among us can hope to express adequately the > gratitude we feel at being in that company. > The majestic buildings that now stand along the Arc traced > for them by Shoghi Effendi on the slope of the Mountain of God, > together with the magnificent flight of garden terraces that embrace > the Shrine of the Bab, are an outward expression of the immense > power animating the Cause we serve. They offer timeless witness > to the fact that the followers of Baha'u'llah have successfully laid > the foundations of a worldwide community transcending all > differences that divide the human race, and have brought into > existence the principal institutions of a unique and unassailable > administrative order that shapes this community's life. In the > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > 70 THE BAHA'f WORLD 2001-2002 > > transformation that has taken place on Mount Carmel, the Baha'i > Cause emerges as a visible and compelling reality on the global > stage, as the focal center of forces that will, in God's good time, > bring about the reconstruction of society, and as a mystic source > of spiritual renewal for all who turn to it. > Reflection on what the Baha'i community has accomplished > throws into heartbreaking perspective the suffering and deprivation > engulfing the great majority of our fellow human beings. It is necessary > that it should do so, because the effect is to open our minds and > souls to vital implications of the mission Baha'u'llah has laid on us. > "Know thou of a truth," He declares, "these great oppressions that > have befallen the world are preparing it for the advent of the Most > Great Justice." "God be praised!" 'Abdu'l-Baha adds, "The sun of > justice hath risen above the horizon of Baha'u'llah. For in His Tablets > the foundations of such a justice have been laid as no mind hath, > from the beginning of creation, conceived." In the final analysis, it > is this Divine purpose that all our activities are intended to serve, > and we will advance this purpose to the degree that we understand > what is at stake in the efforts we are making to teach the Faith, to > establish and consolidate its institutions, and to intensify the influence > it is exerting in the life of society. > Humanity's crying need will not be met by a struggle among > competing ambitions or by protest against one or another of the > countless wrongs afflicting a desperate age. It calls, rather, for a > fundamental change of consciousness, for a wholehearted embrace > of Baha'u'llah's teaching that the time has come when each human > being on earth must learn to accept responsibility for the welfare > of the entire human family. Commitment to this revolutionizing > principle will increasingly empower individual believers and Baha'i > institutions alike in awakening others to the Day of God and to > the latent spiritual and moral capacities that can change this world > into another world. We demonstrate this commitment, Shoghi > Effendi tells us, by our rectitude of conduct towards others, by > the discipline of our own natures, and by our complete freedom > > TH E MOUNT CARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 71 > > from the prejudices that cripple collective action in the society > around us and frustrate positive impulses towards change. > The standards set out by the Guardian apply to the entire Baha'i > community, both in its collective life and in the lives of its individual > members. They hold, however, particular implications for Baha'i > youth, who are blessed with the enviable advantages of high energy, > flexibility of mind, and, to a great extent, freedom of movement. > The world that Baha'i youth are inheriting is one in which the > distribution of educational, economic, and other basic opportunities > is grossly unjust. Baha'i youth must not be daunted by such barriers. > Their challenge is to understand the real condition of humanity > and to forge among themselves enduring spiritual bonds that free > them not only from racial and national divisions but also from > those created by social and material conditions, and that will fit > them to carry forward the great trust reposed in them. > Baha'u'llah encourages us to anticipate from the youth of His > community a much earlier advance to maturity than is characteristic > of the rest of society. Clearly, that does not in any way diminish > the importance of the pursuit of education, of economic realities, > or of family obligations. It does mean that Baha'i youth can acceptand should be encouraged to accept- a responsibility of their own > for moral leadership in the transformation of society. In vindication > of these words, we invoke the memory of the One Whose Shrine > has today set the Mountain of God ablaze with light, and the > memory of the band of youthful heroes and heroines whose greatness > of soul and sacrifice of self launched on its course the enterprise > in which we are engaged. > The achievement we are today celebrating brings into focus > two paradoxical realities. Within the Faith itself, the gathering > strength of the Baha'i community presages a great surge forward, > intimations of which are already everywhere apparent. Inevitably, > as Shoghi Effendi several times emphasized, this advance will excite > even more intense opposition than the Cause has so far encountered, > opposition that will in turn release the greater forces needed for > the still more demanding tasks that lie ahead. > > THE M OUNT CARMEL TERRACES > OFFICIAL OPENING > 72 THE BAHA'f WORLD 2001-2002 > > The world in which our efforts are taking place is likewise > undergoing profound changes. On the one hand, the vast network > of agencies and individuals that promote understanding and > cooperation among diverse peoples affirms ever more powerfully > the growing recognition that the "earth is but one country, and > mankind its citizens." On the other hand, it is equally clear that > the world is moving through a period of social paralysis, tyranny, > and anarchy, a period marked by the widespread neglect of both > governmental and personal responsibility, the ultimate consequences > of which no one on earth can foresee. The effect of both developments, as Shoghi Effendi also pointed our, will be to awaken > in the hearts of those who share this planet with us a longing for > unity and justice that can be met only by the Cause of God. > A long and arduous process of struggle, experimentation, and > construction has led to the victories that lift our hearts as a new > century opens. Through the rapidly proliferating system of institutes and the energy being invested everywhere in area growth > strategies, the Baha'i community has moved swiftly to capitalize > on what has been achieved. However deep may be the gloom > enveloping the world, the future has never looked so bright for > the prosecution of Baha'u'llah's mission. We who have been > privileged to gather here this week have witnessed, with our own > eyes, the dawning fulfillment of the words revealed by the Lord > of Hosts on this mountain over a century ago, words which cause > the very atoms of the earth to vibrate: "Verily this is the Day in > which both land and sea rejoice at this announcement, the Day > for which have been laid up those things which God, through a > bounty beyond the ken of mortal mind or heart, hath destined > for revelation." > Such a privilege carries with it an equally great responsibility, > the responsibility to do our part, whatever the sacrifice, whatever > the difficulty, to see that the poignant desire expressed by Baha'u'llah > on that historic occasion is fulfilled: "Oh, how I long to announce > unto every spot on the surface of the earth, and to carry to each > one of its cities, the glad-tidings of this Revelation-a Revelation > > THE MOUNT CARMEL TERRACES > OFFICIAL OPENING > MOUNT CARMEL TERRACES OFFICIAL OPENING 73 > > to which the heart of Sinai hath been attracted, and in whose > name the Burning Bush is calling: 'Unto God, the Lord of Lords, > belong the kingdoms of earth and heaven.'" > With all the fervor of thankful hearts, we will pray at the Holy > Threshold that Baha'u'llah will bless and confirm every effort you > make to advance His purpose for the redemption of humankind > and the healing of its ills. > > With loving Baha'i greetings, > THE UNIVERSAL HOUSE OF JUSTICE > > The members of the Universal House ofjustice at the Haifa Congress > Center on 24 May. > > THE Mou T C ARMEL TERRACES > OFFIC IAL OPENING > The Year in Review > > B aha'u'llah wrote that the purpose of religion is "to safeguard > the interests and promote the unity of the human race, > and to foster the spirit oflove and fellowship amongst men," 1 > and Baha'is believe that the teachings of their Faith, when they > inspire the actions of individuals and communities, can be a motive > force for the progress of civilization. > The teachings of the Baha'i Faith include doctrines not only > for personal conduct, but also for the physical, moral, and spiritual > advancement of all mankind, and the more than five million Baha' is > in the world use these as the basis for their relationship with society. > Their religion is more than just a private practice; it is a vital > process that engages them actively in the development of their > own communities and the world around them. > Though the Baha'i community is still very young in relation > to other world religions, its activities are rapidly expanding in > both scope and scale. The size of these efforts is not their most > important aspect, but rather the spirit that animates them, as Baha'is > put the ideals of the Faith into action in communities throughout > > 1 Baha'u'llih, Tablets ofBahd 'u'Lldh revealed after the Kitab-i-Aqdds (Wilmette: > Baha'i Publishing Trust, 1997), p. 168. > > THE BAHA'f WORLD 2001-2002 > > the world. Baha'is are active in such areas as the advancement of > women, racial harmony, social and economic development, and > also in practices that will encourage the growth and development > of their Faith. > This article is not a comprehensive record of these activities, > but it highlights major areas and demonstrates the variety of ways > in which the Baha'is are working to improve the world in which > they live. > > Advancement ofWomen > > '.Abdu'l-Baha explained that humanity's full potential cannot be > reached until equality is realized, saying, "until this equality is > established, true progress and attainment for the human race will > not be facilitated." 2 Equality between women and men is described > as a vital element in the success of humanity as a whole, and in > many places pursuing this ideal requires a struggle against entrenched > ideas and practices that have historically allocated a lesser place > to women m society. > In Brasilia, Brazil, Baha'is focused on using the justice system > to promote the advancement of women and organized the National > Seminar for the Training of Judges, Prosecutors, and Lawyers on > the theme "Protecting Women from Domestic Violence." The > seminar, held 5-7 November 2001, was carried out with the cooperation of both local government offices and NGOs, with financial > backing from the Ministry of Justice. Additional support was > provided by the Brazilian Association of Judges and Prosecutors > for Children and Youth (ABMP) , the Federal Council of the Brazilian > Bar Association, and UNESCO. > Participants in the intensive seminar came from 20 of the > country's 27 states and included judges, federal and state prosecutors, > and representatives of the Human Rights Commission and the > State Bar Association. Though the total number of participants > was relatively small, the idea was to assemble people from different > > 2 'Abdu'l-Baha, The Promulgation ofUniversal Peace: Talks Delivered by 'Abdu'l- > Bahd during His Visit to the United States and Canada in 1912, rev. ed. > (Wilmette: Baha'i Publishing Trust, 1995), p. 375. > YEAR IN REVIEW 77 > > regions of the country and train them so that they could continue > the process in their respective areas. > Layli Miller, a Baha'i lawyer with the US-based Tahirih Justice > Center (TJC), was the primary facilitator, and the three-day training > was based on a booklet she had prepared under the auspices of > the TJC. It was printed for distribution to the participants, and > each one received 30 copies to be able to reproduce the seminar > at the local level. A videotape of selected presentations was also > distributed to the participants to assist in their spreading the process > throughout the country. > The program included speeches, panel discussions, and a twohour presentation by one of the country's leading NGOs working > on the defense of women, El Centro Feminista de Estudios y Asesoria > (Feminist Center for Studies and Advisory Services), which provided > an overview of current aspects of the juridical situation regarding > violence against women. > In India, where a traditionally patriarchal society often reduces > the value of women, the Baha'i community worked during the > year with religious leaders to raise awareness of the importance of > equality while combating violent practices. > Dr. Ali K. Merchant represented the Baha'i community at a > convention of national religious leaders on the Abolition of Female > Feticide and Infanticide. The conference, held 24 June 2001 in > New Delhi, was jointly organized by the Indian Medical Association > and the National Commission for Women and brought together > more than 400 people. UNICEF, the Department of Women and > Child Development, and the Ministry of Human Resource > Development were also principal organizers of the meeting, held > at the Chinmay Mission Auditorium in New Delhi. > Dr. Merchant shared the Baha'i perspective on the topic and > contributed to the unanimous voices of the gathered leaders that > the destructive practices of female infanticide and feticide must be > eliminated. The group also addressed general practices and attitudes that lead to discrimination against women, which participants > identified as stemming from ignorance and prejudice. Dr. Merchant > called on the religious leaders who were present to reexamine the > sacred scriptures of their religions, which have been used as a means > of lowering the position of women in Indian society. > THE BAHA'f WORLD 2001-2002 > > Other Baha'i communities participated in smaller-scale local > efforts, often through the coordination and assistance of local or > national Offices for the Advancement of Women. In July 2001, > the National Council of Women's Societies held its First Quadrennial > National Convention in Port Harcourt, Nigeria. The theme of > the conference was "Promoting the Rights of Women through > the Convention for the Elimination of All Forms of Discrimination > against Women (CEDAW)." Members of the Baha'i Office for the > Advancement of Women in Nigeria participated in the conference, > along with members of government ministries and NGOs, and were > able to promote the Faith's perspective by distributing some 1,500 > pamphlets on the Baha'i view of the equality of women and men. > Baha' fs in Cameroon participated in the commemoration of > World Rural Women's Day in Buea, Cameroon, on 15 October. > The local Baha'i community of Buea was invited by the provincial > delegate of Women's Affairs for the South West Province to > collaborate in the celebration. As a result, a Baha'i representative > took part in a panel discussion broadcast over the provincial radio > station. On the day of the commemoration, another Baha'i representative was present at the ceremony, which was presided over > by the Governor of the province. > From 5 to 7 October 2001, members of the Baha'i community > of Greece participated in a symposium about the social exclusion > and trafficking of women. Ir was held in Thessalonfki and organized > by Medecins du Monde, under the auspices of the Ministry of > Culture, the Ministry of Macedonia and Thrace, and the General > Secretariat of Equality. > > Social and Economic Development > > One of the many ways Baha'ls work to advance the welfare of > human society is through social and economic development > activities. The projects, whether initiated by Baha'ls or simply > involving them, are intended to increase capacity and build resources > while also offering a direct and positive impact. > In Ethiopia, Baha'ls in the Weyisso Kenchera community inaugurated a 33,000-cubic-meter water pond project on 5 May 2001. > The project was designed to alleviate the problem of water shortages. > YEAR IN REVIEW 79 > > In Vanuatu, onlookers examine a vehicle running on coconut oil based > fuel, developed by a Bahd 'i in the country to reduce dependence on > outside oil and to better use local resources. > > John Schramm, the Canadian Ambassador to Ethiopia, officially > opened the project, which was completed over a one-year period > and was funded by the Canadian International Development Agency > (CIDA) . > The National Spiritual Assembly of the Baha'{s of Ethiopia > originally initiated the project in consultation with local Baha'is, > and the entire community was involved in support of the pond > project, which will benefit 300 households with approximately > 3,000 people and more than 15,000 cattle in the drought-plagued > region. The project will not only eliminate the need for migration to search for water but will also substantially decrease the > occurrence of water-borne illnesses in the region. > The Brazilian Ministry of Education, as part of a government > program to reduce unemployment, granted $850,000 to the > Association for the Cohesive Development of the Amazon (ADCAM), > a Baha'i-inspired development organization in the Amazon basin. 3 > The grant will allow ADCAM to build and equip a three-story > > 3 For more information about ADCAM, see The Baha'i World 1995-96, > pp. 301-05. > 80 THE BAHA'f WORLD 2001-2002 > > technical education building, to be known as the Masrour > Technology Institute, on its 12-acre property in the Sao Jose suburb > ofManaus. Construction began in December, leading to completion > of the building in July 2002. > Initially, courses will be offered in business management, social > development facilitation, and environmental technology, with > additional classes in design, nutrition, and air conditioning > technology to be included as the teaching staff expands. By 2006, > the Institute expects to have a full complement of staff, with the > capacity to serve approximately 640 students per year in the main > subjects and another 4,350 per year in the shorter, basic-level courses. > ADCAM currently operates three other major programs: an > elementary school, a youth leadership project, and a supervised > youth service project, which collectively serve more than 700 people. > In June, Health for Humanity (HH) and the Mongolian Baha'i > Doctors Association organized the first Baha'i International Health > Conference in Mongolia. The conference took place 5- 8 June 2001 > in Ulaanbataar. > Health for Humanity is a health development organization > that focuses its activities around three broad program areas: blindness > prevention, public health development, and international exchange. > The fundamental belief of HH is chat people everywhere have > capacity and inherent nobility and can care for themselves when > they have the proper education and resources. The Mongolian > conference was part of HH's international exchange program, which > > Bahd'fs and > representatives of the > Brazilian Ministry of > Education and > Culture, at the > ceremony marking > the agreement > between the Ministry > and ADCAM in > MINISTERl9 September 2001. > DA EDUCA~AO > -~ > YEAR IN REVIEW 81 > > Participants in a training workshop on moral leadership in Accra, > Ghana, in September 2001. > > encourages learning experiences and an exchange of medical > knowledge and ideas by both volunteers and partners, with ongoing > activities in Mongolia and in China. > The International Environment Forum (IEF), a Baha'i-inspired > NGO that explores not only technical and scientific solutions to > environmental problems but also the potential benefit of new > social, cultural, and spiritual insights, organized its fifth international conference in October 2001. The three-day program, > titled "Knowledge, Values, and Education for Sustainable > Development," was held at Townshend International School in > Hluboka nad Vltavou, Czech Republic. Twenty IEF members > gathered at the conference, with dozens of others joining via the > Internet. Participants included researchers, teachers, students, and > professionals from a wide range of disciplines, and practitioners > in the field of environment and sustainable development. > In a keynote address entitled "Knowledge and Indicators for > Sustainable Development," Prof. Bedrich Moldan of Charles > University in Prague, who is the former Czech Minister of the > Environment, raised the idea of promoting or establishing a kind > THE BAHA'f WORLD 2001-2002 > > of "global moral minimum" system of values for the environment. > In the end, participants concluded that values and education are > not only complementary but also essential to the technical and > scientific issues related to sustainable development. > In Ghana, the Olinga Foundation for Human Development, > a Baha'i-inspired NGO, is exploring the need for moral leadership > as a means to address the social problems in that country. The > group organized a moral leadership training workshop in Accra > from 3 to 9 September 2001, which was supported by CIDA and > Bolivia's Nur University. > The 30 participants came from teacher training colleges, > government ministries, NGOs, and the media. John Kepner, Director > of Projects at Nur University, and Leslie Casely-Hayford, the > Director of the Olinga Foundation, facilitated the training, the > framework of which was based on six key elements: service-oriented > leadership, leadership in personal transformation, leadership in > social transformation, fundamental moral responsibility, belief in > the essential nobility of humanity, and development of capacity. > Together, these create a system of moral leadership which the > organizers believe is sorely needed. Participants learned new training > methods, structures, and techniques through workshops and > presentations and were given both conceptual and practical tools > that emphasized moral values and means for promoting moral > leadership in government, classrooms, and through the media. > > Race Unity > > The Baha'i Faith teaches that all people are equal, and Baha'is > strive to eliminate prejudices that create separations between people > based on race, creed, or culture. Far from seeking a uniform whole, > though, Baha'i communities are encouraged to integrate the cultures > and heritage of the vast palette of humanity. The Baha'i community, > which has members from more than 2,000 ethnic and tribal > backgrounds, seeks to create a unified planet that is free from > racial prejudice and realizes Baha'u'llah's statement that "the earth > be regarded as one country and one home." 4 > > 4 Baha'u'llah, Tablets, p. 127. > YEAR IN REVIEW > > In Brazil, a country where race relations are the cause of much > national stress, two seminars, one in Brasilia and another in Rio > de Janeiro, gathered federal deputies, journalists, researchers, and > others to discuss the question of racism in the Brazilian media. > The gatherings, held in August, were promoted by the Baha'i > community of Brazil, with the support of two other NGOs. Parts > of the first seminar were broadcast by the Federal Chamber's > television station and were later repeated several times. > Some 400 people attended the Rio de Janeiro seminar, which > was the larger of the two. Among the participants was the > ombudsman of Folha de Sao Paulo, Brazil's leading newspaper, > who said that these seminars were instrumental in changing the > editorial position of the paper regarding racism in Brazil and the > progress of preparations for the World Conference against Racism > (WCAR). 5 Instead of the occasional small notes that first appeared > in Folha de Sao Paulo, the paper began to dedicate significantly > more articles, editorials, and features to developments regarding > the WCAR and actions to combat racism in Brazil. > In Australia, more than 500 representatives from government, > private, civil, and Aboriginal groups celebrated the unveiling of a > monument in Townsville, Queensland. The 47-meter monument > depicts a Rainbow Serpent, the creature responsible for the creation > of the world according to Aboriginal traditional beliefs. > Farvadin Daliri, an Australian Baha' {, is the manager of the > Townsville Migrant Resource Center, which created the serpent. > Mr. Daliri also served as the project manager and sculptor for the > concrete and steel monument. The project took two years to > complete and involved consultation with members of many tribes > about the spiritual significance of the project in terms of Aboriginal > heritage. During the final stage, five indigenous artists from > Townsville's correctional center and Aboriginal artist Jackie Elliute > finished painting the serpent. > The unveiling took place on 23 March, coinciding with National > Harmony Day, and included traditional dancing and music in > celebrating Aboriginal culture. > > 5 For a report on the World Conference against Racism, see pp. 125-32. > THE BAHA'f WORLD 2001-2002 > > Bahd'is in Peru entertain and educate students with the Universal Peace > musical theater program, which teaches the concepts of world citizenship > in primary schools. > > Racial prejudice was called the "most challenging issue" in > America by Shoghi Effendi, and Baha'!s in the United States are > addressing the challenge through efforts such as participation in > the Martin Luther King, Jr., Day Parade in Houston, Texas. > Bahf is participate in the event annually, along with hundreds > of organizations, schools, institutions, and corporations, to promote > and honor the diversity of the city. In 2002, however, the chairman > and CEO of the MLK Jr. Parade Foundation met with a member > of the Local Spiritual Assembly and, responding to the depth of > feeling and conviction that the Bahf is show in the parade every > year, asked them to contribute a float and to both lead and close > the parade. He went on to request that the Baha'is cosponsor this > event with the MLK Foundation and asked them to help in the > planning to ensure the success of the parade. > Some 300,000 people attended and four national TV networks > broadcast segments of the parade's festivities to a potential audience > of millions more throughout the nation. Baha'i singers also > participated in "Celebrating Multicultural Diversity, a Family > Concert" held the day before the parade. > In Canada, the Honor All Nations Drum and Dance Group, > accompanied by Kevin Locke, traveled through Vancouver Island, > YEAR IN REVIEW > > British Columbia, in June. Honor All Nations is a Baha'i > intercultural performance and service group, and Mr. Locke is a > Baha'i of Lakota heritage who performs several traditional native > art forms, including storytelling, hoop-dancing, and flute-playing. > The trip focused on Canadian First Nations areas, where many > children and youth must deal with the marginalization of their > language and culture and often struggle with discrimination, > substance abuse, and violence. The group's message of unity and > upliftment was meant to provide inspiration to the young people > and give them a positive view of their culture and heritage. The > trip aimed both to vitalize the culture and to propagate the Baha'i > teachings. The group was warmly received at its many stops, and > positive articles about its efforts were published in several local > newspapers. > > Education > > The Baha'i teachings repeatedly emphasize the importance of > education, especially that of children, in the various arts and sciences > and stress the inclusion of moral and spiritual elements in curricula. > Both of these are described as essential to a complete education, > and Baha'i classes and schools seek to incorporate these principles > into traditional educational disciplines. > One significant Baha'i educational initiative is Landegg > International University in Switzerland. On 20 September 2001, > Landegg was formally registered by the cantonal and federal > authorities as a private university, after meeting the criteria set by > the government. Landegg's new status is a recognition by the Swiss > government of the legitimacy of Landegg's unique approach to > education, which is based on the idea of applied spirituality. > The university, formerly known as Landegg Academy, currently > offers undergraduate degrees in four areas: economics and international development; political science and international relations; > psychology, human development, and education; and the integrative > study of religion. Landegg also offers master's programs in conflict > resolution, leadership and global governance, economic and social > development, spiritual psychology, and moral education. Over the > years, Landegg has established scholarly exchange programs with > 86 THE BAHA'f WORLD 2001-2002 > > a number of universities, including the Hebrew University of > Jerusalem, Beijing University in China, the State University of > Sergipe in Brazil, and the University of Wisconsin at Oshkosh in > the United States. > Although the Landegg campus is relatively small, with a current > capacity of approximately 100 full-time students, its reach is global. > At any given time, only about one-third of the school's students > are on campus, while the rest study from afar, using an array of > distance-learning technologies but principally e-mail and the World > Wide Web. > The Ruaha School, a Baha'i-sponsored school in lringa, Tanzania, received a two-year $122,000 grant to build a new girls' > dormitory capable of housing 120 students, increasing the school's > housing capacity by 46 percent. The new dormitory will provide > 1,040 square meters of living space, including a 405-square-meter > courtyard. The school, which currently has about 400 students, > is owned and operated by the National Spiritual Assembly of the > Baha'fs of Tanzania. The grant was given by the Unity Foundation, > a Baha'i-inspired development agency in Luxembourg that has > also recently provided funding to a health outreach project in Guyana > and a nonprofit printing operation in the Democratic Republic > of the Congo that produces low-cost educational materials for > community development and projects throughout the country. > > Children in front of the Asma of Kakombe School complex in Uvira, > South Kivu, Democratic Republic of the Congo, in June 2001. > YEAR IN REVIEW > > Students at the Bahd '£-run Bad{ School in Panama view displays at the > school's science fair. > > Ruaha's primary mission is to serve the Tanzanian community > by providing quality education at an affordable cost. One of its > major goals is to provide education for girls. More than two-thirds > of its students are female, in a country where girls make up fewer > than half the students enrolled in secondary schools. > While some Baha'i schools are expanding and changing, others > are just beginning. On 28 September 2001, the Baha'i community > in Daga, Papua New Guinea, witnessed the official opening of > the Bonara Community School, a primary school that serves the > Milne Bay province. The Baha'is of the Daga area initiated the > project with funding and support from the Baha'i community, > the government of PNG, and the Japan International Cooperation > Agency, which provided funds for four teachers' houses and two > large classrooms. > More than 1,000 people attended the opening, with some of > the participants walking for up to two days to reach the remote > area. Guests included representatives from the provincial government > and the National Spiritual Assembly, as well as Continental > Counsellor Jalal Mills. Peter Baki of the Department of Education > of PNG delivered the opening speech. Mr. Baki praised the Baha'is > 88 THE BAHA'f WORLD 2001-2002 > > for their efforts and mentioned other Baha'i projects in the area, > such as a tree-planting campaign, as well as the school. Though > the facility will serve the entire community, he called the Baha'is > the "spiritual guardians" of the school. > The Baha'i Center of Learning in Western Australia was opened > on 18 August 2001. Some 8 5 people attended the meeting, including > press representatives and dignitaries. The Governor of Western > Australia, Lieutenant-General John Sanderson, officially opened > the center and spoke about the Baha'i Faith and the purpose of > the building, specifically highlighting the Baha'i perspective on > education. He also acknowledged the 90 public schools in the > area that offer Baha'i education programs. Fiona McDonald, a > member of the National Spiritual Assembly of Australia, spoke > about the purpose of the center, which offers programs about the > Baha'i Faith and its teachings as well as in-depth programs based > on the Ruhi study materials. 6 > > Arts > Baha'u'llah wrote, "the true worth of artists and craftsmen should > be appreciated, for they advance the affairs of mankind. Just as > the foundations of religion are made firm through the Law of > God, the means of livelihood depend upon those who are engaged > in arts and crafts." 7 Inspired by Baha'u'llah's words, many Baha'i > artists throughout the world use their arts not only to express > their Faith, but also as a means to inform others about it. > In the United Kingdom, the Baha'i International Community > and Arts for Nature collaborated on an evening which used the > arts to remember the life of Amatu'l-Baha Rti}:iiyyih Khanum, who > passed away in January 2000. 8 Apart from being an author, a lecturer, > > 6 Developed in Colombia, these materials treat a variety of topics such as > the development of spiritual qualities, prayer, the soul and the afterlife, > carrying out acts of service, the spiritual education of children, Baha'i > history, and teaching the Baha'i Faith. > 7 Baha'u'llah, cited in "The Arts ," The Compilation of Compilations, vol. 1 > > (Ingleside: Baha'i Publications Australia, 1991), no. 10, p. 3. > 8 See The Baha'i World 1999- 2000, pp. 167-95, for a retrospective article > > about the life of Amacu'l-Baha Rul;iiyyih Khanum. > YEAR IN REVIEW > > The cast of > performers at an > Arts for Nature > tribute honoring > Ru~iyyih Khdnum, > held 15 May 2001 > at Canada House > in London. > > and a leader of the Baha'i community, Ru}:iiyyih Khanum cared > deeply about environmental issues and was an inspiration for the > establishment of Arts for Nature, a 14-year-old organization that > uses the arts to advocate for environmental issues. > Ru}:iiyyih Khanum supported the first Arts for Nature event, > which was held in 1988 in London and organized by the World > Wide Fund for Nature UK and the Baha'i International Community. > She gave the keynote address at the event, alongside HRH Prince > Philip. > The audience at the memorial evening, held in Canada House > in London, included the Duke of Edinburgh, the Duchess of > Abercorn, the Canadian High Commissioner, and more than 150 > others. The guests enjoyed a reception and dinner, with a musical > performance and dramatic presentations. The centerpiece was a > theatrical performance entitled "A Life So Noble," which was > inspired by Ru}:iiyyih Khanum's life and portrays four major aspects > of her life and character, with a different actress personifying each. > The show, written by Beverley Evans and directed by Annabel > Knight, uses words taken from Ru}:iiyyih Khfoum's writings and > talks. Each attendee was given two books: Sacred Earth and Ru}:iiyyih > Khanum's Prescription for Living, based on the Baha'i teachings. > Elsewhere in the UK, the Saint Mungo Museum of Religious > Life and Art in Glasgow mounted an exhibition featuring the Baha'i > Faith, which opened 22 June and ran through 21 October. > Highlights of the exhibition included works by Baha'i artists, a > 90 THE BAHA'f WORLD 2001-2002 > > Bahd'i artist Sima Baher standing with a mural that is part of her > exhibit "The Earth Is But One Country, " which was displayed in > Uruguay in 2001. > > multimedia display, and a series of panels describing the history > and teachings of the Faith. The Baha'i Publishing Trust of the > United Kingdom prepared a booklet to complement the panels, > which was made available to museum visitors. More than 40,000 > people visited the Baha'i exhibit during its five-month run. > Among the artistic displays were a model of the award-winning > House ofWorship in New Delhi, India, Rob Hain's painting "The > Voyages of the Crimson Ark," and three works from a series > illustrating The Seven Valleys, one of Baha' u'llah's primary mystical > works. Also, a room of the display was used as a "Tranquility > Zone," a space for private prayer and meditation. The realization > of the exhibition was the result of a long-standing relationship > between the Baha' is and the museum, and the displays were partially > sponsored by the Baha'i Council for Scotland. > Beyond Words, a Baha'i performing arts group consisting of youth > from Albania, Cameroon, Canada, the Czech Republic, Ecuador, > Guyana, South Africa, the UK, and the US, traveled through Lesotho > YEAR IN REVIEW 91 > > for a month, performing music and dances addressing issues such as > unity, the elimination of prejudice, drug abuse, and HIV/AJDS. > The group performed for 17 organizations during its stay in > Maseru, Lesotho. Hundreds attended the performances, many of > which were given multiple times in the same location due to public > demand. The group's travels and its message were promoted in > local media through interviews with members in newspapers, TV, > and radio. > The group's 17 November performance was sponsored by the > Save the Children Fund UK, and more than 100 youth were invited > to attend a full-day workshop on how to take initiative to help > others within the country. > Individual Baha' is are also recognized for their achievements > as they strive to use the arts to embody the teachings of the Faith > and to express their religion through artistic endeavors. > Three Baha'i women toured Canada and the United States > performing music and dance. The program consisted of Persian > classical music with three live musicians, Persian classical dance, > including a performance about the life of the famous Baha'i poet > Tahirih, and songs and dances from Africa. The two-hour performances in five cities were attended by some 1,500 people and > were enthusiastically received. After the performances, many > audience members asked for literature and information about the > Faith. > The performers were Karin Blumenthal from Germany, who > performed classical and free-form dances, Ghazal Ighani, a Canadian > of Persian origin, and Ranzie Mensah, a Ghanaian living in Italy, > who gave vocal performances. Ms. Ighani has two recorded albums, > one of Baha'i songs and the other a Persian pop classical album > which has been distributed worldwide. Ms. Mensah has recorded > five albums and has been featured on national TV shows in Africa, > France, and Italy. > Media coverage of the performances included local radio and > television announcements and a television interview about the > performance at the Alix Goolden Performance Hall in Victoria, > British Columbia, which aired on local television several times > during the day. Students from the Maxwell International Baha'i > School in nearby Shawnigan Lake opened the evening with a play. > 92 THE BAHA'f WORLD 2001- 2002 > > Also in Canada, the Banff Center for Continuing Education > announced a Baha'i, Benjamin Hatcher, as the recipient of its 2002 > Clifford E. Lee Choreography Award. T he award is administered > annually by the Banff Center to an emerging Canadian choreographer > to encourage his or her professional development. Mr. Hatcher, > who is both a dancer and a choreographer, received $5,000 and the > opportunity to spend six weeks in residence at the Banff Center > working with professional dancers at the summer dance program. > He will also have access to full production support and staging facilities > at the center, and his new work will be presented in July 2002. > > Involvement in the Life of Society > Baha'i communities, far from being isolated from the world around > them, are actively involved in public outreach, desiring to share > the spiritual principles and ideals that they believe will bring peace > and unity to the world. They seek to demonstrate to the public > how the Baha'i teachings can be used to contribute to an "everadvancing civilization." > The terrorist attacks on the United States on 11 September > provided an opportunity for people all over the world to unite, > and Baha'i communities worldwide participated in commemorations to promote the unifying teachings of their Faith. > The Baha'i community of the United States issued a statement > on the destiny of America as "the promoter of world peace." > Although the statement does not specifically mention the terrorist > attacks, it was designed to offer a new perspective on these and > related events. Published 23 December 2001 as a full-page > advertisement in The New York Times, the statement says that Baha'is > believe the American nation "will evolve through tests and trials > to become a land of spiritual distinction and leadership, a champion > of justice and unity among all peoples and nations, and a powerful > servant of the cause of everlasting peace. " 9 > The National Spiritual Assembly of Greenland issued a statement > to the people of Greenland, expressing "heartfelt condolences for > those innocent victims who were struck down by shameless acts > > 9 For che cexc of chis scacemenc, see pp. 295-97. > YEAR IN REVIEW 93 > > of terrorism." The statement also expressed the view that "Our > beloved country also needs to join hands with the other governments > as a nation and participate fully in raising the standard of justice > and peace amongst all nations." The statement was run in both > national newspapers, in Greenlandic and Danish. This marked > the first time since the formation of the National Spiritual Assembly > in 1992 that it had addressed the people of Greenland. > In Australia, more than 1,000 people attended an interfaith > gathering at the House of Worship on 16 September 2001. Members > of Bahf 1, Christian, Jewish, Hindu, and Muslim faiths offered > prayers for the victims of the attacks. > On 15 November, Baha'{s in Reykjavik, Iceland, participated > in a seminar on religious tolerance, held in connection with the > terrorist attacks on 11 September, organized by the Iceland > University of Education. The representatives of six religions were > invited to participate. Each introduced his or her faith group and > answered the following question: "How do you, as a representative > of your religion, believe the education system could promote more > respect and tolerance towards different religions and their followers?" > Baha'!s in Malaysia held a commemorative gathering on 6 > October in Ipoh. Around 80 people joined in the "Prayers for > World Peace" event, which brought together members of different > religious groups in Malaysia, who contributed prayers and writings > from many faiths. > Irish Baha'!s also participated in an interfaith prayer service > in response to the terrorist attacks, hosted by the Redemptorist > > President Festus > Mogae of Botswana > (left) with two of the > translators who > produced a Baha'i > prayer book in the > native Setswana > Language. > 94 THE BAHA'f WORLD 2001-2002 > > Chief Minister Naveen Patnik of Orissa, India, (center) holding a copy > of the Kitdb-i-Aqdas at the ceremony celebrating the translation of the > book into the Oriya language. > > Fathers Catholic Church in Limerick, Ireland. Thousands of people > joined in the program, which included music and readings from > various scriptures. > Though the Faith is apolitical in character, Bahf is do strive > to contribute to the discourse of society by participating in activities > and dialogues with governments and leaders of thought and through > collaboration with the UN and other international organizations. > On 22 and 23 September 2001, Greek Bahf is participated in > the first NGO Fair of Volunteerism and Humanitarianism, held at > the Zappeion in Athens. The exhibition was held under the auspices > of the Department oflnternational Cooperation for Development > of the Ministry of Foreign Affairs and the Coalition of NGOs in > Greece. > The Bahf i stand explained the principles that guide the work > of the Bahf i community in social and economic development > projects and showed concrete examples of projects in Africa and > Europe. There was also a video about the FUNDAEC program in > Colombia. Statements by the Baha'i International Community > on a variety of subjects such as sustainable development, racism, > YEAR IN REVIEW 95 > > and the role of religion in the advancement of women, were > distributed in both Greek and English. > Volunteerism and Humanitarianism was also the theme at the > International Fair in Luxembourg on 9 December 2001, which > attracted close to 10,000 visitors. The Luxembourg Baha' {Women's > organization Union Luxembourgeoise des Femmes Bahd'ies joined > some 200 other organizations in this event, which was organized > by a commission of the Ministry of Family. > The Baha'!s provided a presentation on the work of the > Luxembourgish Baha'l community in the areas of the equality of > women and men and service to humanity. The exhibit also included > a corner with information materials and Baha'i publications. The > Unity Foundation, a Baha'i-inspired NGO, was also represented. > The Luxemburger Wort, the largest newspaper in Luxembourg, wrote > about the participation of the Baha'l community at this event in > its 10 December edition. > In September 2001, workshops of the "Stop and Act" program > were facilitated for close to 65 students in three Austrian cities. > The workshops were initiated by GLOBart, a Baha'i-inspired NGO > dedicated to connecting the arts and sciences, as a social service > for schools in Horn, St. Polten, and Wien. > "Stop and Act" was developed by the Russian journalist Shamil > Fattakhov. The project was implemented in almost all Southeastern > European countries under the title "Promoting Positive Messages > Through the Media: The Happy Hippo Show." The project is > > Bahd'is in > Mauritius lead > a parade > celebrating World > Religion Day in > January 2002. > THE BAHA'f WORLD 2001-2002 > > Participants in a panel discussion on "Religions against Violence " > in Stuttgart, Germany, at a World Religion Day commemoration > on 20 January 2002. > > sponsored by the government of Luxembourg as part of the Stability > Pact for Southeastern Europe (formerly the Royaumont Process), > a diplomatic initiative launched by the European Union in 1995. > The program features short dramatic sketches that center around > a moral dilemma, requiring audience members to discuss possible > resolutions to the situation. At the end, one of these is chosen > and acted out. > Each workshop was followed by a public show, with up to > 700 people attending, including representatives of media, local > authorities, educators, and social workers. The project was covered > in newspapers and on local TV. The same month Mr. Fattakhov, > who facilitated the Austrian seminars, was awarded the 2001 > Innovation Award by GLOBart. > In the Uni ted States, Prof. Suheil Bushrui, holder of the Baha'i > Chair for World Peace at the University of Maryland's Center for > International Development and Conflict Management (CIDCM), > presented a Baha'i perspective on ethics and humanity during a > workshop organized by CIDCM with the support of the William > YEAR IN REVIEW 97 > > and Flora Hewlett Foundation. The workshop was held at the > University of Maryland at College Park on 12 February 2002. > Entitled "Separating Fact from Fiction after 9/11: Insights from > Conflict and International Development Scholarship," the program > featured sessions on radical Islam and Islamic social movements; > on policing and law-enforcement against terrorism in the context > of democratic societies; and on the impact of the 9/11 events on > the US role in international affairs and on the processes of > globalization. Participants included representatives of the Office > of the UN Secretary General, the US Agency for International > Development, the National Academy of Sciences, the United > Nations Foundation, the MacArthur Foundation, the Rockefeller > Brothers Fund, and the Henry Stimson Center, as well as scholars > in conflict and peace studies from around the country. > > Interfaith Activities > 'Abdu'l-Baha wrote that "religion should be the cause of love and > agreement, a bond to unify all mankind, for it is a message of > peace and goodwill to man from God." 10 His vision of cooperation > and amity among religions guides the Baha'i community in its > pursuit of unity, and Baha'fs are acutely aware that religion should > be a means for the unity of mankind, not for its division. > In 1950 the National Spiritual Assembly of the Baha'fs of the > United States initiated World Religion Day as a means of calling > attention to the harmony of spiritual principles and the oneness > of the world's religions, and to emphasize that religion is the > motivating force for world unity. Now Baha'fs around the globe > celebrate the day, commemorated annually on the third Sunday > in January, by hosting discussions, conferences, and other events > that foster understanding and communication among the followers > of all religions. > More than 400 people gathered in Stuttgart, Germany, on 20 > January 2002 for a multifaith discussion on the topic "Religions > against Violence," which was sponsored by the National Spiritual > > 10 'Abdu'l-Baha, Baha'i World Faith (Wilmette: Baha'i Publishing Trust, > 1956), p. 240. > THE BAHA'f WORLD 2001-2002 > > Assembly of Germany. Participants on the panel discussed both > the peace-promoting elements of religions and their potential to > generate conflict and war. All agreed that world religions, if seen > in their true essence, are against violence. Faith groups represented > at the event included the Central Jewish Council of Germany, > the German Buddhist Union, the Department of Theology of the > University ofTtibingen, the Central Muslim Council of Germany, > and Hans Kting's Foundation for World Ethics. > Panelists also noted that competing claims to exclusive truth > often prevent religions from establishing a climate of harmony > and unity. Prof. Urs Baumann, a Catholic theologian, said the > notion that a religion is "the only path to truth and salvation" > has all too often been considered the "greatest reason for violence," > especially when such a claim becomes institutionalized by government or politics. > Other significant World Religion Day observances included > events in Bulgaria, Mongolia, Pakistan, and the United States, > where numerous local Baha'i communities sponsored celebrations. > In Bulgaria, about 45 people gathered at the national Baha'i > center in Sofia. Participants included followers of diverse religions, > academicians, and members of nongovernmental organizations. > The program included the reading of prayers by representatives > of the Baha'l Faith, Catholicism, Eastern Orthodox Christianity, > Hinduism, and Islam. After the devotional program, a talk entitled > "Religious Tolerance: Historical Scope and Modern Understanding" > was given by Theodore Bourilkov, member of the National Spiritual > Assembly of the Baha'is of Bulgaria, which sponsored the event. > More than 100 people gathered in Ulaanbataar, Mongolia, > including representatives of the Baha'i Faith, Buddhism, Christianity, > and Islam. Several government officials and four lecturers from the > religious studies department of the national university also attended. > In Pakistan, more than 50 people attended a program at Baha'i > Hall in Karachi, including members of Pakistan's Zikri community. > The Zikri community is a peaceful Sufi sect of Islam. > The World Religion Day Web site 11 lists many more countries > that participated in 2002's World Religion Day, including Albania, > > 11 . > YEAR IN REVIEW 99 > > Australia, Austria, Canada, Hong Kong, India, Ireland, Italy, New > Zealand, Norway, Panama, Slovakia, Switzerland, the United > Kingdom, the United States, and Vanuatu. > Baha'i communities are also involved in long-term efforts to > promote religious harmony and cooperation. One of the most > active of these is the Baha'i community in Norway, which > participated in the signing ceremony of the Oslo Declaration on > Freedom of Religion or Belief on 8 November 2001 as part of an > interfaith coalition composed of the major religious groups in the > country. > The Declaration was drafted and adopted by a coalition of > governments and nongovernmental organizations in August 1998 > at an international conference on religious freedom. Among the > participants in that conference was the Baha'i International > Community. The document demonstrates a collective commitment > to religious tolerance and is significant because of the diversity of > religious groups that participated in its drafting. Twenty-five groups > signed the Declaration. Britt Strandlie Thoresen, member of the > National Spiritual Assembly of Norway, represented the Baha'is. > Representatives of Buddhism, Christianity, Hinduism, Islam, > Judaism, Sikhism, and humanism also participated. > The signing ceremony was initiated by the Cooperation Council > of Religions and Life-Stance Communities and the Oslo Coalition of Freedom of Religion or Belief. The Baha'i community > > Britt Strandlie > Thoresen, member of > the National > Spiritual Assembly of > Norway, signs the > Oslo Declaration on > Freedom of Religion > or Belief at a > ceremony held at the > Norwegian Academy > of Science and Letters > in November 200 I. > IOO THE BAHA'f WORLD 2001-2002 > > of Norway is a member of both groups. The ceremony took place > at the Norwegian Academy of Science and Letters and was attended > by more than 100 guests, including officials of the Norwegian > government, members of Parliament, representatives from some > 16 foreign embassies, and members of various human rights groups > and academic organizations. > The Declaration specifically affirms that "every human being > has a responsibility to condemn discrimination and intolerance > based on religions and belief, and to apply religion or belief in > support of human dignity and peace." It gives recognition to the > idea chat "religions and beliefs teach peace and good will." > After the ceremony, Gunnar Sralsett, the Bishop of Oslo and > president of the Oslo Coalition of Freedom of Religion or Belief, > thanked the participants, stating chat he would give a copy of the > signed protocol to the Secretary-General of the United Nations, > Kofi Annan, when he came to Oslo on 10 December to receive > the Nobel Peace Prize on behalf of the United Nations. > Dutch Baha'fs are also involved in an interfaith initiative, a > national initiative on Freedom of Religion and Belief, which was > > r > > Members of the National Spiritual Assembly of Samoa elected in 2001, > standing in front of the Samoan House of Worship in Apia. > YEAR IN REVIEW IOI > > created in May 2001 as a result of the conference "Freedom of > Religion: A Precious Human Right," held the previous year. The > initiative brings together many faiths, whose collective goal is to > monitor the situation of religious freedom in the world and to > advise the Dutch government on related issues. Situations such > as human rights problems related to religious intolerance in Fiji > and Macedonia are currently being monitored. > The initiative includes members of the Hindu Council; the > Protestant Missionary Council; the Catholic Organization for Ecumenism; the Dutch government's Department of Mission, Church > Social Welfare Work, and Development; the Liberal Jewish Council; > the National Spiritual Assembly of the Baha'fs of the Netherlands; > the Dutch Muslim Council; and the Roman Catholic group ]ustitia > et Pax. > In Reunion, Baha'fs strengthened their interfaith dialogue and > relations with government officials by participating in a Group > for Interreligious Dialogue meeting with the Prime Minister of > France, Lionel Jospin, during his visit to the Island on 9 March > 2002. Mr. Jospin invited members of religious communities to > discuss issues of relevance to the country, including interaction > between different religious and ethnic communities, religious lessons > in school curricula, and matters of personal morality. > The participation of the Bahf fs was a major step for the > community in that country, and the representative of the Faith > presented the Prime Minister with several Baha'f documents, > including statements of the Baha'f International Community. > > Community Development > > In the same way that individual Baha'fs are responsible for their > personal spiritual development, so are they responsible for promoting > creativity, building capacity, and developing distinctive social patterns > within the Bahf f communities. Just as individuals are counseled > by the Bahf f teachings to "acquire the attributes of spiritual and > material perfection," 12 they must collectively pursue those goals > > 12 'Abdu'l-Baha, The Secret ofDivine Civilization (Wilmette: Baha'i Publishing > Trust, 1994), p. 35. > 102 THE BAHA'f WORLD 2001-2002 > > The President of Singapore, S.R. Nathan, poses with Bahd'i children at > the national Naw-Ruz celebration in March 2002. > > in more than two hundred countries and territories throughout > the world, where Baha'i community life and administration are > constantly developing. > A significant step in the development of national communities > is the recognition of their National Spiritual Assemblies by their > countries' governments. Such registration and incorporation allow > the Baha'is to enjoy the same freedoms and protection as their > coreligionists. > The National Spiritual Assembly of the Baha'is of the Gambia > achieved incorporation in January 2002. This, together with the > recent recognition and listing by the Department for Religious > Affairs of the Baha'i Faith as one among four independent religions > in the country, declares the independence of the Faith from its > sister communities, safeguards the National Spiritual Assembly's > right as the sole legitimate organization to administer the affairs > of the Baha'is in the Gambia, and grants full rights to pursue its > humanitarian objectives for the nation. > In Iceland, the civil powers of Baha'i administration were > increased through an agreement with the government allowing > YEAR IN REVIEW 103 > > representatives of Local Spiritual Assemblies to be named as > Forstolfumalfur ("heads of the faith"). Though their status in the > Baha'i community remains unchanged, they gain the responsibility > for carrying out matters such as marriages, funerals, and registering > children's names. > The Local Spiritual Assemblies of Akureyri, Hafnafjorour, > K6pavogur, and Reykjavik are now entitled to carry out these > functions, in addition to the National Spiritual Assembly of the > Baha'i'.s of Iceland. Previously, there had been only one "head" of > the Baha'i Faith in that country. > In the Seychelles, nine local Baha'i communities were officially > incorporated by the government, as announced in the Official > Gazette of 24 December 2001. Another local community, in > Klaipeda, Lithuania, also gained official registration. > The occasion of Naw-Ruz, the Baha'i new year, on 21 March > 2002 provided several national Baha'i communities an opportunity > both to raise their profiles and to showcase their development to > the governments and to the wider community. > In Singapore, President S.R. Nathan and his wife were the > guests of honor at the country's Naw-Ruz gathering on 20 March > 2002. The celebration included a dinner and musical entertainment > provided by several groups, including a Baha'i children's choir. > Some 580 people attended the event, and each was given a pamphlet > that outlined the meaning of Naw-Ruz, provided a brief summary > of the history of the Faith in Singapore, and described the activities > of Baha' is in the country and throughout the world. > In a message commemorating the new year, British Prime > Minister Tony Blair commended the Baha'i community of the > United Kingdom for its "significant contribution" to multiculturalism and interfaith dialogue. The message was read at a > reception on 21 March 2002 in the House of Commons, which > was attended by nearly 100 people and was sponsored by the All > Party Friends of the Baha'i Faith. Participants included members > of the British parliament and other government officials, as well > as representatives of NGOs and the media. > MP John Battle, the Prime Minister's advisor on interfaith > matters, read Mr. Blair's message, which singled out the "contribution of the Baha'i Faith to the stability and prosperity of > THE BAHA'f WORLD 2001-2002 > > Baha'i youth in Lome, Togo, in a tutor training course for Ruhi study > materials in August 200 I . > > British society as a whole" and said, "I am very encouraged by > the vision the Baha'i community demonstrates in recognizing the > power of interfaith dialogue and the importance of all citizens > fulfilling their potential." > Barney Leith, Secretary-General of the National Spiritual > Assembly of the United Kingdom, addressed the gathering about > the UK Baha'i community's Institute for Social Cohesion, an > initiative to facilitate dialogue between entities working to build > stronger societal bonds in the United Kingdom. > The Baha'i community of Northern Ireland also received Naw- > Ruz greetings from the First Minister and the Deputy First Minister > of the Province. > In India, the House of Worship in New Delhi was the setting > for a Naw-Ruz reception that brought together some 180 Indian > and foreign guests. They included members of Indian civil society, > high-level Indian politicians, professionals and senior executives > of the Indian business community, representatives from various > foreign embassies and high commissions, and dignitaries from > United Nations agencies. Fariborz Sahba, the architect of the Indian > House of Worship, was also among the guests. > YEAR IN REVIEW > > Naw-Ruz celebrations were also held m Bara and Malabo, > Equatorial Guinea. The Naw-Ruz program organized by the > community of Bata took place at the local Baha'i center and featured > artistic presentations such as songs, skits, and dances prepared by > the children and youth groups of both Bata and the nearby > community of N tobo. Other presentations included a short > introduction to the Baha'i Faith, a talk on the Baha'i calendar, > and a slide presentation on the Baha'i World Centre and the terraces > of the Shrine of the Bab. Approximately 150 people attended the > celebration, including representatives of the Catholic Church in > Bara and local elementary and secondary school teachers. > In Malabo, the Naw-Ruz celebration took place in the main > hall of the national Baha'i center with the attendance of > approximately 80 people, including several professors from the > National University of Equatorial Guinea. There were traditional > dances performed by a children's group and songs performed by > the Baha'i choir of Malabo. > > Youth > Baha'i youth hope to rise to meet the expectations set forth by > Baha'u'llah in His statement, "Blessed is he who in the prime of > his youth and the heyday of his life will arise to serve the Cause > of the Lord." 13 In the Baha'i Faith, youth are called upon to use > their energy and vitality for the service of their Faith and humanity. > One of the ways youth have found to translate their enthusiasm > into action is participation in arts workshops that promote the > Baha'i teachings through dance and music. Pacific Flame is one > such workshop-a performing arts group from Tonga that brought > the Baha'i message to Fiji through music and comedy during its > trip in September 2001. The group addresses issues such as substance > abuse, family violence, the oppression of women, the oneness of > religion, and the oneness of humankind. > Throughout their time in Fiji, the youth of Pacific Flame > performed for audiences of all ages, faiths, and ethnic backgrounds, > > 13 Baha' u'llah, cited in "Youth," The Compilation of Compilations, vol. 2 > (Ingleside: Baha'i Publications Australia, 1991), no. 2232, p. 415. > 106 THE BAHA'f WORLD 2001-2002 > > reaching hundreds of people with their message of love and unity. > Their venues ranged from the exclusive Sheraton Resort to a school > for disabled children. One evening they performed in a village > with no electricity, using only a kerosene lantern and a battery > powered CD player. The Sun, one uf Fiji's largest newspapers, > published an article on the group. > In Budapest, Hungary, members of the Budapest dance > workshop Puzzle are helping to promote their message and their > methods by training Roma youth in Sarkad to form their own > workshop. Many of the young people come from adverse social > circumstances, and involvement in the workshops helps not only > to uplift them but allows them to help others. > Another of the forums in which Baha'i youth gather to share > their enthusiasm for their Faith and create strategies of action are > youth conferences such as the Ninth Congress of the Baha'i, Youth > Movement of the Americas. More than 600 youth from 15 countries > attended the conference to talk about peace, change, and the future. > Organized by the Baha'i National Youth Committee of Brazil > and held outside Sao Paulo, Brazil, from 17 to 21 January 2002, > the event brought together youth from different countries and > > Participants in the Day for Children and Youth at the Bahd 'f center in > Assomada, Cape Verde, in December 2001. > YEAR IN REVIEW > > backgrounds to share ideas of how to better the world. The Congress > was the latest event in an international Baha'i Youth Movement > that is focused in the Americas. Through this movement youth > dedicate themselves to discovering solutions to the challenges facing > the world and to becoming catalysts for spiritual transformation. > The youth in Brazil ended the four-day Congress by committing > themselves to actions they will take over the next year in order to > effect a positive change in their community. Some of these included > starting moral education classes for children, making use of the > arts as an educational tool, starting a moral education theater group, > and becoming involved in community-building projects. Several > groups of youth launched a two-week campaign immediately > following the Congress to spread the principles of the Baha'i Faith. > Mirroring the activity of the Baha'i Youth Movement, other > national and international youth conferences gave Baha'i youth > around the world opportunities to gather, reflect, and plan activities. > More than 250 youth attended the Fifth Annual Montreal > Baha'i Youth Conference, held from 29 to 31 March. The threeday conference attracted youth from 10 countries and consisted > of talks, workshops, dance and dramatic performances, audio-visual > presentations, and an art exhibit, all revolving around the role of > Baha'i youth in the twentieth century and their responsibilities > in the century to come. The conference ended with youth resolving > to focus their activity in systematic action along three main linesthe establishment or strengthening of study circles, devotional > meetings, and community children's classes. Others were also > inspired to start community development programs and dancetheater workshops within their respective communities. > The national youth conference in Limbe, Cameroon, was held > 26-30 July. Close to 150 participants gathered for the event, with > support from members of the Continental Board of Counsellors > in Africa, the Auxiliary Board, and the National Spiritual Assembly. > The program included workshops on the study of the Baha'i > writings, and the youth consulted on how they could help in > advancing the systematic process of growth of the Baha'i Faith in > Cameroon. At the end of the conference, 39 youth volunteered > to embark on trips to spread the Baha'i teachings. > ro8 THE BAHA'f WORLD 2001-2002 > > Bahd 'is studying training institute materials in Assam, India, in April > 2002. > > Some 210 individuals from 14 different countries attended > the Eighth ASEAN 14 Baha'i Youth Conference at the Kampaeng > Saen Agriculture Training Center in Nakhon Prathom, Thailand, > from 22 to 25 December. The theme of the conference was moral > leadership and learning how to be a source of social good. The > first day was marked by the reading of a letter from the Universal > House of Justice, which urged the youth to ask themselves how, > as individuals, as members of local and national committees, and > as the vanguard of an entire generation in their region, they could > ensure that the advancement of the process of entry by troops > called for by the Five Year Plan is achieved in each of their countries. > There were workshops on the crises of our times, prevailing mental > models, the conceptual framework of moral leadership, and the > role of youth in society. > > Sharing the Baha'i Message > Of all the activities of the Baha'i community, none is seen as more > fundamentally important or meaningful than teaching the Baha'i > > 14 Association of Southeast Asian Nations. > YEAR IN REVIEW > > Faith, an undertaking which is called "the greatest of all divine > bestowals." 15 For Baha' Is, this teaching represents more than a > mere numerical increase; it is a measure of humanity's response > to the message that they believe is the means for the advancement > of the whole human race. > In the Hawaiian Islands, more than 80 Baha'is from throughout > the Pacific participated in the Ocean of Light project, designed > to systematically inform people in the Pacific region about the > Baha'i teachings. Baha'is from Kiribati, Samoa, Tonga, and other > neighboring islands joined together for the project, which culminated in the celebration of the 1OOth anniversary of the Faith > in the Pacific islands. 16 > The project included large public gatherings, which attracted > hundreds of people to hear the Baha'i message, sessions where > Baha' is discussed ways to propagate their Faith, and trips by groups > of people to cities, towns, and villages to teach their Faith to local > residents. > Programs of Baha'i training institutes are becoming one of > the features of Baha'i community life, and through their curricula, > Baha'is learn systematic methods for contributing to the spiritual > and administrative growth of their communities, offering service, > expressing their faith through arts and music, and teaching the > Faith to others. 17 > Institutes can also address issues such as health care, literacy, > and the equality of women and men-issues which relate directly > to the broader society. In Malaysia, a literacy campaign for junior > youth among the native Asli people incorporates literacy training > with systematic study of the Baha'i writings, all in the Malay > language. The literacy program will allow those who participate > to move on to other institute training such as the Ruhi study > materials, which are widely used in Baha'i communities around > the world. > > 15 'Abdu'l-Baha, Japan Will Turn Ablaze (Tokyo: Baha'i Publishing Trust, > 1993), p. 12. > 16 For a report of these events, see pp. 114- 17. > > 17 For more about training institutes, see The Baha'i World 2000- 2001, > > pp. 191- 99. > IIO THE BAHA'f WORLD 2001-2002 > > Bahd 'is in Peru participate in a Ruhi training course in Lake Titicaca in > November 2001. > > In Japan, Baha'fs introduced training institute materials to > members of the Airaku Church after members of the church > expressed interest in how the Baha' {s learn about their own religion > and apply the teachings to their lives. A session with the Ruhi > study materials was held at the Airaku Church in Kurume City > on 19 October 2001. Approximately 30 people participated, > responding well to the session and expressing interest in continuing the sessions and in making contact with Baha'!s in Brazil > and Chicago, where there are other branches of the church. Many > also wanted to know more about how the Baha' fs' lives are affected > by the teachings of their religion. > In most cases, the efforts of Baha'fs to teach the Faith are > concentrated on individuals establishing a connection with other > people and expressing their relationship to the Faith and what it > means in their lives. Olya Roohizadegan, an Iranian Baha'i who > escaped death at the hands of her own government because of > her beliefs, now travels throughout the world and tells her story > not as one of suffering and oppression, but as one of hope-the > hope given to her by the Baha'i teachings. > In the summer of 2001, Mrs. Roohizadegan traveled extensively > through Canada and the United States, giving public talks about > YEAR IN REVIEW III > > In Melbourne, > Australia, a group > of Bahd 'f youth > calling themselves > "Clown Nine " > have been using > dance, music, and > clowning to > promote virtues > and the principles > of the Faith. > > her own life and Faith, and in many cases presenting people with > their first encounter with the Baha'i Faith. Her story has made > an impact on many people and has received extensive media coverage > from those impressed by her story of triumph over adversity. > > Baha'1World Centre > > At the heart of the worldwide Baha'i community is the Baha'i > World Centre, the spiritual and administrative center of the Baha'i > Faith. The Universal House of Justice and International Teaching > Centre coordinate and direct the activities of Baha'i communities, > and the World Centre houses the holiest places for Baha'is, the > Shrines of Bahi'u'llah and of the Bab. Shoghi Effendi described > the World Centre as the place "where the processes disclosing [the > Baha'i Faith's] purposes, energizing its life, and shaping its destiny > all originate." 18 > This year, the activities at the Baha'i World Centre in Haifa, > Israel, were focused primarily on events surrounding the longawaited inauguration of the terraces of the Shrine of the Bab on > Mount Carmel. 19 In addition to this historical development, other > progress was evident. In Bahji, for example, near the Shrine of > Baha'u'llah, a new Visitors' Center opened which now serves as a > > 18 Shoghi Effendi, God Passes By (Wilmette: Baha' f Publishing Trust, 199 5), > p. 355. > 19 For a report of these events, see pp. 37-73. > II2 THE BAHA'f WORLD 2001-2002 > > Exterior of the recently completed Bahji Visitors' Center near the Shrine > of Bahd'u'lldh. > > reception area for the thousands of Baha'i pilgrims who travel > there annually to visit that holy place. > The Visitors' Center is a complex of facilities that encompasses > several courtyards, a monumental gate structure, and a 400-squaremeter reception hall. The building has been designed in keeping > with the setting around the Shrine of Baha'u'llah, and the entire > complex aims both to enhance the graceful simplicity and gentle > aura of spirituality of the Shrine and to create an atmosphere for > visitors that prepares them for their spiritual encounter with the > Shrine. > Adjacent to the pilgrim facilities is a wing which houses the > Visitors' Information Center, for the reception of special visitors > to Bahjf. 20 It has an information gallery, an audio-visual hall, and > a lounge to receive visitors. > > 2 °For more information about visirors ro the Baha'i World Cenrre, see > pp. 139-40. > > ERRATUM: In The Baha'i World 2000-2001 the photo caption on p. 69 of > the Year in Review should read: jamshed Fozdar stands with Dr. A. T Ariyaratne, > the founder and president ofthe humanitarian organization Sarvodaya, in front > of Dr. Ariyaratne's Vishva Niketan Peace Center in Colombo, Sri Lanka. > Anniversaries of > Baha' { Communities > In 2001-02, Bahd'f communities in > Hawaii, Uganda, and Sarawak > celebrated significant anniversaries > connected to the establishment of the > Bahd 'f Faith in their lands. > > U nlike much older Faiths, which measure milestones in > centuries or millennia, adherents of the Baha'i Faith still > see ample significance in the few years and decades since > the founding of many national Baha'i communities. The passing > years are characterized internally by growth and consolidation and > externally by an increasing recognition from governments, civil > organizations, and other religions. > In 2001, two communities, Uganda and Sarawak, each > celebrated 50 years of the Baha'i Faith within their countries, while > the Baha'is of the Hawaiian Islands celebrated a full century of > progress in the Pacific region. > These anniversaries chart from the time each location is "opened" > to the Baha'i Faith-when the first Baha'i takes up residence there. > In each country, it was the efforts of individual "pioneers" that > sparked the growth of these communities, which are now thriving, > in the years since the introduction of the message of Baha'u'llah > to their people. > > Il3 > THE BAHA'f WORLD 2001-2002 > > Hawaiian Islands > The first Baha'i to set foot in the Hawaiian Islands was Hand of > the Cause of God Agnes Alexander, who was born in Hawaii and > was the granddaughter of missionaries. Miss Alexander first heard > about the Baha'i Faith while on a trip to Europe, and when she > returned home as an adult, on 26 December 190 l, she was the > first to bring word of the Baha'i Faith to the Hawaiian Islandsand, indeed, the entire Pacific region. Though she herself had > been a Baha'i for just over a year at that time, she ultimately devoted > her life to spreading the teachings of Baha'u'llah throughout the > Pacific and during her travels to Canada, China, Europe, Japan, > the Philippines, and the United States. > Miss Alexander passed away in 1971 in Honolulu, Hawaii. > There, almost exactly one hundred years after she had brought > the Baha'i teachings to the Islands, more than 1,000 Baha'is from > some 53 countries gathered in Honolulu from 20 to 23 December > 2001 for the four-day "Fire in the Pacific" celebration. They came > from all over the Pacific, from Canada, Europe, Latin America, > the United States, and even from as far away as Asia and Africa to > celebrate the centenary of the Baha'i Faith in the Hawaiian Islands. > The first local Baha'i community formed in 1902, a year after > the introduction of the Faith to Hawaii. The National Spiritual > > Princess To'oa Tosi Mafietoa, who > read a message to the anniversary > gathering in the Pacific from her > father, His Highness Susuga > Malietoa Tanumafili II, the king > of Western Samoa, who is a Bahd 'i. > ANNIVERSARIES > > A few of the 1, 000 people who came from Bahd 'i communities around > the world for the celebration in Honolulu. > > Assembly of the Hawaiian Islands, with its seat in Honolulu, was > established in 1964. Today, the Baha'i community of the Islands > includes more than 3,500 people in nearly 30 local communities > with 22 Local Spiritual Assemblies. > External recognition of a century's worth of growth and > achievement came in the form of extensive media coverage and > attendance by a number of prominent people. Her Highness Susuga > To'oa Tosi Malietoa extended greetings at the opening session on > behalf of her father, His Highness Susuga Malietoa Tanumafili > II, the head of state of the independent nation of Western Samoa. > Ka'ulu Kukui Thomas, retired Hawaii State Court Judge and trustee > for the Queen Liliuokalani Trust, welcomed the participants on > behalf of the Hawaiian people. Honolulu Mayor Jeremy Harris > greeted conference attendees during the plenary session on Saturday > morning, and Honolulu's top-rated television station KHON gave > extensive coverage to a parade from the burial place of Hand of > the Cause Martha Root to the cemetery where Hand of the Cause > Agnes Alexander is buried. > n6 THE BAHA'f WORLD 2001-2002 > > A choir performing at > the anniversary > celebration, which > featured dramatic and > musical performances. > > Drama, music, and other sarts were an essential part of the > conference, with numerous presentations by Baha'i artists > highlighting the event. Musician and Grammy-winner K.C. Porter > performed with local musicians; Australian actor Philip Hinton > presented "Portals to Freedom," the story of Howard Colby Ives; > and Nadema Agard, a community service outreach specialist with > the Smithsonian National Museum of the American Indian, > presented a workshop on the sacred feminine presence in the arts > of Native Americans. Also part of the celebration was a tribute to > Miss Alexander, when some 600 people visited her final resting > place to remember her and her contributions to the community a > century earlier. > On Sunday, 23 December, the conference sponsored a traditional outdoor Ho'olaule'a, or festival, at the McCoy Pavilion > in Ala Moana Beach Park. The Ho' olaule' a featured top local entertainers Amy Hanaiali'i, Hapa's Barry Flanagan, Martin Pahinui, > Sean Na' auao, and Ernie Cruz, as well as Mr. Porter. The event > also showcased entertainment by dancers from other Pacific Islands, > along with arts, crafts, and traditional Hawaiian food. > In addition to reflecting on the history of the community, the > conference focused on issues relevant to the Pacific region, highlighting moral and spiritual education for children, the situation > of indigenous peoples and their contribution to world society, > and the use of the arts as a means for positive social change. > In total, the conference featured more than 80 workshops, > lectures, and performances. Session topics ranged from a presentation on the successes of a Baha'i vocational school in Kiribati > ANNIVERSARIES II7 > > to discussions on the use of consultation in Baha'i community > life. > The conference brought together a view of both the past and > the future, and in plenary sessions the focus was largely on how > Baha'is can use the teachings of the Faith-such as the equality > of women and men and the recognition of humanity's essential > oneness-to continue making positive contributions to communities > in the Pacific region. > > Uganda > The message of the Baha'i Faith was first carried to Uganda by a > small group of Baha' is who arrived there on 2 August 19 51. Hand > of the Cause of God Musa Banani, his wife Sami'ih, their daughter > Violette and her husband 'Ali Nakhjavani, and Philip Hainsworth 1 > arrived in Kampala with the intent of establishing the Faith in > that country. > The first Ugandans became Baha'is later in 1951, and the > following year, Enoch Olinga became the third native Ugandan > to declare his belief in the Baha'i Faith. Within months, he was > elected as a member of the first Local Spiritual Assembly formed > in Kampala. In 1957, Mr. Olinga was appointed as a Hand of > the Cause of God and through his tireless activity became > instrumental in the spread of the religion throughout his own > country and the whole of Africa. > The principles of unity and social progress offered by the Faith > soon won acceptance from individuals in every region of Uganda > and most major tribal groups. Within two years the community > had expanded to nearly 300 members in some 25 localities who > represented 20 tribes. In the 50 years since those beginnings, the > Faith has grown to include an estimated 105,000 members in > nearly 3,000 localities. > In 19 5 5, though the Faith had been introduced in the country > scarcely four years before, Shoghi Effendi announced plans to construct a House of Worship in Kampala. Construction of the > > 1 See pp. 304-05 for Mr. Hainsworth's obituary. > n8 THE BAHA'f WORLD 2001-2002 > > Some of the 2, 000 people who gathered at Uganda's 50th anniversary > jubilee, in front of the House of Worship in Kampala. > > nine-sided Temple began in 1957 and was completed in January > 1961. > Like most of the rest of Uganda, the Baha'i community suffered > in the 1970s during the repressive regime of Idi Amin. Along > with many other religious groups, the Baha'i Faith was banned in > 1977. After Amin was ousted in 1979, it was legally reconstituted, allowing the community to continue its development. > "The time from 1977 to 1981 was a period of great trial for > the Ugandan community generally, and there are stories of many > heroic feats and sacrifices by Bahi'is during this time,'' said John > Anglin, Secretary of the National Spiritual Assembly of the Bahi'is > of Uganda. "But the 1990s were a period of rebuilding our former > capacity and strength." > The Baha'is commemorated the anniversary of their community > in a week-long Jubilee that featured a statement by Ugandan > President Yoweri Kaguta Museveni, which was read on 2 August > 2001 by Capt. Michael Mukula, State Minister for Health, before > a crowd of some 2,000 people at the Baha'i House of Worship in > Kampala. The President's message praised the Faith's record of > promoting harmony and development in a country that has often > been divided by tribalism. > ANNIVERSARIES II9 > > "In Uganda we are constantly fighting against ethnic and > religious sectarianism and our politics were played out and polarized along those major fault lines for a very long time," wrote > President Museveni, explaining that his government has sought > to "bring all the people together irrespective of their faith, race, > color, or ethnicity." > "We have been doing what you in the Baha'i Faith began to > do a long time ago,'' his message continued. "Yours is a very useful > message and can contribute greatly to nation building." > President Museveni also said that his government shares a > commitment to bring about equality between women and men, > writing, "I appeal to members of the Baha'i Faith, who hold the > equality of rights and opportunities for women and men as an > act of faith and as their basic principle, to join in our crusade for > the empowerment of women." > Among other highlights of the anniversary festivities, which > began on 31 July in Kampala and ended on 5 August in Tilling, > Kumi District, in Eastern Uganda, were the presence of four of > the founding members of the community, the attendance of various > officials in the Ugandan government, and extensive coverage of > the celebration in the Ugandan media. > 'AH Nakhjavani, who is currently a member of the Universal > House of Justice, and his wife Violette were both among the > founding members of the Baha'i community who attended the > > Capt. Michael Mukula, > State Minister for Health > in Uganda, reads President > Museveni's message to the > Bahd'fs gathered for the > anniversary festivities. > 120 THE BAHA'f WORLD 2001-2002 > > event. Mr. Nakhjavanl spoke at several events during the week > on the theme "The Spiritual Destiny of Africa." > Philip Hainsworth, another of the founders who returned for > the celebration, spoke about the importance of the Baha'i > community of Uganda in the expansion of the Faith to other African > nations in the 1950s and 1960s, in the community's hosting of > various international conferences, and in its choice as the site of > the House of Worship, a well-known landmark in Kampala. > The Ugandan Baha'i community is also known for its sponsorship of social and economic development projects. The Faith > operates two primary schools, in Odusai in Pallisa District and in > Tilling in Kumi District. With close to 1,000 students and a solid > reputation for excellence, the school in Tilling is now considered > to be the top one in the district. The Baha'i-inspired nongovernmental organization UPLIFT operates a literacy project in the > northern region of Uganda, where literacy rates are low. The project > is focused around the town of Packwach in Nebbi District and > serves close to 200 people in six communities. > In recognition of initiatives such as these, government officials > present at the Jubilee events commended the Ugandan Baha'i > community's contribution to the country's development. At the > > George Olinga (left) and Capt. Michael Mukula (center) sit with > founding members of the Ugandan Bahd'i community, 'Ali and Violette > Nakbjavdni. > ANNIVERSARIES 121 > > Philip Hainsworth, one of > the first Bahd 'is in > Uganda, with his wife Lois > in front of the House of > Worship in Kampala at the > anniversary festivities. > > opening ceremony on 31 July, the Honorable Zoe Bakoko Bakoru, > the Minister of Gender, Labor, and Social Development, was the > featured speaker. Ms. Bakoko Bakoru praised the Baha'is for their > unity and for their support of equal rights for women. She urged > the Baha'i community to work harder to spread such teachings > and to undertake more development work. The Minister was also > present on 5 August at the closing event in Tilling. > At a Jubilee event on 3 August at the Baha'i center in Bweyeyo, > Luwero District, the guest of honor was Edward Masiga, the > Resident District Commissioner. The local Baha'i community there > operates a community school with about 40 students. Mr. Masiga > urged the Baha'is to spread their principles "aggressively," adding > that he hoped they would undertake more development projects > like the school. > At least three major television stations (CTV, UTV and WBS) > carried two- to three-minute segments on their evening news > broadcasts. The government newspapers The New Vision and Etop > carried articles with color photographs of Jubilee events. The > newspapers Monitor and Sunrise and numerous radio stations also > covered the celebrations. > "Now, over the next ten years, we expect to see steady growth > both in numbers and also in capacity and maturity," said Mr. > 122 THE BAHA'f WORLD 2001-2002 > > Anglin. "The successful conclusion of the Jubilee events is one of > the signs of this new capacity and new willingness to achieve." > > Sarawak > > The dawn of the Baha'i Faith in the Malaysian state of Sarawak > came in 1951, when a group of Baha' is arrived to settle in the > city of Kuching. Two years later, the first Local Spiritual Assembly > formed in Kuching and the Spiritual Assembly of Malaysia formed > 12 years later, with jurisdiction over Sarawak, as the Baha'i > community there continued to grow. > In 1998, the Universal House of Justice announced the > formation of the Spiritual Assembly of Sarawak. Though the state > is politically a part of Malaysia, its Assembly has a separate > jurisdiction. > The celebration of the Baha'i community's 50th anniversaryits "golden jubilee"-comprised three events, the centerpiece of > which was a reception in the Majlis Bandara Kuching Selatan City > Hall in Kuching. More than 500 people attended the gathering, > held on 11 November 2001. The community invited Baha'is who > had been among the first in Sarawak, includingJamshed and Paravati > Fozdar. The Fozdars, who now live in Singapore, were the first > Baha' is to settle in Kuching in 1951, and they contributed to the > celebration by sharing stories of the history of the Baha'i Faith in > Sarawak. Others who were early Baha'is in the state, many of whom > still reside in Sarawak, also attended, as did Zena Sorabjee of the > Continental Boards of Counsellors in Asia and representatives from > the neighboring communities of Indonesia, Malaysia, Sabah, and > Singapore. > In addition to stories about the formation and growth of the > Faith in Sarawak, the gathering was enhanced by the contributions > of some of the youth of Sarawak, who organized performances of > songs and dances and chanted prayers. > The youth performed again later that same evening at the Grand > Ballroom of the Kuching Hilton Hotel, where the Baha' is hosted > a dinner and reception that showcased the progress of the Faith > in Sarawak-progress easily demonstrated by the spread of the > Faith to more than 30,000 believers within the state in some 1,400 > ANNIVERSARIES 123 > > local communities. The community now includes more than 100 > Local Spiritual Assemblies and 65 local Baha'i centers. > Other communities throughout Sarawak, notably Miri and > Kampong Mujat, also held receptions to commemorate the > anniversary, with the Kampong Mujat event bringing together > more than 300 people and the Miri celebration attracting more > than 250. > World Conference against Racism > > T he mission statement of the Nongovernmental Organizations Forum of the United Nations World Conference > against Racism, Racial Discrimination, Xenophobia, and > Related Intolerance, held 28 August to 1 September 2001 in Durban, > South Africa, opens with a dire assessment of the current state of > race relations and asserts that an urgent need exists for steps to be > taken towards racial reconciliation. It states unequivocally: "The > last century has witnessed the most severe, serious, and devastating > expressions of racism, racial discrimination, xenophobia, and related > intolerance .... Racism is still with us in varying forms and degrees > and it is in fact gaining more ground as the process of globalization > unfolds. This Third World Conference on racism, racial discrimination, xenophobia, and related intolerance is another attempt > to contain and address this evil reality." 1 > The NGO Forum was one of three events, along with the > governmental conference and a student summit, related to the > UN's World Conference against Racism (WCAR). The events gathered > some 2,300 representatives from 163 countries, including 16 heads > of state, 58 foreign ministers, and 44 ministers, as well as nearly > > 1 The mission statement of the NGO Forum is available at mission.html>. > 126 THE BAHA'f WORLD 2001-2002 > > 4,000 representatives of nongovernmental organizations, to discuss > these serious issues. Following similar conferences in 1978 and > 1983, the latest WCAR was meant to create resolutions in the form > of two documents: a declaration and a plan of action. The > Conference itself was, however, fraught with challenges, revealing > the complexity of the issues involved and the sensitivity with which > they must be addressed in order for meaningful change to occur. > The possibility of requiring reparations for the past practice > of slavery and the degree to which the conflict in the Middle East > can be related to racism were both sources of heated disagreements. > Strained political debates over these and related issues caused the > withdrawal oflsrael's delegation from the Conference and the early > exit of the United States government representatives. > The NGO Forum stood as the voice of civil society at the > Conference, with nongovernmental organizations representing a > host of interests and agendas. The Baha' 1 International Community > (BIC) was one of nearly 2,000 NGOs present at the Forum, which > was composed of "caucuses" of different interest groups. > The Baha'i International Community's delegation participated > in both the Religious and Spiritual Caucus and the International > NGO Caucus. The BIC also set up an exhibition booth at the NGO > Forum and distributed copies of the publication "One Same > Substance: Building a Global Culture of Racial Unity," which > > Mary Robinson, United > Nations High Commissioner > for Human Rights, who > served as Secretary-General of > the UN's World Conference > against Racism, speaking at > the Conference. > WORLD CONFERENCE AGAINST RACISM 127 > > provides an outline of the efforts of Baha'is around the world to > realize this teaching of Baha'u'llah: > Since We have created you all from one same substance it is > incumbent on you to be even as one soul, to walk with the > same feet, eat with the same mouth, and dwell in the same > land, that from your inmost being, by your deeds and actions, > the signs of oneness and the essence of detachment may be > made manifest. 2 > Despite its problems, the WCAR had high aims that, in many > ways, mirror those of Baha'u'llah's vision. In her address to the > Conference's Preparatory Committee on 1 May 2000, United > Nations High Commissioner for Human Rights and Secretary- > General of the World Conference against Racism Mary Robinson > acknowledged the potential of the event, saying it could "shape > and embody the spirit of the new century, based on the shared > conviction that we are all members of one human family. The > challenge is there to make this Conference a landmark in the struggle > to eradicate all forms of racism." Pointing out the wrongs of > inequality and identifying them as a major source of social upheaval, > she characterized the fight against racism as an act of prevention > that serves to reduce racial and ethnic tensions and the conflicts > they engender. > "If the World Conference is to make a difference," she said, > "it must not only raise awareness about the scourge of racism, > but it must lead to positive actions at the national, regional, and > international levels that can bring relief to those who bear the > brunt of racism and racial discrimination. This is a subject that > requires firmness of resolve, disciplined and persistent action, and > clear-sigh red thinking." > The Baha'i community works to pursue those goals. Indeed, > during more than 50 years of collaboration between the Baha'i > International Community and the United Nations, Baha'is have > supported many UN resolutions that have promoted the understanding of equality. For example, the BIC supported the UN > > 2 Baha'u'llah, The Hidden Words ofBahd 'u'LLdh (Wilmette: Baha'f Publishing > Trust, 1994), Arabic no. 68, p. 20. > 128 THE BAHA'f WORLD 2001-2002 > > •• > > The Bahd'f International Community's delegation to the WCAR, which > consisted of an Afro-Brazilian, a member of the Kikuyu tribe of Kenya, > an African American, a Maori, a Spanish Roma, and an Iranian. > > Declaration of Human Rights in 1948 and the 1965 Convention > on the Elimination of All Forms of Racial Discrimination, and it > participated in and made statements to the 1993 World Conference > on Human Rights in Vienna. > Baha'i communities around the world are dedicated to making > oneness a reality, and this was evident in the diversity of the Baha'f > delegation to the World Conference against Racism, which included > an Afro-Brazilian, a member of the Kikuyu tribe of Kenya, an > African American, a Maori, a Spanish Roma, and an Iranian. They > served as a small sample of the worldwide Baha'i community, which > has members from more than 2, 100 ethnic groups and tribal > backgrounds in more than 230 countries and territories. > Diane 'Ala'{, who works for the Baha'i International Community's United Nations Office in Geneva and headed the Baha'i > International Community's delegation to the WCAR, was nominated > as an alternate head of the International NGO Caucus and as the > cochair of the Religious and Spiritual Caucus. > WORLD CONFERENCE AGAINST RACISM 129 > > South African Baha' is > The Baha'fs of South Africa were also represented at the NGO > Forum. The secretary of the country's National Spiritual Assembly > represented the Baha'i community in the South African National > Religious Leaders Forum and was selected to represent the NRLF > at the WCAR. > In South Africa, Baha'is are especially sensitive to the divisive > influence of racism. For the more than 50 years of apartheid, they • -· > dealt with laws that made the practicing their ideal of racial harmony > not only difficult but also illegal. Throughout those years, however, > the Baha'i community remained unswervingly committed to > maintaining an integrated community. > The Baha'i community in South Africa has been integrated > since the Faith's establishment in that country in 1911. Because > of apartheid-era laws against integrated public meetings, the Baha' is > held administrative and devotional meetings in their homes. The > National Spiritual Assembly of South Africa, first elected in 1956, > had five black and four white members, an extremely rare degree > of racial integration for any national organization at the time. > When apartheid made the integration of national bodies illegal, > it was the white members who forfeited their membership on the > Assembly. > In 1997, while many other religious communities throughout South Africa offered apologies to the Truth and Reconciliation > Commission for their practices under apartheid, the National > Spiritual Assembly of the Baha' is of South Africa issued a statement > that summarized the important place of racial integration in Baha'i > belief. It gave a summary of the endurance of the Baha'i > community during the apartheid years and explained that, despite > difficulty and harsh legislation, the Baha'is clung to the ideals > of their Faith. > Of the 10,000 people in the South African Baha'i community > today, more than 90 percent would have been classified as "nonwhite" under apartheid laws. Members come from nearly all the > tribal and ethnic groups in the country. And although many of > those groups, such as the Zulu and Xhosa tribes, are in conflict > with one another, tribal members are united in their beliefs as Baha'ls. > 130 THE BAHA'f WORLD 2001-2002 > > Preparations for the WCAR > > Around the world, Baha'is were also involved in preparations for > the Conference. In Brazil, where almost half the population is of > African descent, the national Baha'i community was recognized > by its government as being at the forefront of racial issues. At the > invitation of the country's government, the Brazilian Baha'i > community sent a delegation to the Preparatory Conference for > the WCAR held in Geneva 21 May though 1 June 2000. > Shortly after the end of the WCAR, Baha'is in Brazil met with > government officials of their country to assist with setting up a > special commission on race relations. The commission was established on 12 September and the Baha'is requested that the President > of Brazil hold a national seminar on racism, a suggestion that was > approved by the Secretary-General of the President's office; the > Baha'i community was later asked to join the preparatory committee > for the UN conference. > Unfortunately, Baha'is were debarred from participating in > another preparatory conference in Tehran, Iran, in February, as > the Iranian government refused to accept the application of the > Baha'i delegates. In spite of the fact that the Baha'is met all administrative and procedural requirements and included a letter of > accreditation from the Office of the High Commissioner for Human > Rights in their applications, the BIC delegates were not permitted > to attend. Ms. Robinson publicly expressed her dismay at the exclusion of the Baha'i International Community from the meeting. > > Declarations > > The government leaders' conference ended with the representatives > agreeing on an international action plan that offered condemnation > of racism, xenophobia, and intolerance in all forms and a call for > concrete actions on behalf of the international community to > eliminate these forces. While some countries expressed reservations > about the text of the final document, more than 160 nations that > attended the conference finally agreed to the action plan. In the > end, it took the addition of a day to the original program for > participants to produce a document that all would endorse. > WORLD CONFERENCE AGAINST RACISM 131 > > A key aspect of the governments' resolution is the statement > that slavery is and always has been a crime against humanity. The > text expresses regret over the human suffering caused by the practice, > which is referred to as a "historical injustice" which "undeniably > contributed to poverty, underdevelopment, marginalization, social > exclusion, economic disparities, instability, and insecurity which > affects many people in different parts of the world .... " > The text further specifies actions in areas such as debt relief, > poverty eradication, building or strengthening democratic > institutions, promotion of foreign direct investment, market access, > agriculture and food security, technology transfer, health, education, > and the "facilitation of welcomed return and resettlement of the > descendants of enslaved Africans." The program of action also > includes calls for all nations to ratify the International Convention > on the Elimination of All Forms of Racial Discrimination (ICERD) > by 2005. > At the conference's conclusion, Ms. Robinson said, "Many > questioned whether it would be possible to reach consensus, but > we have succeeded and that is no small achievement. We now > have a series of concrete recommendations-for national plans > and programs, for better treatment of victims, for tougher > antidiscrimination legislation and administrative measures, for > universal ratification and implementation of ICERD and other > relevant international treaties, for strengthening education (a most > important area), for improving the remedies and recourses available to victims, and many more." > The NGO Forum, meanwhile, issued a 9,000-word declaration > that included almost entirely the positions of the various caucuses > due to the NGO Forum's International Steering Committee's decision > to include language from all of the groups. The declaration is > somewhat convoluted and sometimes contradictory as a result, > but it reflects the diversity of views at the Forum. > In addition to the declaration issued by the Forum, the Baha'i > International Community also issued a statement to the conference > that outlined the Baha' 1 perspective on racial relations and the > need for harmony among the people of earth. 3 > > 3 For the full text of this statement, see pp. 273-78. > 132 THE BAHA'f WORLD 2001-2002 > > Conclusion > > The BIC delegation's head, Ms. 'Ala'!, saw the results of the conference > as a positive, if not final, step. "In the past," she said, "people had > a tendency to view racism through their own eyes. And many > equated racism with just the problem between blacks and whites. > But this conference, because of the diversity of issues addressed > and the wide range of delegations among the NGOs, raised awareness > that racism is multifaceted in its scope. It gave voice to some of > the previously voiceless groups, like the Roma. It drew attention > to the fact that slavery is still practiced in some countries at the > beginning of the 21st century. And it also showed how racism > and religious intolerance and various forms of xenophobia cannot > be dissociated from each other." > Despite the adoption of the action plan by the WCAR, many > problems remain. The attitudes and practices that necessitated > the conference itelf have been, in most cases, entrenched for > generations. But the conference was a positive step towards > acknowledgement of the problems and will lead, eventually, to > their eradication. > Baha'i International Community > ACTIVITIES > > T he Baha'i International Community (BIC) represents, at > the United Nations and at international gatherings, the > more than five million Baha' is living in some 236 countries > and dependent territories around the world. Its 182 national and > regional administrative bodies are engaged in a wide range of > activities aimed at creating a just and peaceful society. In recent > years, Baha'i International Community activities at the local, > national, and international levels have centered on four major > themes: human rights, moral development, the advancement of > women, and global prosperity. > The Baha'i International Community's United Nations Office > (BIC-UNO) and its Office of Public Information play complementary > roles in this work. The United Nations Office offers Baha'i > perspectives on global issues, supports UN programs, and assists > its national affiliates to work with their governments and other > organizations in their own countries to shape policies and programs > that will foster peace and prosperity. The Office of Public > Information coordinates and stimulates the public information > efforrs of national Baha'i communities, disseminates information > about the Baha'i Faith around the world, oversees production of > the award-winning newsletter One Country, and maintains the official > Web sites of the Baha'i International Community. > > 134 THE BAHA'f WORLD 2001-2002 > > United Nations > > National Baha'i communities have been encouraged by the Baha'i > International Community's United Nations Office to expand their > work with the United Nations in their own countries and regions, > focusing in recent years on the Decade for Human Rights > Education. 1 The training provided and the experience gained have > prepared a number of national Baha'i communities to assume an > increasing role in representing the Baha'i International Community > at UN meetings and conferences. This collaboration with national > affiliates became particularly important this year, when the BIC > UNO lost three of its most experienced representatives. Giovanni > Ballerio, so visible in the work for the advancement of women > for over twenty years, ultimately lost his battle with cancer. 2 Techeste > Ahderom, Principal Representative for more than a decade, and > Lawrence Arturo, Director of the Office of the Environment, left > to pursue other career goals. Acting Principal Representative Bani > Dugal Gujral assumed responsibility for the human rights portfolio > while continuing to direct the work of the Office for the > Advancement of Women. > > 1 Since the founding of the United Nations in 1945, the Baha'i International > Community has consistently supported the principles set forth in the > UN Charter and has helped to achieve the organization's social and > educational objectives. Formally affiliated with the UN since 1947, the > Baha'f International Community was granted special consultative status > with the United Nations Economic and Social Council (ECOSOC) in 1970 > as an international nongovernmental organization (NGO). Consultative > status with the United Nations Children's Fund (UNICEF) was accorded > in 1976, and then with the United Nations Development Fund for Women > (UNIFEM) in 1989. That same year, the BIC established a working > relationship with the World Health Organization (WHO). The BIC has > United Nations Offices in New York and Geneva and maintains > representations to United Nations regional commissions in Addis Ababa, > Bangkok, and Santiago, and to the UN offices in Nairobi, Rome, and > Vienna. Its Office of the Environment, established in 1989, and its Office > for the Advancement of Women, established in 1992, function as adjuncts > of the United Nations Office. > 2 See p. 302 for Mr. Ballerio's obituary. > BAHA'f INTERNATIONAL COMMUNITY 135 > > HUMAN RIGHTS > > The Baha'i International Community's long-standing dedication > to human rights and its recent global campaign in support of the > UN Decade for Human Rights Education, 1995-2004, are firmly > grounded in the conviction that human rights and responsibilities > are indispensable to the creation of a peaceful, prosperous, and > sustainable world order. > For the third time in the history of the UN, racism, considered > by Baha'ls to be one of the most persistent evils in the world, was > the theme of a major global conference, the World Conference > against Racism, Racial Discrimination, Xenophobia, and Related > Intolerance, held in Durban, South Africa, in September 2001. > The Baha'f International Community was an active participant > in the preparatory process leading up to the conference, monitoring > all government preparatory meetings, serving on the coordinating > committee for the Conference and its NGO Forum, and engaging > in a wide variety of seminars and workshops. The BIC submitted > a written statement to the conference and produced a booklet > entitled "One Same Substance: Building a Global Culture of Racial > Unity," which documents the worldwide Baha'i community's historic > example and record of action for race unity. 3 > The Baha'f International Community also sent a delegation > to the International Consultative Conference on School Education > in relation with Freedom of Religion and Belief, Tolerance, and > Non-Discrimination, held in Madrid in November 2001. The > conference was jointly sponsored by the UN and the government > of Spain and the BIC was chosen to have one representative financed > by the Spanish government. The BIC's oral intervention and its > written statement stressed the importance of moral education that > draws on both the methods of science and the insights of religion, > that teaches the appreciation of diversity, that distinguishes between > unity and uniformity, and that eschews coercion in matters of > faith. 4 > > 3 For a report of the WCAR, see pp. 125-32. For the Baha'i International > Community's written statement to the Conference, see pp. 273-78. > 4 For the text of the statement, see pp. 255-61. > THE BAHA'f WORLD 2001-2002 > > As part of the Baha'i International Community's global campaign > to mobilize support for the UN Decade for Human Rights > Education, a number of national Baha'i communities have focused > on including moral education and human rights education in school > curricula. The campaign, which emphasizes cooperation and > partnerships with governments, UN agencies, and NGOs over > unilateral action, has involved nearly 100 national Baha' f > communities. Many of these communities have undertaken national > plans and provided diplomatic training for local Baha'fs interacting > with government officials and NGOs in support of the Decade. In > Mozambique, the training of local volunteers has made it possible > for the Baha'i community to increase its involvement in the affairs > of the country. This increased expression of interest in public affairs > has resulted in invitations for the Baha' is to participate in > government seminars encouraging religious organizations to enter > into partnerships with the government and emphasizing the role > of religious communities in individual and social transformation. > In addition to these initiatives to promote human rights, the > Baha'i International Community is also active in the defense of > its own community and the right of Baha'is throughout the world > to practice their faith, both by making use of the United Nations' > human rights machinery and by meeting with diplomats on behalf > of Baha'fs experiencing difficulties in their countries. The role of > National Spiritual Assemblies, which liaise with their governments > on behalf of the Baha'is in Iran, has been critical to the success of > past resolutions. Annual training seminars, organized by the BIC > United Nations Office, bring together representatives of National > Spiritual Assemblies for consultations aimed at coordinating their > efforts to defend the Faith and for workshops designed to sharpen > their diplomatic skills. The sixth such training session was held > in Acuto, Italy, in September 2001. > The Baha'i International Community has also continued its > efforts to secure relief from persecution for the Baha'fs in Iran > and in Egypt, where several Baha'is remain imprisoned for their > beliefs. 5 > > 5 For information about the situation of the Baha'i community in Iran, > see the article on pp. 143-47 and the statement on pp. 291-93. > BAHA'f INTERNATIONAL COMMUNITY 137 > > ADVANCEMENT OF WOMEN > > The Office for the Advancement of Women focused this year on > the connection between the status of women and the theme of a > special session of the General Assembly held this year on the HIV/ > AIDS pandemic, held in June 2001. At that session, the BIC circulated > a written statement on gender equality and AIDS that emphasized > the need to transform the attitudes and behaviors that spread the > disease. 6 The statement directs attention to the important roles > of men and faith communities in turning the tide of this pandemic. > The Baha'is have also consistently supported African Action on > AIDS, an NGO formed to care for and educate some of the millions > of children in Africa orphaned by this disease. In December 2001 > the BIC hosted the 10th anniversary celebration of African Action > on AIDS, which included a discussion of best practices and goals > for the future. > More than 60 national Baha'i communities have now established > Offices for the Advancement of Women. These offices-and other > national committees and task forces-assist National Spiritual > Assemblies to promote the full participation of women both in > the life of the Baha'i community and in the world at large. The > Baha'i International Community supports these offices with > materials, advice, and guidance, and draws on those who have > gained experience at the national level to help represent the BIC > at such UN events as the Special Session on Children and the > Commission on the Status of Women. > Six national communities were represented on the BIC delegation > to the 46th session of the Commission on the Status of Women. > At the Commission Bani Dugal Gujral spoke on an NGO panel > addressing the concerns of women as they change with age and > participated in a workshop sponsored by the NGO Committee on > UNIFEM on "Eradicating Poverty through Empowering Women." > The BIC also cosponsored a workshop entitled "Effective Approaches > to Empowerment through Training: Using Spiritual Principles to > Eradicate Poverty," which featured a presentation by Janak Palta > McGilligan, the director of the Barli Vocational Institute for Rural > > 6 For the text of the statement, see pp. 287-90. > THE BAHA'f WORLD 2001-2002 > > Women. The Institute, which first gained attention in the 1980s > for its role in eliminating guinea worm from villages in the district, > is now being recognized for its use and dissemination of solar > cooker technology and the transforming effect of its program of > life skills training for tribal girls. 7 > MEETINGS > > The Baha'i International Community held offices on 10 NGO > committees and task forces this year, chairing the NGO committees > on UNICEF, UNIFEM, and Freedom of Religion or Belief; the NGO > task force on restructuring the NGO Committee on UNICEF; and > convening the Advocates for African Food Security: Lessening the > Burden for African Women Farmers. The BIC also cochaired, for > the NGO Committee on the Status of Women, the planning group > for NGO Consultation Day at the Commission on the Status of > Women. In New York, the BIC cohosted a breakfast for NGO > representatives to meet girls participating in the Preparatory > Committee of the General Assembly Special Session on Children, > a breakfast to celebrate the 25th anniversary of UNIFEM, and two > receptions honoring committee members of the Convention on > the Elimination of Discrimination Against Women (CEDAW). A > reception was also held to welcome the new executive director of > the Conference of NGOs, which was attended by the president of > the 56th General Assembly and other dignitaries. In Geneva the > BIC hosted a number of meetings and receptions to support its > work with the UN Commission on Human Rights and the Sub- > Commission on the Promotion and Protection of Human Rights, > as well as a consultation with the NGO Liaison for the World > Conference against Racism. > Other meetings and UN sessions monitored by the Baha'i > International Community this year include the Second World > Assembly on Ageing; the Fourth Session of the UN World Youth > Forum; the Preparatory Committee for the Third International > Conference on the Least Developed Countries; the 10th Session > of the Commission on Sustainable Development; the 40th Session > > 7 For a profile of the Barli Development Institute, see The Baha 'i World > 2000-2001, pp. 219-27. > BAHA'I INTERNATIONAL COMMUNITY 139 > > of the Commission for Social Development; the Substantive Session of ECOSOC; the 57th Session of the Committee on the > Elimination of Racial Discrimination; the 25th and 26th Sessions > of CEDAW; the 54th World Health Assembly; as well as meetings > of the Human Rights Committee, the Committee on Social, > Economic, and Cultural Rights, the Committee on the Rights of > the Child, the UNICEF/WHO Joint Committee on Health Policy; > the UNICEF Executive Board; the 89th Session of the International > Labour Organization (ILO); and the 52nd Session of the Executive > Committee of the UN High Commissioner for Refugees Program > (UNHCR). > > Public Information > > Based at the Baha'i World Centre in Haifa, Israel, with an office > in Paris, the Baha'i International Community's Office of Public > Information oversees and organizes public information work > throughout the worldwide Baha'i community and works with a > network of National Public Information Officers (NPIOs) who carry > out the external affairs and public information work of National > Spiritual Assemblies. > The Haifa Office receives dignitaries and other important > visitors, and from 21 April 2001 to 21 April 2002, the Office > arranged more than 360 special visits for nearly 6,000 dignitaries, > leaders of thought, and prominent people from 70 countries. The > visitors covered a broad range of professions including government > officials, diplomats, religious leaders, professors, researchers, > educators, students, writers, journalists, film crews, tour operators, > business people, and members of civil society and nongovernmental > organizations. > Visitors from Israel included the country's President, members > of the Knesset, the Attorney General, military court judges, the > President of the Israel Olympic Committee, and other government > officials. Also visiting were mayors of cities throughout Israel, the > Patriarch of the Armenian Church in Israel, and university professors. > The Office received 19 ambassadors from 18 countries and > other government ministers and officials, including those from > Belarus, China, the Republic of the Congo, the Czech Republic, > THE BAHA'f WORLD 2001-2002 > > Egypt, France, Georgia, Germany, Ghana, Honduras, Hungary, > Latvia, the Seychelles, Switzerland, the United States, Uruguay, > Uzbekistan, and Vanuatu. > In addition to these special visits, the Office also manages a > Guided Tours Operations office that oversees a reservation system > for public tours of the terraced gardens. Weekly, an average of > some 5,200 people rake the guided tours in groups, and a total of > more than 211,000 people rook guided tours since they commenced > on 4 June 2001. In addition, more than 17,000 people per week > visit the gardens, with more than one million in total visiting in > the past year, compared to some 250,000 during the same period > the previous year. > The Office also received film crews, journalists, and > photographers from CNN, CCTV (China Central TV), NBC, CBS, > ORF Austria, ARD Germany, SAT 1 Germany, German National > Radio WDR, BBC Radio, The New York Post, Le Monde, Cox > newspapers, The Hindu, and National Geographic television, among > others, resulting in plentiful media coverage both within Israel > and internationally. > Much of the media coverage centered on the inauguration of > the terraces of the Shrine of the Bab on Mount Carmel. 8 The > Office was responsible not only for contacts with international > media but also for training NPIOs in their own national efforts to > promote the event. The Office prepared and distributed press > materials in English, German, French, and Spanish for use by > Baha'i communities around the world. > The Paris Office was also devoted to supporting Baha'i > communities and NPIOs around Europe in their contacts with the > media for the opening of the terraces. > In collaboration with the Audiovisual Committee of the National > Spiritual Assembly of France, a 40-minute video was produced > from the live satellite broadcast of the terraces' inauguration. > The Paris branch of the Office of Public Information also > continued its work of assisting in public information work in Europe > and the francophone world through such efforts as continued > support of the "Promoting Positive Messages through the Media" > > 8 For more on the inaugural events, see pp. 37-73. > BAHA'f INTERNATIONAL COMMUNITY 141 > > project, within the framework of the Stability Pact (formerly the > Royaumont Process) to promote stability and good relations in > Southeastern Europe. 9 The success of the pilot program in schools > in Bucharest, Romania, 10 led to the launching of the third phase > of the follow-up, with the extension of the project to schools outside > the Romanian capital. A training seminar with Prof. Charles Lerche > and Shamil Fattakhov was organized for teachers from outside > Bucharest from 22 to 30 July 2001 and was followed by the > implementation phase in several schools in the region of Cluj and > in the towns of Napoca, Giurgiu, and Braila. Follow-up has also > continued in Bucharest. > In March 2002, the Office of Public Information's Paris branch > organized the ninth European Public Information Management > Seminar in Budapest, Hungary, in collaboration with the National > Spiritual Assembly of that country. The event assembled nearly > 100 participants from over 35 countries and was the largest seminar > to date. > In addition to this European-wide seminar, other training > programs and seminars were organized at the request of national > Baha'i communities around Europe, such as the launching of a > national training seminar on public information in Spain in > September 2001; a training seminar on external affairs for the > European Baha'i Youth Council in December 2001; and a regional > training seminar in January 2002 in Bucharest, Romania, for > Romania, Moldova, and Bulgaria. > The year 2001-02 also saw the development of the presence > of the Baha'i International Community within the framework of > the United Nations International Decade for a Culture of Peace > and Nonviolence for the Children of World, with the BIC's > involvement in this project co-coordinated by the Paris branch. > The Office also continued distribution of its monthly European > Public Information Bulletin, a service that chronicles the public > information activities of the Baha'i community throughout Europe. > One Country, the official newsletter of the Baha'i International > Community, entered its 13th year of publication. Published quarterly > > 9 See The Bahd'i World 1998- 99, pp. 145- 50. > 10 See The Bahd'i World 2000-2001 , p. 128. > 142 THE BAHA'f WORLD 2001-2002 > > in English, French, German, Chinese, Spanish, and Russian, lt > reached nearly 50,000 readers in at least 180 countries. > During 2001-02, One Country won a number of awards, > including an Apex 2002 Award for its story "On Mount Carmel, > newly completed garden terraces are officially opened," which > appeared in the April-June 2001 issue. A second award, for > newsletter writing in general, was also received from Apex. In April > 2001, the Religion Communicators Council gave One Country > two "Awards of Excellence," one in the category for newsletters > overall, and one for writing, for the story "In Nepal, a novel project > mixes literacy and microfinance to reach thousands," which appeared > in the January-March 2001 issue. > During the year, in addition to covering the opening of the > terraces in May 2001, One Country featured a series of stories on > significant Baha'i-inspired education institutions and their programs, > including stories on Nur University's moral leadership program > in Bolivia; Landegg International University and its Education > for Peace program in Bosnia and Herzegovina; and the City > Montessori School in Lucknow, India. It also reported on the United > Nations' World Conference against Racism and lead-up conferences > for the UN World Summit on Sustainable Development, and gave > exclusive coverage to the Science of Morality conference held in > London in February 2002. > The Bahd't World Web site, 11 now in its sixth year, averaged > approximately 50,000 visits per month in early 2002. The site > contains information about the Baha'i teachings and about communities worldwide. In addition, it has links to the official Web > sites of 71 national Baha'i communities. > The Office of Public Information also maintains the Baha'i > World News Service, 12 which offers feature stories about Baha'i > activities. The site was launched in 2000 and currently averages > more than 40,000 visits per month. > > 11 . > 12 . > Update on the Situation > of the Baha' is in Iran > > 0 n 19 December 2001 the 56th Session of the United > Nations General Assembly adopted yet another resolution > defending the rights of Baha'is in Iran. With a vote of > 72 in favor, 49 against, and 46 abstentions, the General Assembly > once again expressed its concern "at the still-existing discrimination > against persons belonging to minorities, in particular against the > Baha'is, Christians, Jews, and Sunnis." The resolution called upon > the Iranian government "to eliminate all forms of discrimination > based on religious grounds or against persons belonging to minorities and to address this matter in an open manner, with the full > participation of the minorities themselves, as well as to implement > fully the conclusions and recommendations of the Special Rapporteur on religious intolerance relating to the Baha' is and other > minority religious groups until they are completely emancipated." > It further indicated the General Assembly's decision to continue > to examine the human rights situation ins Iran during its next > sess10n. > The 1996 report of the Special Rapporteur on freedom of > religion or belief of the United Nations Commission on Human > Rights, Abdelfattah Amor, called for the Baha'is to be given the > > 144 THE BAHA.'f WORLD 2001-2002 > > rights to bury their dead, to enjoy freedom of movement, to have > unimpeded access to education and employment, to have security > of the person and physical integrity, to have the freedom to manifest > their belief, to receive equal treatment by the judiciary, and to > have equal rights with other citizens. Dr. Amor also called for the > review and setting aside of all death sentences pronounced against > Baha'1s on the basis of their belief, the return of community > properties and compensation for the destruction of places of worship, > and the reestablishment of Baha'i institutions. These recommendations have been reiterated by Dr. Amor throughout the years > since and have also been endorsed by the UN's Special Representative > on Iran, Maurice Copithorne, but they have never been implemented > by the Iranian authorities. > While the Iranian government has introduced some reforms > that have lessened the severity of the persecutions against the Baha'i > community in that country, the changes are largely cosmetic in > nature. The death sentences against all imprisoned Baha'is have > been commuted, but as of April 2002 five Baha'is remained in > jail solely because of their faith-two facing life imprisonment. > While the number of long-term imprisonments has decreased, > the government continues to pursue a policy of random shortterm arrests and imprisonments, creating an atmosphere of insecurity > and uncertainty among Baha'is, who never know when they or > their loved ones may be detained-or for how long. > While Mr. Copithorne had suggested in his report the previous > year that the situation in connection with the confiscation of the > Baha'i cemetery in Tehran had been rectified by the government, > this was, in fact, not the case. In his January 2002 report to the > General Assembly, he wrote: " ... as a complex has been built over > the old Baha'i cemetery in Tehran, the Iranian authorities had > allotted other land for this purpose. It is now reported that the > land offered is in fact wasteland, with no access to water. Further, > the community has been denied permission to mark individual > graves or to construct mortuary facilities." > Mr. Copithorne also noted, "Despite some promising reports, > the Special Representative understands that the Baha'i community > continues to experience discrimination in the areas of, inter alia, > education, employment, travel, housing, and the enjoyment of > BAHA'fS IN IRAN 145 > > cultural activities. Baha'is are still prevented from participating > in religious gatherings or educational activities." > Citing the example of a judicial decision in September 2001 > regarding the confiscation of Baha'i properties, Mr. Copithorne > wrote: > ... the verdict declares that the "seizure and confiscation of the > properties belonging to the misguided sect of Baha'ism is legally > and religiously justifiable" and states that "the cultural activities > of the misguided sect of Baha'ism-as prescribed by the order > of His Excellency the Supreme Leader-do need to be seriously > opposed." This would seem to indicate that the 1991 > memorandum on "The Baha'i Question," issued by the Supreme > Revolutionary C ultural Council and approved by the Supreme > Leader, is still in force and therefore that discrimination against > Baha'is continues to be official practice, a situation that the > Special Representative deeply deplores. > This same judicial decision, delivered in connection with the > confiscation of properties used by the Baha'i Institute of Higher > Education, also underscores the Iranian authorities' active efforts > to prevent Baha'i children from identifying themselves as such if > they wish to attend school, to prevent Baha'i youth from pursuing > a higher education in officially recognized institutions of learning, > and to close down any kind of program set up by the Baha'(s > themselves to provide for the education of their children and youth. > In April 2002 at the 58th Session of the United Nations Human > Rights Commission in Geneva, various governmental delegations > spoke in defense of the Baha'is. 1 In her statement on the violation > of human rights and fundamental freedoms in any part of the > world (item 9), the Canadian ambassador specifically mentioned > the situation of the Baha' is in Iran, noting "the steady deterioration > of the human rights situation in the country over the past year." > She expressed Canada's concern for "the discrimination against > religious minorities, notably the Baha'is," urging the government > "to proceed down the path of reform and to respect, in word and > deed, the human rights of all its people." > > 1 See pp. 291-93 for the text of the statement given by the Baha' f International > Community at the Human Rights Commission. > THE BAHA'f WORLD 2001-2002 > > The Australian ambassador also mentioned the situation of > the Baha'!s in his statement to the Commission on item 9, saying > that Australia remains concerned about "violations of due process > and suppression of freedom of expression" in Iran. He urged the > government "to undertake judicial reform, to allow a visit by the > Special Representative of the Commission on Human Rights and > to ensure that minorities, most notably Jews and Baha'is, are > accorded the full protection of the law under the Iranian > Constitution." The Irish delegation also mentioned "the continued > discrimination against members of the Baha'i faith in many parts > of the world." > One nongovernmental organization, the American Jewish > Committee, speaking in defense oflran's Baha'f community, cited > the report of the US Commission on International Religious > Freedom, which noted that the Baha'!s "suffer the worst forms of > religious persecution at the hands of the state." 2 > Renewed concerns for the welfare and safety of the Baha'f > community in Iran arose at the Human Rights Commission session > when it rejected a resolution condemning human rights violations > in Iran. Up to that point, the United Nations, through its General > Assembly, Third Committee, and the UN Commission on Human > Rights, had passed 18 resolutions regarding human rights conditions > in Iran, including the situation of religious minorities, and particularly > mentioning the Baha'ls. This leaves Iran's Baha'is in an extremely > vulnerable position, as they rely heavily on the international > community to monitor the situation and prevent the worst forms > of the systematic persecution visited by the Iranian government on > the Baha'i community since the Islamic Revolution in 1979. > Baha'!s in other countries also found themselves in perilous > conditions during the year. Two Baha'is in Tajikistan were murdered > because of their religious convictions, 3 and harassment and > persecution of Egypt's Baha'i community continues. > In Tajikistan, Rashid Gulov was shot and killed on 23 October > 2001 as he was returning from work to his home in Dushanbe. > > 2 Report of the US Commission on International Religious Freedom, > 1 May 200 l, . > 3 See pp. 304 and 308 for more information. > BAHA'fS IN IRAN 147 > > Afshin Shokoufeh Mosadegh was shot outside his home, also in > Dushanbe, on the morning of 3 December 2001 and died en > route to the hospital. Both men were devoted, active members of > the Baha'i community and served as members of the Local Spiritual > Assembly of the Baha'is of Dushanbe. Mr. Mosadegh had previously served as a member of the country's National Spiritual > Assembly. Only two years previously, another member ofTajikistan's > Baha'i community, 'Abdu'llah Mogharrabi, was also assassinated. > Tajik authorities who investigated the two latest killings determined > that both men were killed because of their Faith. > In Egypt, Baha'is continue to face arbitrary arrests and > imprisonment, periodic hate campaigns in the governmentcontrolled media, prohibition from functioning as a religious > community, and denial of members' civil and human rights. This > latter case was presented to the Human Rights Commission in > an oral statement presented by the Baha'i International Community > on 12 April 2002, 4 with the request that the Egyptian government > take the required steps to remove official obstructions and restrictions > imposed on the Baha'is in that country. > Baha'is in countries such as Iran, Tajikistan, and Egypt are > not seeking special privileges. All they wish is the recognition of > their basic civil and human rights. With the failure of the United > Nations Human Rights Commission to pass the resolution > condemning Iran's systematic violations of human rights, Baha' is > throughout the world worry that the international community, > whose influence has done much to mitigate the severity of the > persecution of Baha'is in Iran, will not be able to monitor the > situation as effectively as it had previously done. Fanatical elements, > in Iran and other countries, may become bolder with such an > opening. The international community must not neglect its > responsibility to challenge governments that either initiate or are > complicit in such persecution. > > 4 For more background on the situation of the Baha'i community in Egypt, > > see The Bahd 'i World 2000-01, pp. 257-60. > European Baha'1 Business Forum > > hen the Spirit in Business World Conference convened > n New York City in April 2002, it attracted more than > 500 participants from 30 countries for exploration of > the theme "Ethics, Mindfulness, and the Bottom Line." Organized > by the Spirit in Business Institute, the conference was part of an > increasing discussion throughout the business world about > improving practices through ethical and spiritual means. > Marcello Palazzi, businessman and founder of the Progressio > Foundation, 1 was one of the organizers of the conference and is > also a member of the European Baha'f Business Forum (EBBF), a > group that is working to change practices by integrating practical > business needs with the principles of the Baha'f Faith. > Though the combination of religion and business will seem > incongruous to some, members of the EBBF believe that religionspecifically its moral and spiritual influence- are just what is needed > > 1 The Progressio Foundation is dedicated to "crafting strategic enterprise > initiatives that advance human progress." It has been involved in developing > agendas for international social development projects such as the State > of the World Forum, the UNESCO Business Forum, and Habitat II. > > THE BAHA'f WORLD 2001-2002 > > to guide the business world as old ways of business are confronted > with the challenges of globalization and a collapsing moral > framework. > The group began in 1990 as an informal network based in > Paris, with the intent of bringing together Baha'is in business to > discuss ways to deal with ethical problems they encountered in > their work. Gradually, though, the organization began to expand > its focus. The group's charter was written in 1992, and in 1993 > the EBBF was registered in France as a nonprofit organization. > It has since grown from its inital 15 members to include nearly > 300 people involved in business and management in some 50 > countries. There are affiliates of the EBBF in nine European nations, > and in Brazil, Ecuador, Russia, Turkey, and the United States. 2 > "The EBBF's work," said Mr. Palazzi, "is about the values and > principles which unite men from all religions and countries in > their practice of business. Good business, like good governance, > rests on these values and principles. Without them, there is nothing." > George Starcher, Secretary-General of the organization, said > that "a major transformation will be required on the part of > individuals and the values that govern the world economy. > Appropriate global approaches and institutions will have to develop > to solve global problems." > Mr. Starcher, who has been with the group since its beginning, > has an MBA from Harvard and spent two decades with a leading > international management consulting firm before founding his > own management consulting practice. He is now a member of > the Board of Directors of the European Center for Continuing > Education (CEDEP) at Fontainebleau, France. > The mission of the EBBF, according to its Web site, is "to promote > ethical values, personal virtues, and moral leadership in business > as well as in organizations of social change." Its seven essential > values are "ethical business practices; the social responsibility of > business; stewardship of the earth's resources; partnership of women > and men in all fields of endeavor; a new paradigm of work; nonadversarial decision-making through consultation; the application > > 2 A full list of affiliates and contact information is available on the EBBF's > Web site, . > EUROPEAN BAHA'f BUSINESS FORUM 151 > > of spiritual principles, or human values, to the solution of economic > problems." > ''All seven of our core values exemplify Baha'i principles," said > Mr. Starcher, "and all are fundamental to achieving a responsible > business community." Some of these motivating ideas are unique > to the Baha'i Faith, which holds that work is a form of worship. > While it is motivated by Baha'i principles, the organization is > open to anyone who shares the same values and seeks to promote ethical and responsible interests. These ideas are not exclusive > to religion, but the EBBF is proving that spirituality can be a strong > motivator for change. Mr. Palazzi, who is not a Baha'i, says that > what is needed is "an active engagement of more faiths from around > the world." > "My foundation," he said, "is working with the EBBF to do so > in a new initiative, the Spirit in Business World Institute, which > aims to integrate business leaders from as many faiths as possible .... > Whilst not new, this need is more pressing than ever, in the wake > of the Enron scandal, the Argentinean economic collapse, stock > market deflation, and the general divorce of business from ethics. > Its professionalism, integrity, good management, and networking > capacity have created a unique community of committed business > leaders." > Wendi Momen, President of the EBBF, has been involved with > the group since it was founded in 1990. Dr. Momen is a nonexecutive director of the Bedfordshire Health Authority and a > member of the National Spiritual Assembly of the Baha'is of the > United Kingdom. > "The main functions, it seems to me," Dr. Momen said, "are > to enable people in business who are non-Baha'ls to become familiar > with and to adapt to their own situation the ethical and economic > principles found in the writings of the Baha'i Faith and to help > Baha'is who are in business to use these principles ever more fully > in their businesses. [The EBBF] also needs to reach out to young > people who are entering business with these values and principles." > The organization's first participation in a major conference > took place in March 1995, at the World Summit for Social > Development in Copenhagen, Denmark, where EBBF members > delivered six symposia on such themes as "Basic Values for a > 152 THE BAHA'f WORLD 2001-2002 > > Prosperous World," "Developing an Ethical Business Environment," > and "Encouraging Entrepreneurship in Women." The EBBF was > also involved in the development of the follow-up conference, > Copenhagen + 5, which was hosted in Geneva in July 2000. There > the Forum again sponsored six sessions, addressing ethics, prosperity, > and the changing role of business. > Since the EBBF's initial participation in the World Summit > for Social Development, its prestige and profile have grown, and > the organization has expanded its collaboration with other, likeminded groups. > "The most positive reception is from students of business and > economics,'' said Mr. Starcher. That response has come most notably > from AIESEC (Association Internationale d'ttudiants en Sciences > Economiques et Commerciales), the world's largest student-run, nongovernmental organization. AIESEC consists of more than 30,000 > students of business and economics representing 85 nations and > some 800 universities. > This relationship grew out of workshops that the EBBF facilitated > at Habitat II in Istanbul. It led directly to collaboration on AlESEC's > general theme conference that year, where EBBF representatives > made presentations to the students and distributed its paper "Corporate Social Responsibility and Business Success" to the 500 conference > part1c1pants. > The EBBF recently assisted with organizing AIESEC's largest > international event, the 53rd International Congress in Lenk, > Switzerland, held 17-25 August 2001, titled "Youth Leadership > Shaping the Global Village." George Starcher and EBBF member > Daniel Schaubacher spoke at the conference on the subjects of > moral leadership and future leadership trends. > "Our feeling is that generally, probably students are more open > to the values we're trying to promote than our own generation," > said Mr. Starcher. Of the EBBF's collaboration with AIESEC, he > said, "We give it a very high priority. [AIESEC's] values are the > same as ours. " > Lawrence Miller, a member of the EBBF, now serves as a top > advisor to the AIESEC board and is involved with evaluating and > overhauling its management scheme, while Mr. Starcher is a member > of the International Advisory Group of AIESEC International. > EUROPEAN BAHA'f BUSINESS FORUM 153 > > Another of the EBBF's major cooperative efforts was coauthoring, with the International Labour Organization (ILO), the > 120-page "Joint Working Paper on Socially Responsible Enterprise > Restructuring," which was first published in April 2000 and has > now appeared in a condensed form and has been translated into > several languages. > The Russian translation of the joint paper was used as the > basis of a two-week training program on the subject of socially > responsible enterprise restructuring, which was jointly administered > by the EBBF and the ILO. Nine members of Russia's Parliament > were among the 18 participants at the conference, held in November > 2001 at the International Training Center of the International > Labour Organization in Turin, Italy. Other participants included > an economist working for the President of Russia and representatives from offices involving social and labor policy in that country. > Additional collaboration along these same lines is planned, > with the possibility of doing restructuring training in some Central > and Eastern European countries in the near future. > Michael Henriques, Director of the ILO's Job Creation and > Enterprise Department, said that the venture between the EBBF > and the ILO has little to do with the religious orientation of the > group, but "more because we had a meeting of minds on the issues > of restructuring." > "I think that ethical issues are coming to the forefront in a > whole range of different areas," he said. "What we call corporate > social responsibility has a sense of wider responsibility attached > to it-of ethics and so on. I think that we see those issues becoming > an increasingly important part of the agenda." > Socially responsible business practices were also the basis for > collaboration between the EBBF and the European Commission > (EC), in the form of the EBBF's response to the Green Paper on > "Promoting a European Framework for Corporate Social > Responsibility. " The EBBF response outlines guiding principles in > corporate responsibility and gives proposals for further collaboration > between the EBBF and the European Union. 3 > > 3 The submission can be read on the European Commission's Web site, at > . > 154 THE BAHA'f WORLD 2001-2002 > > The broadening appeal of the EBBF was demonstrated at its > 11th annual conference, held 22-24 September 2001 at the dePoort > Conference Center in the Netherlands. More than one-third of > the nearly 100 participants were not members of the EBBF but > still responded to its message of social responsibility and its pursuit > of global prosperity. The conference, titled "The Role of Business > in Enhancing the Prosperity of Humankind, " was dedicated to > exploring the group's vision "to enhance the well-being and > prosperity of humankind." > In addition to organizing such conferences and collaborating > with other organizations, the EBBF also publishes documents such > as "Emerging Values for a Global Economy," "The Role of Business > in Enhancing the Prosperity of Humankind," "Towards a New > Paradigm of Management," "Ethics and Entrepreneurship-An > Oxymoron?", and ''A Spiritual Approach to Microcredit Projects." > All of the EBBF's publications are meant to articulate its valuesbased approach to business and how that approach can be > successfully applied to modern businesses. > The Forum's ideas are still new and surprising to some, but > both the EBBF and its approach are rapidly gaining acceptance > and recognition. > "When the EBBF started," said Dr. Momen, "hardly anyone > was talking about spirituality in the workplace-now it is a > commonplace; similarly with values and moral leadership. So the > EBBF is a much more comfortable 'fit' now in the business world > and is much more readily accepted .... I believe that society needs > the values and ideas that the EBBF promotes. It is hard to get > across to some that business ethics make good business sense and > are not a luxury. It is only when a big company collapses as a > result of unethical dealings that people seem to understand this." > ESSAYS~ STATEMENTS~ > AND PROFILES > World Order and > Global Governance > A BAHA'f PERSPECTIVE > > Paul Vreeland suggests that a convergence offeatures of > a new world order proposed by contemporary scholars > with those offered by the literature of the Bahd 'i Faith > will lead to reformulated definitions of world order > and global governance. > > T he call for a new world order, or at least for global structural > transformation, is not a late-breaking news item. "It appears > we are now at the threshold of a new era in world politics," > write the authors of a popular university text. 1 When the Iron > Curtain collapsed upon the world stage, ending the drama of the > Cold War, political analyst Francis Fukuyama announced "the end > ofhistory,"2 and in 1992 former US President George Bush described > the changes in the global political arena as being of "biblical > > 1 Charles W Kegley and Eugene R. Wittkopf, World Politics: Trend and > Transformation, 6th ed. (Boston: St. Martins Press, 1997). > 2 "What we may be witnessing [is] not just the end of the Cold War, or > > the passing of a particular period of post-war history, but the end of > history as such: that is, the end point of mankind's ideological evolution > and the universalization of Western liberal democracy as the final form > of human government." Francis Fukuyama, "The End of History?" in > The National Interest (Summer 1989), available at history.htm>. > > THE BAHA'I WORLD 2001-2002 > > proportions." What writer has not supported a consensus that we > are at a critical juncture in world history? Regardless of the theories > used to describe historical precedents and visions offered for the > future, our world order is in a turbulent transition. > Whisperings for reform grow louder. Whether we tinker with > the mechanisms of the United Nations system to tune their > functionality or we deconstruct and re-engineer the overall organization, a sense of urgency is building. The present moment is > viewed by some as a "window of opportunity" for serious reform > and by others as the last chance to cut short a string of failures > leading to an impending collapse. What will happen if the > opportunity is missed or the chance lost? An environmental disaster > of biospheric proportions? A Marxist-styled class revolution led > by the Third World in an attempt to overthrow the "apartheid" > of the global economy? A proliferation of ethnic violence and massive violation of human rights? While predictions of our future > differ, agreement regarding our present need is growing. There > is little doubt that we need a new world order. Agreement is > strengthening, too, with regard to common ground criteria > describing that order. > There is growing recognition of the need for "top-down" > governments to better accommodate the voices of grassroots > organizations and other "bottom-up" structures of civil society. > James N. Rosenau, author of "Governance in the Twenty-first > Century," suggests: > In order to acquire the legitimacy and support they need to > endure, successful mechanisms of governance are more likely > to evolve our of bottom-up than top-down processes. As such, > as mechanisms that manage to evoke the consent of the governed, > they are self-organizing systems, steering arrangements that > develop through the shared needs of groups and the presence > of developments that conduce to the generation and acceptance > of shared instruments of control. 3 > Protests outside the barricades and locked doors of recent summits > such as those held by the World Trade Organization and the > > 3 James N. Rosenau, "Governance in the Twenty-first Century," Global > Governance, vol. 1, no. 1 (Spring 1995), p. 17. > WORLD ORDER AND GLOBAL GOVERNANCE 159 > > International Monetary Fund may be seen as grassroots calls for > the shared instruments of control mentioned by Rosenau. > While voices of civil society are crying to be heard, others are > demanding a lessening of control by top-down structures through > the curtailment of the powers of national sovereignty. Yoshikazu > Sakamoto, a political scholar presently Professor Emeritus of > International Politics at the University of Tokyo, writes, > These resonance effects [of global democratization] are creating > a world situation where, despite inevitable occasional setbacks, > democracy and human rights are assuming the character of > international/global norms that may transcend a state's sovereignty > and go beyond the sum total of the norm of individual states. 4 > The effectiveness of a global organization such as the United Nations > is dependent upon the degree of unanimity among member states > ceding to it shares of their national sovereignty. > While one criterion is the accommodation of the voices of > grassroots organizations and other bottom-up structures of civil > society, another criterion gaining acceptance is that the new world > order will have to assure an equity of powers granted to its member > nations and, at the same time, grant powers to local and regional > interests. This means that the authority of a global order will have > both horizontal and vertical integration: horizontal among state > powers and vertical between bottom-up and top-down organizations. If the power of grassroots organizations is to be given > legitimate recognition and that of nation states limited, how then > will they be balanced? W Andy Knight, editor of Global Governance > journal and a scholar who has written extensively on the United > Nations and conflict resolution, observes: > Given the complexity of this issue, whatever form of governance > we envision for the future should support the view that the > institutions designed to manage human problems must be > developed at every level: global, regional, national, and local. > > 4 Yoshikazu Sakamoto, "A Perspective on the Changing World Order: A > Conceptual Prelude," in Global Transformation: Challenges to the State > System, ed. Yoshikazu Sakamoto (Tokyo: United Nations University Press, > 1994), p. 34. > 160 THE BAHA'f WORLD 2001-2002 > > It should also include all potential actors that play a role in > governing (states, regional bodies, intergovernmental organizations, NGOs, and individuals of civil society). This can be > done by embracing the normative notion of panarchy, i.e. "rule > of all by all for all." A subsidiarity model of global governance > can be used as an overarching framework within which this > "new" governance structure can develop. 5 > Subsidiarity has played an important role in the development > of the European Union, whose Commission defines it "as a guiding > principle to imbed multilevel input in a bottom-up fashion, > especially in on-the-spot sourcing of policies on water, energy, > transport, etc." 6 Looking at its application in the division of labor > and in conflict resolution, Knight sees subsidiarity as a principle > by which "a central authority" performs "only those tasks which > cannot be performed at a more immediate or local level." With > the subsidiarity model, the delegation of state powers to a local > or regional institution or agency is made possible when that agency > aligns its will with that of the overarching global body. > A third criterion for the future world order is the acceptance > of unity in diversity as a governing principle. York University scholar > Robert W Cox, a theorist in the fields of international organization > and political economy, claims that a posthegemonic or new world > order would need to be established upon the search for shared > values. In Approaches to World Order, which he coauthored with > Timothy Sinclair, Cox writes that with the acceptance of unity in > diversity as a governing principle, two conditions must be met: > "The first condition would be mutual recognition of distinct > > 5 W Andy Knight, "Towards a Subsidiarity Model for Peacemaking and > Preventive Diplomacy: Making Chapter VIII of the UN Charter Operational," Third World Quarterly, vol. 17, no. 1 (1996), p. 42. See also > Adapting the United Nations to a Postmodern Era: Lessons Learned (London: > MacMillan/Pal grave, 2001); A Changing United Nations: Multilateral > Evolution and the Questfor Global Governance (London: Macmillan/Palgrave, > 2000); and United Nations and Arms Embargoes Verification (Lewiston: > Mellen Press, 1998). > 6 European Commission, Secretariat-General, Terms of Reference for Working > > Group V (Brussels: 16 November 2000), available at governance/areas/group 11 /mandate_en. pdf>. > WORLD ORDER AND GLOBAL GOVERNANCE 161 > > traditions of civilization ... mutual recognition implies a readiness > to try to understand others in their own terms. " But mutual > recognition and openness to other traditions are not enough. Cox > goes on to say that collectively we must press further to arrive at > a consensus of understanding of shared principles. Those shared > principles, while protecting a diversity of cultures, will maintain > unity and facilitate the coexistence of traditions. This governing > principle, he says, is driven by "requisites of survival and sustained > equilibrium in global ecology," "restraint in the use of violence to > decide conflicts," and the need "to develop procedures for coping > with conflict that would take account of distinct coexisting > normative perspectives. "7 Beyond mutual recognition, then, lies > an accord for mutual cultural protection-an accord that must > be attained if we are to survive. > What we need, in other words, is a new world order rooted in > present-day reality yet radically different in conception. We need > something that, by virtue of its historical precedents, is recognizable, > yet carries none of the flaws, weaknesses, and failures of presentday mechanisms. What we want is the promised kingdom of God > on earth without the associated apocalypse. And yet the only faith > many seem to have is in the latter. > There is a wealth of literature describing the nature and > characteristics of the disintegrative crises of our times. That body > of observation will not be augmented here. Rather, three paths of > change will be examined-paths anticipated by the literature of > the Baha'i Faith. The first path leads to a collective political peace > agreement termed the Lesser Peace. The second path, developing > simultaneously with rhe first, leads to an emerging global, nonpartisan, supranational administrative structure. The third is the > convergence of the two other paths leading to rhe formulation of > a new definition of global governance. Bur what of the old > > 7 Robert W Cox, "Towards a Posthegemonic Conceptualization of World > Order: Reflections on the Relevancy of Ibn Khaldun" (1992), in Robert > W Cox and Timothy Sinclair, Approaches to World Order (Cambridge: > Cambridge University Press, 1996) , pp. 152-53. Here, Cox suggests, "A > posthegemonic order would have to derive its normative content in a > search for common ground among constituent traditions of civilization .... " > THE BAHA'f WORLD 2001-2002 > > definition? What is the current distinction between world order > and global governance? James Rosenau writes: > In sum, while politicians and pundits may speak confidently or > longingly about establishing a new world order, such a concept > is meaningful only as it relates to the prevention or containment > of large-scale violence and war. It is not a concept that can be > used synonymously with global governance if by the latter is meant > the vast numbers of rule systems that have been caught up in the > proliferating networks of an ever more interdependent world. 8 > Thus, until the definitions are reformulated, the function of world > order is to maintain universal peace while that of global governance > is to administer the complex affairs of the planet. > > Path 1: The Lesser Peace > Unlike the League of Nations and the United Nations, the goal > of the Baha'i world order is not limited to global collective security, > which is an intermediate yet critically important stage in the > development of a new system of global governance. That stage > will be inaugurated when the heads of sovereign states formalize > a peace agreement, a solemn and sacred pact, which Baha'u'llah > (1817-92), the Prophet-Founder of the Baha'i Faith, described > as "the chief instrument for the protection of all mankind." 9 The > fundamental principle of the pact is that all governments must > enforce the submission of any government that violates any provision > of the agreement, 10 one of which is that all states cede any and all > > 8 Rosenau, p. 17. > 9 Baha'u'llah, Epistle to the Son of the Wolf(Wilmette: Baha'i Publishing > Trust, 1988), p. 30. > 10 "The fundamental principle underlying this solemn Pact should be so > > fixed that if any government later violate any one of its provisions, all > the governments on earth should arise to reduce it to utter submission, > nay the human race as a whole should resolve, with every power at its > disposal, to destroy that government. Should this greatest of all remedies > be applied to the sick body of the world, it will assuredly recover from > its ills and will remain eternally safe and secure." The settlement of national > boundaries is one of the conditions of this pact. 'Abdu'l-Baha, The Secret > ofDivine Civilization (Wilmette: Baha'i Publishing Trust, 1994), p. 65. > WORLD ORDER AND GLOBAL GOVERNANCE 163 > > claims to make war. 11 What Baha'u'llah envisioned during the latter > half of the twentieth century was a multilateral structure with > teeth. Both the agreement and the period it introduces are termed > the Lesser Peace. > Simultaneous and universal disarmament will be one of the > features of that political unity, as will the limitation of arms to > insure internal security. Other features will include an empowered > international police force, the implementation throughout the > nations of programs of education for peace, the ceding of certain > rights to impose taxation, and the reallocation of defense funds > for socioeconomic development. Economic, travel, and transportation sanctions will be imposed against governments engaging > in armed conflicts. The political unity will see the evolution of > super-state institutions such as an international court of arbitration > with representation from all nations and an international border > commission. Decisions of the tribunal will be binding and enforced > by compulsory support of all governments. The germ of such an > international tribunal foreseen by Baha'u'llah has already been > realized. 12 > While the Lesser Peace recognizes the moral right of the individual > and grassroots institutions to a voice, it cannot claim to be a bottomup world order because its focus is not solely on the empowerment > of the individual. It also demands the accountability of political > institutions to establish consensus. As 'Abdu'l-Baha wrote: "The > sovereigns of the world ... must conclude a binding treaty, and establish > a covenant, the provisions of which shall be sound, inviolable, and > > 11 "Some form of a world super-state must needs be evolved, in whose favor > all the nations of the world will have willingly ceded every claim to make > war, certain rights to impose taxation, and all rights to maintain armaments, > except for purposes of maintaining internal order within their respective > dominions." Shoghi Effendi, The World Order ofBahd'u'lldh: Selected Letters, > 2d rev. ed. (Wilmette: Baha'i Publishing Trust, 1993), p. 40. > 12 "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." Baha'u'llah, The Proclamation of > Bahd'u'lldh to the Kings and Leaders of the World (Haifa: Baha'i World > Centre, 1967), p. xi. > THE BAHA'f WORLD 2001-2002 > > definite. They must proclaim it to all the world, and obtain for it > the sanction of all the human race." 13 > Baha'i literature does not offer a blueprint for the attainment > of the Lesser Peace, which the Baha'i Faith views as a secular and > political accomplishment. That is, the Baha'i Faith does not see > itself as a principal actor. However, its literature does identify a few > of the more salient features from which certain reforms can be > envisioned. One such reform would be the establishment of a single > super-state power. The super-state entity must represent all countries > of the planet and be sanctioned by the entire human race. > Another example of reform would be the discontinuation of > the right of state sovereignty to the power of veto. Such a right > maintains the power of member states at the expense of a collective > authority represented by a majority vote. In essence, the exercise > of a veto nullifies the power of a transcendent political unity, > presently limited to the five permanent members of the Security > Council. Chapter VII, Article 43 of the UN Charter calls upon > members for voluntary cooperation in actions of peace-enforcement. > The Baha'i call for a "solemn pact" implies a more than occasional > cooperation among "all countries." For the security of the collective, > no member will be able to opt out of an agreement sanctioned by > the entire human race. > The enforcement of peace by an international police force should > not depend upon the willingness of member states to volunteer > their military resources. The present practice also maintains the > status quo powers of states at the expense of the collective. In the > future, member states will have been disarmed and the super-state > will have autonomous resources, perhaps managed by a mechanism > such as an empowered Military Staff Committee. > > 13 Cited in Shoghi Effendi, The World Order of Bahd'u'lldh, p. 192. Loni > Bramson-Lerche provides another example of that political accountability, > writing: " ... soldiers must require from their governments clear explanations > as to first, how and why conditions have degenerated to such a state > that war has become necessary, and second, that the war to be waged is > just." Loni Bramson-Lerche, ''An Analysis of the Baha'i World Order > Model," Emergence: Dimensions ofa New World Order, ed. Charles Lerche > (London: Baha'i Publishing Trust, 1991), p. 24. > WORLD ORDER AND GLOBAL GOVERNANCE 165 > > Similarly, because it sacrifices the power of the collective for > the preservation of state sovereignty, Article 51, 14 which treats the > issue of self-defense, would need to be repealed. No member would > have the right to self-help in the event of armed aggression from > another member. All members would be required to trust in the > principle of collective self-defense. > Implications of the Lesser Peace for constructive UN reform > pose some challenging questions. What mechanism(s) would be > used to secure the "sanction of all the human race"? How would > the super-state deal with member states abstaining from peace > enforcement actions? Where would an international police force > and its military resources be stationed? What mechanisms would > ensure the protection of the civil and human rights of groups > within states? As difficult as these questions may be, the gap between > the ideals of the Lesser Peace and movement towards their realization > is bridgeable. > There is a growing body of criticism of the weaknesses and > failures of the United Nations to meet contemporary challenges. > Similarly there is a growing number of proposals for UN reform. > One "selected bibliography on United Nations reform" lists 189 > significant works. 15 Among the more notable studies is Our Global > Neighbourhood: The Report of the Commission on Global Governance, 16 which was prepared on the occasion of the 50th anniversary > of the United Nations. The UN Gmeral Assembly itself had also > > 14 Article 51, Chapter VII of the United Nations Charter reads, "Nothing > > in the present Charter shall impair the inherent right of individual or > collective self-defense if an armed attack occurs against a Member of > the United Nations, until the Security Council has taken measures necessary to maintain international peace and security. Measures taken by > Members in the exercise of this right of self-defense shall be immediately > reported to the Security Council and shall not in any way affect the > authority and responsibility of the Security Council under the present > Charter to take at any time such action as it deems necessary in order to > maintain or restore international peace and security." > 15 Independent Working Group on the Future of the United Nations, Yale > > University Library and Social Science Statistical Laboratory, available at > . > 16 New York: Oxford University Press, 1995. > 166 THE BAHA.'f WORLD 2001-2002 > > appointed five working groups to study reform in preparation for > the anniversary. > In October 1995 the Baha'i International Community offered > its statement Turning Point for all Nations, in which it supports > appeals for the redistribution of UN General Assembly representation > to reduce the influence of state sovereignty, calls for compliance > with the Universal Declaration of Human Rights as a minimum > standard for membership, and endorses an expanded notion of > collective security so as to include responses to such threats to > world order as are posed by unsustainable environmental actions > and international drug trafficking. 17 > An earlier statement by the international governing body of > the Baha' is, while expressing confidence in the future, describes > the concerted actions required for the Lesser Peace as being blocked > by a "paralysis of will." In the document entitled The Promise of > World Peace, the Universal House of Justice writes: > Certainly, there is no lack of recognition by national leaders of > the world-wide character of the problem, which is self-evident > in the mounting issues that confront them daily. And there are > the accumulating studies and solutions proposed by many > concerned and enlightened groups as well as by agencies of the > United Nations, to remove any possibility of ignorance as to > the challenging requirements to be met. There is, however, a > paralysis of will; and it is this that must be carefully examined > and resolutely dealt with. This paralysis is rooted, as we have > stated, in a deep-seated conviction of the inevitable quarrelsomeness of mankind, which has led to the reluctance to > entertain the possibility of subordinating national self-interest > to the requirements of world order, and in an unwillingness to > face courageously the far-reaching implications of establishing > a united world authority. It is also traceable to the incapacity > of largely ignorant and subjugated masses to articulate their > > 17 See Turning Point for all Nations: A Statement of the Bahd 'i International > Community on the Occasion of the 50th Anniversary of the United Nations > (New York: Baha'i International Community, 1995); reprinted in The > Baha'i World 1995-96, pp. 241-83. > WORLD ORDER AND GLOBAL GOVERNANCE 167 > > desire for a new order in which they can live in peace, harmony, > and prosperity with all mankind. 18 > A stalemate exists between the forces promoting the interests > of UN reform and those vested in the maintenance of the political > status quo. The confidence of the Baha'i community is that the > stalemate will be broken. Reformists are divided in two groups. > The first includes those who see a "window of opportunity" and > envision the end of the paralysis prompted by the recognition of > the need to avert an imminent global catastrophe. The second > group comprises those who see an impending collapse of the UN > structure and who fear that political unity may be an > accomplishment required to respond to the aftermath of such a > catastrophe. Whether proactive or reactive, any movement towards > Lesser Peace ideals must be reformist and substantially more > constructive than a limited tinkering to optimize a functionality > which is, at best, situational. W Andy Knight observes: > ... the fifty-year-old UN system is now left with two basic choices: > dissolution or succession. Given the persistence of the idea that > the fate of humankind depends on state-society collaboration > and cooperation around common security issues, dissolving the > UN can be considered nothing more than "throwing out the > baby with the bathwater." As several commentators have noted > in the past, the elimination of the UN today may only result in > the reinvention of the wheel tomorrow.... The problem [of > reform] ... is that, given the turbulence of the present transitional > period, the required task will not be unlike "trying to change > the wing of an airplane while it is still in flight." It is an assignment > that demands every ounce of our imagination and that will have > to involve both reflexive adaptation and learning strategies if > we are to prevent a disastrous crash. 19 > > 18 The Universal House ofJustice, The Promise ofWorld Peace (Haifa: Baha'i > World Centre, 1985), p. 9. > 19 W Andy Knight, "Beyond the UN System? Critical Perspectives on Global > > Governance and Multilateral Evolution," Global Governance 1, (1995), > pp. 251-52. > 168 THE BAHA'I WORLD 2001-2002 > > The UN Millennium Summit and Assembly was convened in > September 2000 with the United Nations structure a topic high > on its agenda. At this gathering the Commission on Global Governance presented another study, "The Millennium Year and the > Reform Process," in which it notes: > ... by and large the UN's member governments have been less > ready to countenance change than we had urged. Prolonged > discussions in working groups set up by the General Assembly > have produced meagre agreement. The status quo remains > undisturbed in the Security Council, where key dispositions > stay frozen in their 1945 mould. The call for democratic oversight > of the global economy has gone unheeded. In some respects, > developments since we issued our report have made the need > for changes in governance more compelling. 20 > Still the paralysis. The essential consideration for the reformists > is that they have but one system with which to work. What > multilateral system of governance other than that of the United > Nations exists today? > > Path 2: The Baha'i Administrative Order as an > Emerging Global Structure and Model of World Order > In October 1985 the international governing body of the Baha'i > community addressed the peoples of the world: "If the Baha'i > experience can contribute in whatever measure to reinforcing hope > in the unity of the human race, we are happy to offer it as a > model for srudy." 2 1 The model offered by that experience is one > that asserts the dependency of planetary survival upon our > recognition of the end of nationalism and upon an emerging global > consciousness of the unity of mankind. That model is called the > Baha'i administrative order. > In 1936, well before former US President George Bush gave > the international media the phrase "new world order" to add to > its glossary, Shoghi Effendi, who devoted his ministry to > > 20 The Commission on Global Governance, available at millenium.htm>. > 2 1 The Universal House of Justice, Promise of World Peace, p. 20. > WORLD ORDER AND GLOBAL GOVERNANCE 169 > > implementing the Baha'i administrative order, wrote of it as "the > very pattern of the New World Order destined to embrace in the > fullness of time the whole of mankind." 22 The existence of a tangible > base for this prediction is perhaps the most convincing argument > for the study of the Baha'i model. It is an organic entity, a worldembracing structure in which at least 235 independent nations > and major territories are represented, a structure described as > "embryonic and steadily unfolding. "23 The UN, with 191 member > states, has also been described as "an embryonic or primitive form > of such governance. "24 > The Baha' I administrative order has been characterized by Shoghi > Effendi as "fundamentally different than anything ... previously > established." "It would be utterly misleading to attempt a comparison > between this unique, divinely conceived Order and any of the diverse > systems which the minds of men, at various periods of their history, > have contrived for the government of human institutions." 25 In other > words, the administrative order is not to be measured by the faulty > yardsticks of failed systems of the past. It is, of itself, a standarda standard that has yet to be fully embodied. > Second, it would be a mistake to claim that a spiritually > principled order does not have a historical legacy. Robert W Cox > suggests a closer examination of the tradition of Islam, the legacy > of which sets the framework for our understanding of the role of > the divine in world order and, more specifically, in the Baha' I > administrative order. Because the Baha' I administrative order is > not a system of secular political governance, it may challenge the > understanding of Westerners in whom the concept of the separation > of church and state is deeply entrenched. While the Baha'i > administrative order will not be compared with Islamic institutions, > the forces leading to the rise of Islam may offer clues to an > understanding of how the Baha' I administrative order and the > > 22 Shoghi Effendi, World Order of Bahd'u'lldh, p. 144. > 23 Shoghi Effendi, Messages to the Bahd 'i World 1950-1957 (Wilmette: Baha' f > Publishing Trust, 1971), p. 60. > 24 W Andy Knight, "Towards a Subsidiarity Model. .. ," p. 34. > > 25 Cited in Individual Rights and Freedoms in the World Order of Bahd 'u'lldh > > (Haifa: Baha'i World Centre, 1988), p. 5. > 170 THE BAHA'f WORLD 2001-2002 > > Lesser Peace will evolve. Some of those forces will be examined > momentarily. > Last, the Baha'i administrative order calls for a redefinition of > present-day concepts of freedom, individual rights, democracy, > and the nature of man. Yoshikazu Sakamoto, writing in Global > Transformation, recognizes the "need for a new way of conceptualizing democratization in a time of internationalization." 26 Old > world constructs are permeated with beliefs founded in classical > realism, which holds that international systems are anarchic and > that competition and conflict are the norm. Driven by needs for > domination and exploitation, the natural state of man is one of > "war of all against all." 27 This is the "deep-seated conviction of > the inevitable quarrelsomeness of mankind," contributing to the > paralysis of will. The most significant challenge posed by the Baha'i > administrative order is the one it offers to classical realism's view > of human nature. > This examination of the Baha'i model is premised upon two > assumptions: divinity is a source of active forces within the system, > and the nature of man is essentially noble. > > Divinity in World Order > > Robert W Cox is well known among scholars for his suggestion > that "Theory is always for someone and for some purpose. " 28 > According to Cox, there are two categories of world order theory. > One is concerned with problem solving, taking the existing world > order as a given and addressing itself to its maintenance. The othercritical theory-is concerned with change and the structural > evolution or transformation of world orders. Within Cox's notion > of critical theory is the view of historical structures as elements of > > 26 Sakamoto, p. 34. > 27 From Thomas Hobbes' Leviathan. Other major contributors to the > philosophy of political classical realism include Machiavelli, Rousseau, > Carr, and Morgenthau. > 28 Robert W Cox, "Social Forces, States and World Orders: Beyond Inter- > > national Relations Theory," Millennium: Journal ofInternational Studies, > vol. 10, no. 2 (1981) , p. 128. > WORLD ORDER AND GLOBAL GOVERNANCE 171 > > world order, entmes compnsmg a constellation of interacting > material forces, ideas, and institutions. Of interest here is the role > of ideas, ideologies, cultural values, and what Cox calls inter-subjective > meanings. Intersubjective meanings, the understandings shared by > people within the structure, cannot be separated or isolated from > the historical structure. For example, the concept of human nature > as driven by self-interest cannot be isolated from the social order > that it serves to justify. Cox asserts that ideas and understandings > are "the intersubjective meanings that constitute the order itself." 29 > Critical theorists such as Cox want to understand how historical > structures emerge and transform, an interest pursued here. > If we accept the role of ideas and ideologies in the evolution > of world orders and apply Cox's definition of historical structure, > we see that the Baha'i model is one in which divinity as a systemic > force is as much an influential element as other nonhuman, > regulatory forces such as climatic variation. While divine forces > do not lend themselves to formulations of empirical statements, > they exist within historical contexts, and the world orders they > have spawned can be examined in the light of the critical theory. 30 > The function of religion is transformational, and the nature > of governance systems inspired by religion is to realize changes in > normative and ethical values revealed by sources of the divinesources viewed as exogenous to traditional models of world order. > The need for transformation-personal and collective-is assumed, > > 29 Robert W. Cox, "Multilateralism and World Order"(l992), in Cox and > > Sinclair, Approaches to World Order, p. 514. > 30 Divinities and their kingly representatives were manifest in the political > structures of Sumeria, ancient Egyp t, classical Greece, the Mayan and > Aztec civilizations of the West, and the French monarchy. Socrates acknowledged his responsibility to the gods of the state, and Zeno formul ated a > concept of a universal city under a deity of the universe. As the Roman > civilization weakened, St. Augustine (354-430 CE) proposed De civitate > Dei which has been credited as Charlemagne's inspiration for the Holy > Roman Empire. A Christian state was later suggested by St. Thomas > Aquinas (1225-74 CE) in his De regimine principum, Evangelia S. Matthaei > Commentaria, and Scriptum super Sententiis. In practical terms, the influence > of the Christian church in the governance of loosely associated European > feudal states during the Middle Ages needs also to be considered. > THE BAHA'f WORLD 2001-2002 > > for if the need did not exist, then what is the raison d'etre of religion or of the divinity? World orders, like religions and the > civilizations they inspire, follow a cycle of growth and decay, "from > barbarians to bureaucrats." 3 1 Divinely inspired new world orders > are necessary from time to time to revitalize human civilization. > Dead civilizations can no more effect their own resurrection than > plants can grow in the absence of light. Yoshikazu Sakamoto, > describing state sovereignty as a myth because it refuses to admit > to endogenous revolutions and external interventions, writes, "No > significant political transformation can take place without this > 'externality' of the sources of change." 32 > The emergence of the Bahf f administrative order coincides > with the end of the period of nation building-a period that began > with the advent of Islam in 622 CE. The nations of Islam are > theocracies, and they include many present-day governments. On > the other hand, the Western concept of nationhood, beginning > with the Treaty of Westphalia in 1648, is that of a secular institution. Ibn Khaldun of Tunis (1332-1406), an Islamic historian > and theoretician on the rise and fall of political powers, describes > the difference between Christianity as a social force and Islam as > a political one. He writes: > ... in view of the need for authority in every human grouping > and society, a chief is needed who will guide men towards objects > which are advantageous to them and will force them to keep > away from those things that are harmful. Such chiefs are known > as Kings .... Hence, in Islam, Caliphate and Kingship are > conjoined, in order to unite all efforts towards a common end. > [The leaders of religions other than Islam] do not concern > themselves with political affairs, but leave the temporal power in > the hands of men who have seized it by chance or for some reason > with which religion has nothing to do. Sovereignty exists among > such peoples owing to social solidarity ... their religion as such, > however, does not impose any sovereignty on them seeing that > > 31 This expression is derived from the tide of a book Barbarians to Bureaucrats: Corporate Life Cycle Strategies: Lessons from the Rise and FaLl of > Civilizations, Lawrence M. Miller (New York: Clarkson N. Potter, Inc., > 1989). > 32 Sakamoto, p. 33. > WORLD ORDER AND GLOBAL GOVERNANCE 173 > > it does not demand of them dominion over other peoples, as is > the case with Islam, but merely the establishing of their faith > among themselves. 33 > Khaldun is suggesting that the "common end" of Islam is a > unity-a political order and system of governance in which the > religion of the state exists for the collective well-being of Muslims > "and other peoples." Because other religious leaders focus their > attention on the social solidarity of their own peoples, they exert > no influence over others, and create and sustain no political order > that would unite them under a more global umbrella. > Robert W Cox explains the role of Muhammad's prophethood > as a function of that political order. Divinity, he says, plays a part > in the historical structure. He observes: > The Law, revealed by the Prophet as the guidelines for human > life, was the basis for the state. Politics, the construction and > maintenance of the state, was a matter for rational scientific > enquiry. A prophet, indeed, to be effective, would need to function > rationally in being able to communicate and to build the human > foundation for the revealed message.34 > Regardless of whether religions have developed into social or > political forces, the question is how does the appearance of a Christ > or Muhammad seed the creation of a new order? From his analysis > of Ibn Khaldun's work, Robert W Cox explains that there are > two essential elements in the historical structures of the Christian > and Islamic orders. Divinity as a systemic force is one. The other > is what Khaldun terms 'asabiya-a term translated variously as > tribal solidarity, community spirit, nationalism, and !'esprit de corps. > Khaldun asserts that without the state, the concept of 'asabiya is > superfluous and that the rise and fall of the state is a function of > the strength of 'asabiya. Cox goes further to suggest that prophecy, > in the epistemology of Ibn Khaldun, is inoperative without this > intersubjective meaning or 'asabiya. > > 33 Nosratollah Rassekh, "Islam : The First 138 Years, " World Order, vol. 15, > no. 1/2 (Fall 1980/Winter 1981), p. 7. > 34 Robert W Cox, "Towards a Posthegemonic Conceptualization of World > > Order, " in Cox and Sinclair, Approaches to World Order, p. 145 . > 174 THE BAHA'f WORLD 2001-2002 > > Do energies such as 'asabiya, as intersubjective meanings, exist > prior to the revelations they welcome? After all, every advent has > been awaited by those claiming to follow the prophecies of the > preceding one; the function of prophecy being to create the > anticipatory and welcoming 'asabiya and to prepare the way for > the new messenger. The argument would maintain that these forces, > as intersubjective meanings, are derived from within the system > and are the means by which the exogenous forces of the prophet > are accommodated. There is a chicken-and-egg argument here. > Do historical structures contain the seed of divinely revealed > ideologies, which in the fullness of time become the foundation > of their intersubjective meaning-or do the revelations contain > the seed of the new historical structures they will foster? > From the Baha'i perspective, the world order of Baha'u'llah is > inseparable from His revelation. It cannot consider itself to be an > order actualized by an outside influence. Rather it demands an > expansion of the definition of world order to accept the influence > of divinity within it. The source of 'asabiya is as divine as the > revelation that it embraces-a revelation that fuels the continuing > evolution of shared values. In other words, each world order contains > within it the germ of the culture that will accept its successor. To > borrow from the language of Cox, "supraintersubjectivity" as a > global consciousness exists in God's Master Plan. The historical > succession of orders is leading humanity towards the emergence > of the consciousness of the oneness of mankind. Cox asks: " ... is > the only model of the future one in which differences become > absorbed into a new unity, a new global hegemony, perhaps the > creation of a new global Mahdi? (The global Mahdi could take > the form of a collectivity rather than an individual.)" 35 Just what > is this Mahdi? In Islamic tradition, the Mahdi is the messiah. For > Baha'!s the new global Mahdi is Baha'u'llah, and the Mahdi as > a collectivity suggested by Cox may be the administrative orderan order that is inseparable from Baha'u'llah's revelation. > > 35 Robert W Cox, "Towards a Posthegemonic Conceptualization of World > Order," in Cox and Sinclair, Approaches to World Order, p. 168. > WORLD ORDER AND GLOBAL GOVERNANCE 175 > > The failure of religious political orders of the past has been > the corruption of their powers by representative temporal successors. > No prophet or founder of a major faith has detailed provision for > religious-state succession. The "effectiveness" of the revealed "Law" > depends upon institutions that carry on the functions of the prophet > or founder after his passing. As sociologist Max Weber would have > it, the charisma of the prophet must become "routinized" or > institutionalized. 36 For example, the intention of the institutions > of the papacy and the caliphate is to perpetuate and reflect the > charismatic authority of Jesus Christ and Muhammad. However, > because these institutions lack scriptural legitimacy, they have failed > to protect Christianity and Islam from schisms. That is, lack of > scriptural legitimacy has opened the doors of dissension, fragmenting > their world orders. > Baha'is, on the other hand, possess a body ofliterature revealed > by the central figures of their Faith that legitimizes their > administrative order. The Baha' ( model is initially described in > Baha'u'llah's book of laws, the Kitab-i-Aqdas, and in the Will and > Testament of 'Abdu'l-Baha, Baha'u'llah's appointed successor. > Recalling the distinction made earlier between world order and > global governance-that world order maintains universal peace > while global governance administers the complex affairs of the > planet-we see that the Baha' f model is one of both world order > and governance. It is a system of world order in the sense that the > revelation describes the succession of divine authority and the nature > of institutions that inherit it. Serving to protect the Faith from > schism, the Baha'i administrative order can be viewed as system > preserving its integrity and maintaining an internal and presently > limited collective security. It is also a system of governance in the > sense that it anticipates the need for future societal administration. > > 36 For a further exploration, see Peter Smith, "The Rourinization of Charisma? > > Some Comments on 'Motif Messianique et Processus Social dans le > Bahaisme,'" Occasional Papers in Shaykhi, Bdbi, and Baha 'i Studies vol. > 3, no. 6 (November 1998), available at bhpapers/vol2/ motif.htm >. > THE BAHA'I WORLD 2001-2002 > > The Nature of Man > > The other assumption guiding our examination of the Baha'f model > is that man, created in the spiritual image of God, is noble. > Baha'u'llah tells us: "O Son of spirit! Noble have I created thee, > yet thou hast abased thyself. Rise then unto that for which thou > wast created." 37 > The Baha'f view of human nature does not reject the role of > realism's will to power as a motivational force in the lives of > individuals and sovereign states. Rather, it finds that realism presents > only half the picture. While man does possess a material > (animalistic), self-serving, and aggressive nature, he also possesses > a spiritual nature that must, as he matures, subdue and subordinate > the forces of the former. The concept of the nobility of humankind > is essential to Baha'f world order. Baha'u'llah writes, "All men have > been created to carry forward an ever-advancing civilization." 38 > The Baha' f view accepts the notion that the whole of world > order cannot be inconsistent with its constituent parts. It would > assert that the failure of contemporary realism is the failure of > competitive nation-states, hungry for sovereignty, to accommodate > a grassroots consensus desiring peace. This inconsistency exists both > between and within nations. The nobility of humankind begs us > to consider a noble form of global governance in which realism's > ideas of competition for power and dominance would be viewed as > a form of self-destruction. The concept of man's nobility allows us > to assert universal peace as the reflection of both sovereign and > popular will. A world order of liberal pluralism is sustainable. > There are at least two problems that the practical demonstration > of this nobility must confront. There is the necessity to divorce > ourselves from culturally ingrained practices of responsible > democracy and comply with the requisite spiritual practices of > representative but non-responsible democracy called for by a Baha'f > system of governance. That is to say, can we elect our representatives > > 37 Baha'u'llih, The Hidden Words ofBahd'u'lldh (Wilmette: Baha'f Publishing > Trust, 1994), Arabic no. 22, p. 9. > 38 Baha'u'llah, Gleanings from the Writings of Bahd'u'lldh (Wilmette: Baha'f > > Publishing Trust, 1994), p. 215. > WORLD ORDER AND GLOBAL GOVERNANCE 177 > > and entrust them with the freedom to vote according to their > consciences rather than requiring them to sort out a melange of > constituency opinion on every matter? The second problem is that > global liberal pluralism has no historical precedents. A world > citizenship has not yet been empowered. > The normative model of Baha'i world order and global governance > is characteristically both top-down and bottom-up. It is also composite > in that it embraces features of democratic, autocratic, and aristocratic > systems-features that will be described subsequently. As noted earlier, > it sees two related paths or processes of development, which will > eventually converge. One is the administrative order practiced today > by the Baha'i community, and the other is evident in secular trends > of globalization and integration-trends that will see the attainment > of an enforceable and universal peace agreement. > > The Baha'i Administrative Order > Does the community serve the individual or does the individual > serve the community? The Baha'i model reflects aspects of > communitarianism as described by proponent Michael Sandel, > author of Liberalism and the Limits ofjustice. 39 Comm unitarianism > claims that individuals are "constituted by their obligations to > communities rather than that communities are constituted by the > participation of rights-bearing persons." 40 In the debate between > > 39 Cambridge: Cambridge Universiry Press, 1982. > 40 The relationships between communiry, individuals, and institutions are > described by the Universal House of Justice as follows: "The individual's > relationship to society is explained by Shoghi Effendi in the statement > that 'The Baha'i conception of social life is essentially based on the principle > of the subordination of the individual will to that of soc iety. It neither > suppresses the individual nor does it exalt him to the point of making > him an antisocial creature, a menace to society. As in everything, it follows the 'golden mean'. ... Among the responsibilities assigned to Baha'i > institutions which have a direct bearing on these aspects of individual > freedom and development is one which is described in the Constitution > of the Universal House ofJustice: 'to safeguard the personal rights, freedom, > and initiative of individuals.'" The Universal House ofJustice, Individual > Rights and Freedoms, pp. 20-21. > THE BAHA'f WORLD 2001-2002 > > statist sovereignty and the morality of individual rights and freedoms > of the libertarians, comm unitarianism is the middle ground. Bruce > Frohnen is a critic who has led the libertarian-communitarian debate. > In a review of communitarian thought, one commentator describes > Frohnen's approach as follows: > [He] argues that the communitarians' proposed remedies-such > as more democratic deliberation about the common good and > rhetorical appeals to self-sacrifice-will be ineffective without > a belief in a transcendent source of substantive values. In effect, > communitarians seek to create a religion of the state, "to instill > in us a faith in civil or political rather than spiritual religion." > Such a project, Frohnen believes, is doomed to failure, for > politicians "cannot replace God." They are at least as flawed as > those whom they seek to lead. 41 > The Baha'i administrative order, by positing a belief in a > "transcendent source" of normative values, answers Frohnen's > criticism. The Baha'i model would spiritualize the order. Those > elected to serve the Baha'i'. administration are assumed to be > conscious of their responsibility and accountability to God for > their actions and decisions. Intent on rational and dispassionate > discourse, they pray that they will be divinely inspired when making > decisions affecting the community. > The basic unit of the Baha'i'. administrative order is the local > Baha'i'. community, which includes of families, individuals, and > local institutions. 42 Concepts of power and authority are separated > > 41 Tom Palmer, review of Bruce Frohnen, The New Communitarians and > the Crisis of Modern Liberalism (Lawrence: University Press of Kansas, > 1996) in The Globe and Mail (Saturday, 6 October 1996), 010. > 42 In a message to the Baha'fs throughout the world, the Universal House > > of]ustice writes: "A community is more than the sum of its membership; > it is a comprehensive unit of civilization composed of individuals, families, > and institutions that are originators and encouragers of systems, agencies, > and organizations working together with a common purpose for the > welfare of people both within and beyond its own borders; it is a > composition of diverse, interacting participants that are achieving unity > in an unremitting quest for spiritual and social progress. Since Baha'fs > everywhere are at the very beginning of the process of community building, > enormous effort must be devoted to the tasks at hand." The Universal > House of Justice, Ri4van message 153 BE (April 1996), para. 25. > WORLD ORDER AND GLOBAL GOVERNANCE 179 > > in the Baha'i model. Authority is invested in the elected institutions > of Local and National Assemblies and the international governing > body ordained by Baha'u'llah. The power to actualize the authority > and the decisions and guidance of those institutions is exercised > by individuals. Noting this relationship, Shoghi Effendi "explained > that without the support of the individual, 'at once wholehearted, > continuous and generous,' every measure and plan of his [National > Assembly] is 'foredoomed to failure."' 43 The relationship between > individuals and institutions is manifest in the ongoing consultative > dialogue between communities and their Local Assemblies. > The Baha'i view holds that traditional models of liberal > pluralism, expressed in the ideals of representative and responsible > democracy, are untenable. How can an elected official represent > the divergent views of his constituents? Given a multitude of issues > and influences of different interest groups, how can that official > be said to be responsible to all who elected him? Elections are > costly affairs through which the voice of the electorate is counted > on a relatively occasional basis. Representative democracy exists > only at the moment that the "batch" process of election is conducted. > In the Baha'i administrative order, members of Assemblies are > elected by a nonpartisan process of secret ballot. They are not > responsible to the electorate; rather they are accountable to themselves and to their relationship to God, to Whom they turn for > guidance. > Practical application of these spiritual principles requires the > members to divorce themselves from traditional influences of > responsible democracy. The spiritualization of elections is reinforced > by procedures of prayer and secret ballot. The campaigns and nominations of partisan politics are prohibited. Baha'is are encouraged > to vote for character-those who best exemplify five qualifications: > 1) unquestioned loyalty, 2) selfless devotion, 3) a well-trained mind, > 4) recognized ability, and 5) mature experience. Baha'is regard > issue-centered political campaigns as divisive and contrary to the > spiritual principle of the power of unity. In an issues-based system, > the reasons a person is elected at the outcome of a campaign are > not always applicable to the issues that arise later in his or her > > 43 Cited in the Universal House of Justice, Ric:lvan message 153 BE, para. 22. > 180 THE BAHA'f WORLD 2001-2002 > > term. We may find that the person represents our views on abortion > but that he or she subsequently fails to support our concerns about > anti-tobacco legislation. And who knows what questions will be > put on the table tomorrow? > While Assemblies are elected annually, community members > have the opportunity to address their Assembly at least once each > Baha'i month at gatherings that are also legitimized institutions > of the Baha'i Faith. 44 Dialogue is entertained following guidelines > of "consultation," which are more spiritual than procedural. 45 Baha'i > consultation cannot be compared with Robert's Rules of Order > or other notions of adversarial or parliamentary procedures. > Addressing a session of the United Nations Commission, the Baha'i > International Community explains: "The goal of consultation is > not to win, but to find the truth. Therefore, opinions are to be > offered humbly, not as definitive and final, but as contributions > to the collective effort." 46 Just as Baha'is must disentangle themselves > from older concepts of democratic elections if they are to practice > the ideals promulgated by their literature, so too must their > application of the principles of consultation be freed from popular > Western concepts of individual rights and freedoms that undermine > > 44 The community gathering, termed the Nineteen Day Feast, is held every > > 19 days-once a month on the Baha'i calendar. "The Nineteen Day > Feast is an institution of the Cause, first established by the Bab, later > confirmed by Baha'u'llah, and now made a prominent part of the > administrative order of the Faith." Letter written on behalf of Shoghi > Effendi to the National Spiritual Assembly of Germany and Austria , > 28 May 1954, in Lights of Guidance, ed. Helen Hornby (New Delhi: > Baha'i Publishing Trust, 1983), no. 509, p. 191. > 45 Shoghi Effendi, Bahd'i Administration (Wilmette: Baha'i Publishing Trust, > > 197 4), p. 88. Consider also: the qualifications or "prime requisites for > them that take counsel together are purity of motive, radiance of spirit, > detachment from all else save God, attraction to His Divine Fragrances, > humility, and lowliness amongst His loved ones, patience and long-suffering > in difficulties, and servitude to His exalted Threshold. " 'Abdu'l-Baha, > cited in Bahd 'i Administration, p. 21. > 46 Baha'i International Community, Equality in Political Participation and > > Decision-Making: A Statement to the 34th Session of the United Nations > Commission on the Status of Women (Vienna: Baha'i International > Community, 1990). > WORLD ORDER AND GLOBAL GOVERNANCE 181 > > the authority of their institutions and the greater interests of their > communities. > In addition to those community gatherings, members can > correspond at any time with the institutions at any level. Similarly, > the international governing body communicates with National > Assemblies and with individual members. This order promotes a > vertical flexibility in both communication and the execution of > tasks, a flexibility that is not characteristic horizontally. There is > less communication or shared execution between National > Assemblies or between Local Assemblies, unless there is an assignment of a collaborative task by a higher institution. Cooperative > linkages and liaisons within the Baha'i order are ad hoc and taskoriented. This practice is a limited demonstration of W Andy > Knight's subsidiarity model of global governance, "in which lower > levels of governance are not denied of their competencies as long > as they are capable of carrying out specific tasks assigned them. " > For example, the National Assemblies of Alaska, Canada, Scandinavia, and the northern countries of the former Soviet Republic > may be assigned a specific arctic project by the international > governing body. As Knight notes, this model "would allow the > more immediate levels (those most affected by a decision-making > fallout) to be responsible for carrying out global governance tasks > which they can effectively and efficiently handle." 47 > Other components of the Baha'i community are appointed > Counsellors and their assistants. They are not invested with authority > but function rather as advisors and facilitators charged with the > responsibility of community development and of encouraging > members to participate in building and strengthening the order. > This appointed institution of the Counsellors is an indispensable > component of the administrative order, and the degree of success > in significant undertakings is attributed to the quality of the > collaboration between the elected and appointed institutions. 48 > > 47 W Andy Knight, "Towards a Subsidiarity Model. .. ," p. 32. > 48 The relationship between the various components of the Baha'i administrative order is captured in the following passage: ''Authority and direction > flow from the Assemblies, whereas the power to accomplish the tasks > resides primarily in the entire body of the believers. It is the principal (cont'd) > THE BAHA'f WORLD 2001-2002 > > The model of the Baha' I administrative order is recursive. The > structure of the national community is a macrocosmic replica of > the structure of the local community. The differences between > the local and national communities are differences in scope of > jurisdiction. On the local level, the community gathering is the > institutionalized interface between individuals and the governing > body. On the national level, that interface is the national convention > where communities are represented by their elected delegates who > are charged with the responsibility of electing the members of > the National Assembly. The same spiritual practices and procedures > that are applied on the local level are applied here. The work of > advisory members serving on local and regional levels is coordinated > by Counsellors working in national and international arenas. Thus > the basic structure of the community is descriptive of the local, > national, and global components of the administrative order. The > cells of the global structure are the national and territorial > communities and the interfacing institution is the international > convention, where the members of all National Assemblies elect > the nine members of the supreme governing body. > The Baha'i administrative order is a model of governance > presently limited in the sense that its only practical application is > in governing the affairs of the Baha'i community. As an embryonic > order, its activities focus on expansion and consolidation. On the > local level community efforts may range from the organization of > social events to village literacy campaigns. At higher levels the > administrative order may be concerned with the appointment of > delegations to represent the Faith in meetings with ministers of > state and other high ranking officials and with the participation > in world summits such as those on sustainable development > (Johannesburg, 2002) and world peace (New York, 2000). > > task of the Auxiliary Boards to assist in arousing and releasing this power. > This is a vital activity, and if they are to be able to perform it adequately > they must avoid becoming involved in the work of administration .... " > The Universal House of Justice, letter to the Continental Boards of > Counsellors and National Spiritual Assemblies, 1 October 1969, in Messages > from the Universal House ofjustice, 1968-1973 (Wilmette: Baha'i Publishing > Trust, 1976), p. 30. > WORLD ORDER AND GLOBAL GOVERNANCE 183 > > Shoghi Effendi, the visionary responsible for developing the > Baha'i administrative order as conceived by the Faith's Founders, > observed that it is "the very pattern of the New World Order > destined to embrace in the fullness of time the whole of mankind." > The Baha'i administrative order is organic and elastic, and it will > expand as the community it serves expands. > > Convergence > > Recalling the distinction between world order and global governance > made earlier and Rosenau's observation that world order is a > meaningful concept "only as it relates to the prevention or > containment of large-scale violence and war," then our demands > for collective security should be met by the Lesser Peace. Why > then is the Lesser Peace not sufficient as a new world order? Why > would the Baha'i administrative order as a system of governance > need to evolve and expand? Why even consider the convergence > of the Lesser Peace and the administrative order? > In the Baha'i view, the applicability of James Rosenau's > conception of world order breaks down after the attainment of > the Lesser Peace. The goal of the Lesser Peace is collective security, > but the goal of the Baha'i world order is world unity-unity being > more broadly defined than simple political accord. The unity of > the Baha'i world order will demand an allegiance to the sustainability of a planetary state that supersedes any allegiance one would > give to a sovereign nation. The cessation of war and the containment > of armed aggression is not enough. The meaning of "disarmament" is conditioned by our definition of "violence"-but > disarmament should be applied to all the weapons in contemporary > arsenals-weapons that include poverty and economic oppression, > environmental negligence, the inequitable distribution of rights > to education, and the suppression of the voice of women. > Containment and disarmament now escape the bounds of James > Rosenau's definition of world order and require the application > of "a vast number of rule systems" of social institutions for global > governance. > The Lesser Peace will be a political achievement. The international governing body of the Baha'i Faith has noted, "Mankind > THE BAHA'f WORLD 2001-2002 > > at that time can be likened to a body that is unified but without > life .... [T]he task of breathing life into this unified body ... is that > of the Baha'is." 49 According to James Rosenau's definitions, our > discussions of the administrative order have described a system > oflimited global governance. If, however, the expansion of Baha' f > communities requires the Assemblies of the administrative order > to take on more of the responsibilities of polities, then that system can be described as both a world order and a system of global > governance. When its present function of maintaining the integrity > of the Baha'i community and safeguarding it from schism is applied > to the entire global community, its goal can be said to be broader > than the confinement of violence. Its goal then becomes the > maintenance of a world unity that now defines a new world ordera maintenance that must consider the intentions and impact of > the full range of governance decision-making. > Consider then, the following characteristics of the new world > order described by Baha' f literature, not from the viewpoint of > the containment of violence, but the maintenance of world unity. > The new order will be a super-state commonwealth of nations > with a world legislature to which are ceded certain responsibilities > such as the authority to enact new laws and to create new > institutions. The members of the legislature will "as the trustees > of the whole of mankind, ultimately control the entire resources > of all the component nations .... " 50 There will be "an international > executive adequate to enforce supreme and unchallengeable > authority" 51 "backed by an international Force . .. [that] will safeguard > the organic unity of the whole commonwealth." 52 Embracing both > top-down and bottom-up interests, the new order will establish a > world parliament with members elected by civil society and > confirmed by national governments. A supreme tribunal will have > the power of binding (compulsory) adjudication of a single code > > 49 The Universal House of Justice, Wellspring of Guidance: Messages 1963- > 1968 (Wilmette: Baha'i Publishing Trust, 1976), pp. 133-34. > 50 Shoghi Effendi, World Order of Bahd'u'lldh, p. 203. > > 51 Shoghi Effendi, World Order of Bahd'u'lldh, p. 40. > > 52 Shoghi Effendi, World Order of Bahd'u'lldh, p. 203. > WORLD ORDER AND GLOBAL GOVERNANCE 185 > > of international law sanctioned by "the instant and coercive > intervention of the combined forces of the federated units." 53 > The maintenance of world unity, within a community composed > of members cognizant that they are world citizens, is to be promoted > by the adoption of a world currency, script, systems of weights > and measures, and a universal auxiliary language. The world order > will see the coordinated development of economic resources and > markets, the elimination of economic barriers, and the recognition > of "the interdependence of Capital and Labor." 54 > In the Baha' { perspective, the two evolving models of the Lesser > Peace and Baha' { administrative order will merge to form a future > cosmopolitan (top-down and bottom-up) world order. The topdown model of the Lesser Peace will accommodate nation-states > into the new world order, but national sovereignty will be limited > with many powers ceded to the institution of the super-state. The > model of Baha'i administration will contribute the bottom-up > democratic features of republicanism, with National Assemblies > evolving into agencies of sovereign states. The model is composite, > too, in that it contains elements of autocratic and aristocratic > systems, while being distinct from them. 55 Aspects of autocracy > > 53 Shoghi Effendi, World Order of Bahd 'u'lldh, p. 41. > 54 Shoghi Effendi, World Order of Bahd'u'lldh, p. 41. > 55 "Neither in theory nor in practice can the administrative order of the > Faith ofBahfu'llah be said to conform to any type of democratic government, > to any system of autocracy, to any purely aristocratic order, or to any of > the various theocracies, whether Jewish, Christian, or Islamic, which mankind > has witnessed in the past. It incorporates within its structure certain elements > which are to be found in each of the three recognized forms of secular > government, is devoid of the defects which each of them inherently possesses, > and blends the salutary truths which each undoubtedly contains without > vitiating in any way the integrity of the Divine verities on which it is > essentially founded. The hereditary authority which the Guardian of the > administrative order is called upon to exercise, and the right of the > interpretation of the Holy Writ solely conferred upon him; the powers > and prerogatives of the Universal House ofJustice, possessing the exclusive > right to legislate on matters not explicitly revealed in the Most Holy > Book; the ordinance exempting its members from any responsibility to those > whom they represent, and from the obligation to conform to their (cont'd) > 186 THE BAHA'f WORLD 2001-2002 > > are present in the system as the elected representatives of an > international legislature can be said to have exclusive rights to > legislate on matters not specified by the authority of Baha'i scripture. > Aspects of aristocracy, or "rule by the best," are manifest in the > election of delegates to national conventions, who in turn, elect > those who will participate in international conventions and the > election of the members of the supreme governing body. Baha'u'llah > also maintains kingship within the future world order. 56 > As noted earlier, Baha'i literature does not offer a blueprint of > the Lesser Peace. Nor does it describe in detail the future world > order. The revelation of Baha'u'llah, containing laws and ordinances > that are to be implemented by the new world order, places its > emphasis on the administrative order that is its "structural basis." > The administrative order, as it grows and matures, is seen to be > the link to the future world order, the "golden age" of humankind > predicated not upon collective security, but upon unity. > The Baha'i model challenges present notions of "democracy" > and "individual freedoms." It calls us to broader definitions of > "world order" and "global governance." It sees, in unity, the > foundation of an enduring peace. Political unity and peace and > the cessation of war are not the goals of an enlightened collective > security. Unity, in the world order of Baha'u'llah, must be observed > in all aspects of collective endeavor. Unity, as the goal of world > > views, convictions or sentiments; the specific provisions requiring the > free and democratic election by the mass of the faithful of the Body that > constitutes the sole legislative organ in the world-wide Baha'i communitythese are among the features which combine to set apart the Order identified > with the Revelation of Baha'u'llah from any of the existing systems of > human government." Shoghi Effendi, God Passes By (Wilmette: Baha'i > Publishing Trust, 1995), pp. 326-27. > 56 "According to the fundamental laws which We have formerly revealed > > in the Kitab-i-Aqdas and other Tablets, all affairs are committed to the > care of just kings and presidents and of the Trustees of the House of > Justice .... The system of government which the British people have adopted > in London appeareth to be good, for it is adorned with the light of both > kingship and of the consultation of the people." Bahi'u'llah, Tablets of > Bahd'u'lldh revealed after the Kitdb-i-Aqdas (Haifa: Baha'i World Centre, > 1982), p. 93. > WORLD ORDER AND GLOBAL GOVERNANCE 187 > > order, accommodates interconnected economic, environmental, > social, and political spheres. Global governance is thus the means > of a unified world order, not its end. > "O ye children of men," He [Baha'u'llah] thus addresses His > generation , "the fundamental purpose animating the Faith of > God and His Religion is to safeguard the interests and promote > the unity of the human race .... " The well-being of mankind > He declares, "its peace and security are unattainable unless and > until its unity is firmly established. " "So powerful is the light > of unity," is His further testimony, "that it can illuminate the > whole earth .... This goal excelleth every other goal, and this > aspiration is the monarch of all aspirations. " "He Who is your > Lord, the All-Merciful," He, moreover, has written, "cherisheth > in His heart the desire of beholding the entire human race as > one soul and one body.... " 57 > > What are the obstacles to the fulfillment of the Baha'i promise? > Those who presently influence political dynamics must renounce > the constraints of a Hobbesian view of brutish human nature and > demonstrate a willingness to accept the nobility of mankind. Nor > will the promise be fulfilled if we fail to develop a consciousness > of the essential unity of mankind and to strip religion of irrational > dogma and to critically examine it as a contributing force to the > renewal of civilization. A tall order, yes. But perhaps the forces > compelling globalization are the winds that presently fill the sails > of the ark of world order. Obstacles? One would do better to ask, > where are the fruits of Enlightenment thinking and materialistic > theory? What other systems of global governance invite critical > examination? What other promises? What other alternatives? > > 57 Shoghi Effendi, World Order of Bahd'u'lldh, pp. 202-03 . > Fostering the Spiritual > Education of Children > Barbara Johnson discusses the importance of > spiritual and moral education in child > development, Looking at similarities between > Bahd 'f efforts and the thinking of current > experts in the field. > > W; hile the spiritual education of children has been an > ntegral part of Baha'i activities from the earliest days > o the Baha'i Faith, since 2000 the worldwide Baha'i > community has redoubled its efforts on behalf of children > everywhere. Stimulated by a letter written by the Universal House > of Justice in April of that year, Baha'is are responding to the call > to undertake "urgent and sustained effort in the interests of children > and the future. " In that letter, the Universal House of Justice > observes: > In the current state of society, children face a cruel fate. Millions > and millions in country after country are dislocated socially. > Children find themselves alienated by parents and other adults > whether they live in conditions of wealth or poverty. This > alienation has its roots in a selfishness that is born of materialism > that is at the core of the godlessness seizing the hearts of people > everywhere. The social dislocation of children in our time is a > sure mark of a society in decline; this condition is not, however, > THE BAHA'f WORLD 2001-2002 > > confined to any race, class, nation, or economic condition-it > cuts across them all. 1 > In response to that letter, Baha'i communities around the world are > striving to address this critical need according to their circumstances. > In Cape Town, South Africa, for example, a small weekly Englishlanguage class for Congolese and Rwandan refugees has expanded > to include an after-school Baha'i children's enrichment program > that has attracted 25 children of refugee, 'colored,' and 'black' > South African backgrounds, as well as devotional gatherings open > to all, regular study circles for adults, and a small but sustainable > social and economic development project. Nearby communities > have requested help in initiating similar projects in their own > localities. 2 > With support from government and nongovernmental > organizations, an Education for Peace project in Bosnia and > Herzegovina, initiated by Landegg International University in > Switzerland, has provided training in the principles and skills of > peacemaking to 6,000 students, 10,000 parents, and 400 teachers > of Bosnian, Croat, and Serb ethnic groups in three cities. The > goal is to break down the cycle of violence that has afflicted the > children of the Balkans in places such as Ilidza, where some 70 > percent of the children in the primary school have lost one or > both parents to ethnic conflict. > The President of the Navajo Nation appealed for help from > the Native American Baha'i Institute in the southwestern United > States after learning that the Institute offered training for parents. > As a nearby community had just lost a youth to suicide, the > community, the school board, and the local political leadership > invited the Institute to adapt and offer its spiritual parenting > program, part of the US Baha'i community's core curriculum for > spiritual education, to the population at large. > > 1 The Universal House of Justice, message to the Baha'{s of the world, > Ri4van 157 BE (April 2000). > 2 Information in this essay about Baha'i educational initiatives around the > > world has been taken from reports gathered by the Baha'i World Centre > and by national Baha'i institutions and agencies. > SPIRITUAL EDUCATION > > Residents of the mountain village of Quebrada Venado on the > Ngabe-Bugle (Guaymi) reservation in Panama, appreciative of the > efforts of teachers-one of whom has volunteered full-time for > seven years-in their only school, say, "I cannot read or write, > but my children will learn to read and write," and "With this > school, our children will be freed from the darkness of ignorance. > These children are our future ." > As the Baha'i community undertakes these grassroots efforts > on behalf of children, it is attempting to explore a preliminary > series of questions to assist it to increase the effectiveness of these > efforts: What can be learned from the extensive scriptural references > and history of the Baha' 1 Faith about the process of spiritual > education? What can be learned from other educators? What sorts > of community and institutional support reinforce these efforts? > How can Baha'i communities collaborate with like-minded > organizations so that all children increasingly "shine as the emblems > of a better future?" 3 > Regarding the importance of spiritual education, Baha'u'llah > teaches: "That which is of paramount importance for the children, > that which must precede all else, is to teach them the oneness of > God and the laws of God." 4 'Abdu'l-Baha observes that children > "are even as young plants, and teaching them the prayers is as > letting the rain pour down upon them, that they may wax tender > and fresh, and the soft breezes of the love of God may blow over > them, making them to tremble with joy." 5 He further states that > spiritual education adorns the human spirit with attributes of the > divine, 6 and it includes instructing children in all the beneficial > arts and sciences as well as "teaching them altruism" and "service > > 3 The Universal House of Justice, message to the Baha'fs of the world, > Ric;lvan 157 BE. > 4 Baha'u'llah, cited in "Baha'i Education," The Compilation of Compilations, > > vol. 1 (Ingleside: Baha'i Publications Australia, 1991), no. 565, p. 248. > 5 'Abdu'l-Baha, cited in "Baha'i Education," no. 603, p. 268. > 6 'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l- > > Bahd during His Visit to the United States and Canada in 1912, rev. ed. > (Wilmette: Baha'i Publishing Trust, 1995) , p. 350. > THE BAHA'I WORLD 2001-2002 > > to the oneness of the world of humanity." 7 From a Baha'i perspective, > then, spiritual education may be seen as the application of the > Word of God to human experience. Education becomes "spiritual" > when it is undertaken in light of a deep conviction that the universe > came into being through the creative power of an "unknowable > Essence" called God, that educating one's inner reality prepares > an individual for a life beyond this material existence, that the > world's great religions have provided the impetus for human > development throughout the ages, and that all of the world's > diversified peoples make up "a single human race" with the earth > as its "common homeland. "8 > > Historical Perspective > > Baha'u'llah's writings have guided the spiritual education of children > from the earliest days of the Faith, inspiring the creation of local > Baha'i classes since the mid-nineteenth century. Baha'u'llah Himself > provided for the education of His extended family while still in > Tehran and throughout His life in prison and exile, according to > His extremely limited means. In Acre, the children of His large > extended family "looked upon Baha'u'llah as another loving Father; > to Him we carried all our little difficulties and troubles. He took > an interest in everything which concerned us."9 > 'Abdu'l-Baha shared His Father's interest in the education of > children. He arranged for their schooling in Haifa and Acre, in > the village to which they were removed for their safety during > World War I, and in Egypt, England, and Lebanon as they grew > older. He arranged special meetings with children in each of the > major cities He visited during His extended travels in the West. > And He taught them Himself: > > 7 'Abdu'l-Baha, cited in Lights of Guidance, ed. Helen Hornby (New Delhi: > Baha' i Publishing Trust, 1988), p. 212. > 8 The Universal House of Justice, letter to the world's religious leaders, > > April 2002. > 9 Tuba Khan um, quoted in Lady Blomfield, The Chosen Highway (Wilmette: > > Baha'i Publishing Trust, 1967), p. 98 . > SPIRITUAL EDUCATION 193 > > Despite the enormous press of work, the Master ['Abdu'l-Baha] > found time once in every week to hold a class for small Baha'f > children. Here they would recite the short Tablets they had learned > by heart and bring samples of their handwriting to show Him. > He loved them. He showed great concern, wishing them to learn > the principles of Baha'i conduct. Although He was firm, He > strictly forbade anyone to strike a child or use the customary > rod and punish them. He told their parents and teachers to > emphasize the importance of good conduct and said that in > this way, if the child failed in some particular, the very reminding > the child that he had failed would impress that child as a severe > punishment. The child would thus learn to avoid even the slightest > failure in good conduct and grow up and recognize good conduct > as the true mark of a Baha'i. 10 > After the passing of Baha'u'llah, 'Abdu'l-Baha's numerous letters > to Baha'fs in both the East and the West encouraged them to > foster the spiritual education of children. While the Baha'fs in > the West focused on spiritual education classes, Baha' !s in the > East established schools emphasizing literacy and academic studies > as well as spiritual education. In many cases they were the only > schools available to children in those communities. In Ashkhabad, > Russia, Baha'!s had founded schools for both girls and boys by > 1907. These were the first modern schools to be established in > that region and earned a reputation for excellence. In the early > years of the twentieth century, Baha' { schools were also founded > in some 40 cities and villages throughout Iran, including the Tarbiat > Schools for boys and girls in the capital city. > Although the Iranian government suspended these schools in > 1934, the Baha'f community has continued to provide systematic > spiritual education classes for children, combined with tutoring > as needed in academic subjects and periodic visits to learn the > accomplishments and needs of each child. This system of spiritual > education and training became so effective that at the time of the > 1979 revolution in Iran, the Baha' is had achieved full literacy in > their community and demonstrated a resiliency and depth of faith > > 10 Marzieh Gail, Summon up Remembrance (Oxford: George Ronald, 1987), > p. 138. > 194 THE BAHA'f WORLD 2001-2002 > > that enabled them to endure persecution for their Faith. Their > steadfastness and courage included all social classes, men, women, > youth, and children. 11 > > Studying the Word of God > The Baha'i community in Iran achieved so outstanding a result > that when the Universal House of Justice called on Bahi'is around > the world to eliminate illiteracy from the Baha'i community as a > whole, they were encouraged to follow the example set by their > fellow believers in the cradle of their Faith. The Baha'i community's > success stems from its understanding of literacy, which it sees as > more than "the set of knowledge, qualities, skills, attitudes, and > capacities that enable individuals to preserve self-esteem by assuming > both control over their own growth, and by becoming active > participants in a process of social change that will lead to a more > peaceful, just, and harmonious society," 12 as the term has been > defined by a United Nations committee. For Bahi'is, literacy > provides the human soul with direct access to the transformative > influence of the Word of God. > > 11 A letter written from Iran in 1981 provides numerous examples of the > courage of these children, including the following: > Akram, the 11-year-old daughter of 'Alf Mutahhari, one of the seven > martyrs of Yazd, is another example of such heroism. After her father > and the six others were martyred, she went to school and the teacher > asked the students in her class to write an essay about their experiences > during the summer vacation. Akram wrote a sweet and factual essay > about what had happened to her family during the summer-how > the Revolutionary guards and others came to their house and took > her beloved father away, how they kept him in prison for some time, > how she met him in prison, and finally about his martyrdom. > Although her essay was "so moving that it brought tears to the > eyes of the teacher and the children in her class," Akram was threatened > with dismissal for writing about her experience. Eventually she was > permitted to stay in school after complying with the requirement to > write an essay on another topic. > From "Baha'i Children: Courageous, Steadfast," US Baha'i News (November > 1981) , p. 3 . > 12 Statement by the International Committee on Literacy, United Nations > > International Literacy Year, 1990. > SPIRITUAL EDUCATION 195 > > Psychiatrist and writer Robert Coles, who has spent the last > 30 years listening to children and recording his observations of > their thoughts about life's journey, has written: "The longer I've > known children, the more readily I've noticed the abiding interest > they have in reflecting about human nature, about the reasons > people behave as they do, about the mysteries of the universe as > evinced in the earth, the sun, the moon, the stars." 13 It is these > mysteries that the Word of God addresses. > The scriptures of the world's great religions extol the Word of > God "as the medium of celestial power and the wellspring of all > spiritual, social, and material progress." 14 It unlocks "the doors of > the hearts of men," 15 moves human souls, and harmonizes "the > divergent thoughts, sentiments, ideas, and convictions of the children > of men." 16 Baha'u'llah instructs parents, institutions, and every > member of the Baha'i'. community to assure that each child learns > to read and write. 17 > For this reason, spiritual education programs must also foster > the development of literacy in areas where other schooling is not > available. In these simple neighborhood schools-open to both > Baha'i children and children of other Faiths-basic reading and > writing is taught along with moral lessons based on study of brief > selections from Baha'i and other scriptures that young learners > learn to apply to their own lives. > Many children around the world begin their Baha'i studies > with a Baha'i kindergarten program developed by the Ruhi Institute > in Colombia. In Nepal, the Sardar community has benefited from > this approach. Although Sardar children had access to a school, > they had never enrolled simply because "it was not done," but > > 13 Robert Coles, The Spiritual Life of Children (Boston: Houghton Mifflin > Company, 1990), p. 332. > 14 The Universal House of Justice, A Wider Horizon: Selected Messages of > > the Universal House ofjustice (Riviera Beach: Palabra Publications, 1992), > p. 142. > 15 Baha'u'llih, Tablets ofBahd'u'lldh revealed after the Kitdb-i-Aqdas (Wilmette: > > Baha'i Publishing Trust, 1997), p. 173. > 16 'Abdu'l-Baha, Selections from the Writings of'Abdu'l-Bahd (Wilmette: Baha'i > > Publishing Trust, 1997), p. 291. > 17 Baha'u'llah, Tablets, pp. 90, 128. > THE BAHA'f WORLD 2001-2002 > > after seeing the effects of Baha' { kindergarten classes on their > children, the Sardars enrolled them in the public school as well. > The most widespread use of tutorial schools occurs in localities > where there are no other schools at all, including communities in > Cambodia, China, Colombia, India, Panama, and many other areas > throughout the world. In the village of Tafatafa, on the island of > Upolu, Western Samoa, the small Baha'f children's classes, attended > by both Baha'!s and other village children, have attracted the > attention of the mayor, who has requested that they expand to > include the study of mathematics and English as well. In Guyana, > more than 10,000 young people, ages 10-16, have participated > in a literacy program that "enables youth to read the text, feel the > power of the words, understand them, and put them into action." > Literacy programs for adults may also include components for > children, as in Uganda. And moral education programs for teachers > may include literacy components, as has occurred in Ghana. > When Baha'f spiritual education classes take place within staterun schools or other academic settings, they serve children of many > different faiths. These schools make use of such curriculum materials > as The Virtues Guide or Thoughts: Education far Peace and One > World because these materials utilize brief quotations from many > of the world's scriptures along with stories and other activities. > Communities in Bermuda, Canada, the Canary Islands, Honduras, > India, Malaysia, New Zealand, Russia, Sabah, the Solomon Islands, > Taiwan, and the United States have all used these materials. Other > school-based spiritual education programs create materials tailored > to their circumstances. In Australia, some 3,400 children participate in Baha' { classes in state schools each year. Individual Baha' { > schools in Canada, India, Macau, Panama, Tanzania, Thailand, > and Zambia have designed curriculum materials that foster the > spiritual development and service capabilities of their students. > In areas where a public school system can be counted on for > basic literacy, Baha'f approaches to moral and spiritual education > may utilize some of these same materials to attract the children's > hearts to the beauty of the Word of God. Such communities also > make extensive use of the systematic, sequential spiritual education > materials developed originally by Hand of the Cause of God 'AH- > Akbar Furutan for Baha'i schools in Iran, or by the National Spiritual > SPIRITUAL EDUCATION 197 > > Assemblies of Australia, the United Kingdom, or the United States. > In Australia, Internet-based Baha'i classes for children are posted > on a monthly basis. > > A Teacher's Influence > During this time of transition to a global society, when more than > half of the world's population is under the age of 25 and children > bear the brunt of social problems that they did not create, they > need more than access to the Word of God. They need caring > adults to intervene in their behalf. Children are not meant to > grow up alone, yet increasingly "the extended family of traditional > societies is giving way to nuclear families, which in turn are dissolving > into single-parent families and the no-parent families of many > street children. " 18 > Studies of children's resilience in such highly challenging > circumstances indicate that many factors can increase their chances > for success. These factors range from qualities of the individuals > themselves, to the structure of their family lives, to their interpersonal > skill development, to the level of care that other individuals provide. > Summarizing studies of resilient children, Julius Segal calls our > attention "to the presence in their lives of a charismatic adult-a > person with whom they can identify and from whom they gather > strength. And in a surprising number of cases, that person turns > out to be a teacher." 19 > The significance of caring adults in the lives of children can > be demonstrated by the disastrous effects of their absence. Following > World War II, Reuven Feuerstein accepted the new state of Israel's > challenge to educate children freed from Nazi concentration camps. > For all practical purposes these children had lacked father and > mother, extended family, and teacher. They were not culturally > different; they had been deprived of the process of enculturation. > > 18 Richard R. Schubert and Rick R. Little, "Our Children Are the Community > of the Future," in The Community ofthe Future, ed. Francis Hesselbein, et al, > Drucker Foundation Future Series (San Francisco: Jossey-Bass, 1998), p. 242. > 19 Julius Segal, "Teachers Have Enormous Power in Affecting a Child's > > Self-Esteem," The Brown University Child Behavior and Development > Newsletter, no. 4 (1988) , p. 2. > THE BAHA'f WORLD 2001-2002 > > They had endured unspeakable cruelties and had neither family > nor community to welcome them when they were released from > the horrors of the camps. What could education mean for them? > For these children, and later for many other refugees, Feuerstein > established special treatment groups in Youth Villages "where > incoming Jewish children from various parts of the world could, > under intense educational and ideological pressure, become Israeli > in a very short period of time." 20 The unconditional acceptance, > focused discipline, hard work, intense interactions, and eventual > mainstreaming in the Youth Villages produced remarkable results, > as these children were successfully integrated into Israeli society > after an average of two years. > Similar interventions transfer to a wide variety of settings. When > caring adults assist children to find meaning and significance in > the events of their lives, the children are later able to discover > meaning, value, and purpose in their own experiences. As Deborah > Meier, founder and principal of excellent small schools in Harlem, > has noted, adults have "important things to teach children, not > just a mission to get out of their way." 21 Feuerstein observes that > for children at risk "a vicious cycle of rejection, disturbed behavior > and further rejection continues unabated unless adults, and > environments constructed by adults, can intervene to break this > compulsive repetition. "22 > Far from remaining neutral to the topic at hand, Feuerstein > encourages teachers to make every effort to focus the students' > attention and engage their volition by building bonds of affection, > providing clear structure, and clearly articulating the purpose of > educational activities. He observes that "children have a need to > discover meaning in stimuli and are often left unsatisfied .... > Meaning ... is the nee.dle that carries the thread through the cloth." 23 > In the words of educational theorist Shulamit Reinharz, "meaning > > 20 Howard Sharron, Changing Children's Minds (London: Souvenir Press, > 1987), p. 267. > 2 1 Deborah Meier, The Power of Their Ideas (Boston: Beacon Press, 1995), > > p. 21. > 22 Reuven Feuerstein, quoted in Sharron, p. 269. > 23 Reuven Feurestein, quoted in Sharron, pp. 41-42. > SPIRITUAL EDUCATION 199 > > is created in between action and reflection. " 24 And according to > cognitive psychologist Jerome Bruner, "It is when the child fails > to grasp the structure of events that he adopts an egocentric > framework. " 25 > This perspective gains further support from educational theorists > such as LS. Vygotsky, a cognitive scientist who demonstrates that > children are able to address more complex issues "under adult > guidance or in collaboration with more capable peers" than when > left to their own devices. 26 Learning, then, becomes an interactive > process. Inspired by Vygotsky's work, Ann Brown and Roberta > Ferrara draw the following conclusions from their own observations > of interactions between children and teachers: > Via the intervention of a supportive, knowledgeable other, the > child is led to the limits of her own understanding. The tutor > did not, however, tell the child what to do; she entered into an > interaction where the child and the tutor were mutually > responsible for getting the task done. As the child adopts more > of the essential skills initially undertaken by the adult, the adult > relinquished control. Transference of power is gradually and > mutually agreed upon. 27 > 'Abdu'l-Baha writes, "Know ye the value of these children, for > they are all my children," 28 thereby reminding teachers of the great > importance of children and of the attitude of teachers toward chem. > The attitudes and skills of effective teachers in the spiritual education > process cannot simply be learned once and for all. They become > part of teachers' ongoing process of spiritual development. The > > 24 Shulamit Reinharz, On Becoming a Social Scientist (New Brunswick: > Transaction, 1984), p. 355. > 25 Jerome Bruner, Actual Minds, Possible Worlds (Cambridge: Harvard > > University Press, 1986), p. 68. > 26 LS. Vygotsky, Mind in Society (Cambridge: Harvard University Press, > > 1978), pp. 85-86. > 27 Ann Brown and Roberta Ferrara, "Diagnosing Zones of Proximal > > Development" in Culture, Communication, and Cognition, ed. J. Wertsch > (Cambridge: Cambridge University Press, 1985), pp. 300-01. > 28 'Abdu'l-Baha, Promulgation of Universal Peace, p. 54. > 200 THE BAHA'f WORLD 2001-2002 > > Baha'i writings speak clearly to the importance of one's personal > transformation. Baha'u'llah writes: "Whoso ariseth among you > to teach the Cause of his Lord, let him, before all else, teach his > own self, that his speech may attract the hearts of them that hear > him." 29 Discussing the responsibilities of a teacher, 'Abdu'l-Baha > says: "If one should, in the right way, teach and train the children, > he will be performing a service than which none is greater at the > sacred Threshold .... You must, however, struggle unceasingly to > perfect yourself and win ever higher achievements." 30 And further: > "The teacher should not see in himself any superiority; he should > speak with the utmost kindliness, lowliness, and humility, for such > speech exerteth influence and educateth the souls." 31 > The Baha'i writings also assist teachers to recognize the power > of love in the spiritual education process. 'Abdu'l-Baha urged one > individual to become "a teacher of love, in a school of unity" 32 > and in another letter explained that "love is the cause of unfoldment > to a searching mind." 33 When teachers believe that love is "the > most wonderful, the greatest of all living powers," 34 they may strive > to cultivate its growth in their own hearts. And through the power > of their example, they may encourage children and youth to "bring > those who have been excluded into the circle of intimate friends." 35 > The genuine efforts of a teacher to create a loving environment > do not go unrewarded. Students describe a teacher as 'caring' when > the teacher makes special efforts to make class interesting, talks > with students and listens attentively to their responses, takes an > interest in the lives of students outside the classroom, provides > > 29 Bahi'u'llih, Gleanings from the Writings of Bahd'u'lldh (Wilmette: Baha'i > Publishing Trust, 1994), p. 277. > 30 'Abdu'l-Bahi, cited in "Baha'i Education," no. 608, p. 272. > 31 'Abdu'l-Bahi, Selections, p. 30. > > 32 'Abdu'l-Bahi, cited in "Baha'i Education," no. 612, p. 273. > > 33 'Abdu'l-Bahi, Tablets of'Abdu'l-Bahd (Chicago: Baha'i Publishing Society, > > 1916), vol. 3, p. 526. > 34 'Abdu'l-Bahi, Paris Talks: Addresses given by 'Abdu'l-Bahd in Paris in 1911- > > 1912 (London: Baha'i Publishing Trust, 1995), p. 179. > 35 'Abdu'l-Bahi, cited in "Extracts Relating to the Subject of Youth," The > > Compilation of Compilations, vol. 2, no. 2234, p. 415. > SPIRITUAL EDUCATION 201 > > help as needed, and sets a tone of encouragement in the classroom. 36 > Teachers show that they care through such simple means as greeting > the students as they arrive, saying farewell when they depart; learning > to correctly say, spell, and use the students' names; learning and > caring about the students' families and friends; and teaching the > students what they came to learn. A caring teacher demonstrates > courtesy, respect, and reason in making requests and does not > tolerate mistreatment of others or of the learning environment. > Whatever meets and then exceeds the requirements of teaching > conveys love to the learners. > While a loving environment enhances learning in any educational > setting, it is crucial for the success of programs for spiritual education. > Participation in spiritual education programs is most often entirely > voluntary, a choice made by the students themselves or their families. > They are attracted through invitation, love, engaging and maintaining > their interest, and by assisting them to discover a venue for offering > their contributions to the world around them. 'Abdu'l-Baha explains > that "man reacheth perfection through good deeds, voluntarily > performed, not through good deeds the doing of which was forced > upon him." 37 One purpose of the spiritual education process is to > engage the volition of the students, assist them to develop a plan > for their own spiritual development, and teach them strategies to > become successful in a lifelong process of learning. > Baha'u'llah explains that when the heart of a teacher is illumined > with the light of the love of God, this love becomes "the key" > that unlocks "the hearts of men." 38 Similarly, He explains that > the Word of God, the divine scriptures, functions as "the master > key" for unlocking the human heart. 39 As teachers strive to develop > in themselves the love of God, share that love with children, engage > > 36 See Kathryn Wentzel, "Student Motivation in Middle School: The Role > of Perceived Pedagogical Caring," Journal ofEducational Psychology, vol. > 89, no. 3, (1997), pp. 411-19; also Dick Corbett and Bruce Wilson, > "What Urban Students Say about Good Teaching," Educational Leadership > (September 2002), pp. 18-22. > 37 'Abdu'l-Baha, Selections, p. 115. > > 38 Baha'u'llah, Gleanings, p. 205. > > 39 Baha'u'llah, Tablets, p. 173. > 202 THE BAHA'I WORLD 2001-2002 > > them in dialogue about their own experiences, and assist them to > understand their experiences in light of the Word of God, teachers > become a powerful and positive influence in the lives of the children > they serve. > Spiritual education is not a simple process. 'Abdu'l-Baha states > that it is "very difficult to undertake this service, even harder to > succeed in it." 40 Like those engaged in other avenues of service > within the Baha'i Faith, teachers would be well served to remember: > "Look ye not upon the seed, look ye upon the tree." 41 > > Learning in Groups > > The writings of Baha'u'llah and 'Abdu'l-Baha variously describe > the human family as "waves of one sea" and "stars of one heaven"; > "d rops o f one ocean" ; "fl owers o f one gar d en" an d " rays o f one > sun"; and "trees of one orchard." 42 'Abdu'l-Baha further explains > that in an orchard of fruit trees, it is > the diversity and variety that constitutes its charm; each flower, > each tree, each fruit, beside being beautiful in itself, brings out > by contrast the qualities of the others, and shows to advantage > the special loveliness of each and all.43 > Consciousness of the oneness and wholeness of the entire human > race and recognition of the value of diversity carry profound > implications for the spiritual and practical education of children. > The Universal House of Justice has written: > 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. Universal acceptance > of this spiritual principle is essential to any successful attempt > to establish world peace. It should therefore be universally > proclaimed, taught in schools, and constantly asserted in every > > 40 'Abdu'l-Baha, Selections, p. 133. > 41 'Abdu'l-Baha, Selections, p. 82. > 42 See, for example, 'Abdu'l-Baha, Paris Talks, p. 181; Bah a' u'llah, Tablets > > of Bahd'u'LLdh, p. 27; 'Abdu'l-Baha, The Promulgation of Universal Peace, > pp. 24 and 116; and 'Abdu'l-Baha, Selections, p. 88. > 43 'Abdu'l-Baha, Paris Talks, p. 52. > SPIRITUAL EDUCATION 203 > > nation as preparation for the organic change in the structure > of society which it implies. 44 > As diversity in learning groups around the world continually > increases as a result of the movement of peoples in this age of > global crisis and opportunity, teachers can take advantage of these > diverse backgrounds, experiences, talents, and capacities to enhance > the learning of the group as a whole. The vital interplay between > individual diversity and group unity is affirmed by peace educator > Elise Boulding, who writes that "each of us comes into the world > as a unique individual with unique perceptions, needs, and > interests" 45 and by critical theorist Maxine Greene, who observes > in The Dialectic ofFreedom that "[h]uman consciousness ... is always > situated; and the situated person, inevitably engaged with others, > reaches out and grasps the phenomena surrounding him/her from > a particular vantage point and against a particular background > consciousness." 46 The particularity of our perceptions is not at all a > handicap, for, as the Baha'i writings state, "Man is not intended to > see through the eyes of another, hear through another's ears nor > comprehend with another's brain. Each human creature has individual > endowment, power, and responsibility in the creative plan of God." 47 > Students with diverse talents and varied backgrounds have much > to offer each other. Sociologist Robert Bellah observes, "We find > ourselves not independently of other people and institutions but > through them. We never get to the bottom of ourselves on our > own. We discover who we are face to face and side by side with > others in work, love, and learning. " 48 As children learn to ask each > other "What are you going through? What is your experience? > What makes sense to you?" they learn about the reality that connects > > 44 The Universal House of Justice, M essages 1963- 1986 (Wilmette: Baha'i > Publishing Trust, 1996), p. 690. > 45 Elise Boulding, Building a Global Civic Culture (New York: Teachers > > College Press, 1988), p. 140. > 46 Maxine Greene, The Dialectic of Freedom (New York: Teachers College > > Press, 1988), p. 20 . > 47 'Abdu'l-Baha, Promulgation of Universal Peace, p. 293. > > 48 Robert Bellah, et. al., Habits of the Heart (New York: Harper and Row, > > 1985), p. 84. > 204 THE BAHA'f WORLD 2001-2002 > > all human beings. In Paolo Friere's words, "dialogue seals the > relationship." 49 And in this context, too, the Baha'i writings state: > "The injury of one shall be considered the injury of all; the comfort > of each, the comfort of all; the honor of one, the honor of all." 50 > 'Abdu'l-Baha describes the importance of dialogue among > students in the following passage. He writes: > Most ideas must be taught them through speech, not by book > learning. One child must question the other concerning these > things, and the other child must give the answer. In this way, > they will make great progress .... Even so in Godlike affairs. > Oral questions must be asked and the answers must be given > orally. They must discuss with each other in this manner. 5 1 > The dynamism inherent in any attempt to learn from varied > points of view requires the development of a hearing ear that > recognizes differences and honors diversity, while always returning > to the whole. The unity of the group is critical, within which the > friendships of students become a powerful forum for spiritual > education. A well-established body of literature affirms the power > of group learning for increased academic progress, cooperative > behavior, self-esteem, friendships among learners from diverse social > groups, and moral development. 52 > Teachers and parents observing the steadfastness, dedication, > and perseverance that children display in nurturing friendships > cannot doubt the power of these friendships for the spiritual and > moral development of children. Negotiations over games, > expectations, and who does what are sincerely conducted, > > 49 Paulo Friere in Ira Shor and Paulo Freire, A Pedagogy for Liberation (South > > Hadley: Bergin and Garvey, 1987), p. 99. > 50 'Abdu'l-Baha, Promulgation of Universal Peace, p. 168. > 51 'Abdu'l-Baha, cited in "Baha'i Education," no. 696, p. 310. > 52 Many authors have discussed strategies for effective use of cooperative > > learning groups, including David and Roger Johnson, "Motivational > Processes in Cooperative, Competitive, and Individualistic Learning > Situations" in Research on Motivation in Education, ed. Carole and Russell > Ames (Orlando: Academic Press, 1985); Jeanne Gibbs, Tribes (Santa Rosa, > California: Center Source Publications, 1987); Robert Slavin, Cooperative > Learning (New York: Longman, 1983); Carl Rogers, Freedom to Learn > (Columbus: Merrill Publishing Co., 1983). > SPIRITUAL EDUCATION 205 > > emotionally intense, and sustained over time. According to William > Damon in The Moral Child, these friendships are "highly effective > in large part because children engage so eagerly in them and because > the emotional stakes are so high. Children care about their > friendships and take seriously the norms and standards expected > in the relationship." 53 Likewise, from his study of cooperative > learning, Robert Slavin concludes: > Succeeding in a group activiry is one of the most exhilarating > experiences in life. Working with others to attain an important > goal is so rewarding because not only do we experience success > ourselves, but we help others to do so. As a result, groupmates > respect and value one another. 54 > The spiritual education process draws extensively on the positive > power oflearning groups, for 'Abdu'l-Baha expresses the hope that > children will be "tended by one who traineth them to love." 55 > Perhaps the most frequently used pattern for Baha'i classes is that > of an individual adult or youth working with a small group of > children on a regular basis to study together the Word of God, > share moral stories or stories from the history of the Faith, and > explore together how to apply these teachings in their own lives. > In addition to these simple structural arrangements, the curricula > utilized by many of these classes provide explicit practice in the > skills of unity building and group consultation. > Some programs report more specialized training for a global > vision, consultation, and conflict resolution. These include Landegg > University's Education for Peace project in Bosnia and Herzegovina, > junior youth programs of the Ruhi Institute in Colombia, the > Santitham School in Thailand, the Maxwell International Baha'i > School in Canada, and for older students, the Multi-Racial Unity > Living Experience in residence halls at Michigan State University > in the United States. The City Montessori School in Lucknow, > India, the world's largest school with some 25,000 students, promotes the vision of globalism so that, upon graduation, students > > 53 William Damon, The Moral Child (New York: The Free Press, Macmillan, > 1988), p. 77. > 54 Robert Slavin, Cooperative Learning, p. 5. > 55 'Abdu'l-Baha, Selections, p. 134. > 206 THE BAHA'I WORLD 2001-2002 > > will be equipped and empowered to take up positions where they > can change the world. 56 > > Teacher Support for Learning Groups > > 'Abdu'l-Baha explains that "the first condition" for effective > consultation is "absolute love and harmony." 57 And love and > harmony in a learning group require an environment of fairness, > decorum, courtesy, and mutual respect. Perhaps for these reasons, > the Baha'i writings say that "the children's school must be a place > of utmost discipline and order." 58 > One effective strategy for establishing order and discipline, > fairness, courtesy, and respect is to provide the students with the > Baha'f writings that define these standards, such as the following: > "Schools must first train the children in the principles of religion, > so that the Promise and the Threat recorded in the Books of God > may prevent them from the things forbidden," 59 and "The child > must not be oppressed or censured because it is undeveloped; it > must be patiently trained." 60 > In light of the natural responsiveness of the human heart to > the Word of God and the authentic experiences of learners within > the group, the group itself can become highly effective in outlining > these standards and helping to maintain them. 61 When the teacher > > 56 One Country, the quarterly newsletter of the Baha'i International > Community, features many srories about Baha'i educational projects. > For more on Landegg's Education for Peace Project, for example, see > One Country, vol. 13, no. 2 (July-October 2001); for more on the > Montessori School in Lucknow, see One Country, vol. 13, no. 3 (October- > December 2001) and vol. 14, no. 1 (April-June 2002); for more on the > Santitham School, see One Country, vol. 10, no. 1 (April-June 1998) . > These and other stories are also available on the One Country Web site, > at . > 57 'Abdu'l-Baha, Selections, p. 87. > 58 'Abdu' l-Baha, Selections, p. 137. > > 59 Baha'u'llah, Tablets, p. 68. > 60 'Abdu'l-Baha, Promulgation of Universal Peace, p. 181. > > 61 See such authors as Deborah Meier, The Power of Their Ideas (Boston: > > Beacon Press, 1996), Thomas Likona, Education for Character (New York: > Bantam Books, 1991), Alfred Alschuler, School Discipline (cont'd) > SPIRITUAL EDUCATION 207 > > provides access to sacred scriptures on this topic, poses questions > honestly, listens with attention and care, and contributes her own > views to the conversation, a group of children or junior youth > can be counted on to describe the sort of environment necessary > for learning and to evolve mutually agreed-upon standards and > strategies for discipline. At the same time, the teacher must accept > responsibility for initiating the discussion and providing the > conceptual framework to assure its success, and must accept the > trust placed in her by the students to enforce these standards when > necessary. Far from being arbitrary or imposing her will, in those > instances the teacher is actually serving the group, because without > standards, the group will cease to exist. It is a role distinction, > not a valuation of character. Where consultation does not lead to > an outcome satisfactory to all, the teacher has the responsibility > of upholding the mutually agreed-upon standards with appropriate > reward and punishment. The Baha'i writings provide the basis > for such action, stating: > Whensoever a mother seeth that her child hath done well, let > her praise and applaud him and cheer his heart; and if the slightest > undesirable trait should manifest itself, let her counsel the child > and punish him, and use means based on reason, even a slight > verbal chastisement should this be necessary. It is not, however, > permissible to strike a child, or vilify him, for the child's character > will be totally perverted if he be subjected to blows or verbal > abuse. 62 > If disciplinary questions are not resolved through consultation > and firm but gentle direction, the teacher may consider involving > the parents or sponsoring institution, exploring the broader > community or family context for the misbehavior, and seeking the > advice of other collaborators, including professionals in the field. > Baha'{s regard spiritual learning as too important to allow the > disruptive forces of a society in transition to rob this generation > of children of its benefits. In its letter to the Baha'ls of the world > > (New York: McGraw-Hill, 1980), and William Glasser, Choice Theory > (New York: HarperCollins Publishers, 1998) for more information about > these strategies. > 62 'Abdu'l-Baha, Selections, pp. 124-25 . > 208 THE BAHA'f WORLD 2001-2002 > > at Riqvan (April) 2000, the Universal House of Justice calls the > entire community to its responsibilities on behalf of the world's > children: > Children are the most precious treasure a community can possess, > for in them are the promise and guarantee of the future. They > bear the seeds of the character of future society which is largely > shaped by what the adults constituting the community do or > fail to do with respect to children. They are a trust no community > can neglect with impunity. An all-embracing love of children, > the manner of treating them, the quality of the attention shown > them, the spirit of adult behavior toward them-these are all > among the vital aspects of the requisite attitude. Love demands > discipline, the courage to accustom children to hardship, not > to indulge their whims or leave them entirely to their own devices. > An atmosphere needs to be maintained in which children feel > that they belong to the community and share in its purpose. > They must lovingly but insistently be guided to live up to Baha'i > standards, to study and teach the Cause in ways that are suited > to their circumstances. 63 > When Baha'is are able to establish such a loving and disciplined > environment for children in their homes, spiritual education classes, > and Baha'i community life, these children will surely learn habits > that will increase their ability to contribute their talents to society > as a whole. > > Spiritual Learning through Arts, Sciences, and Crafts > The effort to acquire human perfections is linked in the Baha'i > writings not only to loving support and encouragement, a disciplined > environment, and direct study of the Word of God, but also to > engagement in the arts and sciences, hard work, the capacity to > overcome hardships, and the development of the capacity to serve > others. 'Abdu'l-Baha writes: > Give them [the children] the advantage of every useful kind of > knowledge. Let them share in every new and rare and wondrous > craft and art. Bring them up to work and strive, and accustom > > 63 The Universal House of Justice, message to the Baha'fs of the world, > Ri4van 157 BE. > SPIRITUAL EDUCATION 209 > > them to hardship. Teach them to dedicate their lives to matters > of great import, and inspire them to undertake studies that will > benefit mankind. 64 > The Baha'i writings encourage students to learn "beneficial > arts and skills, various languages, speech, and contemporary technology. "65 These writings suggest the full range of teaching and > learning strategies, including direct study of the sacred writings, > independent investigation of the truth, peer questioning, and > consultation, as well as learning through such means as memorization, recitation, meditation, reflection, storytelling, music, > drama, creativity and the arts, science, technology, nature, travel, > and play. 66 Shoghi Effendi affirms that "every child, without > exception," must learn "according to his own tastes and inclinations > and the degree of his capacity and powers."67 > In studies of optimal experiences, students report that they > are happiest when their activities are simultaneously like work > and like play and are experienced both as very challenging and as > doable. 68 As cognitive psychologists Mihaly and Isabella > Csikszentmihalyi have noted, "When a person's skill is just right > to cope with the demands of a situation-and when compared to > the entirety of everyday life the demands are above average-the > quality of experience improves noticeably." 69 In direct contrast to > the self-preoccupation that "prevents people from recognizing > opportunities and using skills," 70 Mihaly Csikszentmihalyi and > his collaborators write, this condition of peak performance, deep > enjoyment, and harmony of self with environment is attained > > 64 'Abdu'l-Baha, Selections, p. 129. > 65 Shoghi Effendi, cited in "Baha'i Education," no. 656, p. 296. > 66 The National Spiritual Assembly of the Baha'ls of the United States, > > Foundations for a Spiritual Education (Wilmette: Baha'i Publishing Trust, > 1995), pp. 152-67. > 67 Shoghi Effendi, cited in "Baha'i Education," no. 656, p. 296. > 68 Mihaly Csikszentmihalyi and Barbara Schneider, Becoming Adult (New > > York: Basic Books, 2000), pp. 75-77 . > 69 Mihaly Csikszentmihalyi and Isabella Csikszentmihalyi, Optimal Experience: > > Psychological Studies of Flow in Consciousness (Cambridge: Cambridge > University Press, 1988), p. 32. > 7°Csikszentmihalyi and Csikszentmihalyi, p. 371. > 210 THE BAHA'f WORLD 2001-2002 > > "simply by the gradual focusing of attention on the opportunities > for action in one's environment." 71 This view is also expressed by > 'Abdu'l-Baha, who observes, "So long as the thoughts of an individual > are scattered he will achieve no results, but if his thinking be > concentrated on a single point wonderful will be the fruits thereof "72 > Skill development in the arts, sciences, technology, or a sport > requires students to focus intensely on the activity itself, not on > themselves or on the rules. Vigorous training and real-life, factual > feedback assist them to achieve their goals. 'Abdu'l-Baha explains > that the training process occurs gradually, through the mastery of > increasingly difficult tasks over a long period of time: "For by > exercise the spirit grows stronger, more capable of withstanding, > just as the muscle of the outer body increases its fiber through > continual action. "73 > Baha'i-sponsored performing arts workshops provide one widely > utilized venue for junior youth and youth to undertake the serious > work of perfecting their art in service to the community at large. > All over the world, from Los Angeles to the Andes, from Australia > to India, these workshops combine intensive study of the sacred > writings with long hours of practice to prepare public performances > that showcase the application of spiritual principles to social issues. > In the United States, for example, where racial issues challenge > every aspect of community life, youth workshops utilize drama, > music, and dance to illustrate the harmful effects of racism and > the positive power of individual action for race unity. Baha' { schools > and institutes also cultivate the arts in their programs, as the > Universal House of Justice has called for increased use of "the > graphic and performing arts and literature," observing that "at > the level of folk art, this possibility can be pursued in every part > of the world, whether it be in villages, towns or cities." 74 > A few examples serve to illustrate diverse applications of the > arts to the spiritual education process. In 1994, The Happy Hippo > Show premiered as a live weekly television program in Kazan, Russia. > 71 Csikszentmihalyi and Csikszentmihalyi, p. 382. > 72 'Abdu'l-Baha, Selections, p. 110. > 73 'Abdu'l-Baha, Star of the West, vol. 4, no. 6, pp. 104-05. > > 74 The Universal House of Justice, message to the Baha'fs of the world, > Ri~van 153 BE. > SPIRITUAL EDUCATION 2II > > It featured dramatic presentations on contemporary moral issues, > followed by audience consultation that was seeded by trained hosts > and hostesses. In the years since, the format of the program has > been adapted to a wide variety of programs and situations, notably > in southeastern Europe, where it has been used to help train > educators and media representatives seeking to overcome ethnic > conflict. To date, more than 1,000 people in 40 countries have > participated in training sessions to assure sustainability of this > creative approach to moral education. 75 In Ontario, Canada, the > Nancy Campbell Collegiate Institute, a Baha'i-inspired school, > believes that integrating character education with the performing > arts and academic studies provides students with the best kind of > preparation for life-an approach borne out by the school's being > awarded first place ranking for academic excellence in Ontario in > 2001. In the United States, teachers trained in the Baha'i community's core curriculum have championed the integration of arts > and sciences into the spiritual education process with increasing > success since 1992. And in New York City, the highly diverse > Children's Theater Company has been so well received for promoting > racial unity and virtues through the arts that its members have > performed for the United Nations and on television on Sesame > Street and The Oprah Winfrey Show. > > The Teacher as Coach > > It is obvious that just as children's interests and talents vary, it is > also the case, as stated in the Baha'i writings, that "children of > the same age, the same country, the same race, indeed of the same > family, and trained by the same individual, still are different as to > the degree of their comprehension and intelligence."76 For this > reason, "the teacher must . . . arrange the children in groups, and > instruct each group according to its capacity." 77 > > 75 For more on this project, see The Bahd'i World 1996-97, pp. 229-33; > The Bahd'i World 1998-99, pp.145-50; and One Country, vol. 10, no. 3 > (October-December 1998). > 76 'Abdu'l-Baha, Selections, p. 131. > > 77 'Abdu'l-Baha, cited in "Baha'i Education," no. 627, p. 280. > 212 THE BAHA'f WORLD 2001-2002 > > Because of this natural variation in capacity, capability, and > interests, educators have found that students achieve a higher level > of mastery through "group instruction supplemented by frequent > feedback and individualized help." 78 When the teacher structures > varied activities for the full range of interests and abilities of the > students, "students can pursue interests in depth and with a minimum of time limitations .... Learners can function as teachers, > researchers, apprentices, resident experts, or as learning managers. "79 In this educational model, the teacher circulates among > the students, providing direct instruction, assistance, and encouragement as needed. > As a practical example of this model, a teacher may assist learners > to prepare a community-wide devotional program by organizing > a variety of activities so that some children read aloud to each > other as they select inspirational quotations for the program; a > few students work together to prepare answers to the questions > they anticipate from their guests; several others create decorations > and arrange the environment; still others prepare written invitations > to the program and create a plan for building participation from > the community at large; and the rest of the class works directly > with the teacher to practice telling the stories they plan to share. > Later, all the students might practice singing together and then > rehearse the entire program from beginning to end. > Baha' is certainly recognize that no single pedagogical model > assures success. A wide variety of approaches to classroom organization, methods of instruction, and modes of discipline can all > be successful in a variety of circumstances. Whether teaching > individuals about the Baha'i Faith or fostering the spiritual education > of children, the Baha'i writings explain that "it is the sign of an > able teacher to know how to best adapt his methods to various > types of people. "80 > > 78 Benjamin Bloom, Alf Our Children Learning (New York: McGraw-Hill, > 1981), p. 140. > 79 Barbara Clark, Optimizing Learning (Columbus: Merrill, 1986), p. 48. > > 80 Letter written on behalf of Shoghi Effendi, cited in "G uidelines for > > Teaching" in The Compilation of Compilations, vol. 2, no. 1941 , p. 308. > SPIRITUAL EDUCATION 213 > > Service: The Fruit of Spiritual Education > Baha'u'llah writes: "Man is like unto a tree .... The fruits of the > human tree are exquisite, highly desired and dearly cherished. Among > them are upright character, virtuous deeds and a goodly utterance. "8 1 > In one passage, He offers the following admonishment: > > Strain every nerve to acquire both inner and outer perfections, > for the fruit of the human tree hath ever been and will ever be > perfections both within and without. It is not desirable that a > man be left without knowledge or skills, for he is then but a > barren tree. Then, so much as capacity and capability allow, ye > needs must deck the tree of being with fruits such as knowledge, > wisdom, spiritual perception, and eloquent speech. 82 > > Baha'is believe that just as the tree's fulfillment lies in its > production of fruit, so the individual's fulfillment lies in contributing > to society. The Baha'i writings state that there is "no greater bliss, > no more complete delight" than for the individual to see that he > has "become the cause of peace and well-being, of happiness and > advantage to his fellow men." 83 > The vision and capabilities to make such contributions can > be learned from the earliest age, whether at home, at school, or > in the community. Since cooperative behavior is seeded within > the human spirit, a proper beginning sets the pattern for a lifetime > of bearing fruit. As educational theorist Alfie Kohn notes, > > This tendency to cooperate, to work actively with rather than > against others, has been found among toddlers and even infants. > So-called "prosocial behaviors"-cooperating, helping, sharing, > comforting, and so on-occur in almost every child, even though > research in this area has been practically nonexistent until very > recently. Regular examples of children under three years of age > giving their toys to playmates, spontaneously taking turns in > > 81 Baha'u'llah, Tablets, p. 257. > 82 Baha'u'llah, cited in "Baha'i Education," no. 560, p. 247. > 83 'Abdu'l-Baha, The Secret ofDivine Civilimtion (Wilmette: Baha'i Publishing > > Trust, 1994), p. 3. > 214 THE BAHA'f WORLD 2001-2002 > > games, and so on must give pause to any one who assumes > competitiveness is the natural state of the human. 84 > > The Baha'i writings suggest that teachers promote 'pro-social > behaviors' through encouraging direct study of the Word of God; > establishing a warm and nurturing environment with reasonable > rules and order; training children to develop their talents and > capacities; and learning to serve others. Such an approach is borne > out by William Damon, who writes, "Only through real service > can children learn what it means to have others rely on them, to > be entrusted with an important function, and to bear the credit > or blame for a job well or poorly done." 85 Beginning with the > care of plants, animals, and the classroom environment, for example, > young children can move naturally into caring for each other both > individually and in small groups. From there it is a series of small > steps until children can offer service to groups in other classrooms, > the school as a whole, the larger community, and gradually find > ways to connect with and offer some small service to the whole > of humanity. > In light of the fundamental purpose of spiritual education to > benefit humanity, virtually all Baha'i efforts for the spiritual > education of children are intended to result in service. Whether a > weekly Baha'i class, a Baha'i academic school, or a more general > spiritual education program based on the varied scriptures of all > religions, service is the result, for "the students must show the > results of their study in their deportment and deeds; otherwise > they have wasted their lives." 86 > It is this element of service that mobilizes Baha'is' efforts in > the wider community. In the "Clean Water, Live Dam" campaign > in Evora, Portugal, for example, Baha'is were able to organize a > project to clean the dam that provides drinking water to the city > by collaborating with local schools and government agencies. In > Zambia, where the Baha'i community has operated a long-standing > volunteer community health worker training project, a public health > > 84 Alfie Kohn, No Contest (Boston: Houghton Mifflin, 1986), p. 19. > 85 William Damon, The Moral Child, p. 130. > 86 'Abdu'l-Baha, cited in "Deepening," in The Compilation of Compilations, > > vol. I , no. 424, p. 203. > SPIRITUAL EDUCATION 215 > > nurse for the Ministry of Health observed that, in her experience, > health workers "willingly volunteer to get trained, but they are > not wholeheartedly prepared to serve. They need something to > sustain their zeal. They don't seem to know who they are really > serving." In contrast, "the Baha'i-trained health educators know > that they are serving." The difference, she said, is "the spiritual > stand." > Students with a deep understanding of the principle of the > oneness of humanity, who are practicing the art of consultation > and developing their God-given talents and capacities in service > to others, become ready to undertake lines of action beyond their > own small learning group. And when students begin to consult > with members of the community at large and to explore with > them simple actions to improve their communities, those students > become powerful agents for positive change. > Robert Coles, who has recorded his more than 30 years of > careful observations of children in a wide variety of settings, writes, > ''A major consequence of community service for many, young and > old alike, is an inclination to think about those words 'community' > and 'service,' to seek in them a larger vision .... " 87 An illustration > of this point is seen in Chicago, when community leaders initiated > a citywide process of appreciative inquiry to discover the best of > that city's strengths and build on them. Children played an > important role in that process, and to the team's surprise, "the > very best interviews-the most inspiring stories, the most passion > filled data, the most textured and well illustrated examples, the > most daring images of possibility-were all conducted by children > of Chicago." 88 As the children's questions inspired profound thought > and generated excitement in adults, the children and adults together > began to plan and carry out small but important improvements > in their city. > > 87 Robert Coles, The Call ofService (Boston: Houghton Mifflin, 1993), p. > 280. > 88 David Cooperrider, "The Child as Agent of Inquiry," OD Practitioner > > On-line, , p. 3. > 216 THE BAHA'I WORLD 2001-2002 > > The Teacher as Collaborator > When students initiate service and collaborate with others in it, > they learn, in the words of community development psychologists > Lynne Bond, Mary Belenky, and Jacqueline Weinstock, that > "knowledge is best constructed in collaborative action projects where > people work together to experiment, test, elaborate, and articulate > goals, values and ideas." 89 And as community activist Dorothy Day > observes, they "get to know each other, to learn of each other, to be > part of a community over a meal, to serve and be served." 90 While > teacher and learner are engaged in service, as with so many other > aspects of spiritual education, their roles eventually merge, for, as > Shoghi Effendi has written, "the keynote of the Cause of God is > not dictatorial authority but humble fellowship, not arbitrary power, > but the spirit of frank and loving consultation." 91 > When a learning group is walking a path of service to the > community over an extended period of time, its consultation > becomes "group action-reflection; ... exploration of reality, experimentation, deliberation on concrete directions of activity as well > as the principles and concepts that must guide it; it is raising the > level of awareness, community self-diagnosis and self-education." 92 > As a result, "people begin to move forward together with renewed > clarity and vigor. "93 > Teachers striving to participate in this process of community > growth and development, and to foster the engagement of children > as active participants in it, cannot simply study the Baha'i writings > on spiritual education, consult with others, and move forward in > service to the community. The process of action and reflection > must become continuous both for the group and for individuals > > 89 Mary Belenky, Lynne Bond, and Jacqueline Weinstock, The Tradition > that Has No Name (New York: Basic Books, 1997), p. 17. > 90 Dorothy Day, quoted in Robert Coles, The Call of Service, p. 283. > > 91 Shoghi Effendi, Bahd 'i Administration: Selected Messages 1922-1932 (Wil- > > mette: Baha'i Publishing Trust, 1995), p. 63. > 92 Farzam Arbab, "The Process of Social Transformation," The Bahd'i Faith > > and Marxism (Ottawa: Baha'i Studies Publications, 1987), p. 16. > 93 Mary Belenky, et. al, Womens Wtzys ofKnowing (New York: Basic Books, > > 1986), p. 8. > SPIRITUAL EDUCATION 217 > > within it. For Baha'is, this process includes regular study of the > Baha'i writings as a source of spiritual insight and as a standard > by which to evaluate the results of these actions, and then to modify > their plans as necessary. > > Children in a Learning Community > Baha'u'llah describes humanity as "a mine rich in gems of inestimable > value" and notes that "education can, alone, cause it to reveal its > treasures, and enable mankind to benefit therefrom." 94 Hence the > process of spiritual education must actively search out the special > excellence, the "gems" of talent and capacity in children, and assist > them to contribute their talents to the well-being of the whole. > Baha'u'llah further explains: "The fundamental purpose > animating the Faith of God and His Religion is to safeguard the > interests and promote the unity of the human race, and to foster > the spirit of love and fellowship amongst men." 95 In this global > age, Baha'ls believe that spiritual education must include direct > instruction about the principle of the oneness of humanity, "a > spiritual truth which all the human sciences confirm," because > "world order can be founded only on an unshakeable consciousness > of the oneness of mankind." 96 > Children are thus encouraged to cultivate a world-embracing > vision, while educators are advised: "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. "97 When > children are cared for and educated spiritually, they can play their > part in this viral process, "so that once they come of age, they > will cast their beams like brilliant candles on the world." 98 > > 94 Baha'u'llah, Tablets, p. 162. > 95 Baha' u'llah, Tablets, p. 168. > 96 The Universal House of Justice, The Promise o/World Peace (Haifa: Baha'i > > World Centre, 1985), p. 13. > Tablets, p. 168. > 97 Baha' u'llah, > > 98 'Abdu'l-Baha, Selections, p. 136. > 218 THE BAHA'f WORLD 2001-2002 > > The Universal House of Justice has noted that when "children > feel that they belong to the community and share in its purpose," 99 > when they contribute their acts of service, recite their prayers, > and share their talents in community gatherings, they bring joy > to their parents, create "a true sense of belonging ... in the hearts > of those present," 100 and provide a clear focus for the community's > vision of a better future. Reports submitted to the Baha'i World > Centre give evidence of an increasing vitality of community life > in many countries around the world. Through participation in > community activities, children are surrounded by the love of the > community and, as part of that community, contribute to it. > Spiritual education and community involvement are not limited to Baha'is, and Baha'u'llah's message was "never intended to > reach or to benefit one land or one people only." 101 In the Five > Year Plan, in which the Baha'i community is currently engaged, > the Universal House of Justice continues to provide guidance > for the direction and process of Baha'i spiritual education. In > 2002, the Universal House of Justice noted progress along lines > of action related to spiritual education and training: "The culture > now emerging is one in which groups of Baha'u'llah's followers > explore together the truths in His Teachings, freely open their > study circles, devotional gatherings, and children's classes to their > friends and neighbors, and invest their efforts confidently in plans > of action .... " 102 > The clear focus on three core activities in the Five Year Planstudy circles, devotional meetings, and children's classes-is already > generating new levels of action. More than 100 national Baha'i > communities have given careful consideration to the selection of > a spiritual education curriculum, many of them adopting one of > the curricula already described in this essay, with the plan to gradually > adapt it as necessary to serve the needs of that area. Other countries, > > 99 The Universal House of Justice, message to the Baha'fs of the world, > Ridvan 157 BE. > 100 The Universal House of Justice, Messages 1963-1986, p. 310. > > 101 Baha'u'Ilah, Tablets, p. 89. > > 102 The Universal House of Justice, message to an individual believer, > > 22 August 2002. > SPIRITUAL EDUCATION 219 > > such as Niger, continue a vigorous curriculum development process. > The series of books created by Hand of the Cause of God 'AH- > Akbar Furutan has been translated into English and made widely > available. New educational materials have been prepared in Albania, > Brazil, Italy, and Romania. In the United States, nine new lesson > planning guides, the first three volumes of an illustrated storybook > series for children, and a clearly articulated curriculum scope and > sequence enhance the effectiveness with which the core curriculum > can be implemented in that country and elsewhere. > Similarly, training institute programs for teachers and parents > continue to increase the numbers of classes available for children. > In many parts of the world "the regular holding of Baha'i children's > classes ... is the first activity in a process of community building > which, if pursued vigorously, gives rise to the other developments." 103 > In due time, as community after community around the world > arises to promote the spiritual education of children, as experience > is gained among the "increasing number of educators working in > varied cultural and ecological settings throughout the world," 104 > as these educators share the results of their diverse activities with > each other and Baha'i institutions, and as they engage in this process > with educators from the community at large, the Baha'i community > shall gradually learn and become effective in a wholly new and > truly universal spiritual educational process. > > 103 Message of the Universal House of Justice to the Conference of Continental Boards of Counsellors, 26 December 1995. > 104 Statement approved by the Universal House of Justice, "Baha'i Social > > and Economic Development: Prospects for the Future," 16 September > 1993. > World Watch > Ann Boyles looks at various aspects of > corruption and what the Bahd '{ > community can contribute to bolster > current efforts to address this rampant > social epidemic. > > H eadlines trumpet the misdeeds of high-profile figures and > organizations in the business world, politics, religion, > entertainment, and the media. Apparent misbehavior even > of entire governments has been exposed. Viewed through the lens > of these numerous stories, corruption would appear to be one of > the most rampant social epidemics of our time. But while rampant, > is it inevitable-or is there perhaps hope for a cure? > Certainly, corruption is widespread. The arenas in which it is > practiced are as wide and varied as humanity's social and economic > institutions. They range from government and public office to > business to religion to cultural and academic life to social and > economic development. > "Next to tyranny, corruption is the great disease of government," > states Judge John T. Noonan, Jr., in his 19 84 classic study, Bribes. 1 > And while corruption (particularly corruption in public life) may > be more generally associated in the public mind with poor and > transitional societies, it is certainly not particular to them. "It > occurs in democracies and military dictatorships and at all levels > > 1 John T. Noonan, Jr., Bribes: The Intellectual History ofa Moral Idea (Berkeley: > University of California Press, 1984), p. 700. > > 22! > 222 THE BAHA'f WORLD 2001-2002 > > of development and in all types of economic systems, from open > capitalist economies such as that of the United States to centrally > planned economies such as the former Soviet Union's," 2 economist > Kimberly Ann Elliott points out. > Corruption "is a symptom that something has gone wrong in > the management of the state," says political scientist Susan Rose- > Ackerman. "Institutions designed to govern the interrelationships > between the citizen and the state are used instead for personal > enrichment and the provision of benefits to the corrupt. "3 The result > is that the legitimacy and effectiveness of government are undermined. > At the highest levels of public office around the world, "grand > corruption" involves major government initiatives, in which > governments award certain private firms with concessions and > contracts in repayment for bribes, which are generally split between > private investors and the corrupt officials. Studies reveal that the > process of privatization of public services is a particularly vulnerable > time for corrupt insider deals, as investors and officials quietly > stake out their "rent-seeking" territory. 4 Hence, countries "in > transition" from socialist to capitalist forms of government are > perhaps at the greatest risk from corruption, as evidenced by the > rise of organized crime in former Soviet bloc countries, for example. > In countries where corruption is widely practiced in the public > sector, certain characteristics are common: public investment is > preferred to private investment; capital-intensive public projects are > plentiful; projects that do not promote economic development but > that bring in large amounts of foreign money are popular; and the > infrastructure is of a lower quality, because less is spent on operations > and maintenance. 5 The effects of such policies on education and > health structures can be particularly acute. While construction projects > such as bridges, roads, and large buildings are lucrative sources for > bribes, teachers', doctors', and nurses' salaries are not, and so less > > 2 Kimberly Ann Elliott, introduction to Corruption and the Global Economy, > ed. Kimberly Ann Elliott (Washington, D.C.: Institute for International > Economics, 1997), p. 1. > 3 Susan Rose-Ackerman , Corruption and Government: Causes, Consequences, > > and Reform (Cambridge: Cambridge University Press, 1999), p. 9. > 4 Rose-Ackerman, p. 27. > > 5 Rose-Ackerman, p. 30. > WORLD WATCH 223 > > money is likely to be assigned to health and education. Corruption > in the public sector has many other ripple effects, too. One writer > points out that it "bypasses due process and weakens civil rights, > blocking off legitimate channels of political access and accountability > while opening up (and concealing) illicit new ones." 6 > When foreign governments and international aid agencies enter > into agreements with such corrupt regimes to deliver social and > economic development projects, their aid-presumably aimed at > bettering conditions in the target country-often perpetuates the > problem by fuelling corrupt practices. According to a 1998 World > Bank study, for example, Tanzania received $2 billion in Western > aid over 30 years to maintain its roads, but during that time the > condition of its roads actually deteriorated. 7 Clearly, the money > was somehow misdirected. In fact, it is believed that corruption > claims at least 10 percent of global aid, although some would put > the figure much higher. 8 > Over the past decade or so, a spate of books on the topic of > corruption in the social and economic development field have > detailed how aid organizations have perpetuated corrupt system > governments by bribing officials in order to operate within countries; > how donor agencies have turned a blind eye to human rights abuses > in order to continue their operations; how the common practice > of "tied aid" ensures that contracts for aid relief enrich the donor > country; how many of the projects are irrelevant to the real needs > and concerns of those in recipient countries; and how international > organizations such as the United Nations, the World Bank, and > the International Monetary Fund often do more damage than good > in their aid efforts. 9 In the face of such evidence, "it is no longer > possible to maintain the belief that the approach to social and > > 6 Michael Johnston, "Public Officials, Private Interests, and Sustainable > Democracy: When Politics and Corruption Meet," in Elliot, Corruption > and the Global Economy, p. 63. > 7 Gregg Easterbrook, "The Case for Foreign Aid: Safe Deposit," The New > > Republic (29 July 2002), pp. 16-17. > 8 Easterbrook, p. 17. > > 9 See, for example, Graham Hancock, Lords ofPoverty: The Power, Prestige, > > and Corruption of the International Aid Business (New York: The Atlantic > Monthly Press, 1989). > 224 THE BAHA'f WORLD 2001-2002 > > economic development to which the materialistic conception of > life has given rise is capable of meeting humanity's needs." 10 > Lest developed nations mistakenly think that corruption is a > feature of the developing world, however, recent newspaper headlines > have served to disturb such complacency. Revelations of less-thanhonest practices in the highest echelons of corporate power in > the Western world have become almost daily fare, and even > institutions and corporations previously perceived as the quintessence > of respectability or as the darlings of the stock markets have been > tainted. A small sampling of cases will suffice to illustrate the > point. One recalls the exposure of the Lockheed Corporation in > the 1970s for having paid $25 million in bribes to Japanese officials > to ensure the sale of its Tristar L-1011 aircraft. For over a decade > the Swiss National Bank has been dealing with revelations that it > laundered the equivalent of some $4 billion of Nazi gold, about a > sixth of it from Jews destined for the death camps and most of > the remainder looted from banks in occupied countries. > Furthermore, Swiss banks have been exposed as deliberately > withholding, for more than 50 years, the contents of "dormant" > accounts of Holocaust victims and their families. 11 Germany's GM > subsidiary Adam Opel saw 65 of its executives investigated for > bribe-taking in the mid-1990s. Around that same time a Canadian > company, Bre-X-which claimed to have discovered the world's > largest gold deposit in Indonesia-perpetrated a fraud that saw > stock values escalate rapidly and then plunge scarcely two or three > years later when tests from the site revealed that it held little or > no gold. Investors' stocks that had traded at more than $200 per > share became worthless almost overnight. > But these examples of fraud and corruption are dwarfed by > those contained in the names Enron, WorldCom, Tyco, Adelphia, > Vivendi, and lmClone, which have become household words over > the past year or so and which represent the latest-and most > spectacular-in a long string of corporate scandals. They seem > > 10 The Baha'i International Community, The Prosperity of Humankind > (London: Baha'i Publishing Trust, 1995), p. 3. > 11 See, for example, Amos Elon, "Switzerland's Lasting Demon," The New > > York Times M agazine (12 April 1998), pp. 40-44. > WORLD WATCH 225 > > most notable for the massive scale of the corruption practiced. > Astonishingly, Enron was able to overstate its earnings by some > $600 billion between 1997 and 2001, hiding huge debts through > "off balance sheet partnerships,'' while WorldCom has the dubious > distinction of having suffered the world's largest corporate > bankruptcy after the revelation that it moved costs from operating > to capital accounts to keep investors from discovering the > corporation's increasing expenses and falling profits. In most of > these scandals top executives themselves directed the corrupt > practices. > In an insightful editorial in the International Herald Tribune, > William Pfaff characterizes Enron not only as a scandal but also > as "the product of a pathological mutation in capitalism," in which > "owners' capitalism" has been replaced by "managers' capitalism." > Disregarding the long-term interests of their companies and their > stockholders, these managers pursued short-term gains with > disastrous results for everyone but themselves, as share values > plummeted and employee pension funds-tied to company > investments through stock options-became worthless. 12 > Pfaff concludes, "Owners' capitalism failed in practice because > the markets have so diffused corporate ownership that no responsible > owner exists. Managers exploited that void to turn corporations > into mechanisms for their personal enrichment. This is morally > unacceptable, but it is also a corruption of capitalism itself, and > of the society in which it functions." Reform, he asserts, "is useless > when the system itself has failed." > Nor do the realms of religion and science escape accusations > of serious corruption. If headlines in Western media are not occupied with the likes of Enron and WorldCom, they may well be > broadcasting the sexual abuse of children by priests in the Roman > Catholic Church and seeming efforts by bishops to cover it up > > 12 William Pfaff, ''A Pathological Mutation in Capitalism," International Herald > Tribune (9 September 2002). Harper's index provides some hard figures > that make Pfaff's point eloquently. It states that the maximum amount > each ofEnron's 4,500 laid-off employees would receive as part of a proposed > settlement is $13,500, while the company paid its 140 top executives an > average of $5,300,000 last year (Harper's Index, November 2002). > 226 THE BAHA'f WORLD 2001-2002 > > and protect the perpetrators. And in the supposedly objective field > of scientific research, some study results have been found to be > skewed in favor of the corporations funding the studies. Large > pharmaceutical companies, for example, have been implicated, as > they race to get new drugs approved and out into the marketplace > before their competitors. > In short, if we didn't realize it already, such a catalogue clearly > reveals that no area of human life is immune from the temptations > of corruption. In response, cynics shrug their shoulders and cite > the oft-quoted statement by the British historian John Emerich > Edward Dahlberg, Lord Acton, that "power tends to corrupt, and > absolute power corrupts absolutely" and that "great men are almost > always bad men." Indeed, the perception that corruption is part > of human nature and therefore must remain an inevitable part of > life is very commonly held throughout the contemporary world. > But is it necessarily true? > The problem, in essence, is not political or economic. > Corruption is, as defined by Webster's dictionary, the "impairment > of integrity, virtue, or moral principle,'' and when the term is > applied to those holding positions of responsibility and trust, it > refers specifically to "inducing a violation of duty by means of > pecuniary considerations." To dismiss corruption merely as "human > nature" is to remove it from the realm in which it properly belongs: > that of free will and moral choice. > The distinction between these two perceptions is one of great > importance, since the consequences of corruption are so injurious > to both society and the individual. As John T. Noonan, Jr., writes, > " ... the common good of any society consists not only in its material > possessions but in its shared ideals. When these ideals are betrayed, > as they are betrayed when bribery is practiced, the common good, > intangible though it be, suffers injury," while at the same time, > "[h]uman beings do not engage in such acts without affecting > their characters, their view of themselves, their integrity." 13 > An individual clearly must possess some degree of power in > order to be presented with opportunities to engage in corrupt > practices, but the absence of clearly articulated, widely enforced > > 13 Noonan, p. 700. > WORLD WATCH 227 > > ethical standards is also an important factor, as it establishes a > climate for such behavior. This has proven to be the case in both > developing and developed countries, as the influence of traditional > values and religion have declined. > In many cases, the moral basis of human relationships has > been superseded by an economic one, in which people are regarded > as either suppliers or consumers. Greed is fuelled by this prevailing > materialistic view of existence, which gauges "worth'' solely according > to material criteria such as wealth, prestige, property, and influence. > Corruption proliferates as perpetrators seek advantage over others > with no clear ethical foundations to hold them in check. > The result? Corruption's costs are felt everywhere: > > In poor countries, corruption may lower economic growth, > impede economic development, and undermine political > legitimacy, consequences that in turn exacerbate poverty and > political instability. In developed countries, the economic effects > may be less severe; however, even in rich countries diverted > resources will not be available for improving living standards. > Corruption also tends to exacerbate income inequalities by > increasing the power of those willing and able to pay bribes to > the detriment of those who cannot, and this issue is of increasing > concern in many developed and developing countries today. > Finally, corruption can undermine political legitimacy in > industrialized democracies as well as in developing ones by > alienating the citizenry from its political leadership and making > effective government more difficult. Corruption may have the > most deleterious effects in countries in transition, such as Russia, > where, left unchecked, it could undermine support for democracy > and a market economy. 14 > > Given such consequences, assessing and addressing corruption > are of the utmost importance. While some have argued that assessing > what is a bribe depends on cultural particularities, such factors > are losing ground in the face of economic liberalization, democratic reforms, and increasing global integration, which, as Kimberly > Ann Elliott notes, "are combining to expose corruption and > raise awareness of [corruption's] costs" and have "sparked an > > 14 Elliott, pp. 1-2. > 228 THE BAHA'f WORLD 2001-2002 > > anticorruption backlash that is spreading around the world." 15 It > seems clear, then, that what constitutes corrupt behavior is more > generally understood across societies than ever before. > With regard to addressing that behavior, two general approaches > can be taken. The first treats the problem in a more mechanical > way, dealing with existing incidents of corruption by exposing > them, devising and enacting legislation that discourages corrupt > practices, or promoting structures within organizations that eliminate > opportunities for corruption. > Exposure, by organizations of civil society such as Transparency > International, has begun to have some effect. TI, formed in 1993 > and modeled after Amnesty International, seeks to deter corrupt > governments and agencies by exposing them to the public gaze. > While the organization operated in obscurity for the first few years, > now major media pay attention to its annual Global Corruption > Report, its Corruption Perception Index, and its Bribe Payers > Indexes. The Corruption Perception Index ranks the world's most > corrupt countries according to a set of verifiable criteria drawn > from polls and surveys conducted by independent institutions. > Its object is to publicize how much public sphere corruption is > perceived to exist in countries for which TI can gather adequate > data, drawing on surveys conducted by independent institutions > among business people, country analysts, and local and expatriate > residents. The Bribe Payers Index reports on bribery in multinational > corporations, identifies those business sectors where bribery is most > widely practiced, investigates awareness of and compliance with > the OECD Anti-Bribery Convention, and looks at other unfair > practices used by businesses in their efforts to secure contracts. > Transparency International's experience seems to indicate that > exposure is an effective deterrent. Indeed, the German public reacted > with dismay to Tl's 1995 report, which rated that country as more > corrupt than the UK or Switzerland-although less so than the > US-and the issue quickly became a leading issue of public concern. 16 > > 15 Elliott, p. 1. > 16 See Patrick Glynn, Stephen J. Kobrin, and Moises Nafm, "The > Globalization of Corruption," in Elliott, Corruption and the Global Economy, > p. 23. > WORLD WATCH 229 > > Legislation, penalties, and other punishments can also serve > to deter corruption. The 1977 US Foreign Corrupt Practices Act > (FCPA) aims to curtail transnational bribery by American businesses > abroad. Unfortunately, however, American corporations have > complained bitterly about the disadvantages of being "the lonely > boy scout" among foreign competitors who do not operate under > such regulations. At the level of domestic corruption, judges and > prosecutors in Italy launched a "Clean Hands" campaign in the > early 1990s, which has been effective in netting corrupt politicians > and those who sponsor them. Worry exists, however, that the > country's new government is not committed to continuing the > campaign. And that is one of the chief difficulties with legislation, > penalties, and other similar punishments: they require vigilant > monitoring, and many anticorruption laws look good on paper > but are not enforced. > International and transnational organizations such as the > Organization for Economic Cooperation and Development (OECD) > have begun to play an important role in developing and enforcing > wider-reaching standards. In 1997 OECD members signed a > convention outlawing bribery by officials of multinational companies > living abroad. The Anti-Bribery Convention came into effect in > 1999, with 35 signatory countries, and Transparency International > has hailed it as "a landmark measure." One direct positive result > is that signatory states can no longer treat bribes as legitimate > tax-deductible business expenses. On the other hand, however, > the Convention is not yet taken seriously because no convictions > have resulted from it, and it is still largely unheard-of in countries > where corruption is most widely practiced. Other international > organizations such as the Organization of American States, the > Southern African Development Community, the Economic > Community of West African States, and the European Union have > also put corruption on their agendas. And the European Union > has insisted that countries seeking to join the EU-largely those > from the central and southern parts of the continent-clean up > their acts before they can be admitted. (Cynics may argue that > some of the current member states, such as Italy, rank among the > most corrupt on the planet, but nevertheless, one must applaud > the EU for attempting to set some standards.) > THE BAHA'f WORLD 2001-2002 > > Codes of conduct-whether in the public or the private sector, > in professions, or in organizations of civil society-have proven > to be another useful tool in combating corruption. As Transparency > International notes, they "play an important part in the development > of national integrity systems. " In the public sector, such codeswhich may outline specific rules or may simply provide basic ethical > guidelines-can cover the public service sector at all levels from > ministers and parliamentarians to specific departments and agencies, > or even certain professions within the public service. In the private > sector, such codes establish standards both for employees and third > parties, so they know what is to be expected from the company. > And finally, codes help ensure that organizations of civil society > apply the same standards to their own functioning that they demand > from those serving in public life. 17 > Another mechanical deterrent to corruption is the restructuring > of organizations and even governmental agencies in order to make > them more accountable. Often this involves changing the > hierarchical structure of the organization so that influence is not > vested only in people occupying key positions. Privatization of > publicly owned companies can also eliminate opportunities for > bribery. Political, economic, and bureaucratic reforms all play a > part in this process. Writing on the latter, James E. Rauch proposes > the development of a bureaucratic "virtuous circle" through > promotions of those deputies who show themselves to be more > interested in exercising power than in acquiring wealth through > low-level corruption. As department heads, those promoted "spend > more time supervising their deputies and are thus more likely to > weed out corrupt ones, leaving only those who restrain their > corruption available for promotion." 18 > > 17 See civil society, see Martha Schweitz and Bill Barnes, "Dimensions of Unity > in an Emerging Global Order" in The Baha'i World 1998-99 (Haifa: > World Centre Publications, 2000), pp. 198-211. > 18 James E. Rauch, "Comments," in Elliot, Corruption and the Global Economy, > > pp. 115- 16. > WORLD WATCH 231 > > While all of these actions-restructuring, exposing corruption, > enacting and enforcing legislation, and formulating codes of > conduct-are necessary and beneficial, they focus on relieving the > symptoms rather than addressing the root causes of the disease. > For that reason, efforts to address corruption need to be bolstered > through more long-term, vision-based strategies. Addressing the > issue of corruption in public life, the Baha'i International > Community has described the challenge of overcoming it as > "multidimensional in nature." It writes: > The adoption of administrative procedures and legal safeguards, > however important such measures may be, will not bring about > enduring changes in individual and institutional behavior. For > governance, in essence, is a moral and spiritual practice whose > compass is found within the human heart. Thus, only as the > inner lives of human beings are transformed will the vision of > a "genuine civilization of character" be realized. 19 > The basis of such a 'civilization of character' is what Stephen > L. Carter would call integrity, which he defines as requiring three > steps: "(1) discerning what is right and what is wrong; (2) acting > on what you have discerned, even at personal cost; and (3) saying > openly that you are acting on your understanding of right from > wrong." 2°Corruption (which Carter terms "unimegrity") can always > be practiced by those ingenious enough to circumvent regulations, > but if society can nurture integrity in its citizens from an early > age, then it stands a better chance of inhibiting corruption because > they will recognize that such behavior is morally repugnant and > injurious to the whole of society. > This perspective sees human beings as essentially noble in nature. > It asserts the need for the systematic development of the moral > capacity of individuals, communities, and social institutions through > training in all aspects of life, whether the educational sector, public > life, business, or development. A strategy for rewarding good as > > 19 The Baha'i International Community, "Overcoming Corruption and > Safeguarding Integrity in Public Institutions: A Baha'i Perspective." See > pp. 263-71 for the text of this statement. > 20 Stephen L. Carter, Integrity (New York: HarperCollins, 1996), p. 7. > 232 THE BAHA'f WORLD 2001-2002 > > well as punishing bad behavior would also assist in strengthening > a "civilization of character." Meaningful recognition of those > pursuing honest and trustworthy practices could become as powerful > a tool of encouragement as penalties are a deterrent. In this way, > a culture of encouragement could emerge. Indeed, with members > from highly diverse backgrounds and institutions functioning in > all parts of the planet, the Baha'i community can be viewed as a > kind of "global workshop" in this area of human advancement. > In the area of governance, the Baha'i administrative order derives > its structure and mode of functioning directly from the Faith's > Founder, Who Baha' is believe was divinely inspired. It was elaborated > and implemented by His appointed successors, 'Abdu'l-Baha and > Shoghi Effendi. For this reason, Baha' is have confidence in the > integrity of their system of governance. The relationship between > individuals serving as administrators and the community is one > of trusteeship, which encompasses ideals of trustworthiness, service, > and selflessness. Baha'i governing councils are called "Houses of > Justice,'' although at the local and national levels they go by the > "temporary appellation" of Spiritual Assemblies. 2 1 Referring to > members of these councils, Baha'u'llah's Book of Laws admonishes: > "It behoveth them to be the trusted ones of the Merciful among > men and to regard themselves as the guardians appointed of God > for all that dwell on earth." When they consult, they are admonished > "to have regard for the interests of the servants of God, for His > sake, even as they regard their own interests, and to choose that > which is meet and seemly. " 22 > Writing in 1926 to the Baha'is of the East, Shoghi Effendi > reminded them of the responsibilities of their Local Spiritual > Assemblies, including the following: "to aim to enhance the efficient > management of their affairs, and observe purity and refinement > in all circumstances; to show their commitment to truthfulness > and honesty, and their ability to conduct themselves with frankness, > courage and resolution"; and "to adhere in all dealings to a standard > > 21 Shoghi Effendi, The World Order of Bahd 'u'lfdh: Selected Letters, 2d rev. > ed. (Wilmette: Baha'i Publishing Trust, 1982), p. 6. > 22 Baha'u'llah, The Kitab-i-Aqdas (Haifa: Baha'i World Centre, 1993), para. > > 30, p. 29. > WORLD WATCH 233 > > of scrupulous integrity." The letter points out how the Baha'i sacred > writings emphasize "the virtue of trustworthiness and godliness, > of purity of motive, kindliness of heart, and detachment from > the fetters of this material world," and how they call upon Baha'is > "so to sanctify themselves that they will rise above the corrupt > and evil influences that exercise so powerful a sway over the Western > world," "to concentrate their attention on serving the general > interests of the people," and "to refrain from entering into the > tangled affairs of political parties and to have neither concern for, > nor involvement in, the controversies of politicians, the wranglings > of theologians or any of the ailing social theories current amongst > men." Such behavior and actions, the letter concludes, are "the > basic, the binding, the inescapable responsibilities of the trustees > of the Merciful, the representatives of the Baha'i communities, > the members of the Spiritual Assemblies." 23 > To ensure that their elected institutions rise to such a level of > service, Baha'i electors play their part by voting only for those > who "can best combine the necessary qualities of unquestioned > loyalty, of selfless devotion, of a well-trained mind, of recognized > ability and mature experience." 24 Cautioning the Baha'is to "exercise > the utmost vigilance" to carry out their elections "freely, universally > and by secret ballot," Shoghi Effendi states emphatically, "Any > form of intrigue, deception, collusion and compulsion must be > stopped and is forbidden." 25 > > 23 Letter written on behalf of Shoghi Effendi on 30 January 1926 to the > Spiritual Assemblies throughout the East, translated from the Persian, > published in "Trustworthiness: A Cardinal Baha'i Virtue," in The > Compilation ofCompilations, vol. 2 (Ingleside: Baha'i Publications Australia, > 1991), no. 2079, pp. 347-49 . > 24 Letter written on behalf of Shoghi Effendi to the National Convention > > of the Baha'ls of the United States and Canada, 3 June 1925, published > in Shoghi Effendi, Bahd'i Administration: Selected Messages 1922-1932 > (Wilmette: Baha'i Publishing Trust, 1998) , p. 88. > 25 Letter written on behalf of Shoghi Effendi on 8 March 1932 to a Local > > Spiritual Assembly, translated from the Persian, published in "The Sanctity > and Nature of Baha'i Elections," in The Compilation of Compilations, > vol. 3 (Ingleside: Baha'i Publications Australia, 2000), no. 253, p. 147. > 234 THE BAHA'f WORLD 2001-2002 > > The advantages of such a system are numerous. A letter written > on behalf of Shoghi Effendi details how Baha'i electoral procedures > help members to develop a spirit of responsibility. Since individuals > are free to vote for whomever they choose, they must become > active and well-informed community members, for how otherwise > can they make wise choices during the election? In this way, "true > social consciousness" can develop. In fact, "Baha'l community life > thus makes it a duty for every loyal and faithful believer to become > an intelligent, well-informed and responsible elector, and also gives > him the opportunity of raising himself to such a station." The > importance of preserving the integrity of the system and of the > individual's freedom of choice is also stressed. For this reason, > "since the practice of nomination hinders the development of such > qualities in the believer, and in addition leads to corruption and > partisanship, it has to be entirely discarded in all Baha'i elections." 26 > There is a marked difference between the attitude of Baha'i > community members towards their institutions and attitudes found > in the wider society towards those in positions of authority and > power. With regard to the attitude of the institution members > themselves, the Universal House of Justice has written: > > There needs to be a recognition on their part of the Assembly's > spiritual character and a feeling in their hearts of respect for > the institution based upon a perception of it as something beyond > or apart from themselves, as a sacred entity whose powers they > have the privilege to engage and canalize by coming together > in harmony and acting in accordance with divinely revealed > principles. With such a perspective the members will be able > better to acquire an appropriate posture in relation to the > Assembly itself, to appreciate their role as Trustees of the Merciful > and to counteract any impression that they have assumed > ownership and control of the institution in the manner of major > stockholders of a business enterprise. 27 > > 26 Letter written on behalf of Shoghi Effendi to an individual believer, 4 > > February 1935, published in Shoghi Effendi, The Light ofDivine Guidance > (Hofheim-Langenhein: Baha'i Verlag, 1982), p. 68. > 27 The Universal House of]ustice, letter to the National Spiritual Assembly > > of the Baha'fs of the United States, 19 May 1994. > WORLD WATCH 235 > > For their part, community members must carefully examine > their attitudes towards the exercise of authority. The House of > Justice writes, "People generally tend to be suspicious of those in > authority. The reason is not difficult to understand, since human > history is replete with examples of the disastrous misuse of authority > and power. A reversal of this tendency is not easily achievable, > but the Baha'i friends must be freed of suspicion toward their > institutions if the wheels of progress are to turn with uninterrupted > speed." 28 > Since the principles of unity and justice lie at the heart of > administrative activity, it is imperative for community members > to free themselves from suspicion and a sense of alienation from > their institutions. Shoghi Effendi cautioned both electors and those > elected: > > To repudiate the validity of the assemblies of the elected ministers > of the Faith of Baha'u'llah would be to reject those countless > Tablets of Baha'u'llah and 'Abdu'l-Baha wherein They have > extolled the station of the "trustees of the Merciful," enumerated > their privileges and duties, emphasized the glory of their mission, > revealed the immensity of their task, and warned them of the > attacks they must needs expect from the unwisdom of their > friends as well as from the malice of their enemies. Ir is surely > for those to whose hands so priceless a heritage has been > committed to prayerfully watch lest the tool should supersede > the Faith itself, lest undue concern for the minute details arising > from the administration of the Cause obscure the vision of its > promoters, lest partiality, ambition, and worldliness tend in the > course of time to becloud the radiance, stain the purity, and > impair the effectiveness of the Faith of Baha'u'llah. 29 > What safeguards exist, then, against corruption in Baha'i > administration? Are there mechanisms by which corrupt individuals > can be removed and the interests of the community protected? > At the international level, the seminal document is the > constitution of the Universal House ofJustice, which outlines the > > 28 Universal House of Justice, letter to the National Spiritual Assembly of > the Baha'fs of the United States, 19 May 1994. > 29 Shoghi Effendi, World Order of Bahd'u'lldh, p. 10. > THE BAHA'f WORLD 2001-2002 > > responsibilities of that body. Among these are "to safeguard and > enforce that rectitude of conduct which the Law of God enjoins," > "to be responsible for ensuring that no body or institution within > the Cause abuse its privileges or decline in the exercise of its rights > and prerogatives," and "to provide for the receipt, disposition, > administration and safeguarding of the funds, endowments and > other properties that are entrusted to its care." 30 The Universal > House of Justice, then, is required by its constitution to safeguard > the integrity of Bahf 1 institutions at all levels as well as the > community's material assets, and to enforce laws relating to behavior. > Furthermore, the constitution includes a provision allowing the > removal of any of its own members from the Universal House of > Justice for the commission of"a sin injurious to the common weal." 31 > This stress upon the "common weal" is present at all levels of > Baha'i administration. As Shoghi Effendi writes: "The members > of these Assemblies, on their part, must disregard utterly their > own likes and dislikes, their personal interests and inclinations, > and concentrate their minds upon those measures that will conduce > to the welfare and happiness of the Baha' { Community and promote > the common weal." 32 Local and National Spiritual Assemblies possess > similar kinds of legislative power and authority at the local and > national levels, but there are some important differences between > these institutions and the Universal House of Justice. First, as a > matter of faith, Baha'!s believe that the decisions of the Universal > House of Justice are indisputable, since Baha'u'llah and 'Abdu'l- > Baha affirmed that that institution is divinely protected from error; 33 > > 30 The Universal House of Justice, Constitution of the Universal House of > > Justice (Haifa: World Centre Publications, 1972), p. 5. > 31 The Universal House of Justice, Constitution, p. 12. > 32 Shoghi Effendi, letter to the Baha'fs of America, Australasia, rhe British > > Isles, France, Germany, Italy, Japan, and Switzerland, dated 12 March > 1923, published in Shoghi Effendi, Baha'i Administration, p. 41. > 33 Referring to the Universal House of]ustice, Baha'u'llah writes in the eighth > > Ishraq of the Tablet of Ishraqat, "They that, for the sake of God, arise to > serve His Cause, are the recipients of divine inspiration from the unseen > Kingdom. It is incumbent upon all to be obedient unto them ." Baha'u'llah, > The Kitab-i-Aqdas, p. 91. 'Abdu'l-Baha states, "Whatsoever they decide is > of God." 'Abdu'l-Baha, The Will and Testament of 'Abdu'l-Baha, p. 11. > WORLD WATCH 237 > > Local and National Assemblies are not. Second, the Universal House > of Justice has the authority both to enact and to repeal laws on > "matters that are not expressly recorded in the Book." 'Abdu'l- > Baha states, "Whatsoever they decide has the same effect as the > Text itself." 34 Local and National Assemblies, on the other hand, > have no such power. Nevertheless, it is crucial to note that the > Universal House ofJustice does not possess the authority to abrogate > or change any law revealed by Baha'u'llah. To do so would be to > corrupt the sacred texts of the Faith. > Since it is entrusted with the authority to uphold Baha'u'llah's > laws, the Universal House of Justice can be regarded as a court of > final appeal for Baha'is who disagree with decisions made by their > local or national institutions. Once the Universal House of Justice > rules on a matter, however, its decision must be obeyed. > To uphold those laws that promote the common weal and to > deal with behavior that is "injurious" to it, Baha'i institutions are > empowered to apply sanctions. In response to violations of Baha'i > law and standards of conduct, Baha'i institutions-including > National Spiritual Assemblies-are empowered to apply administrative sanctions such as the suspension of an individual's > membership rights. In such cases the individual remains a Baha'i > in belief but may not have the privilege, for example, of donating > to the Baha'i funds or participating in the election of-or being > elected to-Baha'i institutions until the cause of the removal of > his or her rights is rectified. At that point, the individual becomes > a fully participating member of the community once again. 35 > Baha'is believe that the administrative order of their Faith is > perfect in its form, but not perfect in all its acts, in recognition > that individuals are not flawless. Sanctions exist to provide corrective > measures to those imperfections while safeguarding the integrity > > 34 'Abdu'l-Baha, The Will and Testament of 'Abdu'l-Baha, p. 20. > 35 The application of sanctions by Baha'i administrative institutions is handled > on a case by case basis, usually following repeated attempts to counsel > the individual. Behavior for which sanctions may be applied includes, > for example, the knowing violation of Baha'i marriage or divorce laws, > blatant immoral behavior, and conduct that damages the reputation or > causes disunity in the Baha'i community. > THE BAHA'f WORLD 2001-2002 > > of the system. But while the principles practiced in the Baha'i > community may be workable within its confines to safeguard it > from corruption, what applicability does the Baha'i experience > have in the wider community, which does not necessarily share > its values? > Building moral capacity in individuals, beginning with the > education of children, is one important way in which Baha'fs can > contribute to the wider society in which they live. Such initiatives > "draw upon both scientific and religious resources in cultivating > the concepts, values, attitudes, and skills necessary for creating > an ethos of rectitude and integrity," the Baha'i International Community has written, noting that "[t]he formulation of pedagogical > approaches and methods that systematically promote moral > development has been a particular focus of Baha'i efforts. "36 > Collaboration between Baha'i and governmental or public > agencies in a number of countries has been fruitful. In Bolivia, > Nur University's Just Governance Program offers moral leadership training to government and other public officials as well as > members of grassroots organizations to strengthen the capacities > of public sector workers; in Brazil, the Justice in Education project > of the Human Plenitude Program is working with the country's > Ministry of Education and the National Association of Judges > and Prosecutors to implement training for legal professionals, > focusing on ethical issues surrounding the protection of children > and youth involved in the justice system; in southeastern Europe, > under the umbrella of the European Union's Stability Pact, Stop > and Act (formerly The Happy Hippo Show) has used interactive > drama to train educators, media representatives, journalists, and > organizations of civil society in finding positive ways of overcoming > prejudice and dealing with ethnic conflict; the European Baha'i > Business Forum has conducted seminars on business ethics in eastern > Europe and has collaborated with the International Labour Organization in an effort to train workers in "Socially Responsible > > 36 Baha'i International Community, " Over~oming Corruption and Safeguarding Integrity in Public Institutions: A Baha'i Perspective," see pp. > 263-71. > WORLD WATCH 239 > > Enterprise Restructuring." 37 Other efforts are ongoing around the > world. Local Baha'i communities' efforts to develop and implement > programs for the spiritual education of children, whether in public > school systems or in Baha'i classes, are offered in the hope of creating > future citizens in whom corruption will not be able to take deep > root. 38 > In their approach to social and economic development work, > Baha' is strive to use skills such as consultation and to apply the > same spiritual principles that uphold their Faith's administrative > structure. Instead of promoting large-scale projects whose genesis > comes from outside the local community, Baha'is believe that the > impetus for development work should come from "natural stirrings > at the grassroots of the community. "39 Grassroots activities may > evolve organically into more complex sustained projects and possibly > even full-fledged development organizations, but no matter what > the level, "it is the right of every people to trace its own path of > development and direct its own affairs"-a right protected by the > Faith's global administrative structure. 40 > In the context of developing skills that contribute to healthy > patterns of community functioning, Baha'i consultation is of interest. > This discipline, which can be learned and applied in a variety of > settings, aims to build consensus in a manner that unites various > constituencies instead of dividing them, and encourages diversity > of opinion while acting to control the struggle for power that is > so common in traditional decision-making systems. > > 37 The statement "Overcoming Corruption and Safeguarding Integrity in > Public Institutions: A Baha'i Perspective" provides further information > on efforrs to develop moral capacity around the world. See also pp. 149- > 54 for an article on the European Baha'i Business Forum. An article > about Nur University's moral leadership training program appeared on > pp. 249-54 of The Baha'i World 1998-99. > 38 An essay on pp. 189-220 looks at the wide variety of Baha'i efforts to > > foster the spiritual and moral education of children. > 39 The Baha'i International Community, .. .for the Betterment of the World: > > The Worldwide Bahd 'i Community's Approach to Social and Economic Development (New York: Baha'i International Community, 2002), p. 6. > 40 The Baha'i International Community, . . .for the Betterment of the World, > > p. 6. > THE BAHA'f WORLD 2001-2002 > > Certain principles are central to the art of consultation. First, > the group should seek information on the topic from a wide range > of courses and points of view, including those of specialists where > helpful. Second, those participating in the consultation are enjoined > to be candid in presenting their own views but also courteous > and attentive to the views of others. Personal attacks, ultimatums, > and prejudicial statements are not permitted. Third, once advanced, > an idea no longer belongs to the individual who voiced it but > becomes the property of the entire group. Thus, no subgroups or > constituencies exist within the consultative group. Fourth, while > the group strives to achieve unanimity in its decision-making, a > majority can carry the decision. Nevertheless, all group members > are required to support that decision, whether they voted for or > against it. By upholding this principle, community members will > know with certainty that if problems arise, they must lie in the > decision itself and not in a lack of support or active opposition > from any group member. 41 Such assurance gives participants > confidence in the integrity of their decision-making process. > Training children, youth, and adults to become social actors > whose behavior springs from an ethical basis is a contribution > that the Baha'i community can make to decreasing corruption in > today's and tomorrow's world. In the conviction that all behavior > is moral in its basis, Baha' {s are emphasizing that aspect of leadership > in the programs they offer to those who work in the public and > corporate sectors and in the moral education programs they provide > to children. In this way, the Baha'i community is systematically > promoting the evolution of a culture in which corrupt practices > substantially diminish. In describing the differences between > prevailing current conditions and the future "divine" civilization, > 'Abdu'l-Baha writes: > ... material civilization, through the power of punitive and > retaliatory laws, restraineth the people from criminal acts; and > > 41 For more on the topic of consultation, see William S. Hatcher and > J. Douglas Marrin, The Bahd 'i Faith: The Emerging Global Religion, rev. > ed. (Wilmette: Baha'i Publishing Trust, 1998) , pp. 165-67, and > , the official Web site of the Baha'i International > Community. > WORLD WATCH > > notwithstanding this, while laws to retaliate against and punish > a man are continually proliferating, as ye can see, no laws exist > to reward him .... > Divine civilization, however, so craineth every member of > society that no one, with the exception of a negligible few, will > undertake to commit a crime. There is thus a great difference > between the prevention of crime through measures that are violent > and retaliatory, and so training the people, and enlightening > them, and spiritualizing them, that without any fear of > punishment or vengeance to come, they will shun all criminal > acts. They will, indeed, look upon the very commission of a > crime as a great disgrace and in itself the harshest of punishments. > They will become enamored of human perfections, and will > consecrate their lives to whatever will bring light to the world > and will further those qualities which are acceptable at the Holy > Threshold of God. 4 2 > > Baha'fs, wherever they live, are bending their energies earnestly > and energetically towards the realization of such a world. > > 42 'Abdu'l-Baha, Selections from the Writings of'Abdu'l-Bahd (Wilmette: Baha'i > Publishing Trust, 1997), sec. 105, pp. 132-33. > PROFILE: > Bayan Association > > W hat are the most effective means by which a community > can be assisted to develop? How can a development > o ganization remain flexible enough to grow and modify > its work as the needs of the community it is serving change? And > how can it effectively increase its resources to carry out the work > that needs to be done? > These are some of the questions that Asociacion Bayan, a small > Baha'i-inspired development organization in Honduras, has been > challenged to answer throughout the course of its existence over > the past 18 years. Its experience highlights the process through > which rural community development can be assisted and offers > an example of how development organizations can best promote > that objective. > Bayan's beginnings go back to 1985, when two Baha'i families > established a small rural hospital in the village of Palacios in the > Department of Gracias a Dios. This Department is situated in > the northern coastal region of Honduras, which lies in the middle > of the Mesoamerican ecological corridor at the edge of the Rio > Platano Biosphere. Most of the 12,000 inhabitants in the 20-odd > villages served by Bayan are predominantly Miskitos (indigenous > Indians), Garifunas (of Black Carib descent), and Mestizos who > > 244 THE BAHA'f WORLD 2001-2002 > > Volunteer doctors > from the Irish army > treat a child in the > operating room of > Hospital Bayan. > > earn their living by subsistence fishing and farming. Because the > area is quite isolated, with access only by boat or airplane until > very recently, most of the development agencies that work in this > remote region are based outside. However, Bayan is different, as > its base of operations is located within the zone itself. No medical > services were available locally before the hospital was established, > so it met an urgent need. > The vision of Bayan's founders, however, was always that the > scope of the organization's activities would expand beyond provision > of medical aid to the fostering of grassroots development in the > region. The goal was that the hospital would move from being > strictly a service provider to a testing ground for development. In > this way, Bayan followed the same path as other Baha'i development > efforts that have begun as sustained projects focused on a single > track and have gradually evolved into development organizations > with relatively complex programmatic structures and larger spheres > of influence. Over time, these organizations learn how to > systematically train human resources and manage a number of > lines of action, taking a coordinated, interdisciplinary approach > to problems of local communities and regions. > The concept of development embraced by Bayan seeks to > promote both the material and the spiritual well-being of the > individual and the community. Consultation, collaboration, and > reciprocity are seen as the basis for the establishment of social > justice. Towards this end, local institutions are strengthened and > universal participation in community activities is encouraged. > BAYAN ASSOCIATION 245 > > Because mutual cooperation is central to the process, decisions > are made through a process of consultation. The central role of > the farmer in the economic life of the zone and in the conservation > of the environment is given serious attention, as are the principles > of unity and trustworthiness in all development efforts. > On this foundation, Bayan's initial efforts were built. An early > milestone in the project occurred in 1987, when the government > of Honduras legally recognized Bayan as a nonprofit organization, > Asociacion de Desarrollo Socio-Economico Indigena - Bayan (Bayan > Association of Indigenous Social and Economic Development). > > Hospital Bayan > > Hospital Bayan began offering services with formal Ministry of > Health approval in 1986 and was finally completed in 1988. A > small facility containing two inpatient rooms, a pediatric bed, an > examination room, surgical facilities, a small pharmacy, an x-ray > room, and a laboratory, it was nevertheless able to offer 24-hour > emergency service to the people of the area. > Through the years, the project experimented with different > means to increase access to health services- including a community > health worker training program, a mobile clinic, and a community > water, sanitation, and health education program. Some of these > were successful and others were not, but all contributed to Bayan's > process of learning. > In the hospital's early days, volunteers from the USA collected > used medical equipment that was donated to the hospital, and the > National Guard coordinated the shipping of the equipment to the > zone. More recently, in December 2000 and January 2001, the army > of the Republic of Ireland transported and supported the installation of surgery, dentistry, and laboratory equipment at the hospital. > The Irish army also supplied a shipment of medicine and a medical > brigade for more than three weeks. > Medical specialists, both Baha'is and members of other faiths, > have made five- to ten-day visits to the hospital to conduct clinics, > allowing Bayan to offer services in a variety of medical specializations > which, in turn, have enhanced the hospital's reputation in the > area. Some of the specialization clinics offered have been in dental > THE BAHA'f WORLD 2001-2002 > > care, general surgery, cardiology, ophthalmology, obstetrics and > gynecology, and pediatrics. > In 1993 the Honduran Ministry of Health entered into an > agreement with Bayan to support 20 community health volunteers, > training them as outreach primary care providers throughout the > region, and the hospital was requested to serve as an agency for > the unsupervised distribution of food on behalf of CARE > International in Honduras. Bayan assisted in the establishment > of a volunteer council to work with CARE, which involved a number > of organizations (including local churches), to conduct health > surveys, education programs, and to distribute food. Unfortunately, > after the surveys were completed and the need established, it was > discovered that there were no funds or donors to support the cost > of shipping the food to the region for distribution. > The hospital was a much-needed and well-used facility, but it > regularly lost money on its patients, who were used to a paternalistic > development agency model and originally did not understand that > the hospital could not continue to function indefinitely if it did > > Students learn to prepare tortillas as part of the community training > program. > BAYAN ASSOCIATION 247 > > not become sustainable. When the shortfall between fees and > expenses grew to the point that closure became a real possibility, > however, the local residents made unprecedented efforts to secure > additional funding and thus ensure the continuation of the hospital, > signalling that it was truly their own. > In 1998, Bayan entered into an agreement with the Honduran > Ministry of Health, two municipalities, and the local community > council of Palacios for the joint management of the hospital. > Recently the Minister of Health recognized the Bayan Hospital > as a model of community participation. > > Structure and Programs Evolve in Response to > Community Needs > > As Bayan's activities were growing in scope and complexity, a more > formal organizational structure evolved. In 1994 Project Bayan > evolved into Asociaci6n Bayan, and that same year it undertook a > process of community evaluation to assess the region's specific > challenges and needs. The results provided a basis on which possible > future initiatives could be formulated. > Bayan's own experience and the 1994 community evaluation > painted the following picture: The population suffered from severe > malnourishment and poverty, which was worsened by underdeveloped agriculture and a lack of knowledge concerning appropriate > agricultural techniques. Poor sanitation and the infestation of water > supplies by parasites from human and animal waste were causing > high rates of disease, which, in turn, resulted in a high infant > mortality rate. Increasing environmental degradation was threatening > the region and the adjacent biosphere reserve. A significant number > of women were subordinated and prevented from acquiring > education by their men, which was retarding the region's > development. Men commonly behaved irresponsibly towards their > families and communities-for example, spending income on drugs > and alcohol-which increased the level and conditions of poverty. > The final observation from the evaluation was that appropriate > education, organizational skills, and leadership were lacking in > the communities, preventing members from addressing problems > on their own in a systematic, effective manner. > THE BAHA'f WORLD 2001-2002 > > Given these challenges, Bayan decided that the most effective > starting point would be to provide appropriate education that would > allow the region's population to chart its own course forward. > Bayan had taken action in the field of education from its earliest > years in the region. In 1987 it began conducting an annual training > course for primary and secondary teachers in the zone on themes > such as moral education, the environment, health, and the teacher's > role in community development. Ir also collaborated with other > nongovernmental organizations and departmental officials of the > Ministry of Education in these courses and assisted the Palacios > Community Council in working with the Ministry of Education > to establish a secondary school in the region. > Following the community evaluation, however, efforts were > increased. The Sistema de Aprendizaje Tutorial (SAT) program was > launched in 1996, with the legal authorization of the Ministry of > Education (allowed formally in 1997) and the understanding that > it would serve as a prototype for other rural areas of the country. > > SAT: An Appropriate Educational Program for Rural > Communities > SAT was originally developed by the nongovernmental organization > Fundacion para la Aplicacion y Ensefianza de las Ciencias or FUNDAEC > (Foundation for the Teaching and Application of the Sciences) in > Cali, Colombia. There, the program was approved by the Ministry > of Education in 1982 and has been so successful that in some 10 > regions (departments) of the country it has been jointly adopted > by state institutions and private, nongovernmental organizations, > with partial funding from local and regional governments. > In contrast to most secondary education curricula in Latin > America, SAT was designed specifically for rural communities. > Traditional education trains young people for an urban lifestyle > rather than addressing the needs of rural and indigenous peoples, > and as a result, poor rural youth have little incentive to stay in > school. When faced with economic pressures from the family, most > rural youth leave school and engage in subsistence farming or work > in fishing or other local industries-and many join the flood of > urban migration. In the SAT program, particular emphasis is placed > BAYAN ASSOCIATION 249 > > Students prepare the land for cultivation as part ofAsociacion Bayan's > agricultural program. > > on the inclusion of women. Girls, who are undervalued and lack > self-esteem, are particularly disadvantaged in rural communities. > Often denied schooling, they cannot gain even basic literacy and > math skills or knowledge of basic nutrition or health care or > sanitation. In this way, conditions are ripe for the perpetuation > of generational poverty through uneducated mothers. > In contrast to the traditional model, FUNDAEC's curriculum > is designed to train rural and indigenous people to address their > own problems, find solutions to them, and build sustainable > communities. Thus, it provides a pragmatic alternative to the > traditional secondary education system. The curriculum is ruralfocused and trains students in practical skills that they can apply > immediately to the problems around them: production , health, > environmental degradation, and community organization. Rather > than relegating rural and indigenous lifestyles to secondary > importance, the curriculum incorporates the region's history, culture, > needs, and aspirations. It also provides practical knowledge that > will equip students to make their rural communities both sustainable > and progressive. The program focuses on education and rural > development, including themes such as attitudinal change, selfsustainability, heightened respect and value oflocal culture, critical > THE BAHA'f WORLD 2001-2002 > > thinking, teamwork, problem resolution, and skills trammg. It > includes a rigorous academic program as well as community service > and a strong, practical agricultural production component. The > curriculum integrates five basic subject areas: math, sciences, > language and communication, agricultural technology, and service. > The SAT program is not just a presence in the community: it is > integrated into the community through a participatory methodology. > The full secondary curriculum is six years in duration. No > sophisticated infrastructure is required, as classes can meet in open > areas or community centers. Schedules are flexible, to allow students > to continue productive activities at the same time that they are > acquiring their education. Both youth and young adults who do > not have secondary education are invited to participate. And while > students do study from texts, courses also involve interaction with > other students, the community, and local resources. Local > community members who serve as tutors work with each SAT group > to facilitate the process of learning, to explain concepts where > needed, and to organize training activities, but their role is quite > different from that of the traditional classroom teacher. > Workbooks cover mathematics, sciences, health, literacy, > agriculture, farming, social studies, and reading, with all subjects > integrated. Training activities focus on small-scale animal tending > and demonstration plots that allow students to apply appropriate > technology to agricultural pursuits. Educational resources supplied > by the program include dictionaries, world atlases, and a small > laboratory. > > Students study SAT > rural education > materials. > BAYAN ASSOCIATION > > In SAT, education is viewed as preparation for useful work > and service to the community. Leadership, personal growth, the > equal participation and education of women, and values that include > responsibility and unity within the community are all emphasized. > Bayan's adoption of the FUNDAEC curriculum has been very > successful. By April 2002, more than 1,000 students were enrolled > in SAT with 49 groups from more than 100 communities. SAT > has gained approval from the Honduran government through an > agreement of mutual cooperation and financial coparticipation > between Bayan and education directors in three departments in > the northern part of Honduras. Evaluation of the quality of the > program and its curriculum carried out by the Ministry of Education > has been very positive, and as a result SAT was authorized not > only to continue to operate existing programs but also to expand > to other regions of the country. Recognition of each grade in the > SAT program as equivalent to those of the official system was also > granted. Early in 2002 meetings between Bayan and the Ministry > of Education led to the development of a proposal for the further > expansion of SAT to other areas where there is a high index of > poverty-with the proviso that in order to be self-sustaining the > program should reach out from strong central points to outlying > communities, growing and developing local human resources in > an organic fashion. > Bayan is increasingly catching the attention of donors. A recent > organizational profile developed by the InterAmerican Development > Bank noted that Bayan is a "reputable" NGO with "well-known > transparency in handling project financing," and its "institutional > interest is local development and poverty alleviation." As a notfor-profit organization, Bayan has received funding and in-kind > donations through the years from a number of different donors > and agencies, including the Department for International > Development of the United Kingdom, the Canadian International > Development Agency, the British Embassy, Health for Humanity, > the US Agency for International Development (USAID), the Kellogg > Foundation, the National Spiritual Assembly of the Baha'{s of > the United Kingdom, Fundacion Vida of Honduras, Partners of > the Americas, the World Development Foundation, International > Health Services, Agency for Personnel Services Overseas, Madame > THE BAHA'f WORLD 2001-2002 > > The Minister and > Vice-Minister of > Education of > Honduras (first and > second from left, > respectively), stand > with staff members > from the Ministry and > Asociaci6n Bayan. > > Ru};.!yyih Rabbani, the Local Spiritual Assemblies of Hutchinson, > Kansas, and Wrangell, Alaska, and the Office of Social and Economic > Development at the Baha'i World Centre. > Funding for SAT in Honduras was secured from sources such > as the Canadian International Development Agency (CIDA), the > Kellogg Foundation, and the United Kingdom's Department for > International Development, as well as the Honduran Ministry of > Education. The Canadian International Baha'i Development Services > (CBIDS) and the Baha'i Agency for Social and Economic > Development in the United Kingdom (BASED-UK) have served as > partners of Bayan in their relationships with governmental agencies. > While the devastation wreaked by Hurricane Mitch in 1998 saw > the reallocation of some funds to relief efforts, nevertheless Bayan > managed to sustain its activities while assisting with aid distribution > for some time after the storm. > > Other Responses to the Needs Assessment > > The 1994 community evaluation indicated a concern and need > for the protection of the aquatic life of the Bacalar Lagoon and > inland waterway because of their importance to the lifestyle, health, > and economy of the region. Fundaci6n Vida of Honduras is financing > a three-year biological study of the fauna and aquatic life of the > lagoon with educational and social components. The findings will > serve for the development of a SAT text and for the future > management and protection of this water resource by a newly > created community-based organization. This activity required the > BAYAN ASSOCIATION 253 > > approval of the Ministry of Natural Resources, the third Honduran > Ministry with which Bayan has established formal agreements. > > Future Plans > > The Bayan Association does not plan to rest on its laurels. Future > plans, in addition to SAT expansion, include training courses for > public school teachers, the eventual establishment of a Rural > University, and the carrying out of demographic, social, and > economic research related to the Miskito communities. The research > findings will be shared with local agencies to help them improve > their services. These studies also help Bayan and the educational > authorities to refine the SAT materials by improving their focus > on regional concerns. > To facilitate the concept of learning as the organization itself > grows and develops, Bayan has begun to hold annual "reflection > meetings," bringing together the directors and coordinators of > different projects, members of the organization's board of directors, > and the founders of Bayan to discuss the functioning and progress > of their work over the past year and to formulate future plans. > Bayan's experience and flexibility will no doubt enable it to adapt > further to meet new challenges as they arise. > Belief and Tolerance > LIGHTS AMIDST THE DARKNESS > > This statement of the Baha'i International > Community was presented to the International > Consultative Conference on School Education in > relation with Freedom of Religion and Belief, > Tolerance, and Non-Discrimination, held in > Madrid, Spain, 23-25 November 2001. > > T he human spirit must be free to know. Apprehending who > we are, for what purpose we exist, and how we should live > our lives, is a basic impulse of human consciousness. This > quest for self-understanding and meaning is the essence of life > itself. The innate and fundamental aspiration to investigate reality > is thus a right and an obligation of every human being. It is for > this reason that the Baha'i teachings affirm that the "conscience > of man is sacred and to be respected." 1 > To search for truth-to see with one's "own eyes and not through > the eyes of others"2-is to undertake a process of spiritual discovery > with a keen sense of justice and openness. It is by its very nature > a process that is creative and transformative; if pursued with sincerity > and fairness, it can bestow upon the seeker of knowledge "a new > eye, a new ear, a new heart, and a new mind." 3 The rational soul > > 1 'Abdu'l-Baha, A Traveller's Narrative (Wilmette: Baha'f Publishing Trust, > 1980), p. 91. > 2 Baha'u'llah, The Hidden Words ofBahd'u'LLdh (Wilmette: Baha'f Publishing > > Trust, 1985), Arabic no. 2, p. 4. > 3 Baha'u'llah, The Kicib-i-fqan (Wilmette: Baha'f Publishing Trust, 1983), p. 196. > > THE BAHA'f WORLD 2001-2002 > > is thereby awakened to the capacities of kindness, forbearance, > and compassion that lie within it. Clearly, the human yearning > for truth is a power that cannot be shackled, for without the freedom > to know, human nature remains the prisoner of instinct, ignorance, > and desire. > In the midst of an age convulsed by moral crisis and social > disintegration, the need for understanding about who we are as > human beings is viral to the achievement of lasting peace and > well-being. Historically, such insight about human existence and > behavior has been provided by religion. Its indispensable function > in addressing the universal inclination towards transcendence and > its essential role in civilizing human character throughout the ages > have been central to defining human identity as well as promoting > social order. Through its cultivation of humanity's spiritual nature, > religion has ennobled the lives of peoples everywhere and has > engendered cohesion and unity of purpose within and across > societies. Religion, in a very real sense, provides the warp and > woof of the social fabric-the shared beliefs and moral vision that > unite people into communities and that give tangible direction > and meaning to individual and collective life. The right to exercise > freedom of conscience in the matters of religion and belief is > therefore nor only crucial to satisfying the spiritual promptings > of the aspiring soul, bur to the enterprise of building harmonious > and equitable patterns of living. > Coercion in matters of faith vitiates the very principles of > religion. For commitment can only be born of belief that is freely > chosen. The right to freedom of thought, conscience, and belief > now codified in international human rights instruments directly > finds its roots in the scriptures of the world's religions. This fact > should assure each of us that truth need nor be feared, as it has > many facets and shelters all of our diverse expressions of faith. If, > after all, people of religious faith believe that the Creator is eternal > and the center of all existence, then they must also believe that > the unfettered and genuine search for truth will lead to truth. > The elimination of all barriers to the free exploration, acceptance, and expression of religious belief is critical to the objective > of creating a universal culture of human rights. > BELIEF AND TOLERANCE 257 > > However, to clear the way for a constructive dialogue about > the role of religion in establishing social justice, an historical > accounting must be taken. That religion has been responsible for > immense suffering cannot be denied. Much darkness and confusion > can be attributed to those who have appropriated the symbols > and instruments of religion for their own selfish purposes. Fanaticism > and conflict poison the wells of tolerance and represent corrupt > expressions of true religious values. Consequently, vigilance is > necessary in safeguarding the transformative power of religion from > the forces of extreme orthodoxy on one hand, and irresponsible > freedom on the other. > "The purpose of religion," Baha'u'llah states" ... is to establish > unity and concord amongst the peoples of the world; make it not > the cause of dissension and strife." 4 In unity-a unity that embraces > and honors the full diversity of humankind- all problems can be > solved. When applied on a universal basis, the teaching that we > should treat others as we ourselves wish to be treated, an ethic > variously repeated in all the great religions, will undoubtedly reveal > the salutary power of unity. The building of a global society based > on cooperation, reciprocity, and genuine concern for others is the > ultimate expression of unified action. In short, the core spiritual > values held in common by the world's religions contain within > them the principal means for the reconciliation and advancement > of the earth's peoples. Through these values and the commitment > they inspire, "Minds, hearts and all human forces are reformed, > perfections are quickened, sciences, discoveries and investigations > are stimulated afresh, and everything appertaining to the virtues > of the human world is revitalized." 5 > In order to play its part in overcoming the prejudices and > suspicions now afflicting the world's faith communities, religious > leadership must devote attention to these commonly shared spiritual > precepts rather than doctrinal differences or claims of exclusivity. > > 4 Baha'u'llah,Tablets ofBahd'u'lldh revealed after the Kitdb-i-Aqdas (Wilmette: > Baha' I Publishing Trust, 1988), p. 129. > 5 'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l- > > Bahd during His Visit to the United States and Canada in 1912, rev. ed. > (Wilmette: Baha'i Publishing Trust, 1995), p. 278. > THE BAHA'f WORLD 2001-2002 > > Let each religion demonstrate its capacity to guide the world's > inhabitants to peaceful coexistence, moral rectitude, and mutual > understanding, rather than spreading enmity, fear, and intolerance. > The recent trend towards interfaith dialogue around the globe > offers a positive example of how disparate communities can work > together to broaden vision and shape public discourse in a unifying > way. Religious leaders are uniquely placed to draw attention to > the potentialities and promise of the present moment in human > affairs, and challenge all key societal players to action. Increasing > interchange among spiritual leaders and their followers, especially > children, will no doubt lead to new understandings of what is > possible for human beings and how peaceful patterns of collective > life can be nurtured. "Shut your eyes to estrangement, then fix > your gaze upon unity," is Baha'u'llah's counsel. "Cleave tenaciously > unto that which will lead to the well-being and tranquillity of all > mankind. This span of earth is but one homeland and one > habitation. "6 > For the global Baha'i community, the protection of human > freedoms is part of a larger spiritual undertaking of fostering a set > of attitudes and practices that truly release human potential. Genuine > social progress, it believes, can only flow from spiritual awareness > and the inculcation of virtue. From this perspective, the task of > creating a universal ethos of tolerance is intimately bound up with > a process of moral and spiritual development. > Education, then, emerges as an indispensable tool-a tool of > active moral learning. To accomplish the broad objectives of ensuring > the "full development of the human personality and the sense of > its dignity" and promoting "understanding, tolerance, and friendship > among all nations, racial, ethnic, or religious groups," education > must strive to develop an integrated set of human capabilitiesintellectual, artistic, social, moral, and spiritual. 7 There is no other > way to raise up positive social actors who are builders of amity > and agents of service and probity. "Regard man as a mine rich in > > 6 Bahi'u'llih, Tablets, p. 67. > 7 Article 13 of the International Covenant on Economic, Social and Cultural > Rights; article 26 of the Universal Declaration of Human Rights. > BELIEF AND TOLERANCE 259 > > gems of inestimable value," Bahfu'llah urges, "Education can, > alone, cause it to reveal its treasures, and enable mankind to benefit > therefrom." 8 These "treasures" must be consciously developed > because even though nobility, goodness, and beauty are innate > aspects of our nature, human beings can fall prey to inclinations > that corrupt the inner self and quench the light of love. > Educational curricula cannot therefore be solely concerned with > the knowledge of physical and social phenomena, but must also > be directed towards the goal of moral and spiritual empowerment. > As a consequence of the deep connection between individual and > social well-being, programs of education need to instill in every > child a two-fold moral purpose. The first relates to the process of > personal transformation-of intellectual, material, and spiritual > growth. The second concerns the complex challenge of transforming > the structures and processes of society itself. To pursue this dual > purpose of individual and collective transformation, specific moral > capabilities must be developed. The capabilities of a moral person > encompass the concepts, values, attitudes, and skills that enable > the person to make appropriate moral choices and to promote > creative and cooperative patterns of human interaction. 9 Underpinning all such capabilities is a commitment to discover and apply > truth in every domain of human endeavor. Since moral behavior > is a concrete expression of humanity's spiritual nature, moral > education efforts should draw in a systematic way on both the > methods of science and the insights of religion. > An integral feature of any educational initiative having a moral > and spiritual focus must be the notion of the oneness and > interdependence of the human race. Oneness and diversity are > complementary and inseparable. That human consciousness > necessarily operates through an infinite diversity of individual minds > and motivations detracts in no way from its essential unity. Indeed, > it is precisely an inhering diversity that distinguishes unity from > > 8 Baha'u'llah, Gleanings from the Writings of Bahd'u'lldh (Wilmette: Baha'i > Publishing Trust, 1983), p. 260. > 9 The educational philosophy of Nur University, the second largest private > > institution of higher learning in Bolivia and Baha'i-inspired, is largely > based on this idea of moral capabilities. > 260 THE BAHA'f WORLD 2001-2002 > > homogeneity or uniformity. Hence, acceptance of the concept of > unity in diversity implies the development of a global consciousness, > a sense of world citizenship, and a love for all of humanity. It > induces every individual to realize that, since the body of humankind > is one and indivisible, each member of the human race is born > into the world as a trust of the whole and has a responsibility to > the whole. It further suggests that if a peaceful international > community is to emerge, then the complex and varied cultural > expressions of humanity must be allowed to develop and flourish, > as well as to interact with one another in ever-changing patterns > of civilization. "The diversity in the human family," the Baha'i > writings emphasize, "should be the cause of love and harmony, as > it is in music where many different notes blend together in the > making of a perfect chord." 10 > The rich religious heritage of humankind can also be viewed > through the lens of unity. Baha'u'llah states: "There can be no > doubt whatever that the peoples of the world, of whatever race or > religion, derive their inspiration from one heavenly Source, and > are the subjects of one God." 11 The world's religions can thus be > seen to be one in their nature and purpose with each being a > wellspring of knowledge, energy, and inspiration. They each have > served to unlock a wider range of capacities within human > consciousness and society-a process that has impelled the human > race towards moral and spiritual maturity. Accordingly, curricula > exploring the history and teachings of religion may wish to highlight > the complementary aims and functions of the world's faith systems > as well as the theological and moral threads that link them. In > this regard, the right to investigate religion and the spiritual roots > of human motivation can be understood to be a vital element of > an integrating framework of collaboration and conciliation. > The promotion of tolerance and mutual understanding among > the diverse segments of the human family cannot be a passive or > rhetorical exercise. All forms of provincialism, all insularities and > prejudices must be directly confronted. It is unfortunately the > > 10 'Abdu'l-Baha, Paris Talks: Addresses given by 'Abdu'l-Bahd in Paris in 1911- > 1912 (London: Baha'i Publishing Trust, 1995), p. 53. > 11 Baha' u'llah, Gleanings, p. 217. > BELIEF AND TOLERANCE 261 > > case that religious prejudice is a particularly virulent influence > that continues to block human progress. Overcoming its corrosive > effects will require deliberate and sustained effort. Towards this > end, innovative and substantive programs of education are essential. > But so too is an attitude of true humility among all those who > believe in a loving and almighty Creator. > Let us be assured, and let it be communicated to the world's > children, that it is possible to both tread the path of religious > faith and to be tolerant. Civilization's future course depends on > it. In the words ofBaha'u'llah, "observe tolerance and righteousness, > which are two lights amidst the darkness of the world and two > educators for the edification of mankind." 12 > > 12 Baha'u'llah, Tablets, p. 36. > Overcoming Corruption > and Safeguarding Integrity > in Public Institutions > A BAHA'f PERSPECTIVE > > Prepared by the Bahd 'i International > Community and presented at the > Intergovernmental Global Forum on Fighting > Corruption in The Hague, the Netherlands, > 28-31 May 2001. > > humanity emerges from a century of upheaval and startling > change, its need for moral and spiritual renewal becomes > ever more apparent. That the twentieth century was a > century of both darkness and light-revealing the capacity for > human depravity as well as human achievement-underlies the > confusion that pervades our times. A deepening moral disorientation > threatens social institutions and the fundamental bonds that define > human relations. In the Baha'i view, the displacement of a > transcendent understanding of life by an ascendant materialism > is responsible for the skepticism, alienation, and anomie that > characterize contemporary existence. > Over a century ago, Baha'u'llah, Founder of the Baha'i Faith, > warned against the inevitable spiritual and moral aridity that would > emerge from the marginalization of religion. "In truth," He wrote, > "religion is a radiant light and an impregnable stronghold for the > protection and welfare of the peoples of the world .... Should the > lamp of religion be obscured, chaos and confusion will ensue, > THE BAHA'f WORLD 2001-2002 > > and the lights of fairness and justice, of tranquility and peace cease > to shine." 1 > Social advancement, we know, arises from the ideals and shared > beliefs that weld society together. Meaningful social change results > as much from the development of qualities and attitudes that foster > constructive patterns of human interaction as from the acquisition > of technical capacities. True prosperity- a well-being founded on > peace, cooperation, altruism, dignity, rectitude of conduct, and > justice-flows from the light of spiritual awareness and virtue as > well as from material discovery and progress. > To distinguish the vital characteristics of religion from the > distortions that falsely pose in its name is challenging. Yet, religion > is an indispensable source of knowledge and motivation- a > wellspring of values, insights, and energy without which social > cohesion and collective action are difficult if not impossible to > achieve. Through the teachings and moral guidance of religion, > great segments of humanity have learned to discipline their baser > propensities and to develop qualities that conduce to social order > and cultural advancement. Such qualities as trustworthiness, > compassion, forbearance, fidelity, generosity, humility, courage, > and willingness to sacrifice for the common good have constituted > the invisible yet essential foundations of progressive community > life. Religion provides the bricks and mortar of society-the ethical > precepts and vision that unite people into communities and that > give tangible direction and meaning to individual and collective > existence. > Clearly, the set of capacities necessary for building up the social, > economic, and moral fabric of society depends upon the resources > of both mind and spirit. The civilizing virtues of honesty, duty, > and loyalty so central to human progress are cultivated by the > language of the heart and the voice of conscience. Legal imperatives > and penalties, while essential, are limited in their efficacy. To draw > upon the spiritual roots of motivation that lie at the heart of human > identity and purpose is to tap the one impulse that can ensure > genuine social transformation. From the Baha'i perspective, then, > > 1 Baha'u'llah, Tablets ofBahd'u'lldh revealed after the Kitdb-i-Aqdas (Wilmette: > Baha'i Publishing Trust, 1988), p. 125. > OVERCOMING CORRUPTION > > the emergence of public institutions that engender public trust > and that are devoid of corruption is intimately bound up with a > process of moral and spiritual development. As Baha'u'llah confirms: > "So long as one's nature yieldeth unto evil passions, crime and > transgression will prevail. "2 > Baha'ls see the entire enterprise of civilization as a spiritual > process involving the progressive awakening of humanity's moral > and creative capacities. The creation of a "corruption-free" public > milieu consequently depends on the building up of moral capacity > within individuals, communities, and social institutions. > How is it possible to build moral capacity? What are the practical > strategies societies can adopt that will raise up from within their > populations positive social actors who choose to lead lives of service > and probity? Education is an indispensable tool. The fact that > the world community is pluralist in character should not deter > governments and international agencies from giving serious attention > to the question of moral development. The growing collaboration > among religious communities, nongovernmental organizations, and > public institutions in addressing major social challenges provides > evidence of the possibility for effective action. > The Baha'i community has undertaken a number of initiatives, > although modest in scope, in the area of ethical leadership and > moral education. These programs draw upon both scientific and > religious resources in cultivating the concepts, values, attitudes, > and skills necessary for creating an ethos of rectitude and integrity. > The formulation of pedagogical approaches and methods that > systematically promote moral development has been a particular > focus of Baha'i efforts. Nur University, the second largest private > institution of higher learning in Bolivia, integrates academic > knowledge with both practical experience and ethical training, > giving particular emphasis to community service, social justice, > and a respect for human diversity. Nur was founded, in large part, > to help develop leaders who understand the linkage between > individual and social transformation. Its educational philosophy > is based on concepts and principles drawn from the Baha'i teachings. > NU.r's moral leadership program teaches participants that they have > > 2 Baha' u'llah, Tablets, p. 70. > 266 THE BAHA'f WORLD 2001-2002 > > the obligation to search for, adopt, and live by moral precepts. > Leadership is shown to be a responsibility that is exercised by all > members of society and requires the development of specific moral > capabilities. Underpinning such capabilities is a commitment to > pursue and apply truth in all areas of human endeavor. This program > has reached some 400 rural communities in Bolivia and more > than a dozen Latin American countries. > Through its Just Governance Program, Nur is providing training > to public officials, government technical staff, and members of > community-based organizations. It seeks to promote good > governance by exploring the different dimensions of moral > leadership, strengthening administrative and decision-making > capacities in the public sector, and by promoting dialogue concerning > the future development of Bolivian society. Many regional > government departments and local municipalities have taken part > in the program. A related initiative involves some 5,000 public > high school students in promoting youth leadership. The program > works to limit youth involvement in crime, violence, and alcohol > and drug consumption by preparing young people for active > community service. N ur has also worked to train school teachers > as community development agents. To date, more than 2,000 > teachers from Bolivia, Argentina, and Ecuador have participated > in the program, which has received much positive feedback from > its participants. One student wrote: > The study of this course has helped me, above all, to understand > the importance of guiding my life according to principles. I > now try to serve those in need without expecting recognition, > to forgive those who may have offended me without holding > grudges, and to share with others what I have learned, and thereby > contribute to my own happiness and theirs. > > The Justice in Education project being carried out by the Human > Plenitude Program in Brazil is another Baha'i effort that focuses > on promoting ethical leadership in government. The Brazilian > Ministry of Education, in collaboration with the National > Association of Judges and Prosecutors, has approved a training > program developed by Human Plenitude staff that targets > approximately 6,000 legal professionals who are working directly > OVERCOMING CORRUPTION > > with youth and junior youth who have become involved in Brazil's > court system. The initial module of this training initiative is > comprised of materials that address ethics and values relating to > the protection of children and youth. > Under the auspices of the Royaumont Process [now known as > the Stability Pact] of the European Union, the Baha'i International > Community has undertaken a multiyear moral education initiative > aimed at promoting ethnic harmony and social cohesion in several > countries in southeastern Europe. Through the adaptation of The > Happy Hippo Show [now known as Stop and Act], a unique dramabased interactive television and radio program designed to explore > moral and ethical issues, the Baha'i International Community has > conducted training seminars for educators, media representatives, > journalists, and nongovernmental organizations. The program has > become quite popular with both the public and government officials > in providing examples on how to approach life problems by finding > positive solutions. Developing constructive ways of overcoming > intergroup conflict and prejudice has been a principal theme of > the initiative. The success of training seminars in Albania, Bosnia > and Herzegovina, Bulgaria, Macedonia, Croatia, Hungary, Romania, > and Slovenia has led to several follow-up projects. Radio and > television programs in Croatia and Bulgaria, as well as primary > education curricula in Romania, are now using the techniques of > the show to demonstrate how morality is central to the question > of social stability and prosperity. Recently, the UN Administrator > and Special Representative to the Secretary-General for Kosovo > expressed the wish that a Happy Hippo Show project be started > in Kosovo. The Happy Hippo format has also been adapted for > use in values education programs in Finland, Italy, Russia, Sweden, > Moldova, Norway, and Malaysia. > In collaboration with the International Labour Organization > (ILO), the European Baha'i Business Forum, a voluntary association > of Baha'i business professionals, recently produced a joint working > paper entitled "Socially Responsible Enterprise Restructuring." The > report has served as a basis for several training sessions organized > by the ILO and has been disseminated to governments, employers > associations, and workers' organizations throughout the world. > The European Baha'i Business Forum has also conducted a series > 268 THE BAHA'I WORLD 2001-2002 > > of seminars on business ethics in eastern Europe and has formed > an educational partnership with AIESEC, one of the largest > organizations of business students in the world. > As a practical step in contributing to a dialogue about > development and social transformation that explicitly takes account > of spiritual values and perspectives, some 100 influential development organizations, international and government agencies, religious > representatives, and academics recently gathered in New Delhi to > participate in a colloquium on the theme of Science, Religion, > and Development. The primary goal of the event was to explore > how a unified interaction between scientific methods and religious > insights can promote the building of human capacity, particularly > in the areas of governance, education, technology, and economic > activity. The event was organized by the Baha'f community of > India and the Institute for Studies in Global Prosperity, a research > agency of the Baha'f International Community. At the global level, > Baha'fs have also been involved in the very constructive World > Faiths Development Dialogue between the World Bank and major > religions. > Although it strictly abstains from involvement in partisan > politics, the Baha'i community does seek to contribute to public > discourse about what it considers to be fundamental issues of > principle. Over the past few years, for example, the Baha' f > community, through its 182 elected national governing councils, > has sought to encourage governments around the globe to adopt > comprehensive programs of human rights education. In some cases, > Baha' f national councils have made specific recommendations for > promoting human rights curricula in schools and, in others, have > tried to create awareness on the part of government officials about > the crucial role of human rights education in fostering a culture > of justice in their societies. Once such a culture begins to evolve, > practical issues such as training in the administration and > enforcement of justice, equitable distribution of community > resources, and the upliftment of persons and groups historically > excluded from the benefits and opportunities offered by society > can be effectively addressed. > Ultimately, Baha'fs believe, the emergence of a peaceful and > just social order animated by moral principle is contingent upon > OVERCOMING CORRUPTION > > a fundamental redefinition of all human relationships- among > individuals themselves, between human society and the natural > world, between the individual and the community, and between > individual citizens and their governing institutions. In particular, > outmoded notions of power and authority need to be recast. A > basic reconceptualization of social reality is thus envisioned, a reality > that in spirit and practice reflects the principle of the oneness of > humankind. To accept that "the body of humankind is one and > indivisible" is to recognize that every human being is "born into > the world as a trust of the whole. "3 > Governance is referred to in the Baha'i writings as an expression > of trusteeship, as the administering of a trust. Baha'u'llah speaks > of the governors and administrators of society as "trustees" or the > "trusted ones" of God. He also warns leaders that the vulnerable > and the poor "are the trust of God in your midst." 4 The concept > of trusteeship implies, in some sense, a covenant between those > who are in positions of authority and the members of the social > polity that they are obligated to protect and serve. Consequently, > trustworthiness is a vital characteristic of governance; it is the source > of true accountability. Baha'u'llah describes trustworthiness as the > "greatest portal leading unto the tranquility and security of the > people" and "the supreme instrument for the prosperity of the > world." 5 "All the domains of power," He avers, " ... are illumined > by its light." 6 > While governance is often equated with government, it in fact > involves much more. Governance occurs at all levels and encompasses the ways that formal government, nongovernmental groups, > community organizations, and the private sector manage resources > and affairs. Three factors that largely determine the efficacy of > any system of governance are the quality of leadership, the > characteristics of the governed, and the nature of the structures > and processes employed to exercise authority and meet human > > 3The Baha'i International Community, The Prosp erity ofHumankind, 1995. > 4 Baha'u'llah, Gleanings from the Writings of Bahd'u'lldh (Wilmette: Baha'i > Publishing Trust, 1983), p. 251. > 5 Baha'u'llah, Tablets, pp. 37-38. > 6 Baha'u'llah, Tablets, p. 37. > 270 THE BAHA'f WORLD 2001-2002 > > needs. In this regard, the Baha'i community offers its own > administrative system as a model for study. Baha' is attach great > importance to cooperative decision-making and assign organizational > responsibility for community affairs to freely elected governing > councils at the local, national, and international levels. This hierarchy > devolves decision-making to the lowest practicable level- thereby > instituting a unique vehicle for grassroots participation in > governance- while at the same time providing a level of > coordination and authority that makes possible collaboration on > a global scale. A unique feature of the Baha'i electoral process is > the maximum freedom of choice given to the electorate through > the prohibition of nominations, candidature, and solicitation. > Election to Baha'i administrative bodies is based not on personal > ambition but rather on recognized ability, mature experience, and > a commitment to service. Because the Baha'i system does not allow > the imposition of the arbitrary will or leadership of individuals, > it cannot be used as a pathway to power. Decision-making authority > rests with corporate bodies. All members of the Baha'i community, > no matter what position they may temporarily occupy in the > administrative structure, are expected to regard themselves as > involved in a learning process, as they strive to understand and > implement the laws and principles of their Faith. Significantly, in > many parts of the world, the first exercises in democratic activity > have occurred within the Baha'i community. > The capacity of any institution to effect and manage change, > and to respond creatively to challenges that lie before it, emails > the development of a number of critical skills. These include the > ability to maintain a clear perception of social reality and of the > forces operating in it; to properly assess the resources of the community; to consult freely and harmoniously as a body and with > one's constituency; to realize that every decision has both a material > and spiritual dimension; to arrive at decisions in a manner that > preserves and promotes institutional unity; to win the confidence, > respect, and genuine support of those affected by these decisions; > to effectively use the energies and diverse talents of the members > of the community it serves; to integrate the diversity of initiatives > of individuals and groups into one forward movement that benefits > all; to uphold standards of fairness and equity; and to implement > OVERCOMING CORRUPTION > > decisions with an openness and flexibility that avoid all traces of > dictatorial behavior. This constellation of skills must obviously > draw on both intellectual and moral resources. > In the Baha'i writings, those individuals who are engaged in > government service are exhorted to "approach their duties with > entire detachment, integrity, and independence of spirit, and with > complete consecration and sanctity of purpose."7 Their personal > fulfillment comes not from material reward but from "the devising > of methods to insure the progress of the people," from experiencing > the "delights of dispensing justice," and drinking from "the springs > of a clear conscience and a sincere intent." 8 In the end, the "happiness > and greatness, the rank and station, the pleasure and peace" of > the public servant does not consist in "his personal wealth, but > rather in his excellent character, his high resolve, the breadth of > his learning, and his ability to solve difficult problems." 9 > The challenge of overcoming corruption in public life is > multidimensional in nature. The adoption of administrative > procedures and legal safeguards, however important such measures > may be, will not bring about enduring changes in individual and > institutional behavior. For governance, in essence, is a moral and > spiritual practice whose compass is found within the human heart. > Thus, only as the inner lives of human beings are transformed > will the vision of a "genuine civilization of character" be realized. 10 > > 7 'Abdu'l-Baha, cited in Trustworthiness: A Cardinal Bahd'i Virtue, compiled > > by the Research Department of the Universal House of Justice, January > 1987. > 8 'Abdu'l-Baha, The Secret ofDivine Civilization (Wilmette: Baha' f Publishing > > Trust, 1970), pp. 19, 21. > 9 'Abdu'l-Baha, Secret of Divine Civilization, pp. 23-24. > > 10 'Abdu'l-Baha, Secret of Divine Civilization, p. 62. > One Same Substance > CONSCIOUSLY CREATING > A GLOBAL CULTURE OF UNITY > > This written statement was submitted by the > Baha'i International Community to the > World Conference against Racism, Racial > Discrimination, Xenophobia, and Related > Intolerance in Durban, South Africa, from > 31 August to 7 September 2001. > > cism originates not in the skin but in the human mind. > Remedies to racial prejudice, xenophobia, and intolerance > must accordingly address first and foremost chose mental > illusions chat have for so many thousands of years given rise to > false concepts of superiority and inferiority among human populations. > At the root of all forms of discrimination and intolerance is > the erroneous idea that humankind is somehow composed of > separate and distinct races, peoples, or castes, and that those subgroups innately possess varying intellectual, moral, and/ or physical > capacities, which in turn justify different forms of treatment. > The reality is that there is only the one human race. We are a > single people, inhabiting the planet Earth, one human family bound > together in a common destiny, a single entity created from one > same substance, obligated to "be even as one soul." > Recognition of this reality is the antidote to racism, xenophobia, > and intolerance in all its forms. Ir should, accordingly, be the guiding > principle behind the discussions, deliberations, and ultimate output > of the World Conference against Racism. > > 274 THE BAHA'f WORLD 2001-2002 > > A proper understanding of this fact of existence has the capacity > to carry humanity not merely past racism, racial and ethnic prejudice, > and xenophobia bur also beyond intermediate notions of tolerance > or multiculturalism-concepts that are important stepping-stones > to humanity's long-sought goal of building a peaceful, just, and > unified world but insufficient for the eradication of such deeply > rooted afflictions as racism and its companions. > The principle of human oneness strikes a chord in the deepest > reaches of the human spirit. It is not yet another way of talking > about the ideal of brotherhood or solidarity. Nor is it some vague > hope or slogan. It reflects, rather, an eternal spiritual, moral, and > physical reality that has been brought into focus by humanity's > collective coming of age in the twentieth century. Its emergence > is more visible now because, for the first time in history, it has > become possible for all of the peoples of the world to perceive > their interdependence and to become conscious of their wholeness. > The reality of human oneness is fully endorsed by science. > Anthropology, physiology, psychology, sociology, and, most recently, > genetics, in its decoding of the human genome, demonstrate that > there is only one human species, albeit infinitely varied in the > secondary aspects of life. The world's great religions likewise uphold > the principle, even if their followers have, at times, clung to fallacious > notions of superiority. The Founders of the world's great religions > have all promised that one day peace and justice would prevail > and all humanity would be united. > The contemporary realization of humanity's collective oneness > comes after a historic process in which individuals were fused into > ever greater units. Moving from clans, to tribes, to city-states, to > nations, the next inevitable step for humanity is nothing less than > the creation of a global civilization. In this new global civilization, > all people and peoples are component parts of a single great > organism-an organism that is human civilization itself. As stated > by Baha'u'llah more than 100 years ago, "The earth is but one > country, and mankind its citizens."' > > 1 Baha'u'llah, Tablets ofBahd'u'lldh revealed after the Kitdb-i-Aqdas (Wilmette: > Baha'i Publishing Trust, 1997), p. 167. > ONE SAME SUBSTANCE 275 > > Further, as explained in the Baha'i writings, the oneness of > humanity > implies an organic change in the structure of present-day society, > a change such as the world has not yet experienced .... It calls > for no less than the reconstruction and the demilitarization of > the whole civilized world-a world organically unified in all > the essential aspects of its life, its political machinery, its spiritual > aspiration, its trade and finance, its script and language, and > yet infinite in the diversity of the national characteristics of its > federated units. 2 > > In considering the themes of the World Conference against > Racism, a proper understanding of the reality of the oneness of > humanity holds a number of implications. > It implies that any law, tradition, or mental construct that > grants superior rights or privileges to one grouping of humanity > over another is not only morally wrong but fundamentally at odds > with the best interests of even those who consider themselves to > be in some way superior. > It implies that nation-states, as the building blocks of a global > civilization, must hold to common standards of rights and take > active steps to purge from their laws, traditions, and practices any > form of discrimination based on race, nationality, or ethnic origin. > It implies that justice must be the ruling principle of social > organization, a corollary principle that calls for widespread measures > on the part of governments, their agencies, and civil society to > address economic injustice at all levels. The Baha'i writings call > for both voluntary giving and government measures, such as the > "equalization and apportionment" of excess wealth, so that the > great disparities between the rich and the poor are eliminated. > The Baha'i writings also prescribe specific measures, such as profitsharing and the equation of work with worship, that promote > general economic prosperity across all classes. > Issues of xenophobia before the Conference in relation to > contemporary problems of minority diasporas, the uneven > > 2 Shoghi Effendi, The World Order of Bahd'u'lldh: Selected Letters, 2d rev. > ed. (Wilmette: Baha'i Publishing Trust, 1993), p. 43. > THE BAHA'f WORLD 2001-2002 > > application of citizenship laws, and refugee resettlement can likewise > best be addressed in the light of humanity's oneness and, as > Baha'u'llah indicated, the concept of world citizenship. > Further, the principle of the oneness of humanity exposes any > attempt to distinguish separate "races" or "peoples" in the contemporary world as artificial and misleading. While racial, national, > and/or ethnic heritage can be considered as sources of pride and > even a backdrop for positive social development, such distinctions > should nor become a basis for new forms of separation or superiority, > however subtle. > Over the years, in statements to the United Nations, the Bahf i > International Community has supported or called for specific actions > in support of human oneness and the fight against racism, including: > • The widespread promotion of international educational > campaigns that would teach the organic oneness of > humankind, urging specifically that the United Nations > itself facilitate such an effort, involving national and local > governments, as well as nongovernmental organizations. > • The widespread ratification of-and adherence t o - > internarional instruments, which represent humankind's > collective conscience, that might contribute to a comprehensive legal regime for combating racism and racial > discrimination, especially the International Convention on > the Elimination of All Forms of Racial Discrimination. > > • The worldwide promotion of human rights education, with > the aim of creating a "culture of human rights." > The Baha'i International Community has also sponsored or > participated extensively in activities aimed at the eradication of > racism and racial discrimination. Working largely through its > national affiliates, which currently number 182, the Community > has, for example, sponsored numerous public meetings, conferences, > educational programs, newspaper articles, radio programs, and > exhibits that specifically seek to combat racism. > Further, drawing on the creative spirit of grassroots participation, > Baha'is in a number of countries have established race unity > committees, with multiracial membership, which have developed > ONE SAME SUBSTANCE 277 > > programs to combat racial prejudice and to create bonds of mutual > respect among peoples of different races in their local communities. > These committees have attempted to assist Baha'is to free themselves > of their own racial prejudices and, beyond that, to contribute to > the elimination of racial prejudice in society at large through > extensive collaboration with leaders in government, education, > and religion. More specifically, Baha'i communities around the > world have sponsored numerous youth workshops that promote > racial unity, held thousands of public "race unity day" observances, > launched television and video campaigns to promote race harmony, > sponsored neighborhood race unity dialogues, and participated > in various national commissions to combat racism. > Those seeking to understand more fully how the oneness of > humanity can be brought into practice might find it useful to > examine the experience of the Baha'i International Community > itself, which offers a continuously advancing model for how diverse > individuals can live together in harmony and unity. With a > membership of more than five million, the worldwide Baha'i > community is composed of individuals from virtually every > background. More than 2, 100 different racial and tribal groups > are represented, as are individuals from virtually every nationality, > religious background, and social class. > Despite this great diversity, which is reflective of the world's > population at large, the worldwide Baha'i community is among > the most unified bodies of people on earth. This sense of unity > goes beyond a shared theology. Individuals from many of these > backgrounds have intermarried, for example, something which is > promoted in the teachings of the Baha'i Faith, and/or they work > together closely in local Baha'i communities, serving together on > its local- and national-level governing institutions. A careful > examination of the worldwide Baha'i community will reveal a > surprisingly widespread and yet singularly committed body of people > who are consciously creating a global culture, one that emphasizes > peace, justice, and sustainable development, and puts no group > in a position of superiority. > Baha' is believe that their own success at building a unified > community stems solely from its inspiration by the spiritual > teachings of Baha'u'llah, Who wrote extensively about the > THE BAHA'f WORLD 2001-2002 > > importance of unity, the reality of oneness, and the imperative > need for creating a peaceful world civilization. More than 100 > years ago, He wrote the following, which stands as a cornerstone > of Baha' { belief: > 0 Children of Men! Know ye not why We created you all from > the same dust? That no one should exalt himself over the other. > Ponder at all times in your hearts how ye were created. Since > We have created you all from one same substance it is incumbent > on you to be even as one soul, to walk with the same feet, eat > with the same mouth and dwell in the same land, that from > your inmost being, by your deeds and actions, the signs of oneness > and the essence of detachment may be made manifest. 3 > > 3 Bahi'u'llah, The Hidden Words ofBahd'u'lldh (Wilmette: Baha'i Publishing > Trust, 1994), Arabic no. 68, p. 20. > Sustainable Development > THE SPIRITUAL DIMENSION > > This statement by the Baha'i International > Community was presented to the first session of > the Preparatory Committee of the World > Summit on Sustainable Development, held in > New York City .from 30 April to 2 May 2001. > > S ome nine years ago, over the course of the Earth Summit > process, the governments of the world, with significant > contributions from global civil society, crafted Agenda 21, a > remarkably forward-looking strategy for the achievement of > sustainable development worldwide. > Some nine years later, the work of determining the next steps > in the evolution of Agenda 211 has been placed upon the shoulders > of the World Summit on Sustainable Development. The Summit > has been called to "identify major constraints hindering the > implementation of Agenda 21" and to "address new challenges > and opportunities that have emerged since the United Nations > > 1 Conscious of the fact that more knowledge and experience would emerge > as the world community sought to implement this strategy-and that a > higher level of international cooperation was still possible-Agenda 21 > was defined, in its preamble, as a "dynamic program" which "could evolve > over time in the light of changing needs and circumstances." (Agenda > 21, Chapter 1.6, Preamble). > > 280 THE BAHA'f WORLD 2001-2002 > > Conference on Environment and Development." 2 It is in identifying > these major constraints, challenges, and opportunities that the > Summit's Preparatory Committee (PrepCom) must necessarily come > face to face with spiritual issues. > "No matter how far the material world advances," the Baha'i > writings state, "it cannot establish the happiness of mankind. Only > when material and spiritual civilization are linked and coordinated > will happiness be assured. . .. for in material civilization good and > evil advance together and maintain the same pace." 3 > The Baha'i International Community is convinced that unless > and until spiritual issues become central to the development process, > the establishment of a sustainable global civilization will prove > impossible. For the vast majority of the world's people the idea > that human nature is fundamentally spiritual is an incontrovertible > truth. Indeed, this perception of reality is the defining cultural > experience for most of the world's people and is inseparable from > how they perceive themselves and the world around them. 4 It is, > therefore, only by bringing a focus on the spiritual dimension of > human reality that development policies and programs can truly > reflect the experiences, conditions, and aspirations of the planet's > inhabitants and elicit their heartfelt support and active participation. > On the one hand, the governments of the world have, > collectively, begun to acknowledge a spiritual dimension to > development. This can be seen in the global action plans that > emerged from the great world conferences held in the 1990s by > the United Nations. Agenda 21, for example, calls for "social, > > 2 Ten-year review of progress achieved in the implementation of the outcome > of the United Nations Conference on Environment and Development. > (NRES/55/199, 15c-d, 20 December 2000). > 3 'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l- > > Bahd during His Visit to the United States and Canada in 1912, rev. ed. > (Wilmette: Baha'i Publishing Trust, 1995), p. 109. > 4 This perception of reality can be discovered in the earliest records of > > civilization and has been cultivated for several millennia by every one of > the great religious traditions. Its enduring achievements in law, the fine > arts, and the civilizing of human intercourse are what give substance and > meaning to history. In one form or another its promptings are a daily > influence in the lives of most people on earth. > SUSTAINABLE DEVELOPMENT > > economic, and spiritual development," recognizing that "individuals > should be allowed to develop their full potential, including healthy > physical, mental, and spiritual development. " 5 Subsequent > declarations and action plans have reinforced this call and gone > further. For example, in the Copenhagen Declaration the governments > of the world unambiguously affirm that "our societies must respond > more effectively to the material and spiritual needs of individuals, > their families , and the communities in which they live ... not only > as a matter of urgency but also as a matter of sustained and > unshakeable commitment through the years ahead. " 6 In the Beijing > Platform for Action they agree that "[r}eligion, spirituality, and belief > play a central role in the lives of millions of women and men, in > the way they live and in the aspirations they have for the future. " 7 > And in the Habitat Agenda, the world's governments commit to > "achieving a world of greater stability and peace, built on ethical > and spiritual vision. "8 > On the other hand, beyond such general statements and > commitments, these global agreements offer little understanding > of what the terms "spirituality," "spiritual vision," and "spiritual > development" mean in principle or in practice. If, indeed, spirituality > is as crucial to sustainable development as these global action plans > have avowed, then it is time to move beyond generalities, to explore, in depth, the spiritual principles at the heart of development > and to consider fully their ramifications for all stages of the > development process. > This exploration of spiritual principles is completely in line > with the PrepCom's mandate to " identify major constraints > hindering the implementation of Agenda 21" and to "address new > challenges and opportunities that have emerged" since the Earth > Summit. Any strategies for overcoming such constraints and > challenges as war, poverty, social disintegration, extreme nationalism, greed, corruption, and apathy, which do not take into account > > 5 Agenda 21, chapters 6.3 and 6.23. Emphasis added. > 6 Copenhagen Declaration on Social Development, no. 3. Emphasis added. > 7 Platform for Action of the Fourth World Conference on Women, chapter 2, > no. 24. Emphasis added. > 8 Habitat Agenda, chapter l, no. 4, Preamble. Emphasis added. > THE BAHA'f WORLD 2001-2002 > > spiritual principles, will prove ephemeral, at best. In considering > new opportunities for overcoming these constraints and challenges, > the PrepCom should look to the remarkable development of > interfaith relations and the expansion of interfaith initiatives. > Religious and spiritual traditions are increasingly coming together > to foster friendliness, fellowship, and understanding among their > diverse communities. They are also increasingly working together > on policies, programs, and initiatives with secular bodies ranging > from private enterprises and organizations of civil society to > governments and international institutions. In such work, religious > and spiritual value systems are viewed not as separate from "real > world concerns," but as vital sources of knowledge and motivation, > as wellsprings of values, insights, and energy without which social > cohesion and collective action are difficult, if not impossible, to > achieve. 9 > This blossoming of interfaith work can be seen in such > initiatives as the World Faiths Development Dialogue; 10 the > World Conference on Religion and Peace; 1 1 the Alliance of > Religions and Conservation; 12 the Parliament of the World's > > 9 Meaningful social transformation cannot come from political prescriptions > or technical recipes alone. An approach to development that incorporates > moral and spiritual imperatives will more likely lead to enduring changes > in both individual and collective behavior rhan an approach that ignores > these requirements. There is, therefore, much to be gained by seriously > and systematically examining the role of religious resources and spiritual > values in building human capacity. > 10 The World Faiths Development Dialogue is a collaborative initiative at > > the national and international levels between the World Bank and several > world religions . Its mission is to assist in combating poverty and to bring > spiritual principles into development thinking and practice. > 11 The World Conference on Religion and Peace is an international orga- > > nization in which numerous world religions cooperate to promote peace > and understanding. Ir is organized on an international, regional, and > national basis. > 12 The Alliance of Religions and Conservation brings together 11 world > > faiths for consultations on conservation issues. It also encourages > collaborative efforts between rhe religions and environmental organizations. > SUSTAINABLE DEVELOPMENT > > Religions; 13 and the Millennium World Peace Summit of Religious > and Spiritual Leaders. 14 It can be read in the numerous joint > declarations and agreements in which the religions have articulated > a common vision of humanity's future based on such universal > principles as love, justice, compassion, moderation, humility, sharing, > service, peace, and the oneness of the human family. 15 > In seeking to incorporate spiritual principles into its > deliberations, the PrepCom should take advantage of this new stage > in the relations among the world's religions. It might do so by > making the topic "Sustainable Development: The Spiritual > Dimension" one of the "main themes for the Summit." 16 It could > > 13 The 1999 Parliament of the World's Religions brought together over > 7,000 people in Cape Town, South Africa. The goal of the Parliament > was to create greater respect, understanding, cooperation, and harmony > among the world's peoples and religions. Participants rook part in a wide > range of activities discussing, learning, sharing, and discovering. The > sem-inal document, A Call to Our Guiding Institutions, was issued during > the Parliament (see footnote #15). > 14 Held in part in the UN General Assembly Hall, in August 2000, the > > Millennium World Peace Summit of Religious and Spiritual Leaders brought > rogether some 1,000 religious and spiritual leaders from around the world. > The gathered leaders discussed pressing issues facing the world community, > including the challenges of fostering peace and encouraging interreligious > understanding and cooperation. A major theme of the Summit was how > the religions could work with the United Nations in its mission for human > rights, development, peace, and justice. At a historic plenary session, > "Engaging Religious Leadership in the Work of the United Nations," > members of the panel, composed of several high level UN officials, voiced > their conviction that spirituality and the insights and vision of religion > were greatly needed in the policies and programs of the United Nations. > 15 These documents include the Final Statement by the Co-Chairs, Second > > Meeting of the World Faiths Development Dialogue (the World Faiths > Develop-ment Dialogue) ps l l l 599a.htm>; A Call to Our Guiding Institutions (the 1999 Parliament > of the World's Religions) Commitment to Global Peace (the Millennium World Peace Summit of > Religious and Spiritual Leaders) aboutframe.htmb. > 16 A/RES/55/199, 15g. > THE BAHA'f WORLD 2001-2002 > > then initiate a major review of international agreements, proclamations, and statements which focus on religious and spiritual > values, particularly as they relate to and impact the development > process. This review should begin with the global action plans of > the world conferences of the 1990s, since it was here that the > governments of the world publicly acknowledged the importance > of spiritual values in development. 17 It should then be expanded > to include major interfaith declarations and agreements and other > relevant initiatives. 18 > While this review is being conducted, the PrepCom could > facilitate a series of consultations involving both representatives > and leaders of various religious and spiritual traditions. These > consultations, which might be held before the next PrepCom, > should focus on spiritual principles as they relate to Agenda 21 > and sustainable development. A series of regional consultations > followed by an international consultation might be held, or, if > that is not feasible, then, at the very least, an international > consultation should be organized. The results of these consultations > and of the "documents review" should be issued as a UN document > for use by the PrepCom in its deliberations. > Although these proposed efforts are modest, the world's > governments would, by supporting them, be sending a clear message > that they are serious about their previous commitments to > incorporate spiritual considerations into the development process. > More important, however, the "documents review" and the global > consultations would undoubtedly produce innovative ideas and > > 17 In fact, the PrepCom is to "take into account, as appropriate, the outcomes > relevant to sustainable development of other United Nations conferences > and summits and their follow-up activities." A/RES/55/199, Preamble. > 18 Two initiatives which might be considered in this review are: the October > > 1994 seminar on "Ethical and Spiritual Dimensions of Social Progress," > organized by the UN Secretariat for the World Summit for Social > Development (the document produced is entitled "Ethical and Spiritual > Dimensions of Social Progress"); and the November 2000 "Colloquium > on Science, Religion, and Development," organized by the Institute for > Studies in Global Prosperity of the Baha'i International Community (the > document produced is entitled "Statement of Preliminary Findings of > the Colloquium on Science, Religion, and Development"). > SUSTAINABLE DEVELOPMENT > > approaches and might possibly generate a powerful vision based > on spiritual principles-principles which, because they resonate > with the human soul, have the power to motivate the sacrifices > and changes that will be needed if humanity is to overcome the > seemingly intractable problems it faces. > Ultimately, the creation of a peaceful and just global civilization, > in which the diverse peoples of the world live in harmony with > one another and with the natural world, will require a significant > reorientation of individual and collective goals and a profound > transformation in attitudes and behaviors. Such far-reaching changes > will come about only by addressing the nonmaterial dimension > of reality and drawing on humanity's vast spiritual resources. > HIV/AIDS and Gender Equality > TRANSFORMING ATTITUDES AND BEHAVIORS > > This statement by the Bahd'i > International Community was prepared > for the United Nations General Assembly > Special Session on HIV/AIDS, held in New > York City 25-27 June 2001. > > T he relationship between the AIDS pandemic and gender > nequality is gaining recognition globally. New HIV/AIDS > nfections are now increasing faster among women and girls > than among males; therefore, last year half of all new cases occurred > in females. At the recent 45th session of the Commission on the > Status of Women, where HIV/AIDS was one of the main thematic > issues, the complexity of the challenges in addressing the issue > was underscored by the undeniable association of AIDS with such > an intractable problem as sexism. There is no denying the importance > of research, education, and cooperation among governments and > civil society. However, awareness is growing that a profound change > of attitude-personal, political, and social-will be necessary to > stop the spread of the disease and ensure assistance to those already > infected and affected. This statement will focus on two of the > more significant populations who need to be represented in these > global discussions: men, because of the control they have > traditionally exercised over women's lives; and faith communities, > because of the power they have to influence the hearts and minds > of their adherents. > 288 THE BAHA'f WORLD 2001-2002 > > In order to curtail the spread of HIV/AIDS among women, > concrete changes need to occur in the sexual attitudes and behavior > of both men and women, but especially men. Fallacious notions > about the naturally voracious sexual appetites of men must be > addressed. The real consequences to women-and men-of the > practice of satisfying one's sexual desires outside of marriage must > be fully understood. Educating women and girls is critically > important, but the current power imbalance between men and > women can prevent a woman from acting in her own interest. > Indeed, experience has shown chat educating women without > educating the men in their lives may put the women at greater > risk of violence. Efforts are needed, therefore, to educate both > boys and girls to respect themselves and one another. A culture of > mutual respect will improve not only the self-esteem of women > and girls, but the self-esteem of men and boys as well, which will > lead towards more responsible sexual behavior. > The denial of equality to women not only promotes in men > harmful attitudes and habits thar affect their families, the workplace, > political decisions, and international relations; it also contributes > substantially to the spread of HIV/AIDS and retards the progress > of society. Notice how culturally accepted social inequalities conspire > with economic vulnerability to leave women and girls with little > or no power to reject unwanted or unsafe sex. Yet, once infected > with HIV/AIDS, women are often stigmatized as the source of the > disease and persecuted, sometimes violently. Meanwhile, the burden > of caring for people living with HIV/AIDS and for children orphaned > by the disease falls predominantly on women. Traditional gender > roles that have gone unquestioned for generations must now be > reexamined in the light of justice and compassion. Ultimately, > nothing short of a spiritual transformation will move men- and > women-to forego the behaviors that contribute to the spread of > AIDS. Such a transformation is as important for men as it is for > women, because "As long as women are prevented from attaining > their highest possibilities, so long will men be unable to achieve > the greatness which might be theirs."' > > 1 'Abdu'l-Baha, Paris Talks: Addresses given by 'Abdu'l-Bahd in Paris in 1911- > 1912 (London: Baha'i Publishing Trust, 1995), p. 133. > AIDS AND GENDER EQUALITY > > Because the cultivation of humanity's noble, spiritual core has > always been the province of religion, religious communities can > play an important role in bringing about the change of heart and > the consequent change in behaviors that will make possible an > effective response to the AIDS crisis. > The leaders of faith communities are especially equipped to > address the moral dimension of the AIDS crisis both in terms of > its prevention and its treatment. The spread of HIV/AIDS would > be significantly reduced if individuals were taught to respect the > sanctity of the family by practicing abstinence before marriage > and fidelity to one's spouse while married, as underscored in most > faith traditions. > Religious leaders and people of faith are also called to respond > with love and compassion to the intense personal suffering of those > either directly or indirectly affected by the AIDS crisis. However, > a tendency on the part of society as a whole to judge and blame > those afflicted has, since the onset of this disease, stifled compassion > for its victims. The subsequent stigmatization of individuals thus > afflicted with HIV/AIDS has fostered a profound reluctance on the > part of infected individuals to seek treatment and of societies to > change cultural attitudes and practices necessary for the prevention > and treatment of the disease. Such judgments can be particularly > pronounced in religious communities struggling to uphold a high > standard of personal conduct. One of the seeming paradoxes of > faith is the individual obligation of believers to adhere to a high > standard of personal conduct while loving and caring for those > who fall short-for whatever reason-of that same standard. What > is often forgotten is that "moral conduct" includes not only personal > restraint but compassion and humility as well. Faith communities > will need to strive continually to rid themselves of judgmental > attitudes so that they can exert the kind of moral leadership that > encourages personal responsibility, love for one another, and the > courage to protect vulnerable groups in society. > We see signs of hope in increased interfaith dialogue and > cooperation. Among faith communities there is a growing > recognition that, as Baha'u'llah states, "the peoples of the world, > of whatever race or religion, derive their inspiration from one > heavenly Source, and are the subjects of one God." It is, indeed, > THE BAHA'f WORLD 2001-2002 > > the transcendent nature of the human spirit, as it reaches towards > that invisible, unknowable Essence called God, which galvanizes > and refines mankind's capacity to achieve the spiritual progress > that translates into social progress. As dialogue, cooperation, and > respect among religious communities increase, cultural and religious > practices and traditions that discriminate against women, no matter > how entrenched, will gradually give way. This will be an essential > step towards retarding the spread of HIV/AIDS. > Indeed, it is in the recognition of the oneness of the human > family that hearts will soften, minds will open, and the attitudes > of men and women will be transformed. It is out of that > transformation that a coherent, compassionate, and rational response > to the worldwide HIV/AIDS crisis will be made possible. > Baha' is in Iran > CURRENT SITUATION > > This oral statement was presented by the > Bahd'i International Community to the > United Nations Commission on Human > Rights in Geneva in April 2002. > > hough there have been some recent improvements, the Baha'i > International Community must report to the Commission > that the Baha'i community in Iran is still the object of > clear and systematic human rights violations. These violations are > both collective and individual, and they concern not only civil > and political rights, but also a wide range of social, economic, > and cultural rights. > Recent improvements have come in the situations of individual > Baha'is who have been imprisoned. All death sentences have been > commuted, and some prisoners have been released. At this time, > however, five Baha'is are still in prison for their religious beliefs, > two of them sentenced to life imprisonment for apostasy. > The extensive, persistent, systematic persecution of the Baha'i > community has been documented over the years in the various > reports issued by the Special Representatives on Iran. Iran's policy > towards the Baha'is is a matter of public record. Back in 1993, > Reynaldo Galindo Pohl, who was then Special Representative on > Iran, uncovered a secret document that laid out specific procedures > THE BAHA'f WORLD 2001-2002 > > for Iranian officials to follow in dealing with the Baha'is. The > goal of this policy, endorsed in writing by Mr. Khamenei himself, > was the annihilation of a community of 300,000 people. Who > could have imagined then that these guidelines would still be in > force 10 years later? > When this policy document came to light, more than 200 > Baha' {s had already been executed and many more tortured, Baha' { > holy places had been destroyed, and a large number of properties > had been confiscated. This policy memo signaled, not a change > in attitude toward the Baha'!s, but a shift in strategy. The Supreme > Revolutionary Cultural Council's approach was to deal with "the > Baha'i question" in more subtle ways, so that Baha'i "progress > and development shall be blocked. " It was, in fact, a carefully > conceived blueprint for the slow strangulation of the community, > a blueprint that guides the actions of government officials to this > day. > The Baha'!s pose no threat to the Iranian authorities. Baha'isas a principle of their faith-must obey the government of their > country. The Baha'is in Iran seek no special privileges. They simply > wish to live as ordinary citizens: to enjoy their civil rights, as well > as their economic and social rights, and to be able to profess and > practice their religion peacefully. > The Baha' {s in Iran yearn to be free of the daily threat of arrest > and arbitrary detention. Since 1998, the Iranian authorities have > relied less on long-term imprisonment than on a widespread pattern > of short-term detentions. Baha'is go through each day not knowing > whether they or a loved one will be arrested and, if so, whether > they will be imprisoned for a few days, weeks, or months. This > practice wears them down with a constant feeling of insecurity > and uncertainty. > The Baha' is in Iran would like to be able to work, to receive > their pensions when they retire, to have access to higher education, > to own property, and to meet freely as a community. They want > their religious institutions to be reestablished, because it is around > these institutions that their spiritual, communal, and social activities > revolve. > The wishes of this peaceful community are endorsed by the > Special Rapporteur on Freedom of Religion or Belief, Abdelfattah > BAHA'fS IN IRAN: CURRENT SITUATION 293 > > Amor, and can be found in the conclusions and recommendations > of the report published on his visit to Iran in 1996. Year after year, > Mr. Amor's recommendations have been endorsed by the Special > Representative on Iran, Maurice Copithorne. Unfortunately, however, > neither Mr. Amor nor Mr. Copithorne can report to us today that > any of their recommendations have been fully implemented. > During the past few years, representatives of the Iranian > government have referred to legislation, reportedly adopted in 1999, > which grants all Iranian citizens equal rights. They indicated that > this "right to citizenship" legislation could potentially be very > significant to Bah:i'!s. Although the Baha'i community is the largest > religious minority in Iran, its members are not included with the > Zoroastrians, Jews, and Christians as religious minorities protected > under the Iranian constitution. We have yet to see any evidence > that the "right to citizenship" legislation is being implemented. > Bah:i' {s remain "unprotected infidels" under Iranian law. > Today the only protection the Bah:i'!s in Iran have is the attention > of the international community. Until clear and documented steps > to eliminate the persecution of the Bahci'is have been taken by > the Iranian Government and implemented by its officials, the human > rights violations perpetrated against this beleaguered community > must continue to be monitored by the international community. > The Destiny of America > AND THE PROMISE OF WORLD PEACE > > This statement by the National Spiritual > Assembly of the Bahd'is of the United States > was addressed to the citizens of that country as a > response to the tragedies of 11 September 2001. > It first appeared in The New York Times on > 23 December 2001. > > M ore than a hundred years ago, Baha'u'llah, the founder > of the Baha'i Faith, addressing heads of state, proclaimed > that the age of maturity for the entire human race had > come. The unity of humankind was now to be established as the > foundation of the great peace that would mark the highest stage > in humanity's spiritual and social evolution. Revolutionary and > worldshaking changes were therefore inevitable. > The Baha'i writings state: > The world is moving on. Its events are unfolding ominously > and with bewildering rapidity. The whirlwind of its passions is > swift and alarmingly violent. The New World is insensibly drawn > into its vortex .... Dangers, undreamt of and unpredictable, > threaten it both from within and from without. Its governments > and peoples are being gradually enmeshed in the coils of the > world's recurrent crises and fierce controversies .... The world > is contracting into a neighborhood. America, willingly or > unwillingly, must face and grapple with this new situation. For > purposes of national security, let alone any humanitarian motive, > she must assume the obligations imposed by this newly created > > THE BAHA'I WORLD 2001-2002 > > neighborhood. Paradoxical as it may seem, her only hope of > extricating herself from the perils gathering around her is to > become entangled in that very web of international association > which the Hand of an inscrutable Providence is weaving. 1 > The American nation, Baha' is believe, will evolve through tests > and trials to become a land of spiritual distinction and leadership, > a champion of justice and unity among all peoples and nations, > and a powerful servant of the cause of everlasting peace. This is > the peace promised by God in the sacred texts of the world's religions. > Establishing peace is not simply a matter of signing treaties > and protocols; it is a complex task requiring a new level of > commitment to resolving issues not customarily associated with > the pursuit of peace. > Universal acceptance of the spiritual principle of the oneness > of humankind is essential to any successful attempt to establish > world peace. Racism, one of the most baneful and persistent evils, > is a major barrier to peace. > The emancipation of women, the achievement of full equality > of the sexes, is one of the most important, though less acknowledged, > prerequisites of peace. > The inordinate disparity between rich and poor keeps the world > in a state of instability, preventing the achievement of peace. > Unbridled nationalism, as distinguished from a sane and legitimate patriotism, must give way to a wider loyalty, to the love of > humanity as a whole. > Religious strife, the cause of innumerable wars and conflicts > throughout history, is a major obstacle to progress. The challenge > facing the world's religious leaders is to contemplate, with hearts > filled with compassion and the desire for truth, the plight of > humanity, and to ask themselves whether they cannot, in humility > before their God, submerge their theological differences in a great > spirit of mutual forbearance that will enable them to work together > for the advancement of human understanding and peace. > Baha'is pray, "May this American Democracy be the first nation > to establish the foundation of international agreement. May it be > > 1 Shoghi Effendi, The Advent ofDivine justice (Wilmette: Baha'i Publishing > Trust, 1990), p. 87. > DESTINY OF AMERICA 297 > > the first nation to proclaim the unity of mankind. May it be the > first to unfurl the standard of the Most Great Peace. " 2 > During this hour of crisis, we affirm our abiding faith in the > destiny of America. We know that the road to its destiny is long, > thorny, and tortuous, but we are confident that America will emerge > from her trials undivided and undefeatable. > > 2 'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l- > Bahd during His Visit to the United States and Canada in 1912, rev. ed. > (Wilmette: Baha'i Publishing Trust, 1995), p. 36. > INFORMATION > AND RESOURCES > Obituaries > > DORIS BALLARD > On 2 May 2001, in Alexandria, Virginia, the United Stares. Doris Copeland > was born 26 January 1914 in Vernon, Texas. She became a Baha'i in 1949 > and from that rime dedicated much of her energy to spreading the Baha'i > teachings. Pursuing her desire to teach the Faith, she traveled to South > Africa in 1954 and lived in various countries in southern Africa for 15 > years. Her service on Baha'i institutions included membership on Local > Spiritual Assemblies in South Africa and the United States, on admin istrative > committees in the United Kingdom, and on the National Spiritual Assembly > of Zambia. It was as a member of that Assembly that she served as a delegate > to the International Baha'i Convention in Haifa in 1968. She returned to > Haifa in 197 4 to work at the Baha'i World Centre and remained there for > five years. She married Irving Ballard in the 1940s, but the two later divorced. > Professionally, she worked for the US civil service in a number of different > positions, including a period with the American consul general in > Johannesburg. Later in her life she returned to the United Stares, where > she stayed until her passing. After her death, the Universal Ho use ofJusrice > wrote of the "indelible traces" she left on the development of the Baha'i > Faith through her teaching efforts. > > 302 THE BAHA'f WORLD 2001-2002 > > GIOVANNI BALLERIO > On 15 December 2001, in Geneva, Switzerland. Giovanni Ballerio, born > in Asmara, Eritrea, on 15 February 1943, became a Baha'i in Eritrea in > 1971 and began his Baha'i service on the Local Spiritual Assembly of Asmara. > For the remainder of his life, he served the Baha'i Faith in many capacities, > including as a member of the National Spiritual Assembly of Italy and as > a representative of the Baha'i International Community's Office at the > United Nations in Geneva from 1981 to 2001. He also undertook, in > 1998, a four-month-long mission on behalf of the Universal House of > Justice to meet with heads of state and prominent individuals throughout > the Pacific islands. During his early years, he worked as a junior high > school teacher but eventually retired from this to give his efforts fully to > the Faith, first on the NSA of Italy, in 1979, and then for the BJC's United > Nations Office. He also served on Local Spiritual Assemblies in Italy, where > he moved in 1978, and Switzerland, where he lived from 1981 until his > death. His landmark work with the Baha'i International Community included > developing a working relationship between the BIC and the World Health > Organization, and establishing a permanent BIC representation to the United > Nations in Geneva. Shortly after his passing, in March 2002, a plaque > recognizing his achievements with the BIC was dedicated by the NGO > Committee on the Status of Women, recognizing "his outstanding work > to promote gender equality, for serving with devotion the Committee, > and helping individual members without distinction and beyond the call > of duty. " He is survived by his wife, Gail Madjzoub, and by three children > from a previous marriage. > > DONALD BARRETT > On 22 August 2001, in Edmund, Oklahoma, the United States. Donald > Barrett was born in Berkeley, California, in 1927 and became a Baha'i in > 1951. He married Barbara Jewkes in 1949 and the couple had two children. > Along with his family, he was active in spreading the Baha'i teachings > throughout many countries in South America and assisted in the formation > of many Local and National Spiritual Assemblies while pioneering > to Colombia, Costa Rica, Puerto Rico, and Venezuela during the 19 50s, > and Ecuador in the 1970s. In 1978-79 he was appointed to the Auxiliary > Board in the United States. Most notable of all his services, perhaps, was > Mr. Barrett's work as the Secretary-General of the Baha'i International > Community, which the Universal House ofJustice described as "indefatigable > service." His law degree and experience in practicing international law > were particularly useful during that period, when he was called upon to > negotiate the official status of the Baha'i World Centre with the Israeli > government in 1987. After returning to the United States, he eventually > OBITUARIES 303 > > settled in Oklahoma, teaching English at the University of Oklahoma, > volunteering his English-reaching skills to Iranian Baha'i immigrants in > the community, and serving on the Local Spiritual Assembly of Edmund. > > PALLE BISCHOFF > On 24 January 2002, in H0rsholm, Denmark. Palle Bischoff was born in > Humleba::k, Denmark, on 16 April 1925. His contributions to the Baha'i > Faith centered on his activities in his own and in other European countries > and as a Deputy Trustee of l:luququ'llah in Denmark. In 1951, four years > after joining the Baha'i Faith, Mr. Bischoff moved to Greenland, where > he became one of the first Baha'ls to settle in that country. Despite having > a degree in commercial science, he began his career in Greenland as a > fisherman , later working as a manager in a fishing station, and then opening > a ski school. Returning to Denmark in 1954, he worked for various companies > before establishing his own consulting firm with the Agricultural Council > of Denmark in 1989. He and his wife, Ingegerd Saxlund, whom he married > in 1960, raised three children. The couple offered their mountain residence > in Norway as a venue for Baha'i classes and summer schools. Mr. Bischoff > was a member of the first Local Spiritual Assembly in Copenhagen and > the Regional Assembly of Scandinavia and Finland from 1957 until 1963, > when he was elected to Denmark's first National Spiritual Assembly. He > served either on that body or as an Auxiliary Board member from 1963 to > 2000 and also, from 1964 to 1998, as a member of the Local Spiritual > Assembly of S0llernd, Denmark. In its message after his passing, the Universal > House of Justice recalled his "outstanding services" that "earned him an > imperishable place in the annals of the Danish Baha'i community." > > SHIRIN BOMAN > On 12 February 2002, in Indore, India. Shirin Irani was born 6 October > 1911 in Mumbai, India, and became a Baha' I at a young age. Her more > than six decades of service to the Baha'i community included membership > on the National Spiritual Assembly oflndia from 1953 until her appointment > to the Continental Board of Counsellors in Asia in 1968. She married > Behram Boman Mehrbani in 1926 and the couple had six children. Her > husband died in 1963. Mrs. Boman lived in many cities in India, serving > as a homefront pioneer to Ujjain and Gwalior, and also undertook trips > to other countries, including Bangladesh, Canada, Pakistan, Sri Lanka, > Uganda, and the United States, to spread the Baha'i teachings. Many people > in India learned of the Faith through her efforrs, and she initiated many > large-scale teaching campaigns in the country. · Her services to the Faith > also included acting as a companion and interpreter to 'Amatu'l-Baha > Ru~lyyih Khanum during the latter's travels in India, Nepal, and Sikkim > THE BAHA'f WORLD 2001-2002 > > in 1964. After Mrs. Boman's death, the Universal House of Justice wrote > that her efforts to promote the Baha'i Faith were "inspiring" and that she > had "enriched the annals of the Indian Baha'i community." It also requested > that a memorial gathering be held in her honor at the House of Worship > in New Delhi and in other pans of India. > > GERTRUDE EISENBERG > On 8 September 200 l, in Duarte, California, United States. Gertrude > "Trudy" Eisenberg was born 13 June 1906 in Sag Harbor, New York. She > learned of the Faith as an adult and was inspired to travel to share its > teachings. In 1953, she was named a Knight of Baha'u'llah by Shoghi > Effendi in recognition of her arrival as the first Baha' f in the Canary Islands. > Her other travels included trips to Brazil, Guatemala, Paraguay, and the > Hawaiian Islands. In its message after her passing, the Universal House of > Justice praised her "courage and steadfastness," which it said would "inspire > generations to come." > > RASHID GULOV > On 23 October 2001, in Dushanbe, Tajikistan. Born in Tugarak, Vose > Region, Tajikistan, in 1971, Rashid Gulov became a member of the Baha'i > Faith in 1995. He served as a pioneer to Georgia in 1997- 98 and then as > a member of the Local Spiritual Assembly of Dushanbe, the National Teaching > Committee, and the Training Institute in Tajikistan. Mr. Gulov was killed > while returning home from work-the victim of an element in the country > that sought to harm the Baha'is and the Baha'i community. Because of > this, the Universal House of Justice deemed his death as martyrdom. He > is survived by his wife, Parvina Murodova, whom he married in 1994. > The murder of Mr. Gulov was followed only two months later by the > death of another Baha'i in Dushanbe, which, in turn, came two years after > the killing of 'Abdu'llah Mogharrabi in the same city. 1 > > PHILIP HAINSWORTH > On 16 December 2001, in Sevenoaks, Kent, England. Philip Hainsworth > was born on 27 July 1919 in Bradford, Yorkshire. He became a Baha'i in > 1938, when there were fewer than 100 Baha'fs in the UK, and from that > time on dedicated his life to service of the Faith, first bringing the Faith > to cities in England and Northern Ireland and assisting in the formation > of many Local Spiritual Assemblies. Mr. Hainsworth served in the Royal > Army Medical Corps of the British Army in World War II, fulfilling his > > 1 See the obituary of Afshin Shokoufeh Mosadegh on p. 308. Mr. Mogharrabi's obituary appears in The Baha'i World 1999-2000, pp. 306-07. > OBITUARIES > > duty to his country while abstaining from combat because of his Faith. > Then in 1951, responding to the request of Shoghi Effendi that Baha'ls > arise to teach the Faith, Mr. Hainsworth traveled to the Democratic Republic > of the Congo, Equatorial Guinea, Kenya, Rwanda, Tanzania, and Uganda > in Africa. He was named as a Knight of Baha'u'llah by virtue of his being > among the first group of Baha'fs to travel to Uganda, and Shoghi Effendi > referred to him as "the spiritual Stanley of Africa." In 1956 he married > Lois Houchin and the couple had three children. He was a member of the > National Spiritual Assembly of Central and East Africa from 1956 to 1966 > and served on the National Spiritual Assembly of the British Isles for a > total of 32 years, both before and after his African trips. His other efforts > included authoring several books about the Faith, including coauthoring > The Baha'i Faith, which became a standard text in some schools, and editing > the collection of Shoghi Effendi's letters to the Baha'fs of the UK, Unfolding > Destiny. Shortly before his death he returned to Uganda for the 50th > anniversary celebration of the Baha'i community there. 2 After his passing, > the Universal House of Justice recalled his "staunch perseverance" and > "indefatigable efforts" and asked that memorial gatherings be held throughout > the United Kingdom and Uganda. > > PHILIP HARVEY > On 13 April 2002, in Harare, Zimbabwe. Philip Desmond Harvey was > born in London, England, on 4 August 1927. He served in the Royal > Navy as an aircraft technician and lacer focused his career on avionics and > electrical engineering. He learned of the Faith while in the military and > became a Baha'i in 1952, after which he began to concentrate his energies > on service to the Baha' I Faith. He met his wife-to-be, Pary Vahid-Tehrani, > in 1953 and the two married later that year-the first Anglo-Persian marriage > in the British Baha'i community. The couple had one son. In 1966, the > family moved to South Africa, and so began more than 36 years of pioneer > service in South West Africa (later Namibia), Swaziland, and Rhodesia > (later Zimbabwe). Mr. Harvey was a member of the National Spiritual > Assembly of Swaziland, Lesotho, and Mozambique during his time in > Swaziland and was also honored by King Sobhuza II for his work in assisting > with the country's independence celebrations. The family moved to Rhodesia > in 1971, where Mr. Harvey became the manager of the Air Zimbabwe > Technical Training School and later served on the government's aviation > regularory body. After his death, the Universal House of Justice wrote > that his "distinguished" services in Africa would be "long remembered." > > 2 For an account of Uganda's 50rh anniversary and more about Mr. Hainsworth's efforts in chat country, see pp. 117-22. > THE BAHA'f WORLD 2001-2002 > > ABBAS KATIRAI > On 3 May 2001, in Ashiya City, Hyogo Prefecture, Japan. Mr. Katirai > was born on 5 May 1923 in Hamadan, Iran, to Baha'i parents. He married > Rezvanieh Alizadeh in 1947, with whom he had three children, and in > 1953 the family pioneered to Japan, seeking to assist in the development > of the Baha'i community there. His services included membership on the > National Spiritual Assembly of Japan from 1965 to 1988 and on the > Continental Boards of Counsellors of Asia from 1990 to 2000. In 1958, > he donated the land for the first Baha'i cemetery in Japan, in Ashiya, the > place where he was finally laid to rest. After spending time between Iran > and Japan, he moved with his family in 1990 to the Sakhalin Islands. > There, he and his wife spent five years helping to establish the first Baha'i > communities in that region, an act for which they were named Knights of > Baha'u'llah. Among his numerous other services were representing the > Universal House of Justice at the formation of the first National Spiritual > Assembly of Armenia and helping to establish the first National Spiritual > Assembly of Georgia. After his passing, the Universal House of Justice > urged that memorial gatherings be held in his honor at the House of Worship > in New Delhi, India, as well as in Armenia, Georgia, and Russia, in > recognition of his contributions to the development of those national Baha'i > communiues. > > CORNELIUS KHONOU > On 9 April 2002, in Ga Rankuwa, South Africa. Cornelius Christopher > Khonou was born 27 October 1929 near Bleskop, Rustenberg, South Africa. > He became a Baha'i in 1957 and that same year married Paulina Huma, > with whom he had seven children. Elected as one of the founding members > of the Local Spiritual Assembly of Luka, South Africa, he went on to serve > as a member of the National Spiritual Assembly of South and West Africa > for five years, the National Spiritual Assembly of Bophuthatswana for 12 > years, and the National Spiritual Assembly of South Africa for seven years. > Mr. Khonou worked in education, beginning as a primary school teacher > and eventually becoming a principal before earning a post as Inspector of > Adult Education. He traveled to many towns and villages within South > Africa in his efforts to teach the Baha'i Faith and also served as the Deputy > Trustee of f:Iuququ'llah of South Africa beginning in 2000. > > PATRICIA LOCKE > On 20 October 2001 , in Phoenix, Arizona, United States. Patricia Ann > McGillis was born on 21 January 1928 in Idaho, of Hunkpapa Lakota > and White Earth Chippewa heritage. Her native name was Tawacin Waste > Win, which means "she has a good consciousness, compassionate woman. " > OBITUARIES > > She worked in education for most of her life, teaching at all levels fro m > elementary school to universiry, and was actively involved in promoting > native practices and languages. In 1978, she was instrumental in lobbying > for the American Indian Religious Freedom Act and soon after was appointed > as cochair of a US government Task Force on Indian Education Policy. > Ms. Locke also helped to organize 17 tribal colleges on native reservations > in the United States, served on the National Indian Education Association > and numerous other advisory boards for education, human rights, and > environmental issues, and acted as chair of the Indigenous Woman's Caucus > at the 1995 UN Women's Conference in Beijing. She was much in demand > as a lecturer and is recognized as one of the most influential Native Americans > of the twentieth century. She had two children from a 23-year marriage > and became a Baha'i at age 63, taught by her son. Elected to the National > Spiritual Assembly just two years later, she served on that body until her > death. The Universal House of Justice praised her "outstanding endeavors > as an educator and administrator" who championed the needs of America's > native peoples. > > ZYLPHA MAPP-ROBINSON > On 12 May 2001, in New York Ciry, New York, United States. Zylpha 0. > Mapp was born in Cambridge, Massachusetts, on 25 August 1914 and > was raised in a Baha'i family. The message from the Baha'i World Centre > after her death recalled her "spirit of selfless devotion" in her service to > the Baha'i Faith, which was notable in her extensive travels to teach the > Faith. She lived for more than 20 years in Uganda, where she pioneered in > 1970, having previously served on Baha'i institutions in both the United > States and Canada. Elected as a member of the National Spiritual Assembly > of Uganda in 1976, she also served on several Local Spiritual Assemblies > and on various national Baha'i committees. Her professional training was > as an educator, having earned a master's degree and Ph.D. in education. > She applied her training to helping humaniry, developing health and nutrition > projects in India and Burkina Faso, authoring handbooks on development > and education, and assisting in the creation of Baha'i training institute > programs in Uganda. Another of her significant services in Uganda was as > secretary to Hand of the Cause of God Enoch Olinga. She undertook > trips to many countries in Africa to spread the Baha'i teachings and also > traveled in Asia and the Caribbean region. Her husband, Robert Robinson, > died in 1994. She is survived by one daughter. After her passing, a message > from the Baha'i World Centre requested that a memorial gathering be > held for her in the House of Worship in Uganda. > THE BAHA'f WORLD 2001-2002 > > ELENA MARSELLA > On 13 March 2002, in Kailua, Hawaii, the United States. Elena Maria > Marsella was born in August 1913 in Providence, Rhode Island. She became > a Baha'i in 1939 and in 1945 began her travels to promote the Faith and > its interests, going first to the Dominican Republic. She lived primarily in > the Caribbean, Micronesia, and Polynesia, and in 1954 she and her husband, > Roy Fernie, were named Knights of Baha'u'llah when they moved to the > Gilbert and Ellice Islands (now known as Kiribati and Tuvalu), as they > were the first Baha'ls in that region. She served on a variety of Baha'i > institutions, including the National Spiritual Assembly for Central America > and the first National Spiritual Assembly of the Hawaiian Islands. She > later relocated to Asia and was appointed to the Continental Board of > Counsellors for Northeastern Asia in 1973, a post she occupied until 1980. > She pursued several careers in her life, working as a teacher, a member of > the Foreign Service, and a pianist. After her passing the Universal House > of Justice lauded her "enrichment of Baha'i literature through her scholarly > endeavors," which included aurhoring the book The Quest for Eden, and > praised her "ardent commitment to the promotion" of the Baha'i Faith. > > AFSHIN SHOKOUFEH MOSADEGH > On 3 December 2001, in Dushanbe, Tajikistan. Born in Rasht, Iran , on > 23 September 1968, Afshin Shokoufeh Mosadegh was only 33 years old > when he gave his life as a Baha'i martyr. He was shot outside his home in > Dushanbe and died en route to the hospital. The government's inquiry > into the murder determined that he was killed by a member of a fanatical > element in the country that wished to harm the Baha'ls. A Baha'i for 10 > years, Mr. Mosadegh was actively involved in advancing the Baha'i community > in Tajikistan and served several terms as a member of the National Spiritual > Assembly and the Local Spiritual Assembly of Dushanbe. He is survived > by his wife, Soheilah Mehrabhani, whom he married in 1991, and two > children. His tragic death followed the murder, under similar circumstances, > of Rashid Gulov the previous October and the killing of 'Abdu'llah > Mogharrabi in 1999, all in Dushanbe. 3 > > QUDRATU'LLAH RAWHANf > On 30 September 2001, in Gaborone, Botswana. Qudratu'llah Rawhfol > was born in 1922 and was living in India when he arose in 1954 to pioneer > to the Island of Mahe, in the Seychelle Islands, an act for which he was > > The Baha'i > 3 Seep. 304 of this volume for the obituary of Mr. Gulov and > > World 1999-2000, pp. 306-07, for Mr. Mogharrabi's obituary. > OBITUARIES > > named a Knight of Baha'u'llah by Shoghi Effendi. In 1993 he moved to > Botswana to live with his daughter, who survives him, as does a son in > Chile. After his passing, the Universal House of Justice wrote, "His services in the Indian subcontinent and in Africa are remembered with loving > appreciation." > Statistics > > GENERAL STATISTICS > > Worldwide Baha'i'. population More than > five million > Countries/dependent territories where 190 countries/ > the Baha'i'. Faith is established 46 territories > Continental Counsellors 81 > Auxiliary Board members serving > throughout the world 990 > National/Regional Spiritual Assemblies 182 > Local Spiritual Assemblies 11, 746 > Localities where Bahfi'.s reside 127,555 > Indigenous tribes, races, and ethnic groups > represented in the Baha'i'. community 2,112 > Languages into which Baha' u'llah's > writings have been translated 802 > Publishing Trusts 33 > > 3II > 312 T HE BAHA'f WORLD 2001-2002 > > Geographic Distribution of > Local Spiritual Assemblies by Continent > > Asia 2,957 > > Australasia 856 > > Africa 3,808 > > Growth in the Number of Localities > Where Baha' is Reside > 140,000 > > 120,000 > > 100,000 > > 80,000 > > 60,000 > > 40,000 > > 20,000 . > .......... di > STATISTICS 313 > > Growth in the Number of National and > Regional Spiritual Assemblies > > 200 ~~~~~~~~~~~~~~~~~~~~~~~~ > > 20 "II > ,111111111111111111111111111111111111 > ~~~~~~~~~~~~~0~~~~~~~~~~~~~ > ~~~~~~~~~~~~~~~~~~~~~~~~~~~ > > Social and Economic Development > > Baha'i development activities are initiated either by Baha'i > administrative institutions or by individuals or groups. Together, > these activities contribute to a global process of learning about a > Baha'i approach to social and economic development. They presently > fall into three general categories. > ACTIVITIES OF FIXED DURATION > Most Baha'i social and economic development efforts are fairly simple > activities of fixed duration in which Baha'is in villages and towns > around the world address the problems and challenges faced by > their localities through the application of spiritual principles. These > activities either originate in the Baha'i communities themselves or > are a response to the invitation of other organizations. It is estimated > that in 2001-02 there were more than 2,200 endeavors of this kind, > including tree-planting and clean-up projects, health camps, > workshops and seminars on such themes as race unity and the > advancement of women, and short-term training courses. > THE BAHA'f WORLD 2001-2002 > > SUSTAINED PROJECTS > The second category of Baha'i social and economic development > consists of approximately 475 ongoing projects. The vast majority > are academic schools, while others focus on areas such as literacy, > basic health care, immunization, substance abuse, child care, > agriculture, the environment, or microenterprise. Some of these > projects are administered by nascent development organizations > which have the potential to grow in complexity and in their range > of influence. > ORGANIZATIONS WITH CAPACITY > TO UNDERTAKE COMPLEX ACTION > Certain Baha'i development efforts have achieved the stature of > development organizations with relatively complex programmatic > structures and significant spheres of influence. They systematically > train human resources and manage a number of lines of action to > address problems oflocal communities and regions in a coordinated, > interdisciplinary manner. Also included in this category are several > institutions-especially large schools-which, although focusing > only on one field, have the potential to make a significant impact. > In this category there are currently 45 such organizations. > Directory > > Associations for > Baha' 1 Studies > Argentina Colombia > Centro de Estudios Baha'ls Asociaci6n de Estudios Baha'ls > Otamendi 215 Apartado Aereo 51387 > 1405 Buenos Aires Santa Fe de Bogota o.c. > Argentina Colombi a > E-mail: bahaicol@colombianet.net > Australia > Association for Baha'i Studies East, Central, and Southern > 173 Mona Vale Road Africa > Ingleside NSW 2101 Baha'i Studies Association > Australia P.O. Box 42846 > E-mail: Nairobi > secretariat@bnc.bahai.org.au Kenya > > Brazil Ecuador > Association for Baha'i Studies Asociaci6n de Estudios Baha'ls > Rua Dom Pedro II, 1641 clo Peter Newton > C.P. 233 Apartado 1142 > 90,000 Porto Alegre Quito > Brazil Ecuador > > Chile English-Speaking Europe > Asociaci6n de Estudios Baha'ls Association for Baha'i Studies > Casilla 3731 27 Rutland Gate > Santiago 1 London SW7 lPD > Chile Uni ted Kingdom > E-mail: nsa@bahai.org.uk > 316 THE BAHA'f WORLD 2001-2002 > > Francophone Europe New Zealand > Comite de !'Association pour Jes Association for Baha'i Studies > Etudes baha'ies P.O. Box 21-551 > 4 5 rue Pergolese Henderson > F-75116 Paris Auckland 1231 > France New Zealand > E-mail: natsec@nsa.org.nz > German-Speaking Europe > Gesellschaft fur Baha'i Studien North America > c/o Markus Mediger Association for Baha' f Studies > Wirichsbongardstr. 40 34 Copernicus Street > 52062 Aachen Ottawa, Ontario KlN 7K4 > Germany Canada > E-mail: medi@gi.rwth-aachen.de E-mail: abs-na@bahai-studies.ca > > Ghana Persian > Association for Baha'i Studies Association for Baha'i Studies in > P.O. Box 7098 Persian > Accra-North 596 Upper Sherman > Ghana Hamilton, Ontario L8V 3M2 > Canada > India > Association for Baha'i Studies Puerto Rico > c/o Professor M.D. Teli Asociaci6n de Estudios Baha' fs > Flat 16, New Building c/o Dr. Cesar Reyes > Mumbai University's UDCT Campus Chemistry Dept. > Matunga-400 019 University of Puerto Rico > India Mayaguez 00708 > E-mail: absindia@bom5.vsnl.net.in Puerto Rico > > Japan Russian Federation > Association for Baha'i Studies Association for Baha'i Studies > c/o Jane Nishi Goldstone P.O. Box 55 > Banberu 603 Moscow 129515 > 2-8-4 Momijigaoka Russia > Fuchu-shi, Tokyo E-mail: secretariat@bnc.glasnet.ru > Japan > Spain > Malaysia Asociaci6n de Estudios Baha'fs de > Association for Baha' { Studies Espana > 4 Lorong Titiwangsa 5 Matias Turri6n, 32 > Setapak 53000 ES-28043 Madrid > Kuala Lumpur Spain > Malaysia E-mail: > E-mail: nsa-sec@nsam.po.my aen.secretaria@com-bahai.es > DIRECTORY > > Trinidad and Tobago Belgium > Association for Baha'i Studies Maison d'Editions Baha'ies > P.O. Box 755 205 rue du Trone > Port of Spain B-1050 Brussels > Trinidad, West Indies Belgium > E-mail: nsabahaitt@wow.net E-mail: meb@swing.be > > Venezuela Brazil > Association for Baha'i Studies Editora Baha'i do Brasil > Apartado 934 Caixa Postal 198 > Barquisimeto, Edo. Lara, 3001-A Mogi Mirim, SP > Venezuela 13800-000 > E-mail: dwitzel@sa.omnes.net Brazil > E-mail: editbahai@mogi.com.br > West Africa > Association for Baha'i Studies Cameroon > c/o P.O. Box 2029 Baha'i Publishing Agency of > Marina-Lagos Cameroon > Nigeria P.O. Box 145 > E-mail: ngrbahai@hotmail.com Lim be > Cameroon > Zambia E-mail: niazbushrui@doualal.com > Association for Baha'i Studies > c/o Mr. Vahdat Alavian Cote d'Ivoire > Box 511 70 Maison d'Editions Nur > Lusaka 08 B.P. 879 > Zambia Abidjan 08 > Cote d'Ivoire > Baha'i Publishing Trusts E-mail: asnci@aviso.ci > > Argentina Fiji Islands > Editorial Baha'i Baha'i Publishing Trust > Indolatinoamericana (EBILA) P.O. Box 639 > Otamendi 215 Suva > 1405 Buenos Aires Fiji Islands > Argentina E-mail: nsafiji@connect.com.fj > E-mail: ebila@ciudad.com.ar Germany > Australia Bah a' I-Verlag > Baha'i Publications Australia Eppsteiner Strasse 89 > 173 Mona Vale Road D-65719 Hofheim > Ingleside NSW 2101 Germany > Australia E-mail: office@bahai-verlag.de > E-mail: bpa@bahai.org.au > THE BAHA'f WORLD 2001-2002 > > Hong Kong Lebanon* > Baha'i Publishing Trust > Malaysia* > C-6, 11th Floor, Hankow Center > 1C Middle Road, Tsim Sha Tsui Netherlands > Kowloon Stichting Baha'i Literaruur > Hong Kong Riouwstraat 27 > NL-2585 GR > India > The Hague > Baha'i Publishing Trust > The Netherlands > F-3/6, Okhla Industrial Area > E-mail: nsa@bahai.nl > Phase-I, New Delhi 110 020 > India Niger > E-mail: bptindia@del3.vsnl.net.in Maison d'Editions Fada'il > B.P. 12858 > Italy > Niamey > Casa Editrice Baha'i > Niger > Via Filippo Turati, 9 > E-mail: mef@intnet.ne > I-00040 Ariccia (Rome) > Italy Nigeria > E-mail: ceb.italia@pcg.it Baha' I Publishing Trust > P.O. Box 2029 > Japan > Marina-Lagos > Baha'i Publishing Trust > Nigeria > 7-2-13 Shinjuku > E-mail: bptnigeria@yahoo.com > Shinjuku-ku > Tokyo 160-0022 Norway > Japan Baha'i Forlag > E-mail: nsajpn@tka.att.ne.jp Drammensveien 110 A > N-0273 Oslo > Kenya > Norway > Baha'i Publishing Agency > E-mail: bahaiforlag@c2i.net > P.O . Box 47562 > Nairobi Pakistan* > Kenya > E-mail: bpakenya@alphanet.co.ke Philippines > Baha'i Publishing Trust > Korea P.O. Box 4323 > Baha'i Publishing Trust 1004 Manila > 249-36 Huam-Dong Philippines > Yongsan-gu, Seoul 140-190 E-mail: nsaphil@skyinet.net > Republic of Korea > E-mail: nsakorea@nuri.net > > *Address communication to Baha'i World Centre, P.O. Box 155, Haifa > 31 00 l, Israel. > DIRECTORY 319 > > Poland Sweden > Baha'i Publishing Trust Baha'lforlaget AB > ul. Barbackiego 9 3 Solhagavagen 11 > 33-300 Nowy Saez SE-163 52 Spanga > Poland Sweden > E-mail: nsa@bahai.org. pl E-mail: forlaget@bahai.se > > Portugal Taiwan > Edirora Baha'i de Portugal Baha'i Publishing Trust > Avenida Ventura Terra, No. 1 3/F, # 149-13 Hsin Sheng South > 1600-780 Lisboa Road > Portugal Section l, Taipei 106 > E-mail: aen@bahai.pt Taiwan, > R.O. C. > Romania E-mail: bpt@ms38.hinet.net > Casa de Editura ~i Tipografia > Baha'i Uganda > C.P. 124 OP l Baha'i Publishing Trust > 3400 Cluj-Napoca P.O. Box 2662 > Romania Kampala > E-mail: bahai@mail.soroscj.ro Uganda > E-mail: > Russian Federation bahai@spacenetuganda.com > Unity Baha'i Publishing Trust > P.O. Box 288 United Kingdom > 198 013 St. Petersburg Baha'i Publishing Trust > Russia 4 Station Approach > E-mail: unitybpt@mail.wplus.net Oakham > Leicestershire LE15 6QW > South Africa England > Baha' I Publishing Trust E-mail: bpt.enquiries@bahai.org.uk > P.O. Box 468 > Elsie's River 7480 United States > South Africa Baha' I Publishing Trust > E-mail: bpt@bahai.org.za 415 Linden Avenue > Wilmette, IL 60091 > Spain USA > Arca Editorial E-mail: bpt@usbnc.org > Joan d'Austria, 95-97, 5' 1° > ES-08018 Barcelona > Spain > E-mail: edibahai@arrakis.es > 320 THE BAHA'f WORLD 2001-2002 > > Miscellaneous Addresses Baha'i International Community, > Haifa Offices: > Association medicale baha'ie • Secretariat > c/o Mirabelle Weck • Office of Public Information > 26 rue de Paris P.O. Box 155 > F-78560 Paris 31 001 Haifa > France Israel > E-mail: opi@bwc.org > Bahaa Esperanto-Ligo (BEL) Web: and > Eppsteiner Strasse 89 > D-65 7 19 Hofheim > Germany Baha'i International Community, > E-mail: bahaaeligo@bahai.de New York Offices: > • United Nations Office > Baha'i Association • Office for the Advancement of > for the Arts Women > Dime! 20 • Office of the Environment > 7333 MC 866 United Nations Plaza > Apeldoorn Suite 120 > The Netherlands New York, NY 10017-1822 > E-mail: abuys@wxs.nl USA > Web: E-mail: bic-nyc@bic.org > Web: > Baha'i Computer and and > Communications Association > c/o New Era Communications Baha'i International Community, > attn: Don Davis Geneva Office: > 5 Ravenscroft Drive • United Nations Office > Asheville, NC 28801 Route des Morillons 15 > USA CH-1218 Grand-Saconnex > E-mail: bcca-cc@bcca.org Geneva > Web: Switzerland > E-mail: bic@geneva.b ic.org > Baha'i Health Agency > 27 Rutland Gate Baha'i International Community, > London Paris Office: > SW7 lPD • Office of Public Information > United Kingdom 45 rue Pergolese > F-75116 Paris > France > E-mail: op iparis@cl ub-interner. fr > DIRECTORY 321 > > Baha'i Justice Society International Environment > P.O. Box 79684 Forum > Houston, TX 77279 c/o Sylvia Karlsson > USA Sigmund Freudstrasse 36 > E-mail: D-53127 Bonn > info@bahaijusticesociety.org Germany > Web: E-mail: ief@bcca.org > Web : > Baha'i Medical Association > of Canada Hong Kong Baha'i Professional > 931 Beaufort Avenue Forum > Halifax, Nova Scotia B3H 3X8 C-6, 11th Floor, Hankow Center > Canada Middle Road, > Tsim Sha Tsui > Baba' i Office of the Kowloon > Environment for Taiwan Hon g Kong > 149-13 Hsin Sheng South Road > Section 1, Taipei 10626 Landegg International University > Taiwan CH-9405 Wienacht/AR > E-mail: tranboet@asiaonline.net. tw Switzerland > E-mail: info@landegg.edu > European Baha'i Business Forum Web: > clo George Starcher, Secretary > 35 avenue Jean-Jaures Mottahedeh Development > F-73000 C hambery Services > France Baha'i Unity Center > E-mail: ebbf@ebbf.org 2370 Wesley Chapel Road > Web: Decatur, GA 30035 > USA > European Baha'i Youth Council E-mail: mdssed@msn.com > 45 rue Pergolese Web: > F-75 116 Paris, France > E-mail: secreteria@ebyc.org World Community Foundation > Web: 3 15 West 70th Street > Suire 14C > Health for Humanity New York, NY 10023 > 415 Linden Avenue, Suite B USA > Wilmette, IL 60091-2886 > USA > E-mail: health@usbnc.org > Selected New Publications > > The Bab{ Question You Mentioned: The Origins of the Baha'i > Community of the Netherlands > Jelle de Vries. Herent, Belgium: Peeters, 2002. 362 pp. > Presents a detailed and illustrated history of the Baha'f Faith in the > Netherlands. Parr of the New Religious Identities in the Western World > sen es. > > A Few Minutes a Day > Dicy Reaugh Hall. Illustrated by Brittany Virott. Oxford: George Ronald, > 2002. 290 pp. > Designed to help parents of primary-school-age children educate their > children in the Baha'i Faith and contribute to their spiritual growth. For > each day, there is a short prayer or reading for children to learn, an activity > to undertake, and a subject for consultation. > > Global Governance and the Lesser Peace > Foad Katirai. Oxford: George Ronald, 2001. 148 pp. > Explores issues involved in global governance and peace and elucidates > the means set out in the Baha'f teachings to establish the foundation of a > system of international governance. > > THE BAHA'f WORLD 2001-2002 > > The Great African Safari: The Travels of 'Amatu'l-Baha Ru~lyyih > Khanum in Africa > Violette Nakhjavdnf. Oxford: George Ronald, 2002. 608 pp. > An eyewitness account of 'Amatu'l-Baha Ru):iiyyih Khanum's historic threeyear journey across Africa, told from the diaries of the author, who > accompanied Ru):iiyyih Khanum on these travels. Together they visited 34 > African countries, driving a Land Rover over 36,000 miles through cities, > towns, and remote villages, and meeting people in all walks of life, from > emperors and kings to rural farmers. > > Never Be Afraid to Dare: The Story of "General Jack," Marion > Elizabeth Jack > Jan Teofil jasion. Oxford: George Ronald, 2001. 352 pp. > Recounts the life of Marion Jack, a Canadian artist and "immortal heroine" > of the Baha'i Faith who traveled with the message of the Baha'i teachings > to the Balkans and spent nearly 30 years in Bulgaria. The latest in the > Baha'i Heritage series. > > On the Front Lines: Baha'i Youth in Their Own Words > Edited by Aaron Emmel and Heather Brandon. Oxford: George Ronald, > 2002. 181 pp. > Stories and interviews from the Baha'i youth magazine One, with articles > and essays touching on concerns of youth throughout the world, such as > relationships, careers, personal transformation , and the challenges of the > rwenty-first century. > > Pathways to Transformation: The Baha'i Journey > Compiled by john Davidson. Ingleside: Baha'i Publications Australia, > 2001. 335 pp. > Selections from the Baha'i writings on subjects related to personal, spiritual, > and societal transformation, with sections on spiritual civilization, Baha'i > administration, teaching the Baha'i Faith, and character development. > > The Poetry of 'filiirih > john S. Hatcher and Amrollah Hemmat. Oxford: George Ronald, 2002. > 202 pp. > Gives a brief biographical account of an early heroine and martyr of the > Baha'i Faith and provides the Persian originals and translations of some of > her poems, along with notes and commentary. > NEW PUBLICATIONS 325 > > Prayers of Ecstasy: Selections from the Baha'i Sacred Writings > Bahd 'u'lldh. Los Angeles: Kalimdt Press, 2001. 136 pp. > New Baha'i prayerbook emphasizing the mystical experience of prayer with > sections on love, fire, rapture, ecstasy, sorrow, and joy. > > Sacred Earth: Passages from the World's Scriptures regarding the > Spiritual Nature of our Material World > Compilation by Sarah Clive, with photographs by Rob Weinberg. Rutland, > United Kingdom: Bahd 'i Publishing Trust and Arts for Nature, 2001. 90 pp. > Shows how nature has been used in sacred scriptures to illustrate spiritual > realities. It contains extracts from the Baha'i Faith, Buddhism, Christianity, > Hinduism, Islam, Jainism, Judaism, Sikhism, and Taoism. > > The Summons of the Lord of Hosts > Bahd'u'lldh. Haifa: Bahd'i World Centre, 2002. 272 pp. > Contains authoritative English translations of six major works written by > Baha'u'llah in the latter half of the nineteenth century, which clearly enunciate > His claim to prophethood and offer a prescription for peaceful and just > leadership in the modern world. The book collects the Suriy-i-Haykal, > Suriy-i-Ra'ls, Law~-i-Ra' ls, Law~-i-Fu'ad, and Suriy-i-Muluk. > > The Tablet of the Holy Mariner: An Illustrated Guide to > Baha'u'llah's Mystical Writing > Michael Sours. Los Angeles: Kalimdt Press, 2002. 101 pp. > An illustrated guide to one of Baha'u'llah's most well-known mystical works. > Drawing on the Sufi tradition, the Tablet describes each soul's spiritual > journey to God as a voyage on the Ark of eternity, guided by a Holy Mariner. > > Thornton Chase: First American Baha'i > Robert H. Stockman. Wilmette: Bahd'i Publishing Trust, 2002. 284 pp. > Biography of one of the most significant figures in early American Baha'i > history. It examines his early years and spiritual search, his discovery of > the Baha'i Faith, and his efforts to promote the Faith throughout his life. > > To Be a Father > Compiled by Wendi Momen. Oxford: George Ronald, 2002. 209 pp. > Collection of scriptures, prayers, poems, aphorisms, and literary pieces > from the Baha'i Faith and other religions about fatherhood. It contains > passages on subjects such as childbirth, the importance of fathers, and > fathers and their families. A companion volume to To Be a Mother. > THE BAHA'f WORLD 2001-2002 > > Visions of a New World Order: Paradise Created > Brenton Edwards, with text by Wendi Momen. Foreword by Peter]. Khan. > Oxford: George Ronald, 2001. 180 pp. > Photographs of places associated with the Baha'i Faith, primarily holy places > in Israel, with accompanying text outlining the history of the Faith. The > book is divided into sections related to the Bab, Baha'u'llah, 'Abdu'l-Baha, > Shoghi Effendi, and the Baha'i administrative order. > > Youth: Channels for Change > Various. Riviera Beach: Palabra Publications, 2001. 119 pp. > Compilation of extracts from the writings of the Bab, Baha'u'llah, 'Abdu'l- > Baha, Shoghi Effendi, and the Universal House of Justice relating to youth. > > ERRATUM: In Selected New Publications in The Bahd'f World 2000-2001, > the publishing information for Nader Saeidi's book Logos and Civilization > should read: Bethesda, MD: University Press of Maryland, 2000. > A Basic Baha'i Reading List > > The following list has been prepared to provide a sampling of works conveying > the spiritual truths, social principles, and history of the Bahd 'i Faith. It is by > no means exhaustive. For a more complete record of Bahd 'i literature, see Bibliography of English-language Works on the Bab! and Baha'i Faiths, > 1844-1985, compiled by William P Collins (Oxford: George Ronald, 1990). > > Selected Writings of Baha'u'llih > > The Kitab-i-Aqdas > The Most Holy Book, Baha' u'llah's charter for a new world civilization. > Written in Arabic in 1873, the volume's first authorized English translation was released in 1993. > > The Kitab-i-fqfo > The Book of Certitude was written prior to Baha'u'llah's declaration of > His mission as an explanation of progressive revelation and a proof of the > station of the Bab. > > The Hidden Words > Written in the form of a compilation of moral aphorisms, these brief verses > distill the spiritual guidance of all the divine Revelations of the past. > THE BAHA'f WORLD 2001-2002 > > Tablets of Baha'u'llah revealed after the Kitab-i-Aqdas > A compilation of Tablets revealed between 1873 and 1892 which enunciate important principles of Bahf u'llah's Revelation, reaffirm truths He > previously proclaimed, elaborate on some of His laws, reveal further prophecies, and establish subsidiary ordinances to supplement the provisions of > the Kitab-i-Aqdas. > > Gleanings from the Writings of Baha'u'llah > A selection of Baha'u' llah's sacred writings translated and compiled by the > Guardian of the Baha'i Faith to convey the spirit of Baha' u'llah's life and > teachings. > > Writings of the Bab > > Selections from the Writings of the Bab > The first compilation of the Bab's writings to be translated into English. > > Selected Writings of 'Abdu'l-Baha > > Paris Talks: Addresses given by 'Abdu'l-Baha in Paris in 1911-1912 > Addresses given by 'Abdu'l-Baha to a wide variety of audiences, in which > He explains the basic principles of the Baha'i Faith. > > The Secret of Divine Civilization > A message addressed to the rulers and people of Persia in 1875 illuminating the causes of the fall and rise of civilization and elucidating the spiritual > character of true civilization. > > Selections from the Writings of 'Abdu'l-Baha > A compilation of selected letters from 'Abdu'l-Bahfs extensive correspondence > on a wide variety of topics, including the purpose of life, the nature of > love, and the development of character. > > Some Answered Questions > A translation of 'Abdu'l-Bahfs answers to a series of questions posed to > Him during interviews with Laura Clifford Barney between 1904 and 1906. > The topics covered include the influence of the Prophets on the evolution > of humanity, the Baha'i perspective on Christian doctrine, and the powers > and conditions of the Manifestations of God. > BAHA'I READING LIST > > Selected Writings of Shoghi Effendi > God Passes By > A detailed history of the first 100 years of the Baha'i Faith. > > The Promised Day Is Come > A commenrary on Baha' u'llah's letters to the kings and rulers of the world. > > The World Order of Baha'u'llih: Selected Letters > An exposition on the relation between the Baha'i community and the entire process of social evolution under the dispensation of Baha'u'llah, in > the form of a series of letters from the Guardian of the Baha'i Faith to the > Baha' ls of the West between 1929 and 1936. > > Introductory Works > > Baha'u'llah > Baha'i International Community, Office of Public Information, 1991. > A brief statement detailing Baha'u'llah's life and work issued on the occasion of the centenary of His passing. > > Baha'u'llih and the New Era > john Esslemont. 5th rev. paper ed. Wilmette: Baha 'i Publishing Trust, 1980. > The first comprehensive account of the Baha'i Faith, written in 1923 and > updated for subsequent editions. > > The Baha'i Faith: The Emerging Global Religion > William S. Hatcher and]. Douglas Martin. Rev. ed. Wilmette: Baha'i > Publishing Trust, 1998. > Textbook providing an overview of Baha'i history, teachings, administrative structure, and community life. > > All Things Made New > john Ferraby. 2d rev. ed. London: Baha'i Publishing Trust, 1987. > A comprehensive outline of the Baha'i Faith. > > Most of the books listed above have been published by various Baha'i Publishing Trusts and are available in bookshops, libraries, or from the Trusts. Please > see the Directory on pp. 317-19 for addresses. > Glossary > > 'Abdu'l-Baha: ( 1844-1921) Son of Baha' u'llah, designated His successor > and authorized interpreter of His writings. Named 'Abbas after His grandfather, 'Abdu'l-Baha was known co th e general public as 'Abbas Effendi. > Baha'u'Ilah gave Him such tides as "the Mose Great Branch," "the Mystery of God," and "the Master." After Baha'u'llah's passing, He chose the > name 'Abdu'l-Baha, meaning "Servant of Baha'u'llah." > > Administrative Order: The system of administration as conceived by > Baha'u'Ilah, formally established by 'Abdu'l-Baha, and realized durin g the > G uardianship of Shoghi Effendi. It consists, on the one hand, of a series > of elected councils, universal, national, and local, in which are invested > legislative, executive, and judicial powers over the Baha'i community, and, > on the ocher hand, of eminent and devoted Baha'fs appointed for the specific purposes of propagation and protection of the Faith under the guidance > of the H ead of chat Faith, the Universal House of Justice. > > 'Amatu'l-Baha Rlll:ilyyih Khanum: (1910-2000) Mary Sutherland Maxwell, > an eminent North American Baha'i who became the wife of Shoghi Effendi > Rabbinf, Guardian of the Baha'i Faith, in 1937, after which she became > known as Ru}:ifyyih Khinum Rabbinf. ('Amacu'l-Baha is a tide meaning > "Handmaiden ofBaha'u'Ilah.") She served as the Guardian's secretary during > his lifetime and was appointed a Hand of the Cause of God in 1952. > After Shoghi Effendi's passing in 1957, she traveled extensively co teach > the Baha'i Faith, consolidate Baha'i communities, and serve as a representative > of the Universal House of Justice at major events. > > 332 THE BAHA'f WORLD 2001-2002 > > Arc: An arc cut into Mount Carmel in Haifa, Israel, along which the international administrative buildings of the Baha'i Faith have been built. > > Auxiliary Boards: An institution created by Shoghi Effendi in 1954 to > assist the Hands of the Cause of God. When the institution of the Continental Boards of Counsellors was established in 1968 by the Universal > House of Justice, the Auxiliary Boards were placed under its direction. > > Bab, the: The title, meaning "Gate," assumed by Siyyid 'Alf-MuJ:iammad, > Who was the Prophet-Founder of the Bab! Faith and the Forerunner of > Baha'u'llah. Born 20 October 1819, the Bab proclaimed Himself to be > the Promised One of Islam and announced chat His mission was to alert > the people to the imminent advent of "Him Whom God shall make manifest," namely, Bah:i'u'llah. Because of these claims, the Bab was executed > by order of Na~iri'd-Oln Shah on 9 July 1850. > > Baha'i Era (BE): The period of the Baha'i calendar beginning with che > Declaration of the Bab on 23 May 1844, and expected to last until the > next appearance of a Manifestation (Prophet) of God after the expiration > of at least 1,000 years. > > Baha'i International Community: A name used generally in reference > to the worldwide Baha'i community and officially in that community's > external relations. In the latter context, the Baha'i International Community is an association of the National Spiritual Assemblies throughout the > world and functions as an international nongovernmental organization. > Its offices include its Secretariat at the Baha'i World Centre, a United > Nations Office in New York with a branch in Geneva, an Office of Public > Information, an Office of the Environment, and an Office for the Advancement of Women. > > Baha'i World Centre: The spiritual and administrative center of the Baha'i > Faith, comprising the holy places in the Haifa-Acre area and the Arc of > administrative buildings on Mount Carmel in Haifa, Israel. > > Baha' u'llah: T itle, meaning "Glory of God," assumed by Mirza J::Iusayn- > 'Alf, Founder of the Baha'i Faith. Born on 12 November 1817, H e declared > His mission as the Promised One of All Ages in April 1863 and passed > away in Acre, Palestine, on 29 May 1892 after 40 years of imprisonment, > banishment, and house arrest. Bah:i'u'llah's writings are considered by Bah:i'fs > to be direct revelation from God. > GLOSSARY 333 > > Bahji: Arabic for "delight." Located near Acre, it is a place of pilgrimage > for Baha'is which comprises the Shrine of Baha'u'llah, the mansion which > was His last residence, and the surrounding gardens that serve to beautify > the site. > > Calendar, Baha'i: Year consisting of 19 months of 19 days each, with the > addition of certain "intercalary days" (four in ordinary and five in leap > years) between the 18th and 19th months in order to adjust the calendar > to the solar year. Naw-Ruz, the Baha'i new year, is astronomically fixed, > commencing at the vernal equinox (21 March). The Baha'i era (BE) begins > with the year of the Bab's declaration ( 1844 CE). > > Consultation: A form of discussion between individuals and within groups > which requires the subjugation of egotism so that all ideas can be shared > and evaluated with frankness, courtesy, and openness of mind, and decisions arrived at can be wholeheartedly supported. Its guiding principles > were elaborated by 'Abdu'l-Baha. > > Continental Boards of Counsellors: An institution created in 1968 by > the Universal House of Justice to extend into the future the work of the > institution of the Hands of the Cause of God, particularly its appointed > functions of protection and propagation. With the passing of Shoghi Effendi, > the Guardian of the Baha'i Faith, there was no way for additional Hands > of the Cause to be appointed. The duties of the Counsellors include directing > the Auxiliary Boards in their respective areas, advising and collaborating > with National Spiritual Assemblies, and keeping the Universal House of > Justice informed concerning the conditions of the Faith in their areas . > Counsellors are appointed for terms of five years. > > Convention: A gathering called at a regional, national, or international > level for consultation on matters affecting the welfare of the Baha'i community > and for the purpose, respectively, of electing delegates to a National > Convention, electing members of a National Spiritual Assembly, or electing > members of the Universal House of Justice. > > Hands of the Cause of God: Individuals appointed by Baha'u'llah, and > later by Shoghi Effendi, who were charged with the specific duties of protecting and propagating the Faith. (Four individuals were recognized > posthumously as Hands of the Cause by 'Abdu'l-Baha.) With the passing > of Shoghi Effendi, there was no further possibility for appointing Hands > of the Cause; hence, in order to extend into the future the important > functions of propagation and protection, the Universal House of Justice > 334 THE BAHA'f WORLD 2001-2002 > > m 1968 created Continental Boards of Counsellors and in 1973 established the International Teaching Centre, which coordinates their work. > > Holy Days: Eleven days commemorating significant Baha'i anniversaries, > on nine of which work is suspended. > > I:Iuququ'llah: Arabic for "the Right of God." As instituted in the Kid.b-i- > Aqdas, payment to "the Authority in the Cause to whom all must turn" > (at present, the Universal House of Justice) of 19 percent of what remains > of one's personal income after one's essential expenses have been covered. > Funds generated by the payment of ~uququ'llah are used for the promotion of the Faith and for the welfare of society. > > International Teaching Centre: An institution established in 1973 by the > Universal House of Justice to bring to fruition the work of the Hands of > the Cause of God in the Holy Land and to provide for its extension into > the future. The duties of the International Teaching Centre include coordinating, stimulating, and directing the activities of the Continental Boards > of Counsellors and acting as liaison between them and the Universal House > of Justice. The membership of the Teaching Centre comprises the surviving Hands of the Cause and also nine Counsellors appointed by the Universal > House of Justice. The seat of the International Teaching Cen tre is located > at the Baha'i World Centre in Haifa, Israel. > > Knight of Baha' u'llah: Title initially given by Shoghi Effendi to those > Baha'ls who arose to open specified new territories to the Faith during the > first year of the Ten Year Crusade (1953-1963) and subsequently applied > to those who first reached the remaining unopened territories on the list > at a later date. > > Lesser Peace: A political peace to be established by the nations of the world > in order to bring about an end to war. Its establishment will prepare the > way for the Most Great Peace, a condition of permanent peace and world > unity to be founded on the spiritual principles and institurions of the World > Order of Baha'u'llah and signalizing humanity's coming of age. > > Local Spiritual Assembly: The local administrative body in the Baha'i Faith, > ordained in the Kid.b-i-Aqdas. The nine members are directly elected by > secret ballot each year at Ri4van from among the adult believers in a community. > > Monument Gardens: Beautifully landscaped gardens at the heart of the > Arc on Mount Carmel where befitting monuments have been erected over > GLOSSARY 335 > > the graves of the daughter and the wife of Baha' u'llah, His son who died > in prison in Acre, and the wife of 'Abdu'l-Baha. > > Mount Carmel: The mountain spoken of by Isaiah as the "mountain of > the Lord." Site of the Baha'i World Centre including several Baha'i holy > places, the most important of which are the Shrine of the Bab and the > Monument Gardens. > > National Spiritual Assembly: The national administrative body in the Bahi'f > Faith, ordained in the Baha'i sacred writings, with authority over all activities and affairs of the Baha'i Faith throughout its area. Among its duties > are to stimulate, unify, and coordinate the manifold activities of Local > Spiritual Assemblies and of individual Baha'ls within its jurisdiction. The > members of National Spiritual Assemblies throughout the world constitute the electoral college for the Universal House of Justice. At Ri4van > 2002, there were 182 National or Regional Spiritual Assemblies. See also > Regional Spiritual Assembly. > > Nineteen Day Feast: The principal gathering in each local Baha'i community, every Baha'i month, for the threefold purpose of worship , > consultation, and fellowship. > > Pioneer: Any Baha'i who arises and leaves his or her home to journey to > another country for the purpose of teaching the Baha'f Faith. "Homefront pioneer" describes those who move to areas within their own country > that have yet to be exposed to the Baha'i Faith or where the Baha'i community needs strengthening. > > Regional Baha'i Council: An element of Baha'i administration between the > local and national levels, established at the discretion of the Universal House > ofJustice in countries where the condition and size of the Baha'i community > warrant. A means of decentralizing the work of the National Spiritual Assembly, > a Regional Council may be formed either by election or by appointment, > depending on local requirements and the condition of the Bahi'f community. > It provides for a level of autonomous decision making on both teaching and > administrative matters. In some countries, Stat~ Baha'i Councils perform > these tasks within specific civic jurisdictions. > > Regional Spiritual Assembly: An institution hlentical in function to the > National Spiritual Assembly but including a number of countries or regions in its jurisdiction, often established as a precursor to the formation > of a National Spiritual Assembly in each of the countries it encompasses. > THE BAHA'f WORLD 2001-2002 > > Ri4van: Arabic for "Paradise." Twelve-day festival (from 21 April through > 2 May) commemorating Baha'u'llah's declaration of His mission to His > companions in 1863 in the Garden of Riqvan in Baghdad. > > Shoghi Effendi Rabbanl: (1897-1957) The Guardian of the Baha'i Faith > after the passing of 'Abdu'l-Baha in 1921, designated in His Will and Testament as His successor in interpreting the Baha'i writings and as Head of > the Faith. > > Shrine of Baha'u'llah: The resting place of Baha'u'llah's mortal remains, > located near the city of Acre, Israel. The Shrine is the holiest spot on > earth to Baha'is and a place of pilgrimage. > > Shrine of the Bab: The resting place of the Bab's mortal remains, located > on Mount Carmel in Haifa, Israel, a sacred sire to Baha'is, and a place of > pilgrimage. > > State Baha'i Council: See Regional Baha'i Council. > > Tablet: Divinely revealed scripture. In Baha' f scripture, the term is used > to denote writings revealed by Baha'u'llah, the Bab, and 'Abdu'l-Baha. > > Ten Year Crusade: (1953-1963) Ten Year Plan initiated by Shoghi Effendi > for reaching the Baha'i Faith, which culminated with the election of the > Universal House of Justice during the centenary of the Declaration of > Baha'u'llah. The objectives of the Crusade were the development of the > institutions at the World Centre, the consolidation of the communities of > the participating National Spiritual Assemblies, and the spread of the Faith > to new regions. See also Knight of Bahd'u'lldh. > > Universal House of Justice: Head of the Baha'i Faith after the passing of > Shoghi Effendi, and the supreme administrative body ordained by Baha'u'llah > in the Kitab-i-Aqdas, His book of laws. The Universal House of Justice is > elected every five years by the members of all National Spiritual Assemblies, who gather at an International Convention. The House of Justice > was elected for the first time in 1963. It occupied its permanent seat on > Mount Carmel in 1983. > > Some entries adapted from A Basic Baha 'i Dictionary, ed. Wendi Momen > (Oxford: George Ronald, 1989). > INDEX 337 > > A Arc 31, 38,46,47,48, 59, 61 , 69, 332, > 'Abdu'l-Bah:i 9, 38, 56, 232, 235, 236- 334. See also Baha'i World Centre; > 37, 331,333, 335, 336 Mount Carmel > ARD German Radio 49, 140 > life of 9, 58, 192-93 > passing of 10, 336 Argentina 15 1, 266, 315, 317 > Will and Testament of 10, 12, 175, Armenia 306 > 237, 336 Nationa l Spiritual Assembly of 306 > writings and utterances of 10, 26-28, arts 7, 8, 4 1, 46, 48, 68, 88-92, 105-06, > 55, 58, 70, 76, 97, 101, 109, 191, 116, 208-11 > 192, 195, 199, 200, 201, 202, 203, Arts for Nature 89 > 204, 205, 206, 207, 209,210, 212, Arturo, Lawrence 134 > 213, 215, 237, 241, 255,257, 260, Asma of Kakombe School 86 > 271, 280, 288, 328 Associated Press 49 > Abercorn, Duchess of 89 Association for the Cohesive Develop- > Abraham 13 ment of the Amazon (ADCAM) 79- > Adelphia 224 80 > Association medicate bahd'fe 320 > adminstration, Baha'f. See Baha'i Faith: > administrative order of Associations for Bah:i' f Studies 315-17 > Australia 15, 83, 88, 98, Ill, 146, 196, > advancement of women 76-78, 87, 117, > 119, 121, 137-38, 249, 287-90 197, 210, 315, 317 > Advocates for African Food Securiry 138 National Spiritual Assembly of 88, > African Action on AIDS 137 197 > Agard, Nadema 116 Austria 7, 42, 95, 96, 98, 134 > Agence France Press 49 Auxiliary Boards 30, 107, 302, 303, 311, > Agency for Personnel Services Overseas 332, 333 > Awards for Publication Excellence (Apex) > Ahderom, Techeste 134 142 > AJ ESEC (Association Internatio nale B > d'.Etudiants en Sciences Economiques > Bab, the 8, 11 , 56, 180, 332, 336 > et Commerciales) 152, 268 > birch of 332 > Airaku C hurch 110 > declaration of 8, 4 1, 52, 332, 333 > 'Alff, Diane 128, 132 > life of 8, 43, 44, 52-54 > Albania 90, 98, 219, 267 > marryrdom of 8, 65-67, 332 > Alexander, Agnes. See Hands of the > Shrine of 11, 36, 38, 42-43 , 50, 56, > Cause of God > 59, 63, 66, 69, 111, 335, 336. See > All Party Friends of the Bah:i'f Faith I 03 > also Terraces of the Shrine of the > Alliance of Religions and Conservation > Bab > (ARC) 282 > writings of 52, 53, 54, 56, 57, 328 > Amanat, Husayn 46 > Bab! religion 9, 11 > 'Amatu'l-Baha Ru~iyyih Kh:inum > Bad! School 87 > See Hands of the Cause of God 331 > Bah:i'f Agency for Social and Economic > Amin, !di 118 > Development (BASED-UK) 252 > Amor, Abdelfattah 143, 292-93 > Bah:i'f Association for the Arts (BAFA) > Anglin, John 118, 121-22 > Annan, Kofi 100 > Bah:i'f Center of Learning, Western > Anti-Bribery Convention 229 > Australia 88 > apartheid 129 > Bah:i'f Chair for World Peace 96 > Arbab, Farzam 216 > THE BAHA'f WORLD 2001-2002 > > Baha'i community 11, 13, 14, 15 Baha'i Jusrice Society 321 > anniversaries of 113-23 Baha'i Medical Associarion of Canada > development of 101-05 321 > expansion and consolidarion of 12, Baha'i Office of rhe Environment for > 13, 70, 71, 101 Taiwan 321 > introducrion ro 8 Baha'i Publishing Trusrs 317-19 > involvement in rhe life of society 92- "Baha'i quesrion, rhe" 292. See also Iran: > 97 siruarion of Baha'i community in > srarisrics 8, 311 Baha'i World Centre 10, 11, 31, 44, 59- > Baha'i Compurer and Communicarions 61, 68, 69, 111-12, 190, 301, 332, > Associarion (BCCA) 320 334, 335, 336. See also Terraces of > Baha'i Council, Regional 335 rhe Shrine of the Bab > Baha'i era 332, 333 Centre for rhe Srudy of rhe Texrs 31, > Bahaa Esperanto-Ligo (BEL) 320 48 > Baha'i Fairh Internarional Baha'i Archives 11, 38 > adminisrrarive order of 10, 11-13, 70, Monumenr Gardens 334, 335 > 168-70, 177- 83, 232-41, 268, Office of Social and Economic > 331, 333-34, 336. See Developmenr 252 > also Spirirual Assemblies, visirors ro 139-40 > Narional; Spirirual Assemblies, Baha'i World N ews Service 30, 142, 320 > Local; Universal House of Jusrice Bahd'f World Web sire J 33, 142, 320 > aims of 15, 18 Bal1a'I Yourh Movement 106-07 > epochs and ages of 30 Bal1a'u'llah 9-10, 12, 13, 16, 17, 38, > Guardian of See Shoghi Effendi 54-56, 61, 65, 69, 71, 72, 162, > holy days of 334, 336 174, 175, 180, 232, 236, 331, 332, > laws and moral reachings of 14 333,335, 336 > prayer and fasring in 14 birrh of 332 > spirirual and moral reachings of 13- 18 declararion of 332 > Baha'i Funds 32 life of 9, 55-56, 192 > Baha'i Healrh Agency 320 passing of 9, 193, 332 > Baha'i Insrirure of Higher Educarion Shrine of 30, 40, 48, 111, 112, 333, > (BIHE) 145. See also Iran: siruarion 336 > of Baha'i community in Wi ll and Tesrament of (Kirab-i-'Ahd) > Baha'i Inrernarional Community 8, 15, 9 > 17, 30, 89, 126-27, 128, 132-42, wrirings of 9, 21-26, 33, 42, 51, 52, > 147, 267, 268,280,284, 302,332 53, 54, 55, 56, 57, 58, 61,66,69, > Office for rhe Advancement of 70, 72-73, 75, 82, 88, 90, 105, > Women 15, 134, 137-38, 302, 127, 162, 163, 175, 176, 186, 191, > 320, 332 195,200,201,206, 213, 217, 218, > Office of Public Informarion 15, 41, 232, 237, 255, 257, 258, 259, 260, > 133, 139-42, 320, 332 261,263, 264,265, 269, 274, 278, > Paris Office 140-41, 320 289,311,325, 326, 327-28, 332 > Office of rhe Environment 15, 134, Baher, Sima 90 > 320, 332 Bal1jf 40, 111, 112 > sraremenrs of 131, 135, 166, 180, Mansion of 333 > 224, 231, 238, 239, 255-61, 263- Visirors' Informarion Cenrer ar 111- > 71, 273-85, 287-90, 291-93 12 > Unired Narions Office 15, 128, 133- Baki, Perer 87 > 39, 302, 320,332 Bakoru Bakoko, Zoe 121 > INDEX 339 > > Ballard, Doris 301 Bruner, Jerome 199 > Ballerio, Giovanni 134, 302 Buddhism 9, 13, 98, 99 > Banani, Musa. See Hands of rhe Cause of Bulgaria 98, 141, 267 > God Burkina Faso 307 > Banani, Sami'ih 117 Bush, George H.W. 157, 168 > Banff Center for Continuing Education 92 Bushrui , Suheil 96 > Bangladesh 303 > Barli Vocational Institute for Rural > c > Women 137-38 Cambodia 196 > Baumann, Urs 98 Cameroon 78, 90, 107, 317 > Barrett, Donald 302 National Spiritual Assembly of 107 > Barrie, John 103 Canada 7, 79, 84-85, 90, 91-92, 98, > Bayan Association of Indigenous Social 107, 110, 114, 145, 196, 211, 224, > and Economic Development 243- 303, 307, 316, 321 > 53 National Spiritual Assembly of 181 > BBC Radio 49, 140 Canadian Internacional Baha'i Develop- > Bedfordshire Health Authority 151 ment Services (CBIDS) 252 > Beijing Platform for Action 281 Canadian International Development > Beijing University 86 Agency (CIDA) 79, 251, 252 > Belarus 38, 139 Canary Islands 196, 304 > Belenky, Mary 216, 217 Cape Verde I 06 > Belgium 317 Caner, Stephen L. 231 > Bellah, Robert 203 Casely-Hayford, Leslie 82 > Bermuda 196 CBC-TV (Canada) 49 > Bischoff, Palle 303 CBS-TV (US) 49, 140 > Blair, Tony 103 CCTV (China) 140 > Bloom, Benjamin 212 Central and East Africa, National > Blumenthal, Karin 91 Spiritual Assembly of 305 > Bolivia 39, 82, 142, 238, 259, 265-66 Children's Theater Company 211 > Boman, Shirin 303-04 Chile 31, 134, 309, 315 > Bonara Community School (Papua New China 81, 86, 114, 139, 196 > Guinea) 87-88 Christianity 9, 13, 93 , 98, 99, IOI, 105, > Bond, Lynne 216 !JO, 143, 171, 172, 173, 175, 185, > Bosnia and Herzegovina 142, 190, 205, 226 > 267 City Montessori School 142, 206 > Botswana 93, 309 Clark, Barbara 212 > Boulding, Elise 203 CNN International 49, 140 > Boyles, Ann 221 Coles, Robert 195, 215 > Brazil 7, 72, 76, 78-79, 80, 83, 86, I 06-- Colombia 88, 94, 195, 196, 205, 248, > 07, 110, 128, 130, 150, 219, 238, 302, 315 > 266, 304, 315, 317 Commission on Global Governance 168 > Brazilian Association of Judges and Congo, Republic of the (Brazzaville) 139 > Prosecutors for Children and Youth Congo, Democratic Republic of the > (ABMP) 76 (Kinshasa) 41, 43, 44, 68, 86, 305 > Centro Feminista de £studios y Asesoria consultation 180, 239-40 > 77 Continental Boards of Counsellors 30, > Federal Council of the Brazilian Bar 107, 122, 181, 303, 306, 308, 311, > Association 76 332, 333, 334 > Brown, Ann 199 conventions, Baha'i 301, 333, 336 > THE BAHA'I WORLD 2 00 1-2002 > > Cooperrider, David 216 use of arts and sciences in 208-11 > Copithorne, Maurice 144--45, 146, 293 Egypt 139, 146, 147, 171, 192 > corruption, 263-71 situation of Baha'f community in > Baha'f response ro 231--41 136, 147 > effects of 222-24, 227-28 Eisenberg, Gertrude 304 > features of 222- 24, 226, 227 elections, Baha'i 270 > in business 151, 224-26, 229 Elliott, Kimberly Ann 222, 227, 228 > in governments 222, 223 Elliute, Jackie 83 > solutions to 228--41, 265- 67 Encyclopedia Britannica 8 > Costa Rica 302 Enron 151, 224, 225, 226 > Core d'Ivoire 31 7 Equatorial Guinea 105 > Cox, Robert W 160, 161, 169, 170, National University of 105 > 171, 173, 174 Eritrea 302 > Croatia 267 ethics > Cruz, Ernie 116 in business 149-54 > Csikszenrmihalyi, Isabella 210 role of religion in 149, 151 > Csikszenrmihalyi, Mihaly 209, 210 Ethiopia 7, 78-79, 134 > CTV (Uganda) 121 National Spiritual Assembly of 79 > Czech Republic 81, 90, 139 Etop (Uganda) 121 > European Baha'i Business Forum (EBBF) > D 149-54, 239, 267, 321 > Dahlberg, John Emerich Edward, Lord collaboration with Al f.SEC 152 > Acron 226 collaboration with ILO 153 > Daliri, Farvadin 83 conferences 154 > Damon, William 205, 214 European Baha'i Youth Council 141, > Dawn-Breakers, The 11, 59, 62 321 > Day, Dorothy 216 European Broadcasting Union 49 > D enmark 18, 303 European Centre for Continuing > National Spiritual Assembly of 303 Education (CEDEP) 150 > Department for Inrernarional Develop- European Commission (EC) 153, 160 > ment of the United Kingdom 251 European Public Information Managedirectory of Baha'i agencies 315-21 ment Seminar 141 > Dominican Republic 308 European Union (EU) 153, 160, 229, > Dugal Gujral, Bani 134, 137 267 > Evans, Beverley 89 > E > Earth Summit 281 F > Easterbrook, Gregg 223, 224 Fatheazam, Hushmand 46 > Economic Community of West African Fattakhov, Shami! 95, 96, 14 1 > States 229 Ferrara, Roberta 199 > Ecuador 90, 150, 266, 302, 315 Feuerstein, Reuven 197- 99 > Edinburgh, Duke of 89 Fiji 105, 317 > education 7, 84, 85- 88, 116, 121, 247- Finland 267 > 52, 255-61 National Spiritual Assembly of 303 > moral education 7, 8, 14, 82, 189- "Fire in the Pacific" See Hawaiian > 220, 240--41 , 251, 265-68 Islands: 1OOth anniversary of Baha'f > group learn ing in 202- 05 community in > teacher's role in 197-202, 206- 08, Five Year Plan 31, 219 See also Universal > 212- 13, 216-17 House of Justice: Plans of > INDEX 341 > > Flanagan, Barry 116 Greene, Maxine 203 > Folha de Sao Paulo 83 Greenland 92 > Foundarion for World Erhics 98 National Spiritual Assembly of 93 > Four Year Plan 29, 30, 33. See also Groza, Corne! 42 > Universal House of Jusrice: Plans of Guardian of the Baha'i Faith. See Shoghi > Fozdar, Jarnshed 122 Effendi > Fozdar, Paravati 122 Guatemala 304 > France 91, 101 , 139, 140, 150, 171, Gulov, Rashid 32, 146, 304 > 316, 320, 321 Guyana 86, 90, 196 > Narional Spirirual Assembly of 140 > Friere, Paulo 204 > H > Frohnen, Bruce 178 Habitat II 152, 281 > Fukuyama, Francis 157 Hain, Rob 90 > funds, Baha'i See Baha'i Funds Hainsworth, Lois 121 > Fundacion Vida 251, 252 Hainsworth, Philip 117, 120, 121, 304 > FUNDAEC (Fundacion para la Applicacion Hanaiali'i, Amy 116 > y Ensefzanza de las Ciencias) 94, Hands of the Cause of God 12, 331, > 248-52 332, 333, 334 > Furutan, 'Alf-Akbar See Hands of the Agnes Alexander 114, 115, 116 > Cause of God 'Alf-Akbar Furutan 40, 41, 196, 219 > 'Alf-Mul).arnmad Varqa 40 > G 'Amaru'l-Baha Ru]:ifyyih Khanum 48, > Gail, Marzieh 193 88-89, 304, 331 > Gambia, the Enoch Olinga 117, 307 > National Spirirual Assembly of 102 Martha Root 115 > General Morors 224 Musa Banani 117 > Georgia 139, 306 Happy Hippo Show, The. See Stop and Act > National Spiritual Assembly of 306 Harris, Jeremy 115 > German Buddhist Union 98 Harvey, Philip 305-06 > German National Radio WDR 140 Hatcher, Benjamin 91-92 > Germany 7, 15, 91, 97, 139, 224, 228, Hatcher, William S. 240 > 316, 317, 320, 321 Hawaiian Islands 109, 113, 114-17, > Central Jewish Council of 98 304, 308 > Central Muslim Council of 98 lOOrh anniversary of Baha'i commu- > National Spirirual Assembly of 97 nity in 11 4-17 > Ghana 7, 81, 82, 139, 316 National Spiritual Assembly of 114- > global governance 157-87 17, 308 > Global Governance journal 159 Health for Humanity (HH) 80-81 , 251, > GLOBart 95, 96 321 > glossary of Baha' f terms 331-36 Hebrew University of Jerusalem, the 86 > God Passes By 11, 54, 111, I 86, 329 Henry Stimson Center 97 > governance 232, 269-71. See also global Hindu, The 140 > governance Hinduism 9, 13, 93, 98, 99, 101 > requirements for 159-62 Hinton, Philip 116 > subsidiarity model of 160, 181 HIV/AJDS 137, 287-90 > Greece 78, 94, 171 role of gender in 287-88 > NGO Fair ofVolunteerism and role of religion in preventing 289-90 > Humanitarianism 94-95 Hobbes, Thomas 170, 187 > Green, Parricia 42 Honduras 139, 196, 243-45, 246, 247 > 342 THE BAHA'f WORLD 200 1-2002 > > Hong Kong 98, 318, 321 International Convention on me > Hong Kong Baha'i Professional Forum Elimination of All Forms of Racial > 321 Discrimination (ICERD) 131 > Honor All Nations Drum and Dance International Environment Forum (IEF) > Group 84 81-82, 321 > Hospital Bayan 244, 245-47 fnternational Health Services 251 > Houses ofWorship 14, 15, 3 1, 117-18, International H erald Tribune 225 > 120 International Labour Organization (ILO) > in Apia, Samoa 100 139, 153, 239. 267 > in Kampala, Uganda 118, 120, 121, International Monetary Fund 159, 223 > 308 International Teaching Centre 111, 334 > in New Delhi, India 90, 104, 304, establishment of 334 > 306 seat of 30, 334 > in Samiago, Chile 31 interreligious dialogue 7, 77, 93, 97- > Howe, Stuart 42 101, 282, 283 > Human Plenitude Program 266 Iran 9, 52, 53, 65, 66, 128, 130, 147, > human rights 134-36, 256, 291-93 192, 196, 292, 306, 308 > Universal Declaration of Human situation of Baha'i community in 17, > Rights 166 110, 136, 143-47, 193-94, 29 1- > humanism 99 93 > Hungary 106, 139, 141, 267 Supreme Revolurionary Cultural > National Spiritual Assembly of 141 Council 292 > I:Iuququ'llah 303, 306, 334 Iraq 9, 12 > Ireland 98, 146, 244, 245 > Isaiah 44 > Iceland 93, 102-03 prophecies of 37, 51, 335 > National Spiritual Assembly of 103 Islam 8, 9, 13, 93, 97, 98, 99, 101, 143, > Iceland University of Education 93 146, 169, 172- 75, 185 > Ighani, Ghazal 91 Israel 8, 49, 126, 139, 197-98, 320, > lmC lone 225 332, 334, 336 > India 15, 30, 77, 94, 98, 104, 108, 142, Israel Northern Symphony, Haifa 42 > 196, 206, 210,268, 303,307, 316, Italy 91, 98, 134, 136, 153, 219, 229, > 318 230, 267, 302 > Indian Medical Association 77 National Spiritual Assembly of 302 > National Commission for Women 77 !tar-Tass 49 > National Spiritual Assembly of 303 Ives, Howard Colby I 16 > indigenous peoples 83, 84-85, 116, 117, > 129, 190-91 , 243, 249, 307, 31 I J > Indonesia 122 Japan 110, 114, 224, 306, 316, 318 > National Spiritual Assembly of 30-31 National Spiritual Assembly of 306 > Institute for Social Cohesion (UK) 104 Japan International Cooperation Agency > Institute for Studies in G lobal Prosperity 87 > 30, 268, 284 Johnson, Barbara 189 > Colloquium on Science, Religion, and Johnston, Michael 223 > Development 284 Jospin, Lionel 101 > lnteramerican Development Bank 251 Judaism 9, 13, 93, 98, 99, 101, 143, > Intergovernmental Global Forum on 146, 185 > Fighting Corruption 263 justice 21-28 > INDEX 343 > > K Macedonia 267 > Katirai, Abbas 306 Mah-Kt'.1 56 > Kellogg Foundation 251 Malaysia 7, 93, 109, 122-23, 196, 267, > Kenya 44, 128, 134, 305, 315, 318 316, 3 18 > Kepner, John 82 Spiritual Assembly of 122 > Khadem-Missagh, Bijan 42 Malietoa, His Excellence Susuga > Khadem-Missagh, Martha 42 Tanumafili II of Samoa 11 4, 115 > Khadem-Missagh, Vahid 42 Malietoa, Princess To'oa Tosi 114, 115 > Khaldun,Ibn 172-73 Manifestations of God 13 > Khamenei, Ayatollah 292 Mapp-Robinson, Zylpha 307 > Khan um, Tuba 192 Marsella, Elena 308 > Khonou, Cornelius 306 Marrin Luther King, Jr., Day 84 > Kiribati 109, 116, 308 Marrin , ]. Douglas 240 > Kitab-i-Aqdas 14, 33, 55, 57, 94, 175, Masiga, Edward 121 > 186,232, 237, 327, 334,336 Maxwell International Baha'i School 9 1 > Kitab-i-fqan 54, 327 McDonald, Fiona 88 > Knight, Annabel 89 Medecins du Monde 78 > Knight ofBaha'u'llah 304, 305, 306, Meier, Deborah 198 > 308, 309, 334 Mensah, Ranzie 91 > Knight, w Andy 159-60, 167, 181 Merchant, Ali K. 77 > Kohn, Alfie 214 Mexico 44 > Korea, South 318 Michigan State University > Kosovo 267 Multi-Racial Unity Living Experience > Kung, Hans 98 205-06 > Millennium World Peace Summit of > L Religious and Spiritual Leaders 238 > La Stampa 49 Miller, Lawrence 152 > Landegg International University 85-86, Miller, Layli 77 > 142, 190 Mills, Jalal 87 > Education for Peace project 142, 190, Mitzna, Am ram 41 > 205 Mogae, Festus 93 > Larvia 139 Mogharrabi, 'Abdu'llah 32, 147, 304 > Le Montie 49, 140 Moldova 141, 267 > Lebanon 51, 192, 318 Momen, Wendi 151, 154 > Leith, Barney 104 Mongolia 80, 81, 98 > Lerche, C harles 141 Mongolian Baha'i Doctors Association > Lesotho 8, 90-91 80 > Local Spiritual Assemblies See Spi ritual Monitor (Uganda) 121 > Assemblies, Local moral education See education > Locke, Kevin 46, 84-85 Mosadegh, Afshin Shokoufeh 32, 147, > Locke, Patricia 307 308 > Lockheed Corporation 224 Morrahedeh Development Services 321 > Luxembourg 86, 95 Mount Carmel 10, 38, 47, 48, 5 1, 55, > Luxemburger Wort 95 56, 59, 65 , 67, 69, 72, 332, 334, > 335, 336 > M Baha'i projects on. See Baha'i World > MacArrhur Foundation 97 Centre; Arc; Terraces of the Shrine > Macau 196 of the Bab > 344 THE BAHA'f WORLD 2 001-2002 > > architects of 46 Just Governance Program 266 > Baha'u'llah's Tabler to (Tabler of > Carmel) 42, 55, 60, 72 > Mozambique 136 Ocean of Light project 109 > Mukula, Michael 118, 119, 120 Oklahoma, University of 303 > Museveni, Yoweri Kagura 118- 19, 119 Olinga, Enoch. See Hands of the Cause > Murahhari, Akram 194 of God > Murahhari, 'Ali 194 Olinga Foundation for Human Development 82 > N Olinga, George 120 > N~iri'd-Dfn Shah 332 One Country 133, 141-42, 142, 206 > Na'auao, Sean 116 Oprah Winfrey Show, The 211 > Nakhjavfoi, 'Ali 117, 119, 120 ORF (Austria) 49, 140 > Nakhjavfoi, Violette 117, 120 Organization for Economic Cooperation > Namibia 305 and Development (OECD) 229 > Nancy Campbell Collegiate Institute Organization of American States (OAS) > 211 229 > Nathan, S.R. 102, 103 Oslo Declaration on Freedom of Religion > National Academy of Sciences (US) 97 or Belief 99-100 > National Council of Women's Societies Oxford University 11 > (Nigeria) 78 > p > National Geographic TV 140 > National Public Information Officers Pahinui, Marrin 116 > 139 Pakisran 98, 303, 318 > National Spiritual Assemblies. See Palazzi, Marcello 149, 150, 15 1 > Spiritual Assemblies, National Palra McGilligan, Janak 137 > Native American Baha'i Institute (NAB!) Panama 15, 87, 99, 191 , 196 > 190 Papua New Guinea 7, 87-88 > Naw-Rliz 103-05, 333 National Spiritual Assembly of 87 > NBC-TV (US) 49, 140 Paraguay 304 > Nepal 142, 195,304 Parliament of the World's Religions 282, > Netherlands, the 100-01, 154, 263, 318, 283 > 320, 323 A Call to Our Guiding Institutions 283 > National Spiritual Assembly of I 01 Partners of the Americas 251 > New Vision, The (Uganda) 121 Pamik, Naveen 94 > New York Post, The 140 peace 17, 27 > New York Times, The 49, 92, 295 Lesser Peace 30, 161, 162-68, 183, > New Zealand 98-99, 128, 196,316 185, 334 > Niger 219, 318 features of 163-64 > Nigeria 78, 317, 318 Most Great Peace 334 > Nineteen Day Feast 14, 335 Peru 84, 110 > Noonan, John T. Jr. 221, 226 Pfaff, William 225 > Norway 41, 99-100, 267, 303, 318 Philippines, the 114, 318 > Cooperation Council of Religions and pilgrimage, Baha'i 30, 336 > Life-Stance Communities 99 pioneers, Baha'i 31-33, 335 > National Spiritual Assembly of 99 Pohl, Reynaldo Galindo 291 > Nur University 82, 142, 238, 239, 259, Poland 319 > 265 Polegaro, Brett 42 > INDEX 345 > > Porter, K.C. 116 s > Portugal 215, 3 19 Sabah 122, 196 > Progressio Foundation 149 SABC (South Africa) 49 > Promise a/World Peace, The 17, 166, 168, Sadkaoui, Atef 46 > 217 Sahba, Fariborz 46, 104 > "Promoting Positive Messages through Saint Augustine 171 > the Media" See Stabiliry Pact for Saint Mungo Museum of Religious Life > Southeastern Europe; "Stop and andArt 89 > Act" > Saint Thomas Aquinas 171 > Prosperity ofHumankind, The 18, 224 Sakamoto, Yoshikazu 159, 170, 172 > PT! India News Agency 49 > Sakhalin Islands 306 > publishing trusts, Baha'i 317-19 Samoa, Western 15, 109, 115, 196 > Puerto Rico 302, 316 National Spirirual Assembly of 100 > R Sandel, Michael 177 > Sanderson, John 88 > race unity 82-85, 119, 125-32, 135, > Sarawak 113, 122-23 > 190, 210, 273-78 > 50th anniversary of Baha'i communiry > Rassekh, Nosrarollah 173 > in 122-23 > Rauch, James E. 230, 231 > Spiritual Assembly of 122 > Rawhfoi, Qudratu'llah 309 > SAT 1 Germany 140 > Regional Baha'i Council. See Baha'i > Save the Children Fund UK 91 > Council, Regional > Schaubacher, Daniel 152 > Reinharz, Shulamit 199 > Schneider, Barbara 209 > religion > Schramm, John 79 > freedom of 255-61, 291-93 > Scodand 89-90 > origin of 13 > Baha'i Council for 90 > purpose of 13, 21- 22, 26-27, 256, > Segal, Julius 197 > Sesame Street 211 > Religion Communicarors Council 142 > Seychelle Islands 103, 140 > Religion News Service 49 > Shahidi, Tolibkhon 41-43 > Reunion Island I 01 > Sharron, Howard 198 > Ridvfo 29, 336 > Shoghi Effendi 10-11, 12, 31, 38, 47, > Robinson, Mary 126, 127, 130, 131 > 56, 57, 59, 69, 70, 71, 72, 117, > Rockefeller Brothers Fund 97 > 183, 185,232,304, 305, 309, 331, > Romania 42, 141, 219, 267, 319 > 332, 333,334, 336 > Roohizadegan, Olya 110-11 > passing of 12, 333, 336 > Root, Martha See Hands of the Cause of > writings of 11, 16, 33, 42, 52, 53, 54, > God > 56, 57, 60, 61, 111, 163, 164, 169, > Rose-Ackerman, Susan 222 > 177, 180, 184, 185, 186, 187, 209, > Rosenau, James N. 158-59, 162, 183, > 213, 2 16,232, 233, 234, 235, 236, > 275, 329 > Royaumont Process See Stabiliry Pact > Sikhism 99 > Rualrn School 86-87 > Sinclair, Timothy 160 > Ruhi Institute 195, 205 > Singapore ' l 02, 103, 122 > Ruhi srudy materials 88, 104, 110 > Sistema de Aprendizaje Tutorial (SAT) > Russia 7, 150, 153, 193, 196, 210, 267, > 248, 250 > 306, 316, 319 > Siyah-Chal 54, 69 > Rwanda 190, 305 > Slavin, Robert 205 > THE BAHA'f WORLD 2001-2002 > > Slovakia 99 National Spiritual Assembly of 305 > Slovenia 267 Sweden 267, 319 > social and economic development 7, 8, Switzerland 85, 99, 130, 134, 138, 140, > 78-82, 120, 215, 239, 243-53, 152, 190, 224, 229, 291, 302, 320, > 265, 279-85 321 > statistics 313-14 > Solomon Islands 196 > T > Sorabjee, Zena 122 Tablet 336 > South Africa 90, 125, 129, 135, 190, Tablet of the Holy Mariner, The 325 > 273, 283, 301, 306,319 Tablets of the Divine Plan 10 > National Religious Leaders Forum 'fahirih 91 > 129 Tahirih Justice Center 77 > National Spiritual Assembly of 129 Taiwan 196, 319, 321 > Truth and Reconciliation Commission Tajikistan 32, 41, 146-47, 147, 304, > 129 308 > Southern African Development Commu- National Spiritual Assembly of 147, > nity 229 308 > Spain 41, 68, 128, 135, 255, 316, 319 Tanzania 86-87, 196, 223, 305 > Sperber, Stanley 42 National Spiritual Assembly of 86 > Spirit in Business Institute 149, 151 Ten Year Crusade 12, 334, 336 > World Conference 149 Terraces of the Shrine of the Bab > Spiritual Assemblies, Local 11 , 13, 115, official opening of 30, 31, 37-73, > 123, 179-81, 184, 232, 232-35, 111, 140 > 236-37,237, 311, 312, 334 delegates to 38, 39, 43-46, 48, 50, > election of 179-81, 233-34, 333 63, 64 > Spiritual Assemblies, Narional 11, 12, media coverage of 49 > 13, 15, 102, 133, 134, 136, 137, Thailand 108, 134, 196 > 151 , 179-81, 182, 184, 232-35, Thomas, Ka'ulu Kukui 115 > 236-37, 237, 268, 308, 311, 313, Thoresen, Lasse 41-42 > 336 Togo 104 > election of 179-81, 233-34, 333, 335 Tokyo, University of 159 > Spiritual Assembly, Regional 335 Tonga 105, 109 > Sri Lanka 303 Townshend International School 81 > Stability Pact for Southeastern Europe Townsville Migrant Resource Center 83 > 95-96, 140, 238, 267 training institutes 108, 109-10, 219 > Stilsett, Gunnar 100 tranquillity zones 90 > Searcher, George 150, 151, 152 Transparency International (Tl) 228, > Scace Bah:i'f Councils. See Bah:i'f 229, 230 > Council, Regional Transylvania State Philharmonic Choir > Srate University of Sergipe (Brazil) 86 42 > Stop and Act (formerly The Happy Hippo Trinidad and Tobago 317 > Show) 140, 211,238, 267 Trouw (Amsterdam) 49 > Strandlie Thoresen, Britt 99 Turkey 9, 150, 152 > Sunrise (Uganda) 121 Turning Point for ALL Nations 18, 166 > Suriname 38 Tuvalu 308 > sustainable development 279-85. See Twelve Month Plan 29, 30, 32, 33. See > also Agenda 21 also Universal House of Justice: > spiritual dimension of 280-85 Plans of > Swaziland 305 Tyco 224 > INDEX 347 > > u Convention on the Elimination of All > Uganda 15, 39, 113, 11 7-22, 303, 305, Forms of Racial Discrimination > 319 128 > 50c:h anniversary of Baha'i community Copenhagen Declaration 281 > in 117-22, 305 Decade for a Culture of Peace 141 > National Spiritual Assembly of 118, Decade for Human Rights Education > 307 134, 135, 136 > Union Luxembourgeoise tks Femmes Declaration of Human Rights 127 > Bahd'ies 95 "Ethical and Spiritual Dimensions of > United Kingdom 88-90, 90, 99, 103- Social Progress" semi nar 284 > 04, 151, 192, 229, 251, 304, 305, Fourc:h World Conference on Women > 315, 319,320 281 > Department for International Human Rights Committee 139 > Development 252 International Consultative Conference > National Spiritual Assembly of 104, on School Education in relation > 151, 197, 251 , 305 with Freedom of Religion and > United Nations 15, 17, 30, 97, 100, Belief, Tolerance, and Non- > 104, 125, 127, 143, 146, 158, 159, Discrimination 135, 255 > 166, 167-68, 180, 194, 223, 283, International Year of Peace 15 > 284, 302 Mi llennium Assembly, Summit, and > 50th anniversary of 18 Forum 30, 168 > NGO Committee on the Status of > Agenda 21 279, 280, 281 , 284 > Charter of 164, 165 Women 302 > Office of the High Commissioner for > Commission for Social Development > Human Rights 127, 130 > Commission on Human Rights 138, Security Council 164 > 145, 146, 147 Special Rapporteur on Freedom of > Commission on Sustainable Develop- Religion or Belief See Amor, > ment 138 Abdelfattah. > Commission on the Status of Women Special Representative on Iran See > Copithorne, Maurice > Special Session on Children 137, 138 > Committee on Freedom of Religion or > Belief 138 Special Session on HN/AIDS 137, 287 > Committee on Social, Economic, and World Summit on Social Development 18, 142, 151-52, 279 > Cultural Rights 139 > Com mittee on the Elimination of World Conference against Racism 83, > 125-32, 135, 138, 142, 273 > Racial Discrimination 139 > Committee on the Rights of the Child Baha'i International Community's > statement to 131, 273-78 > Committee on the Status of Women World Conference on Human Rights > Conference on Environment and World Health Assembly 139 > World Health Organization 134, 139, > Development 280 > Conference on the Least Developed 302 > Countries 138 World Youth Forum 138 > Convention on the Elimination of United Nations Children's Fund > (UNICEF) 77, 134, 138, 139 > Discrimination against Women > (CEDAW) 138, 139 > United Nations Development Fund for > Women (UNIFEM) 134, 137, 138 > THE BAHA'f WORLD 2001-2002 > > United Nations Economic and Social Venezuela 302, 317 > Council (ECOSOC) 15, 134, 139 Virtues Guide, The 196 > United Nations Foundation 97 Vivendi 225 > United Nations High Commission for Vreeland, Paul 157 > Refugees (UNHCR) 139 Vygotsky, LS. 199 > United States 10, 15, 84, 86, 90, 91 , 92, > 96-97, 98, 110, 114, 126, 128, > w > 134, 140, 149, 150, 190, 196, 206, WBS (Uganda) 121 > 210,211,219, 279, 287, 301, 302, Weber, Max 175 > 303, 304, 307, 308, 319, 320, 321 Weinberg, Matrhew 41, 51 > Agency for International Development Weinstock, Jacqueline 216 > (USAJD) 97, 251 Who Is Writing the Future? 18 > Foreign Corrupt Practices Act (FCPA) World Bank 223, 268, 282 > 229 World Faiths Development Dialogue > National Spiritual Assembly of 92, 268, 282 > 97, 197, 209, 307 WorldCom 224, 225, 226 > Unity Foundation 86, 95 World Community Foundation 321 > Universal House ofJustice 8, 10, 12, 15, World Conference on Religion and Peace > 18, 29, 37, 41, 47, 48, 60, 111, 282 > 122, 181, 186, 208, 218, 236, 237, World Development Foundation 251 > 301, 302, 303, 304,305,306, 307, world order > 308, 309, 331 , 332,333,334,336 divinity in 170-75 > authority of 12, 236 'asabiya 173-75 > constitution of 177, 236 models of 168-70 > election of 12-13, 59, 333, 335, 336 "new world order" 161 , 162, 168, > members of 46, 73 183, 184, 185 > messages of 17, 29-33, 43, 46, 47, of Bah:i'u'llah. See Baha'i Fairh: > 49, 65-67, 69-73, 166-67, 168, administrative order of > 177, 178, 182, 190, 191, 192, 195, World Religion Day 94, 97, 97-99 > 203, 208, 211,217, 218, 219 World Rural Women's Day 78 > plans of 29, 31, 32, 33, 218, 219 World Trade Organization 158 > seat of 38, 48, 336 World Wide Fund for Nature-UK 89 > University of Maryland y > Center for International Development > and Conflict Management (CIDCM) York University 160 > 96 Young Turk Movement 10 > University ofTubingen 98 youth 7, 80, 90-91, 105-08, 122, 326 > University of Wisconsin at Oshkosh 86 youth workshops > UPI 49 Beyond Words 90 > UPLIIT (Uganda) 120 Pacific Flame 105-06 > Uruguay 90, 140 Puzzle 106 > UTV (Uganda) 121 z > Uzbekistan 140 > Zambia 196, 215 > v National Spiritual Assembly of 301 > Vanuatu 79, 99, 140 Zhu, Ming Ying 46 > Varqa, 'Alf-Mul)ammad See Hands of the Zimbabwe 305 > Cause of God Zoroaster 13 > I 1--; .$"l'/ I > > I 1- > THE BAHA l WORLD > > 2001- 2002 > > 158 OF THE BAHA'f ERA > n just over one hundred years, the Baha'i Faith has grown from > > I an obscure movement in the Middle East to the second-most widespread > of the independent world religions. Embracing people from more than > 2, 100 ethnic, racial, and tribal groups, it is quite likely the most diverse > organized body of people on the planet today. Its unity challenges prevailing > theory about human nature and the prospects for our common future. > The Faith's central message is that of unity. Its Founder, Baha'u'llah, > teaches that there is only one God, that there is only one human race, and > that all the world's religions have been stages in the revelation of God's > purpose for humankind. Today, humanity has collectively come of age: > "The earth is but one country," Baha'u'llah asserts, "and mankind its citizens." > The emergence of the Baha'i community offers persuasive evidence that > the human race, in all its diversity, can learn to live and work as a single > people in its planetary homeland. > The Bahd'i World is the principal public record of the community's > growth and development. The volumes reproduce major documents and > provide statistical data and other information on the Baha'i Faith's wideranging program of activities, which are illustrated by many photographs > and charts. In-depth articles focus on major areas of Baha'i concern. > For the serious researcher and the general student alike, the dramatic > growth of the Baha'i Faith raises new and interesting questions about the > role of religion in social development. The Bahd'i World is designed primarily > to help answer these questions. > > ISBN 0-85398-974-5 > > — *The Baha'i World: Volume 30 (2001-2002) (Used by permission of the curator)*