# The Baha'i World: Volume 31 (2002-2003)

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 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 31 (2002-2003), Haifa: Bahá’í World Centre, 2004, bahai-library.com.
> ──────────────────────────────────────────────────────────────────────
> 
> THE BAHA ! WORLD
> 2002-2003
> 
> 159 OF THE BAHA'f ERA
> THE
> B~l
> WORLD
> 
> 2002-2003
> AN INTERNATIONAL RECORD
> 
> BAHA'f WORLD CENTRE
> HAIFA
> ©2004 \\iorld Cenrre Publications
> 
> Order dcparcmcnrá
> Raha'I Discribucion )ervice
> 470l 1 ulwn Induscrial Blvd.
> Atlanr.1, c.A JOB6 201..,
> USA
> E-m.ul: bds@)usbnc.org
> 
> Senior ediror: Ann Boyles
> Assiscanc cdicor; 1\lcx McGee
> 
> Phoco credit:.: p. 6_~. Ryan Lash; p. 64. Helen Konros; pp. 46, 52,
> originally app1."'ared on rhe Baha'i World , ew~ Servile; p. 83. originally
> appeared in One Country. All others courtesy of 1h1.• Audio-Vi~ual Deparuncnc of the Bah.\'( World C entrc. Map on p. 180, cop) right t NATOS.
> (,raph on p. 181. copyright Basia Zaba, publi~hcd 111 the UNAID:o. Global
> Rcpon 2000.
> 
> ISB~   0-85398-973-7
> CONTENTS
> 
> 7      lnrroduccion ro the Baha'i Community
> 
> Writings and Messages
> 
> 21     Sacred \X'ritings
> 33     Highlighrs of Messages
> from the Universal House of Justice
> 
> Events 2002-2003
> 
> 41     The Year in Review
> 79     An Appeal for Unity to the World's Religious Leaders
> 89     Letter ro the World's Religious Leaders
> by the Um versaI House ofjustice
> 99     New Translations of Baha'u'llah's Writings
> 107   . World Summit on Sustainable Development
> 113    Race Uniry and Social Cohesion
> 129    Baha'i Internacional Communiry Activities
> i39    Update on the Simation
> of the Baha'ls in Iran and Egypt
> Essays, Statements, and Profiles
> 
> 147    Obligation and Responsibiliry in
> Conscruccing a World Civili1acion
> bJ Dr. Hoda Mahmoudi
> 179    Facing the Global HIV/Ams Epidemic.: A Bahff Perspective
> by D1: Dawn K Smith
> 199    World Wacch
> by D1: Amt Boyles
> 219    Profile: APRODEP IT
> 
> Statements by the Baha'i Incernational Community
> 227    Religious Intolerance
> i31   Religion and Development at che Crossroads:
> Convergence or Divergence?
> 241   Women's leadership m Peace-Building
> 2.n   In upporr of che Working Group on Minorities
> 247   Bahffs in Iran: Current Situation
> 255   Bahffs in Egypc: Currenc Si cuacio n
> 
> Statements by National Spiritual Assemblies
> 257   ~o<.ial Cohesion: Dwelling in che )ame l and
> hJ ti}( /lv1monaf Spzrituaf Assembly
> 
> ofthe Bahd'/s ofthe United Kingdom
> 
> Information and Resources
> 
> 267   áobicuaries
> 279   ~caristie!I
> 283   Directory
> 291   Selt:ctcd New Publications in English
> 295   A Basic. Baha'f Reading 1 ist
> 299   Glossary
> 305   Index
> Introduction to the
> Baha'i Community
> 
> iving a paper on che cheme of "Prosperiry" co an audience
> 
> G         of ~ome 100 people in che UK, a 13-year-old girl assercs char
> humanity will noc reach ics highest level of accainmenc uncil
> the equal icy of \\'Omen and men is fully escablished. A new radio station is launc.hcd in che Philippines, and rhe scaff dcdicacc rhemsclvcs
> co providing programs rhac lead nor only ro social and economic
> dcvelopmcnc but also to the development of rhc moral, spirirual,
> and human rrsources of che 2.3 million-member listening audience.
> In Zambia, some 300 people from J7 countries garher co celebrace
> a spcc.ial "golden jubilee." Educacors in Tonga inaugurate cwo new
> buildings on the campus of a school rhac aims co creare graduates
> dedicated co chc service ofhumanicy. A museum in Charlesron, South
> Carolina, in che us, is <ledicarc<l co che memory of a black lawyer
> who, in the early years of che rwenricch cenwry, was a pioneer in
> promoring race uniry. The originarors of a curorial learning program
> char scarced in Colombia and has spread chroughouc L.1cin America
> are honored for their work by the Club of Budapcsr. A yourh group in
> Ausrralia n.:ccivcs a granc from chc government co promore harmony
> in diver\ity in schools, using the arcs. In Kosovo, a nongmáernmencal
> organintion is asked ro host moral leadership seminars co promote
> 
> 8               THE BAH.1\'f WORLD 2002-2003
> 
> berrer undersranding among echnic groups. And organizers are overwhelmed by rhe huge curnouc ac a children's fcsrival in Camborua,
> open to children and youth of all social classes.
> Alrhough rhey come from diverse backgrounds and far-Aung
> areas of the planer, chcse people all share a uniced view of the world,
> its forure, and their role in shaping it. They arc Bahf Is.
> I'he B,tha'i Imernarional Community, comprising members of
> Lhe Baha'i Faith from all over rhc globe, now numbers mon.: than five
> million souls. lcs members represem 2,112 ethnic and rribal groups
> who live in more chan 100,000 localities in 191 independent councries
> and 46 dependent territories. ~'hac was onc:e regarded by some as a
> small, obscure seer was reported by che Britt111111m Book of the Year
> 2002 to he the second mosc widely spread indt:pcnd1:nr religion in
> the world .•1frer Chriscianicy. lcs membership cues across all boundaries of class and race, governing icself chrough rhe escablishmenc
> of local <tnd national clccced bodies known as Spiritual Assemblies.
> lrs incernational cenrer and the seat of its world governing council,
> known as the Universal House of Justice, arc located in che Holy
> Land, in I laifa, Israel.
> This anicle offers a brief incroduccion m the Baha'i community,
> its history. its spiritual teachings. and its aims and obiccrivcs.
> 
> Origins
> In 1844, a ~áoung Persian merchant named ~1yyid 'Ali-Mul)ammad
> declare<l 1limself co be rhe Promised Qa'im awaiced by )hia Muslims.
> He adopted che ride "che Bab," which mláans "che (,are,'' and His
> reachings quickly amacced a large following. Alarmed by the growing numbers of "Babis," as His followers were known, rhe Muslim
> clergy ,1llil'd themselves wirh mmiscers of the Shah in an effort co
> descroy rhe infant Faich. Many thousands of Bab1s were persecuced,
> tortured, and killed in rhe following y<:ars. but the growch of che
> new religion continued even afrer rhe Bab Himself was imprisoned
> anJ lacer execuced in July 1850. The horrifit crcacmcnt of rhe Babis at
> che hands of che secular and religious authorities was rccon.leJ by a
> numbt:r of'Xfcsccrn diplomats, scholars, ,111d travelers, who expressed
> cheir admiration for che characcer and forcicude of the victims.
> THE BAHA'I COMMUNITY                             9
> 
> The Ba.bl religion sprang from Islam in much the ~ame manner char Chrisrianiry sprang from Judaism or Buddhism did from
> Hinduism. Thac is ro say, it was apparent early in chc Bab's ministry that che religion established by Him was nor merely a seer or
> a movemenr within Islam bur an independenr Faich. Furrhermore,
> one of the main tenets of Babf belief was the Bab's statement that
> He had been sem by God co prepare the way for One greater than
> Himself, Who would inaugurate an era of peace and righteousness
> throughout the world, represenring d1e culminarion of all past religious dispensations.
> Mfrza l.f usayn-'All was one of the leading adherenrs of rhe Bab{
> Faith Who was arresu.:d and imprisoned during the cumulmous
> years of the Bab's brief ministry. Because of pressure on the Persian
> Shah from European diplomats, He was spared from execution buc
> was banished from Persia to Baghdad, Constantinople, Adrianople,
> and finally the penal colony of Acre in Palestine. Thus, che Persian
> government, which had secured the support of che rulers of the rival
> Ottoman Empire in suppressing che new movement, expected chat
> His sphere of influence would be severely limired.
> During His initial imprisonment, Mfrui f::lusayn-'Alf had received
> che first divine intimations rha1 He was the Promised One ofWhom
> the Bab had spoken. He adopted che title "Bah:i'u'IJah," which means
> «G lory 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 i892, although rhe aurhorities had gradually
> loosened their resaicrions as they became acquainted with Him
> and the narure of His teachings. During the long years of His exile
> Baba'u' llah revealed the equivalent of more than roo volumes of
> wri[ings, consisting of che laws and ordinances of His <lispensarion,
> letters to rhc kings and rulers of che East and the West, mysrical
> teachings, and other divinely inspired writings.
> In His Will and Tesramenc, Bah:i'u'llah appointed I Iis eldest son,
> 'Abbas Effendi, Who adopted the title "'Abdu'l-Baha" ("Servant of
> Baha"), as His successor and cl1e sole aurhoriracive interpreter of His
> teachings. 'Ab<lu'l-Baha had shared His Farber's long exile and imprisonment and was freed only aft-er a new regime was installed by the
> "Young Turk" movement in 1908. Shortly thereafter, at an advanced
> ,,,
> TO              THE SAHA I WORLD 2002-2003
> 
> age. I le embarked on an arduous journey co Europtá and America
> where. from 1911 co 1913, He proclaimed Baha'u'llah's message of
> universal brocherhood and peace to large audiences, consolidared
> Acdgling Bahfl communities, and warned of the potential ca.tascrophe looming on Europe's darkening hori1on. By the ourbreak
> of World War I in 191.h 'Abdu'l-Baha had returned co His home in
> I laifa. jusc across the bay from Acre, and devoced Himself co caring
> for rhc local people, fending off famine by f1..:cding chem from scores
> of grain I le had safeguarded for such an emergency. 'Ab<lu'l-Baha's
> humanitarian services and His promotion of inrcrcultural harmony
> were recognized by the British government, whic.h. ac che end of the
> war, conft.:rred upon Him knighthood-a title He acknowledged bur
> declined to use. He passed away in r921 and is buried on Mounc
> Carmel in a \.tulc near che spot where He had inccm:d the remains
> of chc B.ih some vears before.
> Among che legacies char 'Abdu'l-Baha bcquc:achcd co hisrory is a
> seric~ of lerrers called the Tablets of the Divine Plan, which He had
> .1ddrcsscd co che Baha'ls of Norch America during the yearc, of World
> War I. Th1..:sc 14 letters directed rhe recipicms co scarcer co countries
> on all concincncs and share with their populations the reachings
> of Ba.h:f u'llah-a mandate that led to the global expansion of the
> Bah:t'f c.ommuniry.
> Anochcr legacy of'Abdu'l-Baha isl lis Will and Tbcamcnt, which
> Bal1Sfs regard as the charter of the admrnistr;uiw order conceived
> hy Bah.I'u'lL.ih. This document appoinccd '.\bdu'l-Bahfs eldest
> granJson, Shoghi Effendi, as Guardian of che Ballff faith and authorized interpreter of ics teachings. Successorship co chc Founders
> of che B.1ha'i Fairh would be shared hy chc Guardian and an elecred
> Univcrs,11 House of Justice, whose cornplemcncary role would be co
> crcarc lcgislacion supplementing the faith !lcripcurcs.
> During the period of his Guardianship. from 1921 co 195..... Shoghi
> Effendi concenrraced on four main areas: the devdopmcnc of rhe
> B.1h.fl World Centre in rhe environs of I iaifa; the uanslation and
> incerprecation of rhe Baha'i sac.red wrirings; chc rise .ind consolidation of che institutions of the Baha'f adminiMrativc order; and the
> implemt.:ncation of 'Abdu'l-Baha's plan for che propagation of che
> Bah.i'f láairh around the world.
> THE BAHA'f COMMUNITY                             11
> 
> At the Baha'f World Cenue, Shoghi Effendi effecrcd the construction of a superstructure for the mausoleum concaining the
> remains of che Bab, which had been broughr secretly from Persia
> and interred by 'Abdu'l-Baha in a spot designated by Bah:i'u'llah on
> Mount Carmel. Shoghi Effendi beaucified and expanded the simple
> native srone structure, which is today a site of pilgrimage for Baha'is
> from all over the world. He enhanced the Baha'l properties andáiniciaced construction of the International Baha'i Archives building to
> house the original Baha'i scriptures and artifacts from the early days
> of the Bal1a'( Fairh. This building, the fuse on the arc-shaped path on
> the site designated as the world administrative cenccr of the Bahff
> communicy, was completed in 1957. Shoghi Effendi's actions laid the
> foLmdarions, literally and figuratively, for the further developmenc
> of the Baha'f World Cenue.
> Shoghi Effendi was also instrumental in interpreting the writings
> of Bal1a'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 Universicy ar the time of his Grandfather's passing. Shoghi
> Effendi's masrery of Persian , Arabic, and English, coupled with rhe
> aurhoriry conferred upon him as the appointed inrerprcter of the
> Baha'i wrirings, made him uniquely qualified to underrake their
> translation. He also translated The Dawn-Breakers, a history of the
> Bab( Faith; authored God Passes By, a history of the first cenrury of
> the Baha'i Paith; and wrote thousands ofletters to communiries and
> individuab around the world, elucidating passages from the writings
> and giving direction and impetus ro Bahf f communities.
> 
> Development of the Administrative Order
> Shoghi Effendi's work in developing [he Baha'i adminisrracive order
> is one of rhc most dramatic legacies of his years as Guardian. The first
> step in this dcvelopmenr was ro encourage the organized, planned
> expansion of Baha'{ communities in places where local and national
> Baha'i councils, known as Spiritual Assemblies, would evenrually 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.
> 12             THE BAH;\'f WORLD 2002-2003
> 
> At the rime of Shoghi Effendi's sudden passing in 1957. the
> Saha'{ community was in the middle of a global plan of expansion
> and consolidation called the Ten Year Crusade. During chis period,
> which concluded in 1963-rhe centenary ofBah:i'u'llahs declaration
> of His mission in rhc Garden of Ri<;lvan in Baghdad-the goal was
> to open 132 new counrries and major cerricories ro rhc Faith and to
> expand existing communities in 120 counrries and ccrricorics that
> had previow.ly been opened. These ambitious cargets wcre in cercain
> instances acrually exceeded by rhe end of the plan, in spire of the
> difficulties posed by che Guardian's death.
> 'Abdu'l-Baha, in His Will and Tescarnenr, had authorized the
> continuation of the Guardianship through che appoinrment by che
> Guardian of a successor from among his own sons, should he have
> them, or ocher direct descendants of Baha'u'llah. Such a designation
> was dependent upon che decision of Shoghi .I:.ffendi as to whether
> an individual could be named who mec the demanding spiritual
> qualifications specified by 1\bdu'l-Baha. Shoghi Effendi had no children and died wirhouc designating '>uch a Guarclian m folio\ him.
> He had, however, taken seeps towards che election of the Universal
> House of Justice, chc supreme governing body of the Bahci'{ Paith.
> I le had also appoinred a number of individual Bahfls ro an auxiliary insticurion of che Guardianship called Hands of Lhe Cause of
> God. These individuals had been charged wich procecring the unity
> of the Faith and collaborating with National Spirirnal Assemblies
> around the world ro ensure chat the goals of the 1en Year Crusade
> were won. Upon Shoghi Effendi's passing, rhese men and women
> guided the Baha'i community to complete the plan initiated by rhe
> Guardian and to hold the first election of the Universal House of
> Justice in 1963.
> Conceived by Baha'u'llah l limself, the insticucion of rhe Universal House of Justice is established on principles laid down in the
> Baha'f sacred wricings. Its initial election, by rhe members of the
> 56 National Spiritual Assemblies that existed in April 1963, clearly
> demonstrated che principle of unity so cenrral co che Baha'f Faith,
> wich rhe nine members coming from four continents an<l represeming a variety of religious and ethnic backgrounds.
> Based on the authority conferred on ic by the Founder of the
> Faith, the Universal House ofJuscice is now elected cvcry nvc years. le
> ,, ,
> THE SAHA I COMMUNIT                            13
> 
> scanch as chc acknowledged central authoriry in the worldwide Baha'i
> communicy and has, during the past 39 years, launched eighc global
> plans for the advancement of che Faith. From a worldwide populacion of 408,000 in 1963, che Baha'i community has grown to more
> chan five million members; the number of National and Regional
> Spiritual Assemblies has grown from 56 co 182; and che number of
> Local Spiritual Assemblies has increased from 3.555 co 10+++ -
> 
> Spiritual and Moral Teachings
> and Bah.rl Community Life
> The force char unites chis diverse body of people is chc vision
> achieved ch rough their belief in Bahf u'll,th as a M.rnifoslation of
> God, in the social and adminiscracivc struccures He escablished, and
> in che spiricual and moral reachings He propagated. Cencral co rht.:se
> spiricual teachings is che concept thac lhere is only one God and
> that the world's great religions have been esrablishcd by Messengers
> or Manifescacions of chis Divine Realiry-Abraham, Krishna, Moses, Buddha. Zoroaster, Jesus, and Muhammad-Who have be<:n
> senc throughout hisrory co deliver a divine message commensurate
> with humaniC)  stage of development. Though the religions' social
> ceachings change through lhis process of progressive revelation, chc
> sp1ricual essence uf all rhe major religions remains the s.1me: humanity has been created co know and co worship God. The Bah.rt
> perspective sees che cumulative benefics of progressively revealed
> religions as fundamental co an "ever-advancing civilization." Whar
> divides various religious communities, Bahffs believe, comes noc
> from God bur from humanity and ics accretions co che csscncial
> religious rcachings broughc by the divine Messengers.
> >\c chis stage of humaniry's developmem, che unity of the human
> race muse be recognized, cht equalicy of women and men muse be
> established, the extremes of we-alrh and povercy musr be climinaced,
> and che age-old promise of universal peace muse he realized. Likening che development of che human race to that of an individual, che
> Baha'i writings say chat we have passed through stages analogous
> co infanC) and childhood and are now in the midst of a cumulcuous adolescence, standing on the threshold of macuriry. Baha'u'llah
> THE BAHA'f WORLD 2002-2003
> 
> caughc rhac humanity is destined co come of age, buc che course ic
> rakes to achieve chac goal is entirely in ics own hands.
> To promote che development of a society in which Baha'i ideals
> can he fullr realized, Bahf u'llah established laws and moral reachings chac are binding on Baha'is. Cencral co che~e is daily obligatory
> prayer. Srudy of and medicacion upon the Bal1a'f sac.red writings each
> morning and evening is also enjoined. Baha'fs between rhe ages of
> 15 and 70, wich cercain exceptions, observe an annual 19-day, dawnto-dusk fasr. Bahfu'llih referred co prayer and fasting as che "twin
> pillars" of faith, an indication of their importance and the benefits
> to be gained from them. He also raised work to chc level of worship.
> The main reposirory of Baha'u'llah's laws is a volume enrided the
> Kitah-i-Aqdas, or che "Mose Holy Book."
> There are no dietary restrictions in the Baha'i faich, bur the consumption of alcohol and che use of narcotic and hallucinogenic drugs
> are forhidden, as they affect the mind and interfere with spiritual
> growth. Baha'u'llah counseled Baha'fs to be honcsr and crustworthy,
> co render service co humanity with an abundance of deeds rather
> chan mere words, co be chasre, and ro avoid gossip an<l backbiting.
> He forbade lying. srealing, adultery, homosexual acts, and promiscuity. The importance of the family is central co Baha'f community
> life, as is che moral and spiritual education of children.
> Baha'fs ofren gather together in their communities ro srudy che
> sacred writing~ of their Faith and co pray, blll a cenrral feature in
> Baha'i community life is a meeting called the Ninc:tn:n Day Feast,
> at which all members join in worship, consulc about community
> affairs, and socialize. Pending che furchcr developmcnc of Baha'i
> communicie~. chese meetings often occur in renced facilities, people's
> homes. or in local Baha'i centers. The Bah:i'f writing call for the
> erection in each community of a beautifully designed House of
> \X'orshie. surrounded by gardens and funccioning as a spirirual cenccr of accivity. A variety of social and humanitarian insmucions are
> also co be established around it. Seven Bahf I I louses of Worship
> pn:scnrly exist, in Australia, Germany, India, Panama, Uganda, rhe
> Un ired Scares, and Western Samoa. Plans have been launched for rhe
> construction of an eighrh House of Wor1.hip in Chile, an<l sires have
> been purch,t'icd around the world for the erection of many more.
> The Houses of Worship are open co people of all faiths--0r chose
> THE BAHA'f COMMUNITY
> 
> professing no panicular faich-for prayer and medication. Services
> are nondenominational. There are no sermons, only readings and
> prayers from the Baha'i writings and scriptw-es of ocher faiths with
> music by an rt cape/la choir. This preserves the sacredness of rhe
> 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 co
> the peoples of the world written in Ocrober r985, coinciding wich
> the United Nations International Year of Peace, "Acceptance of the
> oneness of mankind is the first fundamental prerequisite for che
> reorganization and administration of the world as one counuy,
> the home of humankind." The ultimate aim of chc Bahff Faith
> is to establish unity among all the peoples of the world, and it is
> because of ics orientation rowards unity on an international scale
> chat the Baha'f community has been active ac the United Nacions
> since that organization's inception. Today che Baha'i Inrcrnational
> Community, a nongovernmental organization (NGO) chat represenrs
> the collective voice of national Baha'i commurucies around rhe 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 environmenral concerns, as
> well as pursuing sound, sustainable development policies. To coordinate ics international efforts in these areas, the Baha'f Inrernational
> Community's Uniced Nations Office and Office of Public Information, as well as the Office of the Environment and the Office for
> the Advancemenr of Women, collaborate with National Spiritual
> Assemblies around the world. The Baha'i Incernational Communiry's
> activities ar the United Nations have earned ir a reputation as one
> of the most effective religious NGOs in the UN system. Its national
> and international representatives have taken accive roles in the major
> world summits and NGO forums sponsored by the United Nations
> during rhc past decades.
> Bal1::i'(s look towards a day when a new international order will be
> established, a commonwealth to which all the nations of che world
> will belong. As Shoghi Effendi wrote in 1936:
> THE BAHA'f WORLD 2002-2003
> 
> The unicy of rhe human race, as envisaged by Bahf u'lla.h, implies
> rhe establishment of a world commonwealth in which all nations,
> races, creeds, and classes are closely and permanently unired, and
> in which rhe autonomy of irs srare members and the personal
> freedom and iniriarive of rhe individuals that compose them
> are definitely and completely safeguarded. This commonwealth
> musr, 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 rhe component nations, and will enact such laws as shall be required to regulate
> the life, satisfy the needs, and adjust rhe relationships of all races
> and peoples. A world executive, backed by an international Force,
> will carry our the decisions arrived at, and apply the laws enacted
> by, this world legislature, and will safeguard the organic uniry of
> the whole commonwealth. A world tribunal will adjudicate and
> deliver its compulsory and final verdict in all and any disputes
> char may arise between the various elements constituting this
> universal sysrem. 1
> Shoghi Effendi went on to describe the tremendous benefits to
> humanicy 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, ro the increase of the productivicy 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 planer, to the prolongation of human life, and ro the furtherance of any other agency
> th~t can stimulate rhe intellectual, the moral, and spiritual life
> of the entire human race. 2
> 
> Shoghi Effendi, The World Order ofBahd'u'LMh: Selected Letters, 2nd rev. ed.
> (Wilmerre, IL: Baha'f Publishing Trusc, 1993), p. 203.
> lbid., p. 204.
> THE sAH;\'f COMMUNITY                              17
> 
> To make its aims and objecc:ives widely known and ro promote
> irs perspective on various issues, che Baha'i International Communicy
> nor only collaborates wich like-minded organizations within and
> outside of che United Nations, bur it engages in public information
> efforcs rn bring che spiritual and social principles of che Faich rn rhe
> acccncion of people everywhere. The persecution of the Baha'is in
> Iran since che r979 Iranian revolution has prompted wide disseni.inarion of information abouc the Baha'i Faith in the imernarional news
> media. More than 200 members of che Faic:h have been excculed for
> their belief, which is considered as heresy by the regime, and thousands more have been imprisoned, fired from cheir jobs, or had their
> homes confiscated or their pensions cue o!T as a result of governmenc
> orders. Baha'ls around rhe world have responded in untcy m chis
> ongoing persecution in Iran-rhe land in which cheir religion was
> born-by petitioning their governments co rake accion against chis
> injustice. le is, co some degree, as a resulc of chese efforcs chat che
> persecutions have not been more extreme, although Iran's Baha'fs
> scill face the possibilicy of arbitrary imprisonmenc and execution,
> and are scill denied fundamental rights and freedoms. 1
> The Baha'f community has also caken a proactive approach
> co promulgating its views. The statement on peace issued by the
> Universal House of Justice in 1985, entitled The Promise of World
> Peace, sparked a worldwide campaign of prescmacions and public
> awareness programs chrougbour Lhe Internacional Year of Peace
> and since, aimed at government figures, leaders of thought, and
> rhe general population. The centenary of Bahi'u'llah's passing in
> 1992 was commemorated, in part, with che publication of a statement derailing His life, teachings, and mission, designed ro increase
> knowledge of the Baha'i Faith among members of Lhe public. A
> statemenc presennng che Baha'i perspective on c;ocial development,
> The Prosperity ofHumankind, was disseminared ac chc World Summit for Social Developmenc in Copenhagen in March 1995, and
> lacer chat year a sc;m:ment entitled Turning Point for All Nations was
> released as a conrribucion m discussions on the fuLure of the Un ired
> Nations during irs 5och anniversary. In T999, the Bahf { Inccrnational
> 
> See pp. 139- 44 ;tnd 247-53 for further information on the cominuing per-
> ~cwtton of lrJn's Bahj'{ community.
> THE BAHA'i WORLD 2002-2003
> 
> Communiry released Who Is Writing the n,ture? Reflections 011 the
> TzventJeth Centray.
> The Bahf f communiry has also been cominually engaged in a
> series of incernacional reaching plans. lr has seen rapid expansion in
> differenc parts of the world, perhaps most nocably in Eastern Europe
> an<l che former Soviet Union, where national Baha'i communities
> have been established in recenc years following the collapse oflongsran<ling polirical barriers. New national governing bodies arc also
> being formed dscwhere, as the Universal Housl' of Justice deems
> communities co have reached a sufficient level of maruriry.
> The existence and growth of che Baha'i communiry offers
> irrefurablc evidence chat humanicy, in all irs diversirv, can learn ro
> live and work together in harmony. While Bahffs are nor unaware
> of the rurmoil in the world surrounding them, their view is succinctly depicted in the following words, taken from 1he Prosperity
> ofHumankind:
> A world is passing away and a new one is struggling to be born.
> The habits, arrirudes, and inscirucions char have accumulated over
> the centuries are being subjected to tests that are as necessary co
> human development as they are inescapable. What is required
> of che peoples of che world is a measure of faith and resolve ro
> march the enormous energies with which the Creator of all things
> ha~ endowed this spiritual springtime of rhc race. 1
> 
> The source of chis faith and resolve is rhe message offered by
> the teachings of Bah:i'u'llah, a message rhat deserves the thoughrful
> consideracion of all chose who yearn for peace and justice in rhe
> world.
> 
> Baha'i International Community's Office of Public Information, n1e Prospná-
> ity of lfumankmd (1995). See Tht Bahtl '/World 1994-9» pp. 273 96, for me
> complete text of chis ~rarcmcnt.
> WRITING
> AND MESSAGES
> Sacred Writings
> 
> From che Writings of Baha'u'llah
> All men have been created to carry forward an ever-advancing civilization. Thi: Almighty bcareth Me wimess: á10 ace like che beasts
> of che fic.:ld is unworchy of man. Those virtues that beflr his dignity
> are forbt:arancc, mercy, compassion, and loving-kindness towards
> all chc.: peoples and kindreds of the earch.
> 
> le is incumbent upon everyone to firmly adhere co and observe char
> which hath screamed forch from Our Mose Exalted Pen. God, the
> True One, beareth Me wimess, and every acorn in exiscence is moved
> to testify chat such me-ans as lead to the elevation, the advancement,
> che education, che proteceion, and the regeneration of che peoples
> of the earth have been clearly set forth by Us and arc revealed in the
> Holy Books and Tablers by the Pen of Glory.
> 
> ~
> 
> 0 friends! You muse all be so ablaze in chis <lay wich che fire of
> che love of Cod that the heat thereof may be manifest in all your
> veins, your limbs and members of your body, an<l the peoples of
> che worl<l may be ignited by chis hear and rnrn to th<.: horizon of
> rhe Beloved.
> 
> 2.1
> 22             THE BAHA'f WORLD 2002-2003
> 
> The chi rd Taraz concernerh good characrer. A good characcer is,
> verily, the besc mancle for men from God. With ic He adornech the
> temples of His loved ones. By My life! The light of a good character surpassech the lighc of the sun and the radiance chereof. Whoso
> actaineth unco it is accoumed as a jewel among men. The glory and
> the upliftment of the world must needs depend upon it.
> 
> It is incumbent upon every man of insight and understanding to
> strive co translate chat which hath been written into realicy and
> action .... Thac one indeed is a man who, today, dedicacech himself
> to the service of che entire human race. The Grear Being saith:
> Blessed and happy is he that ariseth to promote the best interests of
> the peoples and kindreds of the earch. In another passage He hath
> proclaimed: le is not for him to pride himself who lovech his own
> country, but rather for him who loveth the whole world.
> 
> C*-1
> God hath prescribed unto everyone the ducy of reaching His
> Cause. Whoever ariseth co discharge this ducy, must needs, ere he
> proclaimech His Message, adorn himself wirh che ornament of an
> uprighr and praiseworthy character, so that his words may acrract che
> hearts of such as are recepcive co his call. Wichout ir, he can never
> hope to influence his hea rers. Thus doth God instruct you. He, verily, is che Ever-Forgiving, the Mose Compassionace ....
> Say: We have ordained that our Cause be caughc rhrough the
> power of utterance. Beware lest ye dispute idly with anyone. Whoso
> ariseth wholly for rhe sake of his Lord co ceach His Cause, the Holy
> Spirit s_hall strengthen him and inspire him with chat which will
> illumine the heart of che world, how much more che hearrs of those
> who seek Him. 0 people ofBaha! Subdue the citadels of men's hearrs
> with the swords of wisdom and of utterance.
> 
> C*-1
> Strive char ye may be enabled co manifest to the peoples of the earth
> che signs of God, and co mirror forch His commandments. Let your
> SACRED WRITINGS                              23
> 
> acts be a guidc unto all mankind, for che professions of most men, be
> chey high or low, differ from their conducr. h is lhrough your deeds
> char ye can distinguish yourselves from others. Through them che
> brightness of your lighr can be shed upon the whole earth. Happy
> is che man thal heedech My counsel, and kcepech the precepts prescribed by I lim Who is rhc All-Knowing, che All -Wise.
> 
> ~
> 
> B<: generous in prosperity, and thankful in adversity. Be worchy of
> rhe trusr of thy neighbor, and look upon him wirh a bright and
> friendly face. Be a treasure ro rhe poor, an admonisher to rhe rich,
> an answerer of che cry of che needy. a preserver of rhe sanccicy of
> chy pledge. Be fair in rhy judgment, and guarded in th} speech. Be
> unjust co no man, and show all meekness co all men. Be as a lamp
> unto chem char walk in darkness, a joy to che sorrowful. a sea for
> the chirscy, a haven for che distressed, an uphol<ler .md <lcfcnder of
> the viccim of oppression. Let inregriry and uprightness disnnguish
> all thine acts. Be a home for the stranger, a balm to the suffering. a
> rower of scrcngth for the fugitive. Be eyes co the blind . .ind a guiding
> light unto che feet of the erring. Be an ornament co cht countenance
> of truth, a crown co che brow of 6deliry, a pillar of chc temple of
> righteousness, a breach oflife to the body of mankind, an ensign of
> che hoses of justice, a luminary above che horiwn of vircue, a dew
> to the soil of che human heart, an ark on rhe ocean of knowledge.
> a sun in che heaven of bouncy, a gem on chc diadem of wisdom, a
> shining light in the firmament of chy generation, a fruic upon the
> tree of humility.
> 
> Grear care should be exercised chat whatever is wrinen in these days
> dorh noc cause dissension, and invite che objection of the people.
> \X1haccvcr chc friends of the one crue God say in chcse days is listened ro by che people of the world .... \Vhacever is wriccen should
> nor transgress che bounds of race and wisdom, and in che words
> used ch1.:re should Ii<.: hid che property of milk, so that rhe children
> of rhc world may be nurrured therewith, and ;ucain macurity. \Y/e
> have said in the past rhac one word hath the inAuenc<.: of spring and
> caus1.:ch hearts ro become fresh and verdant, while anocher is like
> THE BAHA'f WORLD 2002-2003
> 
> unco blight which causech che blossoms and flowers to wither. God
> gram char auchors among the friends will write in such a way as
> would be acceptable to fair-minded souls, and nor lead co caviling
> by che people.
> 
> From the Writings and Utterances of 'Abdu'l-Baha
> Go<l has created man lofty and noble, made him a dominant factor in
> creation. I le has specialized man with Sllpreme bestowals, conferred
> upon him mind, perception, memory, abstraction, and the powers
> or the senses. These gifts of God co man were imcnJed co make him
> rhc manifestation of divine virtues, a radianc light in the world of
> creation, a source of life and the agency of constructiveness in chc
> in fin ice fields of existence.
> 
> God has given man che eye of investigation by which he may see and
> recognize tnl[h. He has endowed man with ears that he may hear
> chc message of reality and conferred upon him rhc gift or reason by
> which he may discover things for himself This is his endowment
> and equipment for rhe investigation or reality. Man is nor intended
> co see chrough the eyes of another, hear chrollgh another's ears, nor
> comprehend with anodier's brain. Each human creature has individual cndowmenr, power, and responsibility in the creative plan
> of God . Therefore, depend upon your own reason and judgment
> and adhere to che outcome of your own invescigacion; otherwise,
> you will be mcerly submerged in the sea of ignorance and deprived
> of all rhc bouncies of God. Turn co God, supplicate humbly at His
> chreshold, seeking assistance and confirmacion, char God may rend
> asunder the veils chat obscure your vision. Then will your eyes be
> filled wich illumination, face to face you will behold che reality of
> God, and your heart become complerely purified from rhe dross of
> ignorance, reflecting the glories and bouncjcs or che Kingdom.
> Holy souls arc like soil which has been plowed and Lilled with
> much earnest labor, d1e thorns and Lhisdes case aside and all weeds
> uprooted. Such soil is most fruitful, and the harvest from it will prove
> full and plenteous. In this same way man musl free himself from the
> weeds or ignorance, chorm of superstitions, and thistles or imitations
> SACRED WRITINGS
> 
> that he may discover realiry in rhe harvesrs of true knowledge. Otherwise, che discovery of realiry is impossible, conremion and divergence
> of religious belief will always remain, and mankind, like ferocious
> wolves, will rage and attack each other in harred and antagonism ....
> Man is a child of God, mosr noble, lofty, and beloved by God, his
> Creator. Therefore, he musr ever strive that rhe divine bounties and
> virtues bestowed upon him may prevail and control him. Just now
> rhe soil of human hearts seems like black eard1, buL in the innermost
> substance of this dark soil there are thousands of fragrant flowers latent. We musr endeavor ro cukivare and awaken rhese potenrialiries,
> discover the secret treasure in this very mine and deposirory of God,
> bring forth these resplendenr powers long hidden in bwnan hearts.
> Then will the glories of borh worlds be blended and increased and
> rhe quintessence of human exisrence be made manifest.
> 
> ~
> 
> Ye should strive ro widen rhe circle of rhose wirh whom ye enjoy
> friendly relations, and ro establish the closest contact wirh those
> benevolem souls whose only rhoughr is to do good, who are laboring in the cause of universal peace, and who cherish no desire bur
> ro wimess rhe unification of rhe world of humanity. Ye should seek
> our the company of such people as these, rhat ye may imbue them
> wirh an awareness of the heavenly Kingdom, for albeit d1eir motives
> are of rhe finesr, yet rhey do nor realize char all the powers of rhe
> earrh are imporenc either to establish universal peace or to promote
> the oneness of rhe human world. Nothing shore of the power of rhe
> Word of God and che breaths of the Holy Spirit can ever succeed.
> 
> lf a soul of his own accord advances roward God he will be accepted
> at rht: Threshold of Oneness, for such a one is free of personal considerarions, of greed and selfish interesrs, and he has raken refuge
> wirhin Lhe shelcering protection of his Lord. He will become known
> among men as rruscworrhy and trurhful, remperare and scrupulous,
> high-minded and loyal, incorruptible and God-fearing. ln rhis way
> rhe primary purpmc in revealing the Divine Law-which is ro bring
> abouc happiness in the after life and civilization and the refinement
> of character in this-will be realized. As for d1c sword, ir will only
> THE BAHA l WORLD 2002-2003
> 
> produce a man who is outwardly a believer. and inwardly a traicor
> and aposcan:.
> 
> ~
> 
> Bahf u'llah ... stated chat God, through His Prophecs and Chosen
> Ones, explained thac the hearc of man is His home; ic should be
> sanctified for His enrry. and that his spim is His place of Revelation;
> ic should be cleansed so that ic may become l lis abode. We, therefore, undersl<tnd thac nearness to God is possible through secting
> our faces cowards Him. Nearness co God is through emrance inro
> the Kingdom of God. Nearness to God is made possible chrough
> service to humanity. Nearness to God is possible through the unity
> of all peoples and religions. Nearness co God is dependent upon
> kindness LO all mankind. Nearness to God is made possible through
> invc:stigation of the Truth. Nearness co God is through the acquisicion of knowledge and praiseworrhy vim1t:s. Nearness co God
> is possible through service co universal peace. Nearness co God is
> dependenr upon purity and sanctity. Nearness ro God is depcndenc
> upon self-sacrifice, self-abnegarion, and the giving up of one's glory
> and position for Him.
> 
> ~
> 
> 0 ye friends of God! Because, in this most mo memo us of ages, the
> 5un ofl ruth hach risen ac Lhe highest point of the spring equinox,
> and case its rays on every clime, it shall kindk such crernulous excitement, ic shall release such vibracions in che world of being, it shall
> stimulate such growth and development, it shall stream ouc with such
> a glory of light, and clouds of grace shall pour down such plenciful
> waters, and fields and plains shall cccrn with such a galaxy of sweetsmelling planes and blooms. chat chis lowly carch will become the
> Abha Kingdom, and chis necher worl<l the world above ....
> Wherefore, 0 loved ones of God! Make ye a mighty efforc cill
> you yourselves bemken chis advanccmenc and all chesc confirmations,
> and become focal cenrers of God's blessings. daysprings of the light
> of His unity, promocers of the gifts and graces of civilized life. Be
> ye in chac land vanguards of the perfeccions of humankind; carry
> forward the various branches of knowledge, be active and progressive in rhe field of invencions and rhe am. Endeavor co rectify chc
> SACRED WRJTINGS
> 
> conduce of men, an<l seek ro excel che whole world in moral character. While che children are yet in their infancy feed chem from the
> breast of hc~1Vcnlr grace, foscer chem in the cradle of all excellence,
> rear them in the emhrace of bouncy. Give chem rhc advantage of
> every useful kind of knowledge. Lee chem share in every new and
> rare and wondrous crafc and arr. Bring chem up ro work and scrive,
> and accuscorn them co hardship. Teach chem co dedicate cheir Hves
> to m:mers of great import, and inspire chem co undercakc studies
> chac will bcnefit mankind.
> 
> Ace in accordance wich chc counsels of che Lord: chac is. rise up in
> such wise, and wich such qualities, as to endow che body of chis
> world wirh a living soul, and to bring chis young child. humanity,
> ro the scage of adulchood. So far as ye are able. ignite a candle of
> love in every meeting, and with tenderness rejoice and cheer ye
> every heart. Care for the stranger as for one of your own; !->how co
> alien souls the same loving kindness ye bescow upon your faithful
> friends. Should any come to blows wich you. seek to be friends wich
> him; should any scab you co the hearc, be ye a healing salve unto
> his sores; should any caum and mock ac you, meet him wich love.
> Should any heap his blame upon you, praise re him: should he offer
> you a deadly poison, give him the choicest honey in exchange; and
> should he chrt'aten your life, grant him a remedy chat will heal him
> evermore. Should he be pain itself, he ve his medicine; should he
> be thorns, be p.: his roses and sweet herbs. Perchance such ways and
> words from you will make chis darkc;ome world rurn brighr ac last;
> will make chis duscy earth cum heavenly, chis devili~h prison place
> become a royal palace of Lhi: Lord-so rhac war and strife will pass
> and be no mori:, and love and rrusr will picch rheir cents on the
> sum mies of rhe world.
> 
> Lcr the loved ones of God, whether young or old, whether m.tle or
> fem.tie, each according to his capabilities, bestir chemsdvcs and spare
> no cfforrs co acquire the various current branches of knowledge, both
> spiritu<tl and '>ecular, and of the arcs. Whensoever they gather in chcir
> --
> 18              THE BAHA'f WORLD 2002-2003
> 
> meetings let cheir conversation be confined LO learned subjeccs and
> co information on che knowledge of che day.
> If they do ch us, rhey will Aood the world with the Manifest Light,
> and change this dusry earth inco gardens of rhe Realm of Glory.
> 
> ~
> 
> Again, is there any deed in the world that would be nobler than service to the common good? Is there any greater blessing conceivable
> for a man, than that he should become chc cause of the education,
> the development, che prosperiry and honor of his fellow-creatures?
> No, by the Lord God! The highest righteousness of all is for blessed
> souls co cake hole.I of d1e hands of the helpless and deliver chem our
> of their ignorance and abasement and poverty, and wirh pure motives, anc.I only for the sake of God, co arise and energerically devote
> themselves co the service of che masses, forgercing their own worldly
> advantage and working only ro serve the general good ....
> Glory be to God! Whac an extraordinary simacion now obtains,
> when no one, hearing a claim advanced, asks himself what the
> speaker's real mocive mighr be, and what selfish purpose he might
> noc have hidden behind che mask of words. You find, for example,
> that an individual seeking ro funhcr his own perry and personal
> concerns, will block the advancement of an entire people. To cum
> his own water mill, he will lee the farms and fields of all the others
> parch and wither. To maincain his own leadership, he will everlast
> ingly direct rhe masses roward char prejudice and fanaticism which
> subvert the very base of civilization ... .
> 0 People of Persia! Open your eyes! Pay hecc.I! Release yourselves
> from chis blind following of the bigots, this senseless imitation which
> is rhe principal reason why men fall away inro parhs of ignorance
> and degradation. See the crue state of chings. Rise up; seize hold of
> such means as will bring you life and happiness and greatness anc.I
> glory among all rhc nations of che world.
> 
> ~
> 
> The world of politics is like che world of man; he is seed at firsr,
> and rhen passes by degrees to the condition of embryo and foetus,
> acquiring a bone scructure, being clothed wich flesh, caking on his
> own special form, until at last he reaches the plane where he can
> SACRED WRITINGS
> 
> befirtingly fulfill rhe words: "the most excellcnc of Makers." Jusr as
> chis is a requirement of c.rcacion and is based on che universal Wisdom, chc policical world in rhc same way c.;innoL insranrnneously
> evolve from the nadir of defecciveness co che zenich of righrncss and
> pcrfcccion. Rarher, qualified individuals must strive by day and by
> nighr. using all chose means which will conduce co progress, until
> the governmenc and chc people develop along every line from day
> ro day and even from momenr ro moment.
> 
> ~
> 
> You have written on the qucscion of how the friends should proceed in their business dealings with one another. This is a quesrion
> of the greaccst importance and a matter char de ervech che liveliest
> concern. In relarions of chis kind, the friends of God should acr with
> che ucmosr crusC\vorchiness and inregricy. To be remiss in chis area
> would bi: to cum one's face av..<1y from the counsels of chc Blessed
> Beauty .rnd the holy precepcs of God. 1f a man in his own home
> doch not creac his relacions and friends with encirc crumvorchiness
> and incegriry, his dealings wirh che oucside world-no matccr how
> much trustworthiness and hone!>ty he may bring to chem-will prove
> barren and unproductive. Firsc one should order one's own domcscic
> affairs, then accend co one's business with the public.
> 
> 0 ye lovers of God! The world is even as a human being who is diseased and impocenc. whose eyes can see no longer. whose cars have
> gone deaf. all of whose powers arc corroded and used up. Wherefore
> muse the friends of God be compecenc physicians who. following
> the holv Teachings, will nurse this parienc back ro health. Perhaps,
> God willing. the world will mend, and become pcrmanencly \\hole,
> and its cxhausced faculues will be restored, and ics person will cake
> on such vigor, freshness, and verdancy char ic will shine ouc with
> comelmess and grace.
> 
> Qur'an i.3:14: "Bbsed therefore be God, rhe mosr exccllenc of f\.lakers."
> 30              THE BAHA'f WORLD 2002-2003
> 
> The first remedy of all is to guide rhe people aright, so char rhey
> will cum chemselves unro God, and ltsrep ro His counselings, and
> go fonh with hearing ears and seeing eyes. Once this speedily effeccive draughr is given chem, rhen, in accordance wich rhe Teachings,
> they must be led co acquire the characreriscics and che behavior of
> rhe Concourse on high, and encouraged co seek our alJ rhc bounries
> of the Abha Realm. They muse cleanse rheir beam from even rhe
> slighccsc rracc or harred and spice, and they must sec about being
> truthful and honest, conciliatory and loving co all humankind-so
> chat East and West will, even as rwo lovers, hold each other close;
> that hatred and hostility will perish from the earth, and universal
> peace be firmly rooted in their place ....
> Indulge nor your bodies with resr, bur work with all your souls,
> and with all your hearts cry our and beg of God to gram you His
> succor and grace. Thus may ye make this world chc Abha Paradise,
> and this globe of earrh che parade ground of the realm on high. Jf
> only ye exert rhc effort, it is cerrain char these splendors will shine
> out, these clouds of mercy will shed down their rain, these life-giving
> winds will rise and blow, chis sweet-smelling musk will bi: scattered
> far and wide.
> 
> [I]c is evidem that rhe Prophets of God have come co unite rhe
> children of men and noc to disperse chem, co esrablish rhe law of
> love and not enmity. Consequently, we must lay aside all prejudice-whether it be religious, racial, political, or patriotic; we muse
> become che cause of the unificacion of the human race. Scrive for
> universal peace, seek che means of love, and destroy che basis of
> disagreemem so char this macc:rial world may become divine, the
> world of marrer become the realm of the Kingdom, and humanity
> attain to the world of perfeccion.
> 
> Now che new age is here and creation is reborn. Humanicy harh taken
> on new life. The autumn harh gone by, and the reviving spring is
> here. All things are now made new. Ans and indusrries have been
> reborn, rhere are new discoveries in science, and chere are new invenrions; even the derails of human affairs, such as drc~~ .tnd personal
> SACRED WRITINGS                            31
> 
> effeccs--cven weapons-all these have likewise been renewed. The
> laws and procedures of every government have been revised. Renewal
> is the order of rhc day.
> And all chis newness hath ics source in rhe fresh oucpourings of
> wondrous grace and favor from rhe Lord of the Kingdom, which have
> renewed the world. The people, therefore, must be sec completely
> free from their old patterns of chought, that all rheir atrenrion rnay
> be focused upon these new principles, for these are the light of rhis
> rime and the very spirit of this age.
> Unless these Teachings are effectively spread among che people,
> until rhe old ways, che old concepts, are gont: and forgoccen, this
> world of being will find no peace, nor will it reflect che perfections
> of the Heavenly Kjngdorn.
> 
> ~
> 
> Let all your striving be for this, to become the source of life and
> immorcality. and peace and comfort and joy, ro every human soul,
> wherher one known ro you or a stranger, one opposed ro you or on
> your side. Look ye nor upon the purity or impurity of his nature:
> look ye upon the all-embracing mercy of the Lord, the light ofWhose
> grace hath embosomed the whole earth and all who dwell rhereon,
> and in rhe plenitude of Whose bounty are immersed boch rhe wise
> and rhe ignoranr. Srranger and friend alike are seared ar the table of
> His favor. Even as che believer, rhe denier who turnerh away from
> God doth at the same time cup his hands an<l <lrink from the sea
> of His bestowals.
> Ic behooverh rhe loved ones of the Lord ro be rhe signs and
> tokens of His universal mercy and the embodiments of I fis own
> excelling grace. Like rhe sun, Ice them cast their rays upon garden
> and rubbish heap alike, and even as clouds in spring, ler chem shed
> down rheir rain upon flower and thorn. Ler them seek buc love and
> faithfulness, let rhcm not follow the ways of unkindness, lcr their
> talk be confined to the secrets of friendship and of peace.
> 
> ~
> 
> Make every effon lO acquire the advanced k.nowlcdgt: of rhe day, and
> strain every nerve rn carry forward the divine civilization. Establish
> schools that are well organized, and promole rhe fundamentals of
> THE BAHA'f WORLD 2002-2003
> 
> instruccion in che various branches of knowledge chrough teachers
> who are pure and sanccified, distinguished for cheir high scandards
> of conduce and general excellence, and strong in faich-scholars and
> educators wich a chorough knowledge of sciences and arcs.
> 
> ~
> 
> In the Baha'f Cause arcs, sciences, and all crafcs arc [counced as]
> worship. The man who makes a piece of notepaper ro the best of
> his ability, conscientiously, concenuacing all his forces on perfeccing
> ic, is giving praise to God. Briefly, all efforc and exertion put forch
> by man from the fullness of his heart is worship, if it is prompted
> by the highest motives and the will to do service co humanity. This
> is worship: to serve mankind and co miniscer co the needs of the
> people. Service is prayer. A physician ministering co the sick, gendy,
> tenderly, free from prejudice and believing in the solidarity of rhe
> human race, he is giving praise.
> 
> ~
> 
> In this enlightened world of the West, woman has advanced an immeasurable degree beyond the women of the Orient. And let it be
> known once more chat unci1 woman and man recognize and realize
> equality, social and political progress here or anywhere will not be
> possible. For the world of humanity consists of two parts or members: one is woman; the other is man. Until chese two members are
> equal in strength, the oneness of humanity cannot be established,
> and the happiness and felicity of mankind will not be a reality.
> Highlights of Messages
> from the Universal House of Justice
> 
> T
> he Universal House of Justice, che incernacional governing
> body of the Baha'i Faich, derives ics authority from che
> cxplicir rext of Baha'u'llah, as revealed in His book of laws,
> chc Kil<ib-i-Aqdas, whic.h is also known to Baha'fs as "che Most
> Holy Book." Its primary role is "co ensure che continuity of char
> divinely appointed aurhoricy which flows from che Source of che
> Faith, to safeguard rhc unity of ics followers, and ro maintain rhe
> integrity .rnd flcxibilicy of irs teachings. " 1 It is the sole institution
> in chc Bahfl Faith rh.u is empowered co enact further application
> of the laws of Bahf u'llah. Through ics communications to Baha'i
> inscicucions and individuals, che Universal House of Justice coordinates the worldwide community's acciviues and provides ic wich
> both vision and direction. In its communications wich che wider
> community, the Universal House of Justice secs forward che Baha'f
> perspective on issues chat arc of particular concern co the well-being
> of the peoples of che world wich rhe goal of inspiring conscrucrive
> action in relation to chem.
> 
> The Universal I louse of Jmcicc, Tiu Comtillltion of the Unil't'rsal Housr of
> justice (1laifa: Bahff World Cencrc, 1972), p. 4.
> 
> 34              THE BA.1iA'f WORLD 2002-2003
> 
> During the period from Ric;lvan 2002 to Ric;lvan 2003 the Universal House ofJustice addressed a significant message ro the leaders of
> the world's religions as well as a number of major letters to the Baha'{
> community. The full rext of its letter to the religious and spiritual
> leaders of the world appears on pp. 89-98 of this volume.
> 
> Ri<;lvan 159 BE Message
> Each year during the period of rhe Ric;lvan Festival, known also as
> "the King of Festivals," which mark5 the anniversary of Baha'u'llih's
> declaration of His mission, the Universal House of Justice addresses a
> message to che Baha'!s of the world, reviewing the events of the past
> year, assessing presem conditions, and looking ahead co che coming
> period. In its Ric;lvfo 2002 message, 159 BE, the Universal House of
> Justice first looked back to the inaugural events that took place in
> Haifa in May 2001 as "the latest evidences in the tangible unfolding
> of the Tablet of Carmel," a writing of Baha' u'llah char serves as a
> charcer for che development of the Faith's World Cencre. The House
> of Juscice commented on che historical importance of these even rs
> and the face char they received "chc most extensive media coverage
> ever accorded a Baha'i occasion." From there. the message reviewed
> and analyzed the "internal processes" char propelled the community
> forward throughout the previous year.
> The period from April 20or co April 2002 marked rhe first year
> of che Hve Year Plan, a worldwide process of systematic dcvdopmcnr
> of human resources in which the Baha'i community is currently
> engaged co effecc ics consolidacion and expansion. To facilicace
> this, the Universal House of Justice noted in its Ric;lvin message,
> national communities around the world held planning sessions wirh
> Continental Counsellors, mapping their countries and sectioning
> chem inro "clusters," wich each "of a composition and size consonant with a scale of activities for growth and development that is
> manageable." This mapping, as reported by some 150 counrries, has
> created "a perspecrive, or vision, of systematic growth that can be
> sustained from cluster to cluster across an enrire country" wich the
> involvemenc of "the three constiruent components of the Plan: the
> individual, chc insricurions, and the community." Progress was also
> seen in "the training institute process," which promotes "three core
> FROM THE UNIVERSAL HOUSE OF JUSTICE                      35
> 
> acrivities-srudy circles, devotional meetings, and children's classes"
> -as a means of development both for believers and for members of
> the public who wish to participate in them. "By combining srudy
> circles, devotional meetings and children's classes within che framework of clusters, a model of coherence in lines of action has been put
> in place," the House of Justice noted, looking forward to "worldwide
> application of this model." Further focus on this process of syscemacic
> growth was also given through the sponsorship by che Imernarional
> Teaching Centre of 16 "regional orienrarion conferences" for the 990
> Auxiliary Board members around the world at che beginning of their
> five-year cerm of service.
> In contrast ro chis community, which is "so richly endowed, so
> experienced, so focused on a divinely-inspired plan of action," the
> House of Justice noced char the world is sinking "more deeply into
> a slough of multiple disorders." "And yet," ic continued, "it is precisely under chese seemingly inhospitable conditions that the Cause
> is meant to advance, and will thrive." In such a climate,
> The Summons of the Lord of Hosts, the newly released volume
> containing English translations of the full rexes of Bahfu'llah's
> Tablets co the kings and rulers of the world, has come as a propitious reminder of che dire consequences of ignoring His warnings
> against injustice, tyranny, and corrupcion. 2 The violenc shocks
> being inflicted on rhe consciousness of people everywhere emphasize the urgency of che remedy He has prescribed.
> The House of Justice concluded thac the Baha'fs' task is "co exploir rhe current turmoil, wichour fear or hesitation, for rhe purpose
> of spreading and demonstrating the rransformarional virtue of the
> one Message that can secure the peace of the world."
> 
> The Evolution of a "Culture of Learning,,
> On 17 January 2003, the Universal House ofJuscice addre.ssed another
> letter to the Baha'ls of che world co review che insights gained and co
> clarify issues relaring co the "culcure of learning" being established
> 
> For more informacion on chis book, see pp. 99-IOJ.
> THE BAHA'f WORLD 2002-2003
> 
> throughout the world in the two years since the community took
> its impetus from another seminal lener of the Universal House
> of Justice written on 9 January 2.001. Again, the House of Justice
> reviewed the escablishmenc of almost r7,ooo clusters worldwide as
> well as the cacegorii.acion of each as "a way of evaluaLing ics capacity
> for growth, in order that an approach compatible with its evolving
> devclopmem can be adopted." In evaluating cluscers. che House of
> Justice noted, two criteria are "especially important." These are "rhe
> strengch of the human resources raised up by the training institute
> for the expansion and consolidation of the Faich in che cluster, and
> the ability of the institutions co mobili1e these resourcc.s in che field
> of service." Communities around the world are now focused on moving the most promising clusters "from their current stage of growth
> co the next." The participation of increasing numbers of Baha'{s in
> courses offered by rhe institute in their area has been found to be a
> key clement in rhis process. The House noted that chere is "a growing sense of iniciacive and resourcefulness," along wich "courage and
> audacicy," "consecration, zeal. confidence, and renacity" among chc
> Baha'fs around the world. The development of such qualicies has
> empowered individuals to arise to settle in clustt:rs where rhere were
> previously no Baha'fs.
> In che words of the House of Justice, "a syscemaric approach to
> training has created a way for Baha'fs co reach out ro the surrounding
> society, share Baha'u'llah's message with friends, family. neighbors,
> and coworkers, and expose chem to the richness of His teachings. "
> The letter continued, "This outward-looking oriemation is one of
> the fincsr fruics of the grassroots learning raking place."
> Now some Bahf {clusters are ready to move to the next stage
> of growth, in which "carefully designed projecrs are being added to
> the existing pattern of growth ro reach recepnve populations and
> lift the rare of expansion to a higher level." The challengc co existing institutions is "to utilize the energies and talcncs of che swelling
> human resources available in their respective areas of jurisdiction
> both co create a vibranc communiry life and co begin influencing
> che society around them." Many clusters have found chal the holding of periodic consultative meetings enables them to "reflect on
> experience gained, share insights, explore approaches, and acquire
> a hettcr understanding of how each can contribute to achieving the
> FROM THE UNfVERSAL HOUSE OF JUSTICE                       37
> 
> aim of rhe Plan," leading ro a mode of"leaming in action" framed by
> individual and collecrive short-lcrm goals. The next stage of growch,
> the House of ]tlStice concluded, will call for "an intensity of effort
> yer robe achieved."
> 
> The Release of Gnns of Divine Mysteries
> In pursuance of one of the goals of the Five Year Plan "the development of the Centre for rhe Study of the Texts, wilh special emphasis
> on the cranslacion of the Holy Writings"-thc Universal House of
> Justice announced, on i6 June 2002, the publication of che English
> cranslacion of Jav<ihiru'l-Asrar, or Gems of Dillme lvlysteries. This
> brief work of B.iha'u'llcih \\'as revealed during His exile in Baghdad
> and "contains an t.'xposirion of the stages in the path of the spirirual
> wayfarer which wmplements chat of the Seven Valleys and secs forch
> some of the doctrinal themes which would l.ucr be central to the
> Book of Ccrcitude. "J
> 
> Preparations for the Election
> of the Universal House of Justice
> On 11 November 2ooi, the Universal House of Justice advised all
> National Spiritual Assemblies that it had regrctfullv accepted the
> resignatiom of I lushmand Farheazam and 'Alf Nakhjavcinf, longtime members of the international governing body. The House of
> Justice remarked on the "highly valued services" n:ndered by borh
> men and noct.'d chat chey had agreed to remain in office until the
> next international election in April 2003.
> Whilt.' the election of the Universal House of Justice would proceed uninterrupred, on 4 April ioo3 che Universal House of Jusrice
> wrore co all Nacional Spiritual Assemblies announcing rhar "currcnc
> conditions" in the world had compelled che cancellation of the Ninth
> lncernacional Convention, which had been scheduled co be held ac
> che Baha'i World Cencre in Haifa from 29 April co 2 May lOOJ.
> Under a provision of its constirucion empowering ic co decide how
> 
> "For mor~ information on chis book, see pp. 103-04.
> THE BAHA'f WORLD 2002-200}
> 
> the election should take place should the holding of an Incernational
> Convenrion be considered "impracticable or unwise," the Universal
> House of Justice arranged for all ballots co be mailed in and for the
> 19 delegates chosen as tellers to travel to the Holy Land co counr the
> votes.
> 
> The Institution of l:fuququ'llah
> On 12 January 2003, the Universal House of Justice wrote a
> letter to the Deputies and Representatives of the insritution of
> f:Iuququ'llah, or "Right of God," reviewing its accomplishments in
> the 10 years since the universal application of the law of J:f uququ'llah.
> The House of Justice remarked upon the '\vise and loving guidance" provided by the Trustee of I:I uququ'll:ih, I land of che Cause
> of God 'Alf-Mu~ammad Varqa, and che network esrablished around
> the world co provide coordination and direction to the work of the
> institution in educating the Baha'fs regarding che significance of
> chis important law. In concluding, the Universal House of Justice
> noted,
> The institucion of J::Iuququ'Uah will, during the course of this
> Dispensation, comribuce co che spiritualinrion of humanity
> through che promotion of a new arcirude co che acquisition and
> use of material resources. It will provide che material resources
> necessary for great colJecrive enterprises designed co improve all
> aspects of life, and will be a powerful element in che growth of
> a world civilization.
> JEVENTS
> 2002-2003
> The Year in Review
> 
> [the imprisonments and indignities Bah:i' u'llah unjustly
> !luffcrcd during His life, perhaps none was more terrible
> Lhan confinement in (he Sfyah-Ch:il, the "black pie." Describing tht: c.ondiciom, Bahci'u'llah wrote, "No pen can depict that
> place, nor any rongut: describe its loathsome smell. Most of these
> men had neither clothes nor bedding to lie on. God alone knoweth
> what befell Us in clut most foul-smelling and gloomy place!" 1
> 1 lismry was made in char prison, despite chose inhuman conditions, as Baha'u'llah rt:ccived the intimations of His divine mission.
> Shoghi Iá ffendi wrote, "Baha'u'llah lay wrapped in the gloom of the
> Siy<ih- hal of Tehran, His feet in stocks, His neck freighted with
> chams, an<l surrounded by vile and wretched criminals," buc it was
> there char chc "most glorious and momencous stage in rhe Heroic
> Age of the greatest religious Dispensation in the spirirual history of
> mankind" was ushered in.-
> 
> 1 Bahf u'llah, Epistle 10 the Son of the lt'1>if (Wilmcttc, IL: Baha'i Publishing
> 
> Trust, 1995), p. 21.
> i   Shoghi Fllt:ndi, fafes,,1ge> to America: Selerted Lmm rtnd C1bl.egr11ms Addressed
> to the Bahrfls ofNorth America. 1932-1946 (Wilmeccc, IL: Baha'f Pubfohing
> Commictee, 1947), pp. 99-100.
> 42                THE BAHA'f WORLD 2002-2003
> 
> In October 2002, us Congressman Mark Steven Kirk recalled the
> 15orh anniversary of Baha' u'Uah's imprisonment in che Sfvah-Chal
> with a stacemenc to Congress chat recalled not only His sufferings,
> but also the triumphs that resulced from ic:
> On the i5oth anniversary of Baha'u'llah's imprisonment and the
> founding of the Baha'f Faith, we salute along with the American
> Baha'f communiry the ideals of universal brotherhood, peace,
> cooperation, and undemanding espoused by Bahf u'llah. These
> are Baha'f values, they are American values, and they are universal
> values. I also would like co recognize the immense sacrifices that
> many around the world have made striving to ensure chat uue
> liberry and justice for all becomes not just an American dream,
> buc also a global realiry. 1
> Thar global reality is being acrualized by the Faith's more than
> five million members, spread throughout nearly every counrry in the
> world.
> Throughour the history of che Faith, crisis and victory have been
> incercwined, wich the persecutions and sufferings of the communiry
> marched by its advancement. Neither imprisonment nor tragedy has
> been able to extinguish che Aame of Baha'u'llah's Cause. Instead, it
> has ignited growing and vibrant communities. Whether through
> csrablishing educational programs, contributing to social and economic development, or advancing processes of uniry. rhe Baha'fs are
> acrively engaged in creating a better, more prosperous world for all
> humanity. Though rhe scope and sheer number of activities makes a
> complete record impossible, chis article offers a brief survey of some
> highlights of the activities in the past year.
> 
> Advancement of Women
> De.spire the advances made in recent decades, sexual inequality remains a problem in all nations. The energy wasted keeping women
> from rheir rightful place in society has had the effect not only of
> depriving them of the opporcuniry to conrribuce fully co sociery,
> 
> Congressman Mark Sceven Kirk, 16 Ocrober 2001, co che 107ch Cong., 2nd
> ~e~~ion, Congrtmonal Record: Extemions of&marks. pp. E1906-o7.
> YEAR IN REVIEW                                   43
> 
> but also of retarding rhe progress of all people. 'Abdu'l-Baha made
> chis clear in His statement, "Until the reality of equality between
> man and woman is fully established and accained, the highest social
> developmem of mankind is not possible. "1
> In che United Kingdom, a 13-year-old Baha'f, Anisa r:adei, used
> chat quotation in her presentation co che annual "Girls Speak Up"
> conference, held on 7 December 2002 at che Cranfield ManagemcRc
> Development Centre in Bedfordshire. More chan 100 people from
> around che United Kingdom acrcnded the conference, which was
> organized by the British Association of Baha'f Women.
> Miss radei's paper, tided "Prosperity,'' reflected one of the central
> chem es identified by conference organizers. Ocher young Bahf f
> women sptakcrs offered papers thac elucidaced the key themes,
> including c.1Jks ciclt:<l "Citizenship," "Parmership,'' and "lnformacion 'Iechnology." Workshops and panels on relace<l themes gave
> parcicipancs an opporcunity co explore the copies further, wich each
> participanr requested co put forward action poinrs char could be
> presenced co decision makers in che country.
> Expert presenters offered responses co panel discussions, and
> among che responders were Soropcimist member Valerie Lvans, CBE,
> a former elected chair of che Women's National Commission and currenr chair of che UK Gender Scaristics Users Group; Roi 01borne of
> rhe Royal College of Nurses and a member of the Women's National
> Commission Steering Group; and Or. Val Singh, Senior Research
> Fellow in organizational behavior and a lecturer associated with the
> School of Management ar the University of Cranfield.
> Addinonal presentations ac the event were made by the Baha'f
> Office of l)ocial and Economic Development and the Baha'i Agency
> for ocial and Economic Developmenr-uK, Soropcimist Jncernarional
> of Bc<lfor<l, and the YWCA (Young Women's Chriscian Association).
> Arcisuc dcmcncs included paintings by women anises displayed at
> che arr gallery and entertainment by two young Indian dancers.
> Support for che conference was given by che Un ired Nanons Oevelopmenc fund for Women (UNJrEM), the Bedford County Council,
> 
> 'Abdu'l-Raha, The Promulgation of Universal Peare: 'fi1'ks Delivered by
> 'Abdu 1. Ba/,,/ d11ri11g His ViJit to the Umted States and Canada 111 1912, rev.
> ed. (Wilmcccc, IL: Baha'f Publishing Trusc, 1995), p. 76.
> THE BAH.ff WORLD 2002-2003
> 
> and che Cranfield Cenrre for Women Business Leaders; Jordans
> Cereals and che Marks and Spencer's narional chain score provided
> sponsorship.
> In Cyprus, Baha'i Suha Vakil Fanaiean cook pan in a televised
> rwo-hour debare as pare of activiries for Unired Nation's Women's
> Day on 8 March 2003. Mrs. Fanaiean shared Baha' i perspectives on
> the station of women and che value of che family during rhe live
> show. Other local Baha'i women attended forums and panel discussions organized for rhe day. They also supporced other activities of
> Like-minded organizations and received an invitation from the newly
> formed nongovernmental organization (NGO) Urban Women to offer
> workshops ar rwo distant villages.
> Women of all ages were amacted co chc workshops. which used
> stories, visual aids, symbolic clemencs, and music to portray the
> purpose of life as an individual woman and as a member of both
> a family and a world community. One village project drew more
> than 55 people, many of whom stayed for several hours asking questions and sharing their experiences, and in another village a similar
> response came from the 45 auendees there. National television in
> Cyprus reported on the workshops, and parricipanrs said rhey were
> deeply affected by the programs because of their appeal to rhe hearc
> and the soul.
> Baha'fs in Zimbabwe also participated in Internacional Women's
> Day, caking parr in an evenc char drew more chan 2,000 people to
> I larare's International Convention Center. A Baha'i banner proclaiming "Baha'i faith fosrers Equality of Man and Woman: Wichouc
> Equality the Bird of Humanity Cannot Hy" hung ar the cmrance to
> che main hall. The event opened wich Baha'i and Christian prayers.
> Baha'fs also distributed 300 copies of che Bah.i'f Incernational
> Community's pamphlet enritled "mv/AJDS and Gender l~q uaJity,"
> a topic of parcicular relevance in Afric.a and one of the themes of
> the celebracion's discussions.
> During Lhe program the organizing committee, which included
> the Baha'i represenrative Flora Teckie, was inrroduced to the gathering. The group sang a song and was asked ro offer supporr and good
> wishes to the gathering. Mrs. Teckie explained that the equality of
> women and men is a prerequisite to world peace and wished the participants peace and prosperity on behalf of che Baha'is of Harare.
> YEAR IN REVIEW                                    45
> 
> WOmm at the H11rli lnstitult' in Indore, India, learn pmaical skills, such
> 11S drmnurking. that help them to g11in self-esteem, berome ji111mri11lly
> independmt, 1111d aid their 1•ill11ge communities.
> 
> The principle of equality between women an<l men animates
> many Bahe\'( ~oci.11 an<l economic development efTorrs, an<l when the
> Baha'i communiry in the United Kingdom was inviu:d to presenc a
> projecr highlighting its contributions co che environment, it chose
> one thac has offcre<l training and empowermrnc ro more chan r,300
> women. The Harli Development Inscicure for Rural Women (BDIRW),
> based in lndorc, India, focuses on giving poor young women literacy
> training, practical knowledge of health, nutrition and sanitation,
> skills for inlOmt: generation, and an awareness of vi llage-level environmental conservation.
> The anmw \\'orks co enable women co become agents for social
> change and "pillars" of their families and communities through a
> holisric approach ro education chat pro ides each trainc.:e ,.,áich leadership training courses in such suhiecrs as l1teracy, railoring, agriculture,
> environml'ntal awareness, and sdf-esceem. lrs spiricually oriented
> curriculum empowers women as chcy examine caste, cribal, and
> 
> ~ For a rcpon on the BDIRW, see The Bahd'f World 2000-2001, pp. 219-2.].
> THE BAHA f WORLD 2002-2003
> 
> class prejudices in the light of Baha'i principles such as the oneness
> of humanity, equality of women and men, respect for diversity, and
> service to the community.
> The presentation was part of a special gathering held in honor
> of rhe Golden Jubilee of Queen Elizabeth II. Organized by the
> Alliance of Religions and Conservation (ARC), the event sought to
> explore the religions' understanding of the place of humanity in
> creation. Bal1a'{ representatives joined with leaders of Buddhism,
> Christianity, Hinduism, Islam, Jainism, Judaism, Sikhism, Taoism,
> and Zoroastrianism to celebrate the significant role that religions
> can play in caring for the environment. Held 13 November 2002 in
> London's historic Banqueting House in Whitehall and tided "Our
> Place in Creation," the event featured the presentation of a series
> of environmental projects to Her Majesty, as well as a program of
> sacred artistic, musical, and dance performances by representatives
> of each religion.
> In Istanbul, Turkey. three Baha'i women, including rwo members of the National Spiritual Assembly, were invited to attend
> the Women Parliamentarians Conference on "World Peace and
> Cooperation," held from 17 to 19 October 2002. It was the fourth
> 
> The Tondod Public High School Dance Troupe performs at the opening of
> the new Bahd'I radio station in Bu/,ac, Philippines, on 26 November 2002.
> YEAR IN REVIEW
> 
> annual international conference organized by the Marmara Group
> Foundation, a prominent Turkish NGO supported by che Fim Lady
> of che Turkish Republic, Semra ezer. The invited speakers and
> attendee. came from a variery of backgrounds and included women
> parliamencarians, academics, Turkish and foreign office members
> of embassies, and many representatives of "l'GOs from neighboring
> countries such as Albania, Azerbaijan, Cyprus, Georgia, } lungaáry,
> Israel, Romania, Russia, and Turkmenistan. The Baha'i women,
> who were acknowledged for chc excellence of their presentations,
> panicularly highlighted che importance of the education of children
> in achieving peace.
> 
> Social and Economic Development
> The concributions of Bah.!'( communities to social and economic
> development differ boch in their narure and characcer. Their efforcs,
> rhough, are uniced by their aim to uplifc not only rhe social and
> maceriaJ circumstances of people bur also rheir spiricu.tl condirion.
> Ulcimacely, chey reAecc chc fundamental purpose of religion, "to
> effect a transformation in the whole character of mankind, a rransformacion chat shall manifest itself both ourwardly and inwardly,
> char shall affect boch its inner life and external conditions."h
> In Bulac, Philippines, more than 300 people, including local
> officials and nearby rcsidenrs, artended che inauguration ceremony
> for the Baha'f radio scarion, which will fearure programs designed
> co promote social and economic development in che communiry
> ac large. The 26 Non:mbcr 2002 event featured speeches by visiting Baha'i dignitaries and local officials, as well as performances by
> children and youth from nearby schools.
> The station currencly has a full-time staff of four, and as volunteer
> personnel gain experience the scacion will increase its offerings, with
> the goal of including shorc-ccrm courses, seminars, an<l workshops
> in its broadcasts.
> Local go,áernmem officials praised che escablishmenr of che scation, which is locaccd in a rural district abouc 30 kilometers from
> 
> Bahfu'llah, The KicJb i-fqin (Wilmene, IL: BahJ'i Publi~hing Tnm, 1993),
> p. 240.
> THE BAHA'f WORLD 2002-2.003
> 
> the ciry or San Jose on che main island of Luzon. Ir will provide
> programming designed not only to assist in sociaJ and economic
> development but also co promote moral, spiritual, and human
> resource development in Baha'f communities by aiding in the organiwtion or spiritual activities. Specifically. the station wiJl help
> ro encourage the holding or study circles. dcvocional meetings, and
> children's classes.
> Due Lo the flac ropography of the region, che new Philippines
> scacion is able to reach a wide area, encompassing the entire province
> of Nueva Ecija and a portion of che Tadac and Pangasinan provinces-a potential listenership of more than 2.3 million people. Six
> ocher Baha'f radio projects operate similar stations in Bolivia, Chile.
> Ecuador, Panama, Peru, and the United Scares.
> Development efforts are nor always rhe result of projects and
> plans. however-sometimes chey are an immediate response to an
> immediate need. When che Mt. Pago volcano in Papua New Guinea
> erupted in August 2002, rhe local govt:rnment or Kimbe turned to
> che Balui'I communiry for assistance in housing some 200 people
> from GaJilo village who were displaced by the disaster. The large
> Baha'f center in Kimbe provided shelter to many of chem, and che
> local Baha' fs cried co make their stay as pleasant as possible by providing food, tents, and other necessities. Baha'fs from neighboring
> communities in Garu and KambiJi also contributed food.
> The hospicaliry of che Bah:i'fs also included inviting the displaced
> villagers co Baha'i functions held ac the center. For most of chem, ic
> was rheir first encouncer wich the Faith. As a result of the experience,
> several of chem became Baha'fs.
> After the Provincial Disaster Commiccee declared it safe for
> people ro return to their homes, ir requested a "farewell nighc" with
> the Baha'fs or Kim be to be held on 21 November co show its appreciation and gracirude. William Hosea, a government rcpresenracive
> and member of che Provincial Disaster Committee, conveyed his
> grarirude on behalf of the government and thanked the Baha'i communiry for its support and sacrifices.
> Mose long-rerm Baha'i projects are focused on creating sustainable
> practices, and therefore ensuring protection of che environment and
> narural resources. Ar an interreligious conference in Germany, three
> representatives of che Baha'i community offered cheir perspecrives
> YEAR IN REVIEW                                     49
> 
> Students in thr ftfth grade at the Puka Puka village school, a B1tlui 'I-run
> rducatio1111/ i111111uft.e in rum/ Boli11ia.
> 
> on the concribucion of religion co environmental protection. The
> goal of che meeting, held 6-'7 May 2002 under rhe auspices of che
> German 1'cdcral Environmenc Ministry, was co widen che dialogue
> on environmcncal issues becween the government and various religions in Germany.
> Goccfricd Orch, director of the bnsr Lange lmcituce for Ecumenical Srndies, chaired che meecing, and ocher pamC1pancs included
> three rcprcscnratives of the Catholic and Protescanc churches; che
> general secretary of che Central Muslim Council and a Muslim
> sciencific advisor; and a member of the council of the Buddhist
> Union and cwo ocher Buddhisrs. Also presenc wcrl' observers from
> the World Conference of Religions for Peace and a group representing che [.arch Charccr. The dialogue was designed ~ a follow-up co a
> meecing of G-8 environment ministers and religious leaders in Trieste
> in March 2001, ac which religious leaders appealed for governmencs
> ro give env1ronmcncal concerns a higher priority.
> The final memorandum, jointly drafted by the participants and
> accepted at rhe end of the conference, established the common
> ground becween chem on che issues of nature and che environment
> and the need for a common responsibility for action. The joint
> l   50                THE BAIIA'f WORLD 2002-2003
> 
> memorandum identified elemcncs such as love, justice, and ethics
> as a foun<lalion for sustainable development.
> The memorandum expresses che commicmenc co continue
> che dialogue locally, regionally, and ac the European level, and che
> religious communities pledged ro continue the process of discussing
> emironmemal issues both inside and oucside their own communicic:..
> A book containing che statements of che various religious communities wa.-; also prepared.
> In chc United Kingdom, "Tranquility Zones" have been growing
> in popularity since chey were first conceived by che Baha'f community in Swindon. They are spaces created for prayer, medicarion, and
> reAeccion and have been provided as a service for police. hospirals,
> and businesses as well as for the general public. Recenrly they have
> been used in youch empowerment projects, and in 2002 a Tranquility Zone was inuoduced as part of a piloc program run by the
> Trowbridge Probation Service in an efforr to reduce reoffcnding. The
> program also includes group and one-on-one counseling, medical
> arcencion, literacy lessons, srorycelling, and art and color therapy.
> Each week, a Baha'i member of che Probacion learn secs up a
> Tranquility Zone room, which is prepared wich cushions, flowers.
> 
> Bahd'fs in Finland offer litemture tll 11 booth during 11 multietlmic festival
> in Helsinki in A111;• 2002.
> YEAR IN REVIEW                                     51
> 
> and candles. The 20 roung offenders, joined by che ocher slaff, an:
> encouraged co view themselves in terms of their spiricual c.:ap.Kicies.
> Gentle mw.iL is played throughout che session and the overall atmosphere aids in caking the youch on a medicative journey with music,
> stories, and quocacions from the Baha'f sacred writings.
> Introducing the spiricual component of prayer and meditation
> inco the reh.1bilicacion process has been praised by parricipams. Ma1f,
> and local govcrnmenc for ics effecnveness. In addition co exp.mding
> the number of dicncs who use che room. the Probanon Sc.:rvicc pl.rns
> ro use it for a 10-minmc medication .session at the end of each day.
> 
> Clnldren partirip11tr in 11 B1tl//l'i class at the Mushuk />11k1tri Cmter far
> Integral Educ1ttio11 oflndigmom People in S1mta Rosa, Ernt1dor.
> 
> Racial Unity
> The Bahfi Faith represents one of the mosr diverse collections of
> people on che planer. Though they come from more than 2,000
> ethnic and crib.ii b.11.:kgrounds, their difference of color and culture
> is not a cause for separacion, but rather a rich and diverse heritage
> of human it)' to be celebrated. Both within Baha'f communities and
> in the world around chem, Baha'fs strive ro creace a society free from
> THE BAHA'f WORLD 2002-2003
> 
> •
> A participant at the Afro-Descendants Gathering, held in Brazil in 2003,
> disp/a,ys a mask he made during the African mask workshop.
> 
> racial prejudice where "humanity is one kind, one race and progeny,
> inhabiting the same globe." 7
> From 31 January to 2 February 2003, more than 170 Brazilian
> Baha'fs came together to foster personal transformation and promote
> the principle of the oneness of humanity. Deepening unity, increasing
> self-esteem, and enhancing spiritual undemanding were the themes
> of the "Afro-Oescendanrs Gathering," held in the regional Baha'i
> center in Salvador, Brazil.
> In order to better understand racial prejudice and how it operates
> in today's society, the participants spoke in a session about their personal experiences of day-to-day discrimination. Then they examined
> the conrributions made by "Afro-descendants" to technological and
> scientific development in both ancient and modern rimes. Participants also studied selected Baha'i principles such as the oneness of
> the human family and the need for unity in diversity.
> This was the seventh such gathering in Brazil since r996, and
> similar initiatives in the United States-the Black Men's Gathering and the more recent Black Women's Gathering-shared the
> 
> 'Abdu'l-Baha, Promulgation of Universal Peace, p. n8.
> YEAR IN REVIEW                                 53
> 
> Participants at 11 tmining institute campaign far indigenous peoples held in
> W1akpala, South Dakottt, United Sttttes, in 2002.
> 
> objectives of the Brazilian meeting. Nearly 100 acrended che 16th
> annual Black Men's Gathering, held at the Green Acre Baha'i chool
> in Eliot, Maine. The week-long conference, held the last week of
> July 2002, included participants from Kenya, the Gambia, and
> Suriname.
> The fourth annual Black Women's Gathering was held at Louhelen Baha'i School in Davison, Michigan, from 27 to 29 September
> 2002. Fifteen women participated in the weekend, which was filled
> with prayers, singing, music, fellowship, and consultation.
> Discussions at both gatherings included sharing experiences
> common to people of African ancestry and learning new ways to
> progress beyond feelings of victimization. Also expressed was the
> desire to include more forms of African-American culture in Baha'i
> events and the need to acrract more people of African descenc to
> the Baha'l Faith.
> The Black Men's Gathering ended with a procession and memorial program presented ac che graveside of Hand of the Cause of God
> Louis Gregory and his wife Louisa Gregory.
> Louis Gregory, an early American Baha'i who was a leader in
> promoting racial harmony, was also honored by the local Baha'f
> 54              THE BAfil'f WORLD 2002-2003
> 
> communicy of Charleston, South Carolina, through the creation of
> a museum in his former home.
> Born in I874, Mr. Gregory was a successful lawyer and rising
> star among early black intellectuals who grappled with issues of
> race relations in the United Scares ac the turn of the century. In
> 1909, he embraced the Bahf i Faith and turned his energies towards
> promoting unicy among the races. He was posthumously given the
> title Hand of che Cause of God in r951 as a resulc of his efforts in
> promoting the aims of the Faith.
> The Louis G. Gregory Bahff Museum was dedicated in a twoday celebration in February 2003, which was attended by more than
> 300 people. Dedication program highlights included a multicultural
> arts presencacion, two workshops on race relations, a cour of the museum and nearby sires imporcanc co Mr. Gregory, and a devotional
> gathering. The museum, which resides in a rwo-story house in the
> hearc of the Charleston peninsula, is the first museum in the cicy
> dedicated to a single person.
> In Bosnia and Herzegovina, a country whose shore history has
> been marred by constant ethnic tensions, Landegg lncernacional
> Universicy's Education for Peace program (EFP) is creating bonds
> among lhe different groups. The program has been running for
> more than rwo years and now involves more than 6,ooo students,
> ro,ooo parents, and 400 teachers. It offers training in conflict resolution, democracy, ethics, and leadership, and aims to create mutual
> respect and understanding among the country's people. Operating
> within the school system, it is integrated in co the curriculum and is
> designed to assist in reconciling the rifts among the country's main
> ethnic and religious groups-Catholic Croats, Orthodox Serbs, and
> Muslim Serbs.
> Parents, teachers, administrators, support staff, and students are
> all crucial to the project, as they strive co create an atmosphere of
> peace and mutual understanding. Lessons are consolidated ch rough
> artistic expression, and participants go on co educate the wider
> communicy through creative presentations that include poetry and
> dance. Some of the teachers involved with the project have started
> lO write a curriculum acceptable co members of all three ethnic
> groups. Ac present, each has its own curriculum, and education is
> strictly segregated.
> YEAR IN REVIEW                                 55
> 
> The governmenc of Bosnia and Herzegovina has been so impressed wirh the projecc's efficacy that it issued a scatcmcnr on rhe
> Education for Peace program co the heads of srate and heads of
> delegations at the Uni red Nations Special Session on ChilJren, held
> in New York 8-10 May 2002. Within six years, the program will be
> introduced inco all schools in Bosnia and Herzegovina, eventually
> reaching over a million participants. Ir will also be offered to ma-ny
> French- and English-speaking African countries in rhe coming year
> and is being starred in rwo privare us schools.
> Another country where the Baha'fs are helping LO address longsranding racial and cul rural issues is Australia, where evencs held in
> conjunction wirh National Reconciliation Week, from 27 May ro
> 3 June 2002, included a special service dedicated co reconciliation
> berween indigenous and other Ausrralians. 8 Baha'fs, members of
> the Manly Pitrwater Warringah Aboriginal Support Group, and the
> public joined together in rhe service, held at rhe Balufl House of
> Worship near Sydney, Ausrralia, on 26 May. Fearured were readings
> from the scriptures of the major world religions and a performance
> by che Baha'f Temple Choir. The reception included reading of the
> prayer distributed for National Sorry Day by the Aboriginal and
> Islander Commission of rhe Narional Council of Churches.
> The service was preceded by a reception ar which Ann Thomas,
> a native woman of che Biripi cribe, shared her though rs on reconciliation. "Reconciliarion at this rime means a lor," she said, "but it can
> only be by the spirir." The Baha'i Faith, she said, offered a means
> for all Australians ro work rogerher in unity.
> 
> Education
> The uplifcment of humanity begins with its educacion. Jnsrruction
> in che arts and sciences, particularly with attention given co moral
> development, is the means by which people understand themselves
> and their cnvironmenc, and create an «ever-advancing civilization."
> Baha'f schools and educarional projects are dedicated ro up1ifring
> the min<ls and spirits and each year expand in both enrollments and
> 
> 8 For more informacion about reconciliation efforts   by the Bah:i'( community
> in Auscralia. ~cc pp. 120-22.
> THE sAfiA'f WORLD 2002-2003
> 
> prominence as more people become acrracced m rhe principles and
> merhods that animare Baha'f educarion.
> Ac the opening ceremony for rwo new Internee-ready buildings,
> the Ocean of l ighr Inrernacional School in Tonga earned high
> praise from Crown Prince Tupouro'a Tupou V for irs technological advancemenc. The school is owned by rhe Baha'( communicy
> of Tonga and its curriculwn, which is dedicated ro developing nor
> only imelleccual but spiritual porenrial, is based on Baha'i principles;
> it aims to raise up students committed co rhe service of' humanicy.
> The school fosters the spiri cual development of' irs scuden rs ch rough
> classes in spirirual values in the primary school and moral education
> in the high school.
> "The opening of rhe buildings could not have come ar a better
> rime in Tonga's history because for the firsr rime chis school is breaking new ground in using the rechnolog} ro mitigate che negative
> effects of che economy," Prince Tupouto'a said in a speech at the
> ceremony on 25 January 2003. The Prince sajd he would follow the
> progress of che school wich "much incen.:sc and greac affection."
> The official opening of the new buildings was followed by a
> luncheon and emercainmenc for the 600 guests, who included Prince
> 
> Children t11ke part in a race as part of World Health Day e11ents at the
> I.outs Gregory Memorial Baha '{School in Tilling. Ugandt1, in April 2002.
> YEAR IN REVIEW                                 57
> 
> Tupouco'a's brother, the Honorable Maaru, and his wife Alaileula,
> che granddaughter of His Highness Susuga Maliecoa Tanumafili II,
> the Head of Scace of Samoa.
> Located on the outskins of Nuku'alofa, the capital city ofTonga,
> the school opened in 1996 and started its program wirh only nine
> students. During its seven years of operation che school has outgrown its rented facilities. Now the cwo new buildings will provide
> some 2,000 square meters of space for classrooms, laboracories, and
> a library. Classes are available for students ranging in age from 3 to
> r6, but a ruh grade will be added in 2004 and high school diplomas
> will be awarded ro graduates. Currently 250 children are enrolled at
> the school. Abouc 80 percent are from Tonga, but rhe studenr body
> also includes children from Ausualia., Canada, Japan, New Zealand,
> and the United Scares.
> Another long-standing Ba.ha'( education project, FUNDAEC, was
> honored by the Club of Buda.pest with a "Change rhc World-Best
> Practice Award" for its achievements in providing high school education and training ro more chan 50,000 people living in rural areas in
> Latin America. In a speech at the award ceremony, Peter Spiegel, the
> Secretary-General of the Club of Buda.pest, characceri1ed the project
> 
> II JI
> 11 11
> II II
> 
> Participants in 11 Bahd'f study circle in Bahia, Brazil use training materials
> developed at the Ruhi Institute in Cofumbia.
> THE BAHA'f WORLD 2002-2003
> 
> as "the most considerable revolution of education in che rwentieth
> century" because of its efforts co assist people in developing countries
> to actively engage in the development process.
> The project is known as SAT (which stands for Sistema de Aprendizaje Tutorial, or "System for Tutorial Learning"). le is a tutorial
> learning program based on a series of interactive workbooks chat
> enables trained rutors co offer a high-qualiry secondary educational
> program in rural areas with minimal overhead cost. In most cases,
> even the tutors themselves lack formal education.
> SAT is keyed to che realities of rural life and based on the needs
> of che local residents, aiming co screngchen local economies and communal identity. le offers students a high school education that not
> only provides chem with cheorerical knowledge, as most rradicional
> educational curricula do, but also allows chem co become economically independent and to serve their communities.
> The "Change the World-Best Practice Award" was given to four
> international educational projects during the awards ceremony, held
> at the historic St. Paul's Church in Frankfurt, Germany, on 6 October 2002. Some 1,000 people attended, including honorary Club of
> Budapest members actor Sir Peter Ustinov and author Paulo Coelho,
> who were granted the Club's Planetary Consciousness Award. Also at
> the event was Isrvan Hiller, personal assistant to the Hungarian Prime
> Minister Peter Medgyessy, whose presence reinforced the support of
> the Hungarian government for the Club's efforts in promoting rhe
> emergence of planetary consciousness.
> Baha'i education efforrs are not solely focused on elementary
> and high school education. Ac the University of Bari, the secondlargesc university in Italy, a permanent course on Baha'f-inspired
> ethics and economics was established in March 2003. Giuseppe
> Robiati was appoinced as the coordinator of the course. A member
> of the Baha'i community of Italy and rhe European Baha'f Business
> Forum, Mr. Robiati is a businessman with extensive experience in
> engineering and business management and in the fields of human
> resources and economics. The course was approved by che Academic
> Senate and the Rector of the University of Bari in July 2002 and
> began in March. The "Ethics and Economy: Towards a New World
> Order" course consists of ro seminars focused on essential Baha'i
> values such as consultation, justice, equality, universal education,
> YEAR IN REVIEW                                    59
> 
> A study circlt in 'fitr1áey 1lt thr Association for the Unity of.Mt111kind in
> Antalya, June 2002.
> 
> and che unity of science and religion as chey rdace co the world of
> business an<l economics.
> And in Switzcrlan<l, scholars and academics from 10 councnes
> attended the Sccond lnccrnacional Conference on Modern Religious
> Movements 111 Judaism, Christianity, Islam, and the Bab{ and Baha'f
> l"aiths, hclc.I ar the l.andcgg Internacional University campus 27- 29
> November 2002. Ir w.ls chc second in a series of conferences joindy
> convened by l..andcgg .rnd che Hebrew University of Jerusalcm.'1
> Parciciparm came from Ausrralia, Canada. !áranee, liechcensccin,
> Iran, lsr.1cl, Sp:iin, 'li.irkt:\. rhe United Kingdom, and the Cniced
> )cares. Profc,sor MoshL Sharon, holder of the Chair in Baha 1 )cudaes
> at the Hebrew Uni\'crSIC), cochaired the conference with Dr. 11.B.
> Danesh, Landegg's Rector. Professor Sharon opcned che conference
> with an address on "Milknnialism: Significance of the '\iinecccnch
> Cencury" and che following day presented his ideas on '" I he Problem
> of Ritual."
> 
> 9   A rcpon on the First lnrcrnadona1 Conference on Modern Rcl1giou Movcmem~ in Ju<lai\rn, Christianicy, Islam, and rhe B<ibf .rnd Baha f Faiths can
> be foun<l in /11e B11hti 'f World 2000-2001, pp. 103 07.
> 60                 THE BAHA'f WORLD 2002-2003
> 
> In rotal, 17 papers were presented on a wide range of copies
> including "New Forms of Moving cowards the Unity between Faith
> and Reason in the Catholic Churc.h," "Modern 'l lebrew Christians':
> An 'Imagined Community,"' "Baha'i Education in Shiire lran," and
> "The Silences of God."
> In addition to formal presemations, the conference featured musical performances and a banquet. All papers from the conference
> will be made available on Landegg's Web site, and the dares for the
> third conference, to be held at Lhc l lebrew University of Jerusalem,
> are fonhcoming. 10
> 
> Arts
> 'Abdu'l-Baha eloquently expressed the high sracion of the arcs in His
> statement chat "in chis wonderful new age, art is worship. fhe more
> thou Mrivesc co perfect it, the closer wile d1ou come co God. " 1' There
> is no distinct category of"Bahff arr"; rather Baha'i arcists, musicians,
> and performers strive co express aspects of divinity in their work
> and thereby contribute ro the continual growth and maturation of
> human culture.
> In New York City, a week-long Festival of che Am was held
> from 26 June co 2 July 2002. The project was an initiative of Global
> Music, Inc., a Baha'i-owned company, and other individuals. The
> highlight was a concert by the Voices of Baha choir, a 550-voict:
> group composed of Bahf fs from some 24 countries, at Carnegie
> Hall. Voices of Baha has performed in a variety of incarnations at
> more Lhan 80 concerts in 30 countries over the past 10 years. The
> entire choir actually consim of more than 1,000 members, bur since
> its first performance at the Second Baha'i World Congress in 1992,
> seldom have more than 200 performed together.
> Tbe Baha'i Gospel Singers, also featured at the World Congress,
> performed in an evem at che Manhattan Cencer, as did weJl-knO\\n
> Persian performers who showcased an evening of Persian music.
> 
> Landegg's Web me can be found ac hrcp://www.landc:gg.edu/.
> 'Abdu'l-Bah.i, in "The lmporc.ince of che Arcs in Promocing che Faith," 7l1e
> Compilation of Compilation;, vol. 3 (lngleside, Nsw: Bah.i'l Publicarions
> Auscralia, 1000), p. 22.
> YEAR IN REVIEW
> 
> Choreographer Bm //,ucher s1w111rd,winning "Co11eno111" premiered 24 July
> 2002 11t the Banjj'Center, in (~mada. The work was inspired by the openmg
> ofthe Terraces o.f the Shrine of the Rdh on Mount Carmel.
> 
> Alembers ofthe Artworks Visual Arts Thmter group in Austmlin, whose
> performance) are 11 unique mi. ofpainti11g. dmma, and contemporary da11re.
> 1                   THE BAHA'f WORLD 2002-2003
> 
> Omer events included a t:heater festival at the 47t:h Street Theater
> and a four-day conference on the arts at the Hotel Pennsylvania. The
> conference on the arts focused on the role of the arts as described
> in t:he Baha'( writings and applied in the Baha'i communiry. It included talks, music, drama, dance, and devotions in an attempt to
> highlight the spiritual and transformative power of creative endeavor.
> The theater festival showcased the growing theatrical talent that has
> emerged within the Baha'f community in recent years.
> The effects of t:he festival even carried over to other countries.
> After being informed t:hat rwo Belgian Baha'fs had performed in the
> Voices of Baha choir at Carnegie Hall, a Belgian national radio station, Radio Musique 3, aired four programs on the Faith and Baha'i
> choral music. The 20-minute shows concluded on I September after
> being aired four consecutive weeks on the station's "Chorissimo" program, which focuses on Belgian amateur choirs. The shows included
> information about t:he Faith and t:he New York event, interviews wit:h
> Belgian singers Lorraine Hetu and Concetta Difrancesco, and music
> by Tom Price, t:he conductor of Voices ofBaha, and Van Gilmer, the
> conductor of the Baha'f Gospel Singers.
> Throughout the worldwide Baha'i communiry, arts workshops
> have contributed both to developing identiry within the communiry
> and to spreading the message of the Faith. One such workshop,
> Geras:ao Viva, based in Portugal, performed in front of some 500
> people in Lugo, Spain, as part of the "World Citizenship" program
> organized by the Baha'i communiry there. The group's performance
> was part of a festival of dances from around t:he world that rook place
> during the last week of July. The newspapers El Progreso and La voz
> de Galicia published articles and photographs of the performance.
> In July and August, three members of the Geras:[o Viva group
> visited Brazil to help in training workshops for Brazilian youth.
> The structure of the training hinged on both physical and spiritual
> elem~nts, wit:h the participants learning dance steps and dramatic
> techniques in addition to studying the Baha'i writings and focusing
> on generating love, cooperation, and uniry within the group. The
> dances t:hat the participants learned to perform dramatize Baha'i
> principles.
> Public presentations were held after each training session, with
> t:he largest in Bahia, where close to 400 people gathered to watch the
> YEAR IN REVIEW
> 
> youth perform. In all, seven Baha'i communities in four differem
> Brazilian scares bcndited from the craining workshops. ln ao Paulo,
> chc training was held ac che Solcanich Baha'i Educacional Cemer,
> where boch Bahf ( and non-Baha'i young p<:oplc who com pieced
> the training were askl'd ro reproduce ic in ocher cities. The newly
> trained youch wen: also invited co make a public prcsenrarion for
> 200 people during a confcrcnc:c in Rio de Janeiro held by the United
> Religions lnitiativtá.
> An Australian group, Anworks VisuaJ Arcs Theacer, Inc., received
> a granc from che Ocpartmenc of Immigration, Multiculcural, and
> Indigenous Affairs co promote harmony in diversicy in schools
> throughout W'cscem Australia, Souch Australia, and rhe Northern
> Territory. Among the aims of che grant, which is worth approximarely
> AU$50.ooo, arc co aid in the elimination of racism and prejudice and
> co help build a peaceful fucure for children.
> Artworks is a performing am and workshop group whose programs are rneanc co empower young people. lts widely acclaimed
> technittues .ue based on a combination of painting, drama, and
> contemporary dance. Thanks co che grant, the five-ycaM)ld group
> will be traveling co some 60 schools in coral, performing shows about
> harmony and facilicacing workshops where students can learn co
> use the ans LO promote understanding and unity. Abom halt of chc
> schools involved also sponsored extended workshops culminating
> in community arrs performances by the srudents themselves. Pare
> of the project, known as "Harmony in Diversicy Projecc 2003," will
> focu~ on Aboriginal schools in the Northern 1erricory.
> Another arts group. Phoenix Theater, organized a tour for its
> performance of a play about human righrs in July 2ooi wich che
> encouragement of the Nacional Spiritual Assembly of Greece. The
> group of rt youch inauguraced the cour with a performance ac a
> mulciculrural school in Athens, accended by some 100 people, 1110-.cly
> from the Turkish-speaking minority.
> Other performances included shows in Volos, Thessaloniki,
> l .arissa, and Kalamaria, which drew a crowd of close co 170 people.
> The municipality of Larissa assisted wich rhc preparations for che
> show there, where more than TOO people auendcd despite adverse
> weather conditions during the oucdoor show.
> THE BAHA'f WORLD 2002-2003
> 
> The group's final performance was on 13 July at a gypsy camp in
> a former military base outside ofThessaloniki. The performance was
> arranged by Arsis, an organization for the support of disadvantaged
> youth, as part of an emerging cul rural program. A large crowd from
> the local gypsy community attended, and after the performance the
> gypsy children and youth mingled with the Phoenix members in a
> spirit of warmth and friendship.
> News coverage of the performances included stories in local
> newspapers and a large article in rhe Thessaloniki-based newspaper, the Sunday Angelioforos. The national television channel ERT 3
> broadcast part of the performance in Thessaloniki and interviews
> with participants.
> 
> Members ofthe Phoenix Theater group on their tour in Greece in 2003.
> 
> Involvement in the Life of Society
> Though the Baha'i Faith is fundamentally nonpolitical in character,
> its aims embrace the whole of humanity, and work with governmental and civil bodies, collaborating on projects and promoting
> the Faith's social ideals, is a key aspect of its activities. Involvement
> with the United Nations and other international organizations, and
> dialogues with governments and leaders of thought, are means by
> YEAR IN REVIEW
> 
> which Bahf fs strive to contribute co the discourse of society by
> elucidating the position of the Baha'i Faith and demonstrating how
> the Baha'f teachings create the basis for a civilization founded on
> peace, unity, and justice.
> In the Solomon Islands, the National Spirirual Assembly mer
> with Prime Minister Sir Allan Kemakeza during the first week of
> July 2002. The purpose of the meeting was co discuss the narure
> and status of che Baha'f community in the Solomon Islands, and to
> explain the role of the National Assembly in administering the affairs of the community. The Assembly also used the opporrunity to
> present examples of the work of Baha'fs around rhe world, including
> the projects on Mount Carmel at the Baha'i World Cencre and the
> recenr letter of che Universal House ofJustice co the world's religious
> leaders. The Prime Minister expressed his appreciation of chc supporr for peace that the Baha'f community had shown throughout
> the recenc difficulties in the country, specifically mentioning efforcs
> Baha'is had made in villages throughout the islands.
> The Baha'f community in India hosted a visit of the country's
> President, Dr. Abdul Kalam, to the Baha'f House of Worship in
> New Delhi on 18 March 2003. le was the first official visit hy an
> lndian Head of Scare since the Temple was opened in December
> 1986. Dr. Kalam was joined by Depury Prime Minister Lal Krishna
> Advani and Mrs. Advani, and Defense Minister George Fernan<les.
> During che visic, Dr. Kalam also met brieAy with represemacives of
> the National Spiritual Assembly of lndia and the Continemal Board
> of Counsellors.
> 
> Members oftht' N((tio11al
> Spiritual Assembly of tht'
> Solomon Islands. durmg
> tht'ir July 2002 meeting
> with Prime Minmer Sir
> Allan Kemokezn (b11ck
> row, third.from right).
> 66              THE BAHA I WORLD 2002-2003
> 
> The President also visiced che Temple's recenc addition, an information center for visitors chac feacures a visitor's gallery, comprising
> a main auditorium with a seacing capacity for more chan 400 people
> and rwo 70-seat auditoriums. The gallery focuses on the history of
> the Baha'i Faich, its philosophy, and the development activities of
> Baha'fs around che world. On display are photographs, cext, and
> films on the history of the Faich, and excerpts from Baha'i holy
> writings. The auditoriums screen films on che Temple itself as well
> as on the Baha'f Faith.
> Annually, more chan three and a half million people visit the
> Temple, making it one of the masc visited sites in the world. Other
> prominent visitors have included the Prime Ministers of Norway and
> Sri Lanka, the President of Iceland, the Vice-President of Uruguay,
> and the Dalai Lama.
> In Puerto Rico, the Baha'i community gave support to International Peace Day celebrations held on 1 November 2002. Baha'fs
> participated in chree events for rhe day, which is an observance created by che Puerto Rican legislacure. The events included a Harmony
> for Peace celebration at the botanical gardens in San Juan, a Walk
> for Peace in Rio Piedras, and a Commitment for Peace rally in San
> Juan's Central Park. The activities were organized by the Coalition
> against Family Violence, with support from various other civic and
> humanitarian organizations.
> The first event brought together political leaders and young students who called for peace in Puerto Rico and in the world. Among
> the speakers was Yolanda Zayas, che Secretary of Family Affairs in
> Puerto Rico, who said thac in order to achieve peace, work must
> begin in the family. She called for reflection on what each individual
> might contribute to create a world in harmony. The activity ended
> with an arciscic presentation by che choir of the University of Puerto
> Rico.-
> The Walk for Peace was a trip by public and private school students along the streets of che Rio Piedras section of San Juan co che
> Puerto Rico Art Museum, and the celebration of Peace Day ended
> at San Juan's Central Park with a gachering of religious leaders from
> many faiths who made a "Commitment for Peace."
> In Kosovo, Global Perspectives, a Baha'i-inspired NGO, was asked
> to host moral leadership seminars in the region. The invirncion
> YEAR IN REVIEW
> 
> came due to the success of Global Perspectives' first seminar, which
> brought cogether 35 people from the region's diverse ethnic groups.
> Although participants in that seminar, who came from groups that
> are historically anragonistic, scarred che seminar by avoiding contact,
> they ended with warm embraces.
> The project is subsidized and supported by the United Nations
> International Children's Fund (UNICEF), the Organization for Security and Cooperation in Europe (oscE), the Embassies of the United
> Scates and Germany, and che Ministry of Education and Culcure of
> Kosovo. le was initiated by the Global Motion Social Dance Theater,
> a group that aims co raise awareness of social problems and is dedicated to advancing education of its peers through the arts. The group
> is particularly relevant in Kosovo, where close to 40 percent of the
> population is under 20. The dance group cakes youth between 15 and
> 18 through a 20-session process of social, moral, and artistic training,
> co launch chem as accive agenrs of personal and social change.
> Another ongoing effort in which the Baha'fs are involved is
> the newly formed Center for Studies of Holocaust and Religious
> Minorities in Norway. Although still in the development stages, the
> center aims to combine studies of the Holocaust with an examination
> 
> Bahd'ls rut 11 ceremonial ribbon at the inauguration ofa new devotional
> center in Guatemala City, Guatemala.
> 68                 THE BAHA'f WORLD 2002-2003
> 
> of rhe role of religious minorities in the modern world. It was formed
> at the instigation of the Jewish community and rhe Norwegian government, and founded by the University of Oslo. Ir will conrribure
> new research, educarional and informational activities, exhibitions,
> and conferences on the ropic.
> Brier Strandlie Thoresen, a member of the National Spiritual
> Assembly of the Baha'is of Norway, was elected to represent religious
> minorities on rhe center's council. Mrs. Thoresen chairs the working group that plans the themes ro be discussed and the religious
> minorities ro be presented at the center.
> During a study trip by the center's six board members to the
> United States, the Baha'f International Community's Office ac the
> United Nations helped arrange a meeting with more than 20 likeminded NGO representatives, and during a trip ro England, Baha'fs
> there arranged for the representatives co meet with Brian Pearce,
> leader of the Interfaith Network of Great Britain, Sandra Barach,
> from rhe Oxford Interfaith Centre, and representatives of the Bcrh
> Shalom Centre near Nottingham. Mrs. Thoresen also rold Karusha
> Otter Nilsen, coordinator of the Norwegian cencer, abom the work
> of Landegg Internacional University, and in July Mrs. Otter Nilsen
> attended a course on "Religion and Conflict Resolurion" there.
> 
> Interfaith Activities
> The activities of Baha'i communities ro promore religious understanding are founded on the idea char 'There can be no doubt whatever
> char the peoples of the world, of whatever race or religion, derive their
> inspiration from one heavenly Source, and arc che subjecrs of one
> God." 12 Ir is in this spirit chat Baha'fs around the world recognize a
> kinship with worshippers from all religions anc.J are involved in dialogueslhat promote tolerance and unity. Most recently, the need for
> greater clarity on che relationship among the major religions was the
> subject of a letter written by the Universal House ofJustice addressed
> to the world's religious leaders. u
> 
> Baha'u'll:ih, Glea11ings from the Writi11gs ofBtthd '11'/ldh (Wilmette, IL: Baha'i
> Publishing Trust, 1994), p. 217.
> For the text of rhe letter, see pp. 89-98.
> YEAR IN REVIEW
> 
> Promoting understanding between religions was also rhe focus
> of a recent effort by Baha'fs in Peru. Their cooperation with rhe
> Peruvian human righrs organization INTERDES has helped ro energize an ongoing interfaith collaboration aimed ac winning wi<lcr
> governmental recognicion for non-Catholic religions. The result has
> been the creacion of a Peruvian lmcrfaich Council, which will be lhe
> official liaison for non-Catholic organizations wich che Ministry-of
> Justice. As well, the government has agreed t0 appoint a Nacional
> Direcror oflncerfaich Affairs, which will become a parallel position w
> the Direcrorate of Catholic Affairs within the Ministry of Juscice.
> INTERDES, a nongovernmental organization wich rhc full ride of
> Minisrerio Internacional de Desarrollo (Ministry of lncernarional
> Development), had been seeking wider freedoms for non-Catholic
> religions for several years bur had worked mainly wirh evangelical
> Christian groups. Ultimacely, some 15 differenr non-Catholic religious organizations in Peru, including the Baha'fs, joined in asking
> the government, which has tradicionally granred favored stacus only
> to the Catholic Church, to gram grearer religious freedom for all.
> World Religion Day, a celebration held annually since 1949, is
> a forum for religions to join together and celebrare cheir common
> ground. Since ics inception by rhe National Spiritual Assembly of
> the Uni red Scares, World Religion Day has grown in scope, wich the
> list of coumries observing che day in the past year including Albania,
> Austria, Australia, Bulgaria, Canada, Republic of the Congo, Finland,
> Germany. Hong Kong, India, Ireland, lraly, Liechcenstein, Lfrhuania, New Zealand, Norway, Panama, Portugal. Slovakia, Sweden,
> Switzerland, the United Kingdom, and Vanuatu.
> The celebracion in the Republic of Mauricius, organized by che
> Cacholic Church at the invitacion of the Baha'f community, was
> marked by che presence of the nation's President, Karl Offmann, and
> senior represenrarives of the Baha'i, Budd.hist, Christian, Hindu, and
> Muslim faiths. Each of che religious represemacives read prayers to the
> audience of 500 and spoke on the teachings of his or her respeccive
> religion, and each emphasized the same theme-that all the religions
> teach unity and peace.
> Another commemorarion, United Nations Day on 24 October
> 2002, created an opporcuniry for an interfaith discussion on world
> peace organized by che local Baha'f cornmuniry in Buea, Cameroon.
> 70               THE BAH.ff WORLD 2002-2003
> 
> In Cork, Ireland, a state primary school where there are no Bahd 'i students
> cefebmted the Bahd'i festival ofRirj.vdn. U1e lrish-la.nguage school,
> Gaelscoil Goirt Alainn, chose to celebmte the festival as part ofa program of
> multiculttmtl enrichment. Many ofthe children constructed banners with
> the words ofBahd 'u'lla.h in Irish.
> 
> Sponsored by che Local Spiricual Assembly of the Baha'fs of Buea,
> che discussion feacured speakers representing Baha'{, Chriscian,
> I Iindu, and Muslim perspeccives. Each of che speakers stressed che
> importance of religion in concriburing to peace and puc a special
> emphasis on the need for religious tolerance. The Reverend Father
> Alosius lruka Ndifor, secretary co the Bishop of che Catholic Diocese
> of Buca, said thac peace begins with God because God is peace, and
> chis can affect all of mankind if people open their hearts.
> The role of religion was also the theme of a multifairh panel
> discussion in Jena, Germany. More chan 100 people gathered at
> the Friedrich Schiller University in Jena on 12 November 2002 for
> discussion on the topic of "Jews, Christians, Muslims, and Baha'fs:
> The World Religions' Common Responsibility for World Peace."
> Sponsored by the Intercultural Council of Germany, the panel explored ways religions could rake joint responsibility for promoting
> incernationa1 peace, both in relation to the world at large and to each
> ocher. The Incerculcura1 Council of Germany was founded in 1994
> YEAR IN REVlEW                                   7r
> 
> by a group of governmental and nongovernmenral organi7.ations
> with the aim of promoring social inregrarion.
> Representatives of the Jewish, Evangelical Lutheran, Muslim,
> and Baha'( communiries took part, as clid Prof. Udo Tworuschka,
> Chair of Comparative Religious Sciences ar the University of Jena;
> Dr. Nadeem Elyas, Presidenr of the Cenrral Muslim Council of Germany; and Christopher Sprung of the National Spiritual Assembly
> of the Baha'fs of Germany. Dr. Jurgen Miksch, the Chairman of c:he
> InterculLural Council, hosted the panel.
> 
> Children and Youth
> In a lercer wrirren on behalf of Shoghi Effendi, the plighL of young
> people in rhe modern age is drawn in a dim bur succinct lighr: "Life
> is not easy for the young people of this generation. They enter life
> with a heart full of hope, bur find before themselves noLhing but
> failures, and see in rhe future nothing bur darkness. What they need
> is the light manifested by Bah:fu'Uah, for that brightens their soul
> and srimulaces their vigor in facing difficulries."H Ir is the brightness of hope char Baha'i communfries try to bring not only to their
> own children, bur co the whole of the younger genera Lion, in whose
> hands lies the future of mankind.
> More than a thousand people attended a Cambodian Bah:i'f
> festival for children held on 30 March 2003 ar the Psar Leur Baha'i
> Center in Barrarnbang. The event created an opporruniry for children
> and yourh of all social classes to meet each other and also co give
> provincial authorities an overview of rhe Baha'i educational program
> for children. Children presented stories abour '.Abdu'l-Baha, recited
> quotations from rhe Baha'i writings, made drawings and displayed
> their arr, performed traditional Khmer music and dance, and played
> games cogether.
> Organi1.ers of the Barrambang evenr coped with the large crowd,
> rhough they were surprised at the tumour-they expected closer co
> the 400 people who had attended the previous year's festival. Several
> 
> 14   Lerrer written on behalf of Shoghi Effen<li, in "Yourh," in lhe Compilnt1011
> o/Cornpilat1011s, vol. 2 (Ingleside, NSW: BaM'f Publications Australia, 1991),
> p. 423.
> THE BAHA'I WORLD 2002-2003
> 
> Teachers and students in a chiUren's class in Madagascar, October 2002.
> 
> Participants in a Bahd'f chiUren's cl.ass in Belmopan, Belize, in 2002.
> YEAR IN REVIEW                             73
> 
> senior government officials were imáiced guests, including the Director of che Battambang Education Department and Bacrambang's
> Director of Religious Affairs. Among the Bahf( guests were four
> members of the National Spiritual Assembly of chc Bal1a'fs of
> Cambodia and two Auxiliary Board members. The festival followed
> another successful children's festival, held in Saang on 27 March, an
> event that attracted another 400 participants.
> In Australia, Baba'( education classes in state schools have been
> running for 15 years and have now grown roan enrollmenr of more
> than 4,000 studencs. The classes began in New South Wales and
> have since spread co the Northern Territory, Queensland, Vicroria,
> and Western Australia, where they are offered as an option within
> the religious education program in government: schools. The Baha'f
> education classes are b~cd on the teachings of Bahcf u'lla.h and are
> designed ro concribute co the awakening and development of the
> spiritual narnre of every child attending the classes, complemenring
> the traditional education provided by schools. Teachers of the classes
> are accredited and go through a standard approval process, which
> includes fulfillment of stare education department requirements.
> While rhe classes were originally scaned by Baha'f parents who
> wanted their children co learn about their own religion, almost 90
> percent of the students now attending che classes come &om families
> of other religious backgrounds. The dasses are open to all students regardless of their cultural or religious background, subject ro parencal
> approval. Many parents choose the classes for their children because
> they arc attracted by the emphasis placed on the oneness of religion.
> Parents have also noted their appreciation of the focus placed on the
> development of virtues such as kindness, honesty, and love.
> Baba' (youth conferences offer opporrunities for learning, sharing
> experiences, and gaining inspiration. More than 120 youch attended
> the national youth conference in Kampala, Uganda, from 23 ro 28
> December. Parcicipanrs came &om a variety of countries, including
> Burundi, Ethiopia, Icaly, Kenya, the Netherlands, the Philippines,
> che Seychelles, Rwanda, che United Scares, and Zambia.
> The conference had sessions on copies such as heroes and heroines of c.he Baha'i Faich, marriage and chastity, and the Five Year Plan.
> The evenings were enlivened by celebrations chat included music,
> dance, and dramatic performances. Following che formal sessions,
> 74               THE BAHA'I WORLD 2002-2003
> 
> participants dispersed from the conference in an organized effort to
> spread the Baha'f teachings in the area.
> "Changing Times" was the theme of the European Youth Seminar, held at the Townshend International School in the Czech
> Republic from 26 December 2002 to 1 January 2003. One hundred
> and eighty youth from more than 20 countries atcended, to discuss
> topics such as the Baha'i standard oflife and ethics, the situation of
> the world and solutions from the Baha'f writings, Baha'i scholarship
> and its practical implications, the Five Year Plan, and Century of
> Light, a document prepared by the Universal House of Justice that
> describes the emergence of the Baha'i Faith against the background
> of the turmoil of the twentieth century. Other issues related to topics about living the Baha'i life, such as Baha'i marriage, the equality
> of the sexes, career management, and socioeconomic development,
> were presented and discussed in various talks and workshops.
> Another large youth conference was held in Norway from 17 to
> 21 April 2003. The Nordic Youth Conference, titled "Learning in Action," gathered 169 participants, with most coming from Denmark,
> Finland, Norway, and Sweden. Through group consultation and
> workshops, participants examined such topics as "The Time We Live
> In," "You and the Minor Plan," and "Youth at the Forefront."
> 
> Children at the Tahirih Center for Excellence in Mexico, in October 2002.
> YEAR IN REVIEW                              75
> 
> Community Development
> 
> Unity is che motivating principle of the Baha'f Faith-a uniry chac
> not only binds togecher individuals buc also creates the framework
> for a new society. Baha.'is strive to create unicy in the ..-.áorkl around
> chem and in cheir own communicies; In more than 200 councries and
> rerricorics and in chousands oflocalicies chey are establishing mod~ls
> of unificd life based on consultation. learning, and growth.
> On 28 .rnd 29 June 2002, the national Bahfi communicy in
> Zambia had cause for celebration as it marked 50 years srnce che
> faich was first introduced co che country. The celebrac1ons were
> offici.11ly opened by che Honorable Lackson Mapush1, Minister of
> Home. Affairs. Bah.rt visicors included Counsellor-mcmbc.:r of che
> Jnrernacional áfoaching Centre Or. Firaydoun Javaheri, Concincntal
> Coumdlors Enos f\fakhck and Maina Mkandawire, and Daphne
> Masedha. widow of che lace William Mmutle Maseclha, a prominent
> member of chc e~1rly Bah.i'f community in Africa.
> More than 300 parricipams from 28 regions of Zambia and
> 17 ocher countries gathered for cwo days of "golden jubilee" commemorations. Evencs included personal recolleccions recounted by
> many Bahf is abouc che early history of che Faith in Zambia. Special acknowle<lgcmcnr was aho given to the unique positions held
> lw Frie Mamon and C hristopher Mwitumwa in che history of the
> 1-airh in Zambia.
> The communicy was inaugurated in 1952, when Eric Mamon
> and his son frrry ,mivcd from the United Kingdom as che first
> Bahci'fs in what was then known as Norchern Rhodesia. Mr. Mancon
> and his son eventually secrlc.:d in Lusaka, when: he became known
> for his loving manner and his ideals of peace. His closest Zambian
> companion was Christopher Mwirumwa, who accompanied him co
> l:\iyasaland (now Malawi} whcrc.: they mec ocher Baha'1s. On their
> return in late 1954, Mr. Mwicumwa declared hi~ belief in Baha'u'llah
> and chus became thL firsc Zambian co embrace che Baha'f ra1th. The
> first National Spiritual Assembl) formed in 1967, and che country
> is now home to nearly 15,000 Bah:i.'fs, with more rhan 80 Local
> Spiritual Assemblies.
> For Baha'i communicie!>, parcicularly in countries where che Faith
> has only rc.:cencly been escablished, becoming legally incorporated
> THE BAHA'f WORLD 2002-2003
> 
> Some of rhe partidp1mts at the 5oth anniversary celebmtion of/ ..mnbia's
> Bahd '/community, held in June 2002.
> 
> adds to the prestige and independent character of rhc Faith and has
> many advantages for the Baha'fs in those counrries. Ir increases che
> inAuence of che Nacional Spiritual Assembly and allows the body co
> hold properry, emer into contracts, and can lead ro Lhe recognicion
> of Baha'i marriage ceremonies, holy days, and other communiry
> matters.
> On c2 June 2002, the Esronian Baha'i communirics in Parnu,
> Narva, and Tartu were registered as legal bodies by che Esronian
> Interior Ministry. Registering ac lease rwo local communicaes was a
> necessary requirement for the incorporation of chc narional community, whose legal status is as a union of local communities in
> accordance with Estonian law. The registration of che national
> communiry, which has only existed in the years since che collapse
> of che Soviet Union, followed on 17 June.
> Two communicies in South America, Peru and Chile, gained legal
> incorporation in December 2002. The National Spirirual Assembly
> of Peru was registered as a legally incorporated entity and the Chilean
> National Spirirual Assembly was officially recognized by rhc Ministry
> of Justice under the new Law of Religious Worship.
> The national governing body of che Baha'i communiry in Chile
> played a part in another major dt.:velopmenr in September 2002
> YEAR IN REVIBW                             77
> 
> when ic called for rhe submission of designs for a new continental
> Baha'i House of Worship. The building, to be conscrucced southeasc
> of Samiago, will be rhe eighth House of\Vorship in the world. The
> call came after an announcement in 2001 by rhe Universal I louse
> of Justice char efforcs should begin co build what would be known
> as the "Mother Temple of South America."
> The announcemenc specified requiremencs for rhe design of che
> building; it muse be nine-sided, it should have an auditorium capable
> of searing ac lease 500 people, and its primary feature should be a
> dome 40 co 45 mcccrs tall. Design submissions muse also include
> basic landscaping features, as che surrounding gardens are a key
> feacure of the ocher Temples. There are currently seven Houses of
> Worship, and che design of each is unique, with most reAeccing rhe
> culture of the lands in which they were builc.
> The Temples themselves are meant co be not only beautiful structures buc also places co commune with God in silence and reverence.
> Their Arabic name, Mashriqu'l-Adhk:ir, means "dawning place of che
> mention of God." In che furure, ead1 Bahff House of Worship will
> be rhe central feature in a complex designed co provide a variety of
> community services such as health care and education, open co use
> by followers of any religion.
> The Baha'f communiry of Hungary, having grown from some
> 70 Baha'is in 1990 co more than i,200, inaugurated its new narional
> 
> Pttrtrcipdnts
> in ti Ruhi
> study circle in
> Bulgaria.
> THE BAHA'f WORLD 2002-2003
> 
> Baha'i center designed to accommodate the growth of the communicy. A reception was held on 27 November 2002 and more than 50
> people arcended, including two members of the l lungarian Parliament, representatives of the Prime Minister's Office, a representative
> of the Ministry of the Interior, a pastor from the Unicarian Church,
> a representative of the Club of Budapest, and several national media
> personalities.
> The celebraLion opened wiLh the reading of a congratulatory letter
> from a former President of l lungary, Arpad Gonez, who conveyed
> his appreciation and support to the community. The guest of honor
> was Istvan Szalay, Stare Secretary for Religious Affairs, who remarked
> that the Bahf ( communicy is unique in ics promotion of harmony
> and stability among rhe population. Peccr Koczoh, rhe secretary of
> the National Spiritual Assembly of Hungary, said char acquiring the
> new Bahf I center was "a turning poinr" in che lite of the Hungarian
> commun ity.
> An Appeal for Unity
> TO THE WORLD,S RELIGIOUS LEADERS
> 
> In April 2002, the Universal House ofjustice
> issued a letter addressed to the world's religious
> leaders that called for a greater understanding
> of unity among religions. This article presents
> highlights ofthe presentation ofthat message.
> 
> ore than a century ago, Baha'u'llab counseled the Baha'fs,
> 
> M           "Consort with the followers of all religions in a spirit of
> friendliness and fellowship. " 1 The Baha'{ teachings on
> religious uni ty are clear and unambiguous: religion is one, and all
> religions spring from the sam e divine source. f n 2002, expressing
> concern over the worldwide rise of religious prejudice, che Universal
> House of Juscice issued an appeal ro the world's religious leaders,
> calling for decisive accion to eradicate religious intolerance.
> Warning chat "[w] irh every day chat passes, danger grows that
> the rising fires of religious prejudice will ignite a worldwide conflagration che consequences of which are unthinkable," the message
> scares: "Tragically, organized religion, whose very reason for being
> emails service co the cause of brotherhood and peace, behaves all
> coo frequently as one of the most formidable obstacles in the path;
> co cite a parricuJar painful face, it has long lent its credibility to
> fanaticism. "2
> 
> Baha'u'llah, Gleanings from the Writings ofBahd'u1Uh (Wilmette, IL: Baha'f
> Publishing Trust, r994), p. 95.
> The full text of rhis lencr appears on pp. 89-98 of chis volume.
> 
> ~,
> 
> So                THE BAHA'f WORLD 2002-2003
> 
> The letter suggests that increased interfaith dialogue can be an
> important step in fighting religious prejudice, but to be effective it
> must become far more vigorous and searching. "Baha'fs see in the
> struggle of diverse religions to draw closer together a response to
> the Divine Will for a human race that is entering on its collective
> maturity," the letter states. Yet,
> interfaith discourse, if it is to contribute meaningfully to healing the ills that affiict a desperate humanity, must now address
> honestly and without further evasion the implications of the
> overarching rruth that called the movement into being: that God
> is one and chat, beyond all diversity of cultural expression and
> human interpretation, religion is likewise one.
> The Universal House ofJustice offers the assistance of the worldwide
> Baha'i community in efforrs to foster this dialogue.
> The message, which was issued in April, was quickly delivered
> via the global network of national Baha'i communities co religious
> leaders, academics who study religion, and specialists in related
> fields; within several months, thousands of leaders in more than 80
> countries had received it. Translations were made inro numerous
> languages, 3 and local Bal1ff communities began co present the letter
> to religious leaders in their villages, towns, and cities. Baha'i delegations reported that they were received with a high level of courtesy
> and dignity by leaders of all faith communities. This article will offer
> a few highlights of those presenrations.
> 
> ~
> 
> "This is the message. This is the moment. We are facing the greatest challenge char God has ever given us and chis is the message
> we need," responded Professor Jonathan Sacks, Chief Rabbi of the
> Unir~d Hebrew Congregations of Great Britain and che Commonwealth, when he was given the message. Similar sentiments were
> expressed by the Most Reverend Dr. George Carey, then Archbishop
> of Canterbury of the Church of England, who wrote, "I very much
> share your view that we all need co address the question of how
> 
> .\'lb access the document in more than 20 languages, visit hrcp://www.bahai.org/
> article-1-1-0-1 .html.
> APPEAL FOR UNITY                           81
> 
> Professor Jonathan
> Sacks, Chief
> Rabbi ofthe
> United Hebrew
> Congregations
> of Great
> Britam and the-
> Commonwealth
> (right), receives
> the message from
> the Secretary of
> the National
> Spiritual Assembly
> of the LK.
> 
> our different faiths can become forces for peace and justice. Much
> honest discussion between the communities will be required as we
> pursue chis goal, and ic is good to learn, from the message which you
> delivered, of che ways in which the Bah:i'f communicy is seeking to
> engage with these matters."
> Biharilal Keshavji Tanna of the Hindu Council of Tanzania responded, "I have read the document with great inreresc and feel thac
> it contains a supremely important message not only to che leaders of
> the faith groups, buc to all chinking individuals, who must shoulder
> the duty and responsibilicy of breaking down barriers amongst the
> various groups of the family of mankind." He indicated char he
> would distribucc copies of ic to ocher members of the council.
> In Trinidad and Tobago, Muslim leader Imam Nazim Ali
> received the message saying chat he was very pleased with the
> Baha'fs' "concern abouc establishing a common ground for meaningful discussion and solucion to che problem of religious controversy
> among the human race" and further stated, "I have seen a common
> line in your belief corresponding to the belief in Islam .... These
> basic beliefs, if pursued with wisdom and understanding, can create
> THE BAHA'f WORLD 2002-2003
> 
> His Supreme
> Holiness
> Venerable
> Thep \i0ng
> (left), reads
> the message
> presented to
> him by the
> Bahd'fs of
> Cambodia.
> 
> a golden world order to defeat this present age of religious ignorance." In Italy, the President of the World Muslim League replied
> that he would read the message and share it with the Imam of the
> Mosque.
> Patriarch Samdech of the Mahanikaya Sect in Cambodia, His
> Supreme Holiness Venerable Thep Yong, spoke about the Buddhist
> attitude of tolerance towards other religions and said that he would
> take the message to a conference of the Muslim community in Malaysia to which he had been invited.
> During a presentation of the message to Cardinal Francis Arinze
> and Monsignor Michael Fitzgerald at the Vatican, Cardinal Arinze
> underscored the Roman Catholic Church's commitment to look for
> the unifying aspects in religions and promised to study the message
> carefully. The Apostolic Nuncio in Canada also affirmed the Roman
> Catholic viewpoint on interfaith dialogue and wished the Baha'fs
> well, saying, "May our common efforts bear fruit as we continue to
> work for the dignity of all human beings."
> SOuth Africa's Chief Rabbi called the message "an inspiring impetus towards the essential unity which alone will create the sort of
> world we want to live in," while the President of the Lutherans of
> Nicaragua said the Baha'fs were the only group that could bring the
> churches together, and a retired Anglican Bishop in New Zealand
> wrote, "the failure of organized religion to give a lead in world peace
> and understanding is a cause of real sadness. We need more sharing
> APPEAL FOR UNITY
> 
> of this concern by people of goodwill across the religious divide.
> Many thanks for your initiative."
> In response lo the message, the Assembly of God leader in Kiribati noted chac religious prejudice "is really a problem and walls
> that separate che churches should be put down," while in Belarus,
> Pyotr Orlov, the Chair of the Old Belief Orchodox Church, gave
> the message a warm response and spoke positively about the Fah:h
> and its inAuence on people, saying that all differenr religions should
> live in peace and friendship.
> Among rhe many Hindu swamis who received the message in
> India, Swami Ranganathananda, President of Ramakrishna Math and
> Mission, responded char the ideas ir expressed were "very welcome."
> He memioned rhe traditionally coleranc attitude in India, saying,
> "The very face char you have a beautiful Baha'i temple ar Delhi
> is testimony co this attitude .... [ convey to you my love and best
> wishes." l ndia's Islamic leaders, the Cardinal of the Catholic Church
> and several archbishops, leaders of the Sikhs, the High Priest of the
> Buddhist community, the Oalai Lama, the Chief Rabbi of India,
> and heads of the Zoroastrian and Jain communities also received
> the message.
> 
> A delegation of B11hd 'Is in Uganda presents the message to Cardinal
> Emmanuel Wamala (third from right) ofthe Roman Catholic Church.
> THE BAHJ\'f WORLD 2002-2003
> 
> B11hd 'is in Botswana present the mmage to .Anglican BM1op Theo Naledi
> {cmur) in 1'-lay 2002.
> 
> In Georgia, two Bahd 'Is presem the mes.rnge to D1: /ezt//I (,'ug11nishvili, the
> Ch01mum ofthe Healthcare and Soci11/ Ajfiur.1 Cmmnittee (fitr left), and
> P.trliammtarian Lado Chipashvili (fin r~~ht).
> APPEAL FOR UNITY
> 
> Many religious leaders indicated chat they planned to provide
> lhe message to others in their own organizations. In Liberia, rhe
> Narional Muslim Council requested additional copies for distribution to all mosques in rhe capiral, and the Supreme Sikh Council
> of Kenya asked chac the message be distributed to 30 leaders who
> had gathered for a symposium on the occasion of the opening oF a
> Sikh temple.
> Members of royalcy receiving the letter included Her Majcscy
> Queen Elizabeth I I. Head of the Church of England, and J lis Majesty King Harald V of Norway, who has sponsored many imerfaich
> initiatives within the country. In Jamaica, HE Sir Howard Cooke, che
> Governor-General. thanked the Bah:i'is for the me.o;sagc and indicated
> that he would speak about the subject in an upcoming address co
> the members of chc diplomatic corps.
> On campuses, the message sparked positive reactions. In New
> Zealand, it was chc topic of discussion at a study group convened by
> the Rev. Alan Creak, a Christian chaplain at Auckland Universicy,
> who posted the message on a Web site, together with a brief outline
> and notes. 1 In Brazil, chc Dean of the Peace University (UNIPAZ), Professor Pierre Weil, after reading the message, proposed that UNIPAZ
> invite represcmacives of che different religions to discuss the contents
> and then draft a document co be read in places of worship on World
> Religion Day.
> Dr. Gerald Mader, the President of the European Peace University in Ausrria, invited the Bahi'fs to participate in an imerfaich
> symposium, and presencations co universicies in Kenya brought invications ro the Baha'{ community co participate in several national
> interfaith iniciaLives lhere. In che Cayman Islands, the Direcror of
> the Inscirure ofThcological Leadership and Development invited r.hc
> Bah:i'fs co send speakers to a class on comparative religion, while the
> Dean responsible for Values and Moral Development ac che Engineering College of che Universidad Javeriana in Colombia expressed
> wholehearted agreement with the document and said chac he wanced
> ro work with che Baha'is to develop a program of spirirualizacion for
> the proft:.ssors and students ac rhe college.
> 
> hLrp://www.cs.auckland.ac.nz/ . . alan/ch.aplain/bahai.hrm.
> ,,,
> 86              THE BAHA I WORLD 2002-2003
> 
> The Director-General ofNicarngun's branch ofthe Buddhist organization
> Sokn Gnkkm lmematiorud (left) is presented with the letter in May 2002.
> 
> Dr. Hans Hermann Henrix, Chairman of rhe Associacion of the
> Direcrors of the Catholic Academies in Germany, commenred, "ln
> view of the aggravating conAicts and anragonisms, l consider this
> Message an important contribution ro lhe efforts of rhe world religions to appeal ro rhe human capability for peace and ro suengrhen
> the power of religions ro promoce peace." Another response came
> from Dr. Karl-Josef Kuschel, Professor at the Catholic Theological
> Deparcmenc ofTiibingen University and Vice President of the Srifrung Welcechos (World Erhics foundation). "For me as a Christian
> theologian," he wrote, "pursuing for years the same concern [i.e. as
> that of rhe Message], the contribution of your religious community
> is a valuable confirmation and cncouragemem.... I welcome your
> mani~e..~to and I wish for ir a lascing effect."
> In che United States the message was widely discribured to interfaith organizations, religious academics, and hundreds of leaders
> of the major faith communiries and associations-Jewish, Muslim,
> Sikh, Hindu, Buddhist, Zoroastrian, Taoist, Jain, and Protestant,
> Roman Catholic, Orthodox, and Evangelical Christian. In French
> Polynesia, the Baha'i community presented rhe message co leaders
> of Protestant, Mormon, Sevcnrh Day Adventist, and Penrecoscal
> APPEAL FOR UNITY
> 
> churches, following which the Mormons invited the Bahf fs to participate in a large public event attended by dignitaries representing
> both government and religious groups.
> In some regions, the appeaJ received significant publicity in
> the news media. In India, for example, the Times of India and the
> Hindu, as well as severaJ other newspapers, featured articles on the
> message. One newspaper in NC\v Delhi, the Pioneer, reprinted"'excerpts of the letter in two installments. In Nicaragua, la Prema, one
> of the country's rwo major newspapers, published an arricle on rhe
> document in irs Sunday edition. The entirety of the message was
> published in the Cayrnanian Compass, the only daily newspaper in
> the Cayman Islands, which generated positive responses in contrast
> with a prevailing notion that religious freedom would allow other
> people to "usurp the Christian heritage" of the country. Religion
> editors and writers of rhe main print and broadcast media oudets in
> the United Scares and Canada were also presented with copies.
> To the World's
> Religious Leaders
> This letter. issued by the Universal House of
> Justice in April 2002, challenges the leaders ofthe
> world's religious communities to reexamine the
> issues lying at the heart ofinterfaith activity.
> 
> T
> he enduring legacy of the twenriech cencury is char ic compelled rhe peoples of the world co begin seeing chemsclves
> as the members of a single human race, and the earth as
> chac race's common homeland. Despite che concinuing conflict
> and violence chat darken rhe horizon, prejudices char once seemed
> inherent in rhe nature of the human species are everywhere giving
> way. Down with chem come barriers chat long divided che family
> of man into a Babel of incoherent identicies of cultural, ethnic, or
> nacional origin. That so fundamental a change could occur in so
> brief a period-virtually overnighr in che perspective of historical
> rime-suggests che magnitude of the possibilicies for rhe future.
> Tragically, organized religion, whose very reason for being encails service co the cause of brocherhood and peace, behaves all too
> frequendy as one of che most formidable obstacles in che path; ro
> cite a particular painful fact, it has long lent ics credibility co fanaticism. We feel a responsibiliry, as the governing council of one of rhe
> world religions, co urge earnest consideration of the challenge this
> poses for religious leadership. Boch the issue and the circumstances
> co which ic gives rise require char we speak frankly. We crust thac
> common service co the Divine will ensure rhac whac we say will be
> received in the same spiric of goodwill as it is put forward.
> THE BAHA'f WORLD 2002-2003
> 
> The issue comes sharply inco focus when one considers whac has
> been achieved elsewhere. Jn che pasc, apart from isolated exceptions,
> women were regarded as an inf<.::rior breed, rheir nacure hedged abouc
> by supersricions, denied che opporcunicy co express che pocemialicies
> of che human spirit and relegaced co che role of serving the needs of
> men. Clearly, chere are many societies where such conditions persist
> and are even fanarically defended. Ac che level of global discourse,
> however, che concept of the equalit) of the sexes has, for all praccical
> purposes, now assumed che force of universally accepted principle.
> lt enjoys similar auchority in mosr of che academic community and
> information media. So basic has been che revis1oning char exponents of male supremacy muse look for supporc on the margins of
> responsible opinion.
> The beleaguered barralions of nacionalism face a similar fare.
> Wich each passing crisis in world affairs, ic becomes easier for the
> cici1en co Jiscinguish becween a love of councry chac enriches one's
> life, and submission co inflammatory rhetoric designed to provoke
> hatred and fear of ochers. Even where ic is expedient co parcicipare in
> the familiar narionaliscic rices, public response is as ofcen marked by
> feelings of awkwardness as ic is bv rhe strong conviccions and ready
> enthusiasm of earlier cimes. The effect has been reinforced by che
> restructuring steadily raking place in the incernacional order. Whatever che shorccomings of the United Nacions system in its present
> form, and however handicapped irs ability co cake colleccive military
> accion againsc aggression, no one can mistake che fact thac che fecish
> of ,1bsoluce nacional sovereignty is on ics way co extinction.
> Racial and echnic prejudices have been subjecce<l to equally summal) creacmcnc by historical processes char have lircle pacience left
> for such precensions. Here, rejection of che pasc has been especially
> decisivt. Racism is now cainrcJ by its association wich the horrors of
> dll rwcmicch century co che degree that ic has caken on someching
> of chc c haracrer of a spiricual disease. While surviving as a social attitude in many parts of che world-and as a blight on che lives of a
> sign ificant segment of humankind-racial preju<l1cc has become so
> universally condemned in principle thac no body of people can any
> longer safoly allow themselves to be idemific<l with iL
> le is not that a dark past has been erased and .1 new world of
> light bs suddenly been born. Vase numbers of people continue co
> TO THE WORLD'S RELIGIOUS LEADERS                        91
> 
> endure che effecrs of ingrained prejudices of erhniciry, gender. nation, casre, and class. All che evidence indicaces char such injuscices
> will long persisc as chc insrirurions and standards chac humanity is
> devising only slowly become empowered co conscrucr a new order of
> relarionships and ro bring relief to rhe oppressed. The poinc, rather,
> is char a threshold has been crossed from which rhere is no credible
> possibility of return. Fundamental principles have been idencifu:d,
> articulaced. accorded broad publicity, and are becoming progrc.:ssively
> incarnared in insricucions capable of imposing chem on public behavior. There is no doubr chac, however procracred and painful rhe
> scrugglc, the outcome will be co revolurionize relationships among
> all peoples, at che grassroots level.
> 
> ~
> 
> As the rwenticch cenrury opened, che prejudice char seemed more
> likely chan any other co succumb co rhe forces of change was that
> of religion. In rhe West, scientific advances had already dealc rudely
> with some of the ccncral pillars of sectarian exclusivity. In the concexr
> of rhe rransformation caking place in rhe human race's concepcion of
> itself, che mosc promising new religious development seemed co be
> the incerfoirh movement. In 1893, the World's Columbian Exposition
> surprised e\'en irs ambirious organizers by giving birch to che famed
> "Parliament of Religions," a vision of spirirual .ind moral consensus
> that captured rhe popular imagination on all concincnrs and managed co cc.:lipse even the scientific, technological, and commercial
> wonders chac the Lxposicion cdebrace<l.
> Briefly, ic appeared that ancient walls had fallen. For influential
> thinkers in the field of religion, the gathering stood unique, "unprecedented in che history of rhe world." The Parliament had, its
> distinguished principal organizer said, "emancipated che world from
> bigocry." An imaginative leadership, it was confidently prcdicrcd,
> would sci:r(! the opportunity and awaken in the earth's long-divided
> religious communities a spirit of brotherhood char could provide che
> needed moral underpinnings for the new world of prosperity and
> progress. Thus encouraged, incerfaich movemencs of every kind cook
> root and flourished. A vase lirerarurc, available in many languages,
> introduced an ever wider public, believers and nonbelievers alike,
> co chc teachings of all rhe major faichs, an interest picked up in due
> 92              THE SAHA'{ WORLD 2002-2003
> 
> course by radio, lclevision, film, and eventually the lncerner. Instirurions of higher learning launched degree programs in rhe study
> of comparative religion. By the time the century ended, incerfaith
> worship services, unthinkable only a few decades earlier, were becoming commonplace.
> Alas, it is clear rhac these initiatives lack both incellecrual coherence and spiritual commirmenc. Jn conrrasc to rhc processes of
> unification that are transforming the rest of humaniry's social relationships. the suggestion thac all of the world's greac religions are
> equally valid in narure and origin is stubbornly resisted by enrrenched
> paccerns of sectarian thoughr. The progress of racial integration is
> a developmenc that is nor merely an expression of senrimentaliry
> or strategy bur arises from the recognition that the earrh's peoples
> consticure a single species whose many variations do not themselves
> confer any advantage or impose any handicap on individual members of the race. The emancipacion of women, likewise, has entailed
> rhe willingness of" both sociery's inscicutions and popular opinion co
> acknowledge char there are no acceprable grounds-biological, social,
> or moral-co justify denying women full equalicy with men, and girls
> equal educational opportunities with boys. Nor does appreciation
> of the conrributions char some nacions are making to che shaping
> of an evolving global civilization support the inhcrired illusion thal
> other nations have lircle or nothing ro bring ro the effort.
> So fundamental a reorienrarion religious leadership appear~,
> for the most pare, unable co undercake. Ocher segrnl'nts of society
> embrace the implications of the oneness of humankind, not only as
> the inevitable nexr seep in the advancemenc of civili1.ation, but as
> the fulfilment of lesser identities of every kind lhac our race brings
> to this critical moment in our collective history. Yet, rhe greater
> part of organized religion sran<ls paralyzed ar lhc rhr~hold of rhe
> future, gripped in chose very dogmas and claims of privileged access
> ro rnirh that have been responsible for creating some of che most
> bitter conAicrs dividing the earth's inhabitants.
> The consequences, in terms of human well being, have been
> ruinous. le is surely unnecessary ro cite in derail che horrors being
> visited upon hapless populations roday by outbursts of fanaticism
> that shame rhe name of religion. Nor is the phenomenon a recent
> one. To rake only one of many examples, Europe's sixteenth century
> ' RELIGIOUS LEADERS
> TO THE WORLDS                                            93
> 
> wars of religion cosc char concinenc the lives of some 30 percent of its
> encire population. One muse wonder what has been the longer term
> harvest of the seeds planct:d in popular consciousness b}' chc blind
> forces of sectarian dogmatism that inspired such conflicts.
> To this accouncing muse be added a betrayal of the life of the
> mind which, more chan any other factor, has robbed religion of the
> capacity it inherently possesses to play a decisive role in the shaffing
> of world affairs. Locked inco preoccupation with agendas char disperse and vitiate human energies, religious institurions have mo often
> been che chief agencs in discouraging exploracion of realiry and the
> exercise of those incclleccual faculties that distinguish humankind.
> Denunciations of mact:rialism or terrorism are of no real assistance
> in coping with che concemporary moral crisis if they do not begin by
> addressing candi<ll} the failure of responsibility that has left believing
> masses exposed and vulnerable to these influences.
> Such refleccions, however painful, are less an indiccmenc of
> organized religion chan a reminder of the unique power ic represencs.
> Religion, as we arc all aware, reaches co the roots of motivation.
> When it has been faithful co the spirit and example of the transcendent l;igurcs who gave the world its greac belief syscems, it has
> awakened in whole populations capacities co love, co forgive, to
> create, to dare greacly, to overcome prejudice, to sacrifice for the
> common good, and co discipline che impulses of animal instinct.
> Unquestionably. the seminal force in the civiliLing of human nature
> has been the influence of the succession of chesc Manifestations of
> the Divine char extends back to the dawn of recorded history.
> This same force, that operated with such effect in ages pasc,
> remains an inextinguishable feature of human consciousness.
> Against all odds, and with little in the way of meaningful encouragemenc, ic conrinues to suscain the struggle for survival of uncounted
> millions, and to raise up in all lands heroes and saints whose lives
> are che most persuasive vindicacion of che principles contained in
> the scriptures of rheir respective fairhs. As che course of civilization
> demonstrates. religion is also capable of profoundly influencing che
> srructure of social relationships. Indeed, it would be difficult to
> think of any fun<lamencal advance in civilization char did noc derive
> its moral chrust from this perennial source. ls ic conceivable, then,
> that passage co the culminating stage in rhc millennia-long process
> 94              THE BAHA'f WORLD 2002-2003
> 
> of the organization of the planer can be accomplished in a spirirual
> vacuum? lf the perverse ideologies lee loo'>e on our world during
> the cenrury just past conrribuced nothing else, they demonstrated
> conclusively that che need cannot be mcc by alternatives chac lie
> within che power of human invemion.
> 
> C'(i:.J
> 
> 'J he implications for coday are ~ummed up by Bah:i'u'llih in words
> written over a century ago and wi<ldy disseminated in rhe incervening <lccadcs:
> There can be no doubt whatever chat the peoples of the world,
> of whacever race or religion. derive their inspiration from one
> heavenly Source, and are the subjects of one God. The difference berween the ordinances under which they abide should be
> anriburcd to che varying requiremencs and exigencies of the age
> in which they were revealed. All of them, except a few which
> arc the outcome of human perversity, were ordained of God,
> and arc a reflection of His Will and Purpose. Arise and, armed
> with the power of faith, shatter ro pieces the gods of your vain
> imaginings, the sowers of dissension amongst you. Cleave unto
> chat which drawerh you together and uniceth you.
> Such an appeal does not call for abandonmenr of faith in the
> fundamencal verities of any of che world's greac belief systems. Far
> orherwise. Fairh has ics own imperative and is its own juscificacion.
> \xrhac ochers believe--0r do noc believe-cannot be the authority
> in any individual conscience worthy of rhe name. Whac che above
> words do unequivocally urge is renunciacion of all chose claims to
> exclusivicy or finality thac, in winding cheir roots around the life of
> rhe spirit, have been che greatest single facror in suffocating impulses
> ro unity and in promoting hatred and violence.
> Ir Is ro chis historic challenge chat we believe leaders of religion
> muse respond if religious leadership is to have meaning in che global
> sociecy emerging from the rransformarive experiences of chc nvcnrierh century. It is evident char growing numbers of people are coming
> co realize chat che truth underlying all religions is in ics essence one.
> This recognicion arises not rhrough a resolution of rheological dispures, buc as an inruitive awareness born from che ever-widening
> TO THE WORLD'S RELIGIOUS LEADERS                          95
> 
> experience of ochers and from a dawning acceptance of the oneness
> of che human family icself. Our of the welter of religious doctrines,
> rituals, and legal codes inherited from vanished worlds, there is
> emerging a sense chat spiritual life, like the oneness manifest in
> diverse nationalities, races, and cultures, constitutes one unbounded
> reality equally accessible ro everyone. In order for chis diffuse and still
> tentative perception co consolidate itself and contribute effecti~ely
> ro che building of a peaceful world, ic muse have che wholehearted
> confirmation of chose co whom, even at chis late hour, masses of che
> earth's population look for guidance.
> There are certainly wide differences among the world's major
> religious traditions with respect co social ordinances and forms of
> worship. Given rhc thousands of years during which successive
> revelations of che Divine have addressed che changing needs of a
> constantly evolving civilization, ic could hardly be otherwise. Indeed,
> an inherent feature of the scriptures of most of the major faiths would
> appear co be the expression, in some form or ocher, of che principle
> of religion's evolutionary nature. What cannot be morally justified
> is the manipulation of cultural legacies chat were intended to enrich
> spiritual experience, as a means to arouse prejudice and alienation.
> The primary cask of the soul wiJI always be ro investigate reality, to
> live in accordance wich che truths of which ic becomes persuaded,
> and co accord full respect to the efforts of others to do che same.
> le may be objected char, if all the greac religions are to be recognized as equally Divine in origin, che effect will be co encourage,
> or at lease to facilitate, chc conversion of numbers of people from
> one religion to another. Whether or nor this is crue, it is surely of
> peripheral imponance when sec against the opportunity that history
> has ac lase opened to chose who are conscious of a world chat transcends chis cerrcscrial one-and against the responsibility char this
> awareness imposes. Each of che great faiths can adduce impressive
> and credible Lescimony co its efficacy in nurturing moral character.
> Similarly, no one could convincingly argue char doctrines attached
> to one particular belief system have been either more or less prolific
> in generating bigotry and superstition than chose attached to any
> ocher. In an integrating world, ic is natural that parcerns of response
> and association will undergo a continuous process of shifting, and the
> role of insrirucions, of whatever kind, is surely to consider how these
> THE BAHA'f WORLD 2002-2003
> 
> developments can be managed in a way char promores uniry. The
> guarancee that che outcome will ultimately be sound-spiritually,
> morally, and socially-lies in rhe abiding fairh of the unconsulred
> masses of the earrh's inhabitants rhar the universe is ruled nor by
> human caprice, bur by a loving and unfailing Providence.
> Togerher with the crumbling of barriers separaring peoples, our
> age is wimessing rhe dissolution of the once insuperable wall chat che
> past assumed would forever separate rhe life of Heaven from the life
> of Earth. The scriptures of all religions have always taught che believer
> co see in service to others not only a moral dury, but an avenue for
> rhe soul's own approach co God. Today, the progressive restructuring
> of sociery gives chis familiar teaching new dimensions of meaning.
> As the age-old promise of a world animated by principles of justice
> slowly rakes on che character of a realisric goal, meering rhe needs of
> rhe soul and chose of sociery will increasingly be seen as reciprocal
> aspects of a mature spiritual life.
> If religious leadership is co rise co rhe challenge that this latter
> perception represents, such response must begin by acknowledging
> chat religion and science are che two indispensable knowledge systems
> chrough which the potentialities of consciousness develop. Far from
> being in conflict wich one anocher, chese fundamental modes of che
> mind's exploration of realiry are mutually dependent and have been
> mosr productive in those rare bur happy periods of history when
> their complementary nature has been recognized and they have been
> able ro work together. The insights and skills generated by scientific
> advance will have always to look to the guidance of spiritual and
> moral commicmem co ensure cheir appropriare application; religious
> convictions, no marter how cherished chey may be, must submit,
> willingly and gracefully, to impartial testing by scientific merhods.
> We come finally to an issue chat we approach with some diffidence as it touches mosr directly on conscience. Among the many
> remprations rhe world offers, che rest that has, not surprisingly, preoccupied religious leaders is rhat of exercising power in maners of
> belief. No one who has dedicared long years co earnest meditarion
> and srudy of the scriptures of one or another of the great religions
> requires any further reminder of the ofc-repeared axiom regarding
> the potencialiry of power to corrupt and co do so increasingly as such
> power grows. The unheralded inner victories won in this respecr by
> TO THE WORLD'S RELIGIOUS LEADERS                          97
> 
> unnumbered clerics all down che ages have no doubc been one of the
> chief sources of organized religion's creative screngch and musr rank
> as one of its highest disrinctions. To the same degree, surrender co
> the lure of worldly power an<l advantage, on the pan of ocher religious leaders, has cultivated a fertile breeding ground for cynicism,
> corruption, and despair among all who observe ir. The implications
> for the abilicy of religious leadership co fulfil ics social rcsponsibilicy
> a1 this poinc in history need no elaboration.
> 
> Because it is concerned with che ennobling of character and the harmonizing of relariomhips, religion has served throughout history as
> the ulriman: auchoricy in giving meaning co life. In every age, it has
> culcivaccd the good, reproved the wrong, and held up, co the gaze
> of all chose willing co sec, a vision of pocencialirics as ycc unrealized.
> From its counsels the rational soul has derived encouragement in
> overcoming limits imposed by the world an<l in fulfilling irself. As
> the name implies, religion has simultaneously been rhe chief force
> binding diverse peoples together in ever larger and more complex societies through which the individual capacities thus released can find
> expression. The great advantage of the present age is the perspective
> chat makes it possible for the encire human race ro sec chis civilizing
> process as a single phenomenon, the ever-recurring encounters of
> our world with the world of God.
> lnspirtád by chis perspective, che Baha'i community has been
> a vigorous promoter of interfairh accivi[ies from the rime of their
> inception. Apart from cherished associations rhat these acriviries
> create, Baha'fs sec in rhc struggle of diverse religions co draw closer
> cogcchcr a rcl>pome co the Divine Will for a human race chat is entering on its colkctivc maturicy. The members of our communicy will
> continue rn as~isc in every way we can. We owe ir co our parrncrs
> in this common cfforr, however, ro srace clearly our conviction char
> interfaith discourse, if it is to conrribuce meaningfully co healing the
> ilb rha1 alllicc a desperate humanicy, muse now address honestly and
> wirhout further evasion the implications of the overarching trurh
> that called the movement imo being: chat God is one and char, beyond all diversity of culrnra1 expression and human interprerarion,
> religion is likewise one.
> THE BAHA'f WORLD 2002-2003
> 
> With every day that passes, danger grows that the rising fires of
> religious prejudice will ignite a worldwide conflagration che consequences of which are unthinkable. Such a danger civil government,
> unaided, cannot overcome. Nor should we delude ourselves that appeals for mutual tolerance can alone hope co extinguish animosities
> that claim co possess Divine sanction. The crisis calls on religious
> leadership for a break with the past as decisive as those that opened
> che way for society to address equally corrosive prejudices of race,
> gender, and nation. Whatever justification exists for exercising influence in matters of conscience lies in serving the well-being of
> humankind. Ac chis greatest turning point in the history of civilization, che demands of such service could not be more clear. "The
> well-being of mankind, its peace and security, are unattainable,"
> Baha'u'lla.h urges, "unless and until its unity is firmly established."
> New Translations
> of Baha'u'llah's Writings
> 
> aha'u'llah's wricings elucidate virtually every aspect of exiscence,
> 
> B      including subjects as varied as science, philosophy, laws for
> human conduce, the spiricual nacure of existence, and pronouncements about che future of humanity. These divinely inspired
> wrirings create che foundation of the Baha'i Faith, bur their intended
> applicarion is universal. Bahfu'llah wrote nor co a select group of
> followers, but to che whole of humanity. The texts are the charter for
> a new world, and no being is outside rhe rejuvenating influence of
> Baha'u'llah's rcvclacion, which He describes in these terms:
> Say: In chis day, the fertilizing winds of the grace of God have
> passed over all rhings. Every creacure hath been endowed with all
> the potenrialiries it can carry.... Every tree hach been endowed
> with the choicest fruits, every ocean enriched with che most
> luminous gems. Man, himself, hath been invested wirh the gifts
> of understanding and knowledge. The whole creation hach been
> made the recipient of the revelation of rhe All-Merciful, and che
> earth the repository of things inscrutable co all except God, che
> Truth, che Knower of things unseen. 1
> 
> Baha'u'llih, Summons ofthe Lord ofHosts (Haifa: World Cenrre Publicadons,
> 2002), p. 25.
> 
> 100               THE BAIIA f WORLD 2002-2003
> 
> In 2002, World Cencre Publica(ions issued rwo new volumes of
> English (ranslacions of Baha'u'llah's writings, The Summons of the
> I ord ofHosts and Gems ofDivine Mysteries. These new publicacions
> noc only represent a significant concriburion co the understanding
> and hi ~rnry of the Bah:i'( Faith, bur also demonstrate the breadd1 of
> Baha'u'llah's ministry, as [hey address issues of human k.>adership, che
> nature of God's appearance on carrh , the meaning of past religious
> symbols, an<l rhe ceaseless journey of che soul cowards its Lord.
> 
> The Swmnons ofthe Lord ofHosts
> The Summons of the Lord of Hosts is a 272-page compilarion char
> collects English translations of six major works wriccen by Baha'u'llah
> in che larcer half of the nineteenth century.
> The book conrains the Suriy-i-HaykaJ (Surih of the Temple),
> Suriy-i-Ra'is ( urih of the Chief), Lnv~-i-Ra'is (lablec of che Chief),
> L.l\ h-i-Fu'Jd
> .         (Tabler co Fu' ad Pasha),
> -     Lawh-i-Suldn
> .       . (Tabler ro che
> Sulcan), and Suriy-i-Muluk (Surih co che Kings). Pares of each of
> these Tablets had been previously translated hy Shoghi Effendi and
> published in ocher forms, bur chis is rhe firsr time each has appeared
> in ics complete form.
> Collcccively, the works clearly enunciate Ba11a' u'llah's claim to
> prophechood and offer a prescription for peaceful and just leadership
> in che modern world.
> The primary work in che volume, rhe Suri y-i-Haykal, was described by Shoghi Effendi as one of Bahf u'llcih "mosr challenging
> works" and sets the cone for lhe volume by establishing the divine
> source of Baha'u'llah's mission.
> "Never since the beginning of the world," declares Baha'u'llah,
> "harh the message been so open ly proclaimed." Thar proclamation
> of His message and its divine so urce comes in passages suc.:h as chc
> fo ll o~ing, where Bah:i'u'lh1h describes receivi ng rhe intimations of
> His mission and station:
> 
> ~The Lawl~-i-Sul~an is addressed to N:i.~iri'<l Ofn 5.hah. the Shah or Persia, and
> the Lawry-i-Ra'fs and Suriy-i-Ra'fs are .1ddre~~cd co 'Ali PJ.sh:i, Grand Vizier
> of the Ottoman Empire.
> NEW fRANSLATIONS                       101
> 
> \\'hile engulfed in tribulations I heard a mosc wondrous, a mosc
> swccc voice, calling above My head. Turning M} face, I beheld a
> Maiden-the embodiment of tbe remembranct: of the name of
> M}' Lord-suspcndt:d in the air before Me .... Poinring wirh her
> finger unro My head, she addressed all who arc in he.wen and
> all who arc on canh, saying: By God! This is che Bcsr-Beloved
> of rhc worlds. ~
> 
> Throughout the Suriy-i-1 laykal, Baha'u'llah explon:s the inseparable rel.aiomhip bcrwecn the Manifestation and Cod, in passages
> such as chis:
> Say: Naught i~ seen in Mr rem pie but the Temple of God, and
> in My hcauty bur His Bcaucy, and in My being bur His Being,
> and in Mr self bur His Self, and in My mon:menr bur His
> Movemcnc, and in My acquiescence bur His Acquiescence. and
> in My pen but His Pen. rhc Mighry, the AH-Praised. !here hath
> not been in My soul but the Trurh, and in Myself naught could
> be seen bu1 Cod.
> Beware be ye speak of duality in regard co My Self, for all
> the .uoms of rhe earth proclaim that there is none ocher God
> but I lim, the One, che Single, the Mighcy, chc Loving.'
> 
> The cexc of the Suriy-i-Haykal also includes lt:ners addressed
> co sonu: of the most powerful individual monarchs of the rime:
> Napoleon Ill, Crnr Alexander           n.
> Queen Victoria, Na~iri'd-Dln
> Shah, and Pope Pius IX. In each. Bah:i'u'l!Jh describe:-. His sracion
> as a ManifCswion of God and challenges rhe rulers co acknowledge
> chat scacion.
> Baha'u'IUh .1ddress ro Na~iri'd-O(n Shah is chc longest of chese
> leucrs. Known as che Law~-i-Sul~an. it is dircc.tcd ro che Shah of Persia, an enemy of the Baha'is who ordered the marryrdom of the Bab
> and the imprisonmenc of Baha'u'll.ih in rhe i'),<ih-Ch:il, among ocher
> abuses to che community. In che address co one whom Baha'u'llah
> callcJ thlá " Prince of Oppressors," He outlines che abuses rhac He
> has suffered at the Shah's command and challenges the sovereign co
> 
> Bah.i'u'll,th. Summons, pp. 5-6.
> Ibid., pp. 23 l+
> 102               THE BAfil'{ WORLD 2002-2003
> 
> accept His revclacion. He also offers ro meet wich chc Muslim clergy,
> and ro provide whacever definitive proofs of che new revelation they
> would require to test Baha'u'llah's claim.
> After the completion of the St'triy-i-Haykal, Bahf u'llah instructed rhar chc ,.,,áork be written in che form of a pentacle, symbolic of
> che human temple. He added a concluding paragraph char Shoghi
> Effendi described as "words which reveal che importance He attached co cho~e Messages, and indicate cheir dirccr associacion wich
> che prophecy of rhe Old Tesramenc":S
> 
> Thus have We builc the álcmple with che hands of power and
> mighc, could ye bur know ic. This is che Temple promised unro
> you in the Book. Draw ye nigh unco it. This is chat which profirech you, could ye buc comprehend it. Be fair, 0 peoples of rhe
> earth! Which is preferable, chis, or a temple which is built of
> clay? Ser your faces cowards it. Thus have ye been commanded
> by God, the Help in Peril, the Self-Subsisting.''
> Another major work included in The Summons of the Lord of
> Hosts is the Suriy-i-Mulllk, described by Shoghi Effendi as "rhe mosc
> momentous Tabkc revealed by BahJ'u'llah in which He, for the first
> time, directs His words collectively ro che encire company of chc
> monarchs of Ease and West. '" In ir, Baha' u'llah outlines requirerncms for rulers, including reduccion of armaments, the resolution
> of incernacional conAiccs, and reduccion of expendirnrcs rhac place
> unnecessary scrain on their subjects.
> "La} nor aside rhe fear of God, 0 kings of che earch, and beware
> chat ye transgress nor the bounds which the Almighry hath fixed .
> . . . Be vigi lam, chat ye may nor do injustice co anyone, be ic co the
> excenc of a grain of mustard seed. Tread ye the parb of juscice, for
> this, verily, is the scraighc pach," Bahf u'llah assercs in a stacemenc
> ourlining che requiremerm or just leadership.
> 
> 'Shoghi Effendi, /'he Promised Day ls Come (Wilmette, IL: Baha'i Publi~hing
> Trust, 1996), p. 47.
> Bahfu' llah, Summons, p. 137.
> Shoghi tlfendi. God Passes By (Wilmerrc. IL: Bah:i'f Publi~hi n g Trust, 1995),
> p. 171.
> Baha'u'llah, Summons, p. 188.
> NEW TRANSLATIONS                             103
> 
> The Suriy-i-Ra'ls, which addresses the Ottoman Prime Minister
> 'Ali Pasha, exposes rhe ways in which the Minister misused his power
> and beuayed the trust of the people. The Law~-i-Ra'ls contains
> passages addressed co the same Minister and includes a vehement
> portrayal of the depth of his depravity. saying, "[T]he fury of God's
> wrath hath so encompassed you char ye shall never rake heed. " 9
> 1 he Law~-i-Fu'ad, which refers ro the Occoman Miniscer P-u'ad
> Pasha. "describes rhe spirirual consequences of the abuse of power,
> and foretells the imminent downfall of his colleague, 'Alf Pasha, and
> the overthrow of che Sultan himself-prophecies char were widely
> circulaced and whose dramatic fulfillment added greacly co the prestige of rheir Author." 10
> 
> Gems ofDivine Mysteries
> Gems ofDivine Mysteries (a translation of che Arabic tide Javahiru'l-
> Asrar) was wrinen in Arabic during Bahf u'llah's banishment co Iraq,
> where He was exiled from 1853 until 1863. Though a relatively small
> volume, it is an important early episcle char explores rhe human
> quesc for spiricual cnlighcenmenc and the symbols used throughout
> rhe history of religious revelacion.
> Gems is in the form of a letter written in reply ro questions asked
> of Baha'u'll.ih abouc the Promised One of Islam. Bah:fu'llah used
> che questions as an opportunity co elaborate a number of related
> subjects.
> The book relates closely to another of the major works of
> Bahci'u'llah, che Kicab-i-fqan, which gives an exploration of che
> progression of divine revelacion and che cribulacions suscaincd by
> rhe Manifcstacions of God. Specifically, ir addresses che cause of the
> rejection of che Prophets of the pasc, the danger of a literal reading of scripture, rhe meaning of the signs and porcencs in che Bible
> concerning che advent of the new Manifestation, and che concinuiry
> of divine revelation.
> 
> •) lbid., p. 164.
> w Universal l fousc of Ju~rice, incroduccion to The Summom of the Lord of
> Hosts, p. vi.
> THE BAIIA'f WORLD 2002-2003
> 
> Bahci'u'llah explains many of che .symbolic cerms w.ed in past
> revelacions, such as "resurrection" and "Day ofJu<lgmcnc," symbolic
> cerms that have been misunderscood and have crcaced a barrier between mankind and God's divinely appoinced Mc.sscngers. In l lis
> descriprion of the true meaning of resurrection, Baha'u'llah says,
> [H]e who had believed in God and in the Manifesration of I lis
> beauty was raised from che grave of heedlessness, gachere<l cogecher in the sacred ground of the heart, quickened co the life of
> faith and cerrirude, and admiued inco the paradise of the divine
> presence. Whar paradise can be loftier than this, what ingarhering
> mightier, and what resurrection grcacer? Indeed, should a soul
> be acquainced with these mysteries, ht: would grasp that which
> none ocher harh fathomed. 11
> Gems further describes the quest for uni()' wirh God. In chis, ir
> bears <>imilarity co 7/1e Seven Valleys, a primarily mystical work of
> Baha'u'llah rhac describes seven stages, described as a series of valleys,
> rhrough which a seeker's soul progresses as it grows closer co God.
> Gems explains these seven srages using an extended metaphor
> of a progression of cities called "the Garden of Search," "dll: Ciry
> of Love and Rapture," "rhe Ciry of Oi\ine Uniry," "che Garden of
> \'V'ondcrmenr," "the City of Absolute Nothingness," "rhe City of
> Jmrnorrality," and "the Ciry chat hath no name or description."
> In this final city, where the seeker achieves che apex of reunion,
> Aow che oceans of ererniry. whilst Lhis city itself revolvcrh round
> che seac of ett.:rniry. Therein che sun of che Unseen sbinerh resplcnclcnc above che horizon of rhe Unseen, .t sun char hath its
> own heavens .md its own moons, which partake of its lighr and
> which rise from and sec upon che ocean of che Unsccn. Nor can
> I ever hope tO impart even a dewdrop of char whic.h hath been
> decreed rhcrcin, as none is acquainccd with its fll)'Stcries save
> God, its Creator and Fashioner, and His Manifesrations. 1'
> 
> Bahf u'llah, Gems of Divine Mpterie> (Haifa: World Cemre Publications,
> 2002.), p. 42.
> ~   Ibid., p. 77.
> NEW TRANSLATIONS
> 
> Rendering the Translations
> These newly issue<l volumes are the first full translations published
> since the release of che che flrsc authorized English cranslac:ion of c:he
> Kicab-i-Aqdas, Bahf u'llah's book of laws, in 1992. The preparation
> of rranslarions from the original Persian or Arabic was undertaken
> by che Research Deparcmcnr of rhe UniversaJ House of Justice. The
> English rendering'.'> are a result of combined efforts of a number of
> c:ranslarors, all of whom strive ro follow the pattern established by
> Shoghi Fffendi.
> In some cases, Baha\1'llah would Himself write rhe Tablets, bur
> ir was typical for Him ro reveal verses aloud to an amanuensis. The
> dictation was sometimes recorded in what has been called "revelacion wriling"-a shorrhand script wrirren with extreme quickness
> owing to the speed wich which the words were uttered. These original "revelation writing" drafts were lacer revised and approved by
> Baha'u'llah.
> These "revelation drafts," as well as the many ocher rranscriprions
> ofBahfu'llah's writings, are held in the Internacional Baha'i Archives
> in Haifa. The collection encompasses approximately 17,000 irems,
> some of which are in Bah:i'u'Uah's own handwriting, while others are
> transcriptions made either by Baha'u'llah's an"lanuenses or by other
> known scribt!s, under Baha'u'Jlih's direction.
> The thousanc.ls of epistles revealed by Baha'u'llah, when raken
> together, constitute a volume more rhan 70 rimes chc size of rhe
> Qur'an and more than 15 rimes the size of the Old and New Tc.o;ramencs of rhe Bible. Though less than 10 percent of Bahf u'Jlah's
> writings have been translated, rhose complered represenr works of
> major significance.
> The work of the Research Depanmenr ro study and Lranslate che
> remaining bulk of the writings of the Faith is ongoing, wich new
> volumes planned for future release that will conrinue ro contribute
> to understanding of rhe Faith both for those among its followers ru;
> well as rhe historians and scholars who srudy ic.
> World Summit on
> Sustainable Development
> Held from 26 August to 4 September 2002 in
> Johannesburg, South Africa, the \'V'or/d Summzt
> 011 Sustainable Development was dedicated to
> 
> evaluating progress since 1992 sEarth Summit and
> defining new strategies for t1chieving sustainability.
> 
> n Rio de Janeiro, Brazil, there srands a five-meter-high, hour-
> 
> I    glass-shaped sculpture rhar contains soil from some 150 nations.
> Called the Peace Monument, rhe sculpture is a symbol of people's connecrion both to their environment and to each orher. Thar
> connection is eloquently summarized in the monument's inscription,
> from the writings of Baha'u'llah: "the earth is but one country, and
> mankind its citizens."
> The Peace Monument was inaugurated in 1992, when representatives from governments and nongovernmencal organizations
> (Ncos) gathered in Rio de Janeiro for rhe Earth Summir,1 a landmark conference to assess global issues surrounding the environment
> and sustainable development. That summit drew the international
> community o ne step closer to the realization of the goal of the
> interconnectedness and ulcimate unity of the planer. The Baha'i
> Internacional Comm unity was deeply engaged in borh preparation
> beforehand and meetings at the summir.
> Ten years lacer, the World Summit on Sustainable Oevelopmenc
> (wsso) in Johannesburg, South Africa, was held to judge progress
> 
> Formally known as the Unired Nacions Conference on Environmcnc and
> Development.
> 
> ro8            THE sAHJ\'f WORLD 2002-2003
> 
> since the Rio Summit. Bringing together 104 heads of stare and
> government and thousands of NGOs, it was rhe largest UN conference ever. Once again, Baha'fs contributed to many aspects of rhe
> conference and continued to stress not only the importance of unity
> but also rhe need for highlighting spiritual and religious issues in
> discussions on sustainable development.
> 
> A Recognition of Unity
> A total of 191 countries participated in the summit, and 21,340 accrediration passes were issued. Organized by the United Nations,
> the summit had the goal of inspiring action cowards the creation
> of an environmentally sound world while addressing humanity's
> needs for food, water, shelter, sani ration, energy, health services,
> and economic security.
> The summit itself, which focused on government negotiations,
> was held at rhe Sandron Convenrion Cemer just outside Johannesburg. A parallel Civil Society Forum of NGOS, which amacccd some
> 22,000 delegates, was held separately ar Nasrec. The Ubuncu Village,
> an exhibition space that was open co government leaders, NGOs, major
> groups such as businesses, and the public, was created for exhibits,
> cultural performances, and other events designed to help facilitate
> new partnerships for sustainable development.
> A notable factor was che increased involvement of business
> leaders, scientists, farmers, and other groups nor traditionally pare
> of UN conferences on the environmenr. This increased diversity of
> participants was accompanied by an affirmation of a growing sense
> of interconnectedness and interdependence.
> "[R]ccognicion has grown that, indeed, the world has grown
> into a global village," said Thabo Mbeki, President of South Africa,
> who served as the summit's chairman. "The survival of everybody
> in chis village demands that we develop a universal consensus to act
> together to ensure char there is no longer any river that divides our
> common habitat into poor and wealthy parts. This indicates char
> the noble concept of human solidarity has, once again, regained
> currency as a driving force in the reconstruction and development
> of our common world."
> WORLD SUMMIT ON SUSTAINABLE DEVELOPMENT                       109
> 
> The summic's declaration also reinforced che need for unity
> within the spheres char consricure sustainable developmenc, seating that it must be built on three "incerdependenr and mucually
> reinforcing pillars"-economic development, social development,
> and environmental protection-and established "ac local, national,
> regional, and global levels."
> For the Baha'i represencatives, the summit's recognition ofthc
> need for unity is an imporranr step in the right direction. Some 30
> representatives of six Baha'i and Baha'i-inspired organizations rook
> part in activities ac all of the summit's rhree venues. Delegations from
> the Bah:i'I Jncernacional Community included representatives from
> Baha'i communities in Brazil, Canada, and South Africa. ln ad<lirion,
> cwo Bahf I-inspired organizations, the Internacional Environment
> Forum (IEF) and the European Bahff Business Forum (EBBF), which
> operate on Bahff principles bur have no formal connection to Bah:i'f
> inscicucions, sent <ldegacions. The IEF and EBBF shared an exhibit at
> rhe NGO Forum and presented several workshops on copies related
> to sustainable development.
> The Baha'i lnccrnacional Community and the Bah:i'f community
> of Sou ch Africa created t\vo exhibics, one for the Ubuncu Village and
> che ocher for chc NGO Forum, highlighting che Bah:i'f approach to
> development. They showcased Baha'f projects chat reAect values and
> principles at "the heart of development," such as cruscworrhiness,
> the equality of womi.:n and men, and justice.
> Ocher contributions included chose in the arcs. Two Baha'i
> youth performing-arcs troupes, Beyond Words and Ablaze, offered
> performances, and a display of"Children's Arr for che Environment"
> featured arr from an annual competition run by che Bahtl'ls in rhc
> Cape Town area.
> 
> Outcomes
> Much was expected from Johannesburg, especially in terms of
> concrete commirmencs from governments. For the most part, these
> consisted of reaffirmations or reiceracions of commicmencs made at
> che Millennium Summit in 2000 and other recenc UN conferences.
> On another level, however, the Johannesburg Declaration and
> che summit's Plan oflmplemencarion demonscrace both growth and
> llO            THE BAHA'I WORLD 2002-2003
> 
> development in rhe global understanding of susrainable development
> since rhe Earth Summic-parricularly in rerms of recognizing links
> between poverty, envi ronmental prorecrion, and rhe use of natural
> resources.
> "The deep fault line that divides human society between rhe rich
> and the poor and the ever-increasing gap between the developed and
> developing worlds pose a major threat to global prosperity, security
> and stability," scares rhe summit's declaration.
> Addirionally, the decision to hold the summit in Africa demonsrrared an awareness of the needs of thac continent, which stands as
> the lease developed in the world and in dire need of attention from
> the international community.
> Another key ourcome of the Johannesburg Summit was a clear
> acknowledgment that sustainable development cannot be achieved
> without widespread collaborarion among all sectors of global society.
> This is most clearly seen in the creation of new "Type [I" partnerships between governments, businesses, and civil society, in contrast
> to traditional "Type I" government-to-government agreements. The
> Rio Declaration on Environmenr and Developmenr and Agenda 2I
> are considered to be Type I agreemenrs, as are the Johannesburg
> Declaration and its final Plan of Implementation.
> Designed to stress practical collaboration on che from lines of
> environmental action and development, some 280 Type II partnerships were launched ar the summic. They include actions like those
> embodied in an initiative to collect bicycles in Europe co refurbish
> and sell in Africa, so as to reduce coi and alleviate poverty; a plan
> involving Asian governments and wildlife groups aimed at recognizing and protecting landing sires for migratory birds; and the creation
> of a public/privare network in rhe South Pacific co help protect coral
> reefs and associared fisheries.
> 
> The Role of Religion
> For their pan, rhe Baha'f participants expressed the need for expanding the vocabulary of development to include spirituality and the
> role of religion in the dialogue.
> WORLD SUMMIT ON SUSTAINABLE DEVELOPMENT                           m
> 
> In 2001, the Bahf{ International Community issued the statcmenc entitled "Sustainable Developmenr: The Spiritual Dimension. "2
> For this conference the delegation presented a follow-up statement,
> "Religion and Development at the Crossroads: Convergence or
> Divergence?", that outlines the need for a reassessment of the role
> of religion in development. "The statement [to the wsso] raises a bold and challenging call
> to the UN and ro the leaders of the world's religions," said Peter Adriance, the lead representative of the Baha'i International Community
> ro the summic. "le asks che UN to more fully recognize the key role
> religion must play in the quest for sustainable development and it
> calls on religious leaders co reject all forms of religious fanaticism as
> impediments co development and peace."
> The Baha'i Incernational Community's statemenc makes a
> clear call for a funher exploration of the role of spirituality and
> religion:
> Despite ... significant achievements, the United Nations has yec
> to grasp fully boch che conscructive role that religion can play in
> creating a peaceful and prosperous global order, and the destructive impact thac religious fanaticism can have on the stability and
> progress of the world .... For ics pare, the United Nations might
> begin the process of substancively involving religion in deliberations on humankind's future by hosting an inicial gathering of
> religious leaders. 4
> Even though the wsso acknowledged the need for greater unity,
> unity without its spiritual underpinnings is nothing more chan an arrangement of convenience. When based on spiritual undemanding,
> however, it is a reality whose reflection needs to be seen in all efforts
> for rhe advancement of human society. As 'Abdu'l-Baha said,
> No matter how far che material world advances, it cannot
> establish the happiness of mankind. Only when material and
> spiritual civilization are linked and coordinated will happiness be
> 
> 'This statement can be found in The Bahd'I World 2001-2002, pp. 279 -85.
> For the text of chi~ statement, see pp. 2.jt-39.
> á Ibid., pp. 231-38.
> 112                THE BAHA'I WORLD 2002-2003
> 
> assured. Then material cidlizacion will noc concribme ics energies ro rhe forces of evil in destroying che oneness of humanity.
> for in material civiliz.acion good .rnd evil advance rogerher and
> maintain che same pace.~
> The idea is noc complecely foreign to che development community. The 500-page document AgendJ1 21, which emerged from
> the Earth Summit and ourlines an excensivc plan of action for the
> world's governmencs, businesses, and NGm in pursuit of sustainable
> developmenr, has served as a blueprint for action in che 10 years
> since char conference.
> Agenda 21, in sections dealing with .subjects as diverse as human
> heal ch and deforestation, includes several mentions of the need for
> spirituality as well as social, economic.:, and ocher facrors. Despite
> this, however. a true consensus on what spirituality means and how
> co include it in che discussions about development remains to be
> reached.
> The mocivarion chat drives Baha'is co panicipace in these gatherings is an an acknowledgemenc of che need for the incegrarion of
> spirirnal concerns into development issues, which arises from the essential rcalirv of humankind. As che Baha'i Inrernarional Community
> writes in " usrainable Dcvelopmenc: The Spiritual Dimension":
> For the vast majority of the world's people che idea chat human
> nature is fundamencally spiritual is an inconcrovcrcible truth.
> Indced, chis perception of reality is the defining culrural experience for most of the world's pcoplc and is inseparable from
> how they perceive chcmsclvcs and the world around them. It is,
> chcrefore, only by bringing a focus on d1e spiritual dimension
> of human realicy that development policies and programs can
> truly reAecc che experiences, conditions, and aspirations of che
> 1llancc's inhabicancs and elicit their hcarcfelc .supporr and accive
> panicipation.6
> 
> ~ 'Abdu'l Baha,      l'lu' Promu~~ruio11 of U11111rr.1r1/ lhtcr: 111/ks Delivered by
> 'Ahrl11'l-B11htl during His Visit to thr U11itrd S11111ás mu/ C111111tl11 in 1912. rev.
> ed. (Wilmcctc, IL: BahJ'( Publi,hing Tru,t, 1995), p. 109.
> ' Sec /lie IJ11/Jd'/ Wor/.tl, 2001--2002, p. 280.
> Race Unity
> and Social Cohesion
> 
> D
> uring chc summer of 2001, E ngland was marred by riocs
> roared mainly in raciaJ strife. More than a thousand people
> ulrimacdy parcicipaced in che unrest, which lefc hundreds
> injured and caused nearly us$20 million in damages. The cvencs
> forced an examinarion of the society chat spawned chem, wich government and citizens seeking answers co che quescions of why che riocs
> had happened and how co prevenr them from erupting again.
> Racism may not be che sole cause, bur in a councry where more
> chan half of the people feel rhey live in a racist society, 1 ic is certainly
> a pervasive and insidious disease that erodes the underpinnings of
> society. ln the words of the National Spiritual Assembly of the
> Baha'ls of che United Kingdom, its effects are "undoubtedly a major cause of division, and a force for harm in society." The National
> Assembly continues,
> 
> Ac the root of chis and all forms of discriminacion is che erroneous idea chat humankind is somehow composed of separate
> and discincr races, peoples, or castes, and chat chose subgroups
> 
> According ro a May 2002 poll conducted by ICM Research, available at
> hrep:// www. ic mresearch .co. uk/ rev iews/200 2/bbc-race-poll. may-200 2. h cm.
> 
> llJ
> THE BAHA'f WORLD 2002-2003
> 
> innately possess varying incelleccual, moral, and/or ocher capacicies, which in cum justify difTcrenc forms of creacmenc. The
> reality is char chere is only che one human race, a single people:
> inhabicing che planer Earth, one human family bound cogecher
> in a common destiny.
> The government launched inquiries into "communicy cohesion"
> char identified not only racial srrifo bur ocher elemencs, such as public
> service failures and inequitable access co social services, as faccors in
> dl1.: social unrcsr. Bue even these other faccors can be ulrimacely seen
> co be caused by separation, segregation, and undcm:presencarion in
> polirics the sympcoms of creacing a S}'Stem wich an undoubced
> hierarchy of value associated wich ethnic .rnd cultural heritage.
> Rue addressing these symptoms by creating laws co encourage
> incegracion and increasing public worb is noc the key co uniting
> a society chat is divided along racial lines. I:ven such measures as
> increasing inceraccion between race~ and ensuring equal representation addrco;s only pare of che problem.
> Racism docs nor exisc in <l vacuum. These auirudes and prejudices
> penccracc co all levels of sociccy, including ics political. economic,
> <lll<l cultural frameworks, an<l such deep 'oc.ial divisions cannot be
> un<lon1.: by legislation alone. As the Nacion.11 ~pirirnal Assembly of
> the United Kingdom pointed our in its May lOOl address co chc
> people of chc UK, "while anci-rac.isc initiatives arc clearly essential,
> and regulating behavior by legislation lus a place, chey are uncerrain modifiers of basic acrirndcs and belief.,. Unless these lauer arc
> changed. ic is doubtful if a cruly cohesive '>ociery can ever be more
> rh<tn an unachievable ideal.",
> Lvidence of che inadequacy of law unco icsclf can be seen in che
> cxp~ricnces of countries like che United )cares and )ouch Africa.
> Racist law.s in the Unice<l races werc largdy repealed in che 1960s,
> <luring the American Ci"il Rights \1overnenc, and apartheid in
> )ourh Africa ended in the 1990s, hue 111 spice of freedom from legal
> 
> ' National Spiritual Assembly of rhc Bahfis of the UnircJ King<lom, "Social
> ( ohcsion: Dwelling in [he Same Land." May 2.002. For the full text. ~cc pp.
> 2s7 63.
> J lbiJ., p. 259.
> RACE UNITY AND SOCIAL COHESION                         115
> 
> restrictions, neither of these countries is free from racism's blight.
> Its healing is a complex process, and one that must finally rest not
> in civil authority, bm within che hearts of people.
> Clearly, there exists a need to bridge the gap between che laws and
> the hearts. le was in this regard that the British Baha'i community
> sought to bring rhc Baha'i perspective into discussions on causes of
> and solutions co disconnection in society through its lnscirnte for
> Social Cohesion, a forum for research and discussion.
> The inscirnte's first national colloquium in May 2002 hinged on
> the question, "What makes a society cohesive?" Nearly 130 people attended, including British government representatives from the Home
> Office, the Race Equa li ty Unit, and the Community Cohesion Unit;
> MP John Batclc, the Prime Minister's informal interfaith adviser; and
> high-ranking members of the British Police Depamnenc. Significant nongovernmental organizations (NGOs) represented included
> the Council of Ethnic Minority Voluntary Seccor Organizations
> (CEMVO), the Citizenship Foundation, and BUILD, an ethnic minority mentoring and networking organization.
> Related co che work of the institute, the British Bah:i'f community has issued four statements on the subject of community
> cohesion. The fin.c, "Community Cohesion: A Bahff Perspective,"
> was issued in May 2001, and the most recent, "Social Cohesion:
> Prospect and Promise," was issed in January 2003.
> "This is a turbulent rime in the hiscory of mankind," said Barney
> Leith, Secretary of the National Spirirual Assembly of the United
> Kingdom, ac che colloquium, "and all around us the cohesion of our
> society is being disintegrated. Religion has the capacity co bring chis
> cohesion back. The Baha'f community feels it can make its concribution by providing this forum for dialogue."
> The National Spiritual Assembly hopes through lhe colloquium
> co influence processes cowards world peace and to contribute co healing rifcs in British society. Mr. Leich also pointed out chat lhe Ba11a'f
> community is pleased chat its initiatives are being found increasingly
> useful by government officials, parliamentarians, and organizations
> of civil society.
> He stressed Lhe "increasing need expressed by policy makers for
> coherent ideas and policies based on principle" and che face chal
> Baha'ls are being offered opporrunities co show chat the principles
> II6             THE BAHA f WORLD 2002-2003
> 
> that govern their Faith can be used to contribute actively and positively to British society.
> The instirute sponsors conferences and symposia on the processes
> and issues char shape and sustain cohesive, unified societies, and the
> role of spiritual values in underpinning sustainable, cohesive societies
> will also be explored. Four special interest groups have been formed
> to work as informal information-sharing networks, for which the
> institute offers administrative support. The evencual goal of the institute is co establish an academic resource chat will research questions
> relaced to social cohesion, to be attached co universities in Britain.
> "The institute will provide a long-term, nonpartisan environment where academics, activists, parliamentarians, and members of
> society can conrribure co repairing social breakdown of all kinds,"
> said Dan Wheatley, external affairs spokesman for the UK Bahff
> community.
> Government representatives publicly thanked the Baha'i community for running the colloquium, and some also emphasized chat
> no one else had tried or been able to bring together such a diverse
> group of people to discuss these important issues. The diversity of
> opinions and the intense need for change expressed in rhe dialogue
> have formed the basis of a search for common ground and a sense
> not only of shared community bur of a common future.
> 
> Origins of Racism
> The problems facing Britain are far from unique. Similar problems
> arc found elsewhere in Europe, with its rising immigration; in Africa,
> where the scars of colonialism are slow to heal; in America, where
> damage done by the policies of slavery is still evident; and in virtually every ocher country in che world.
> Ir would be easy to dismiss racism as nothing more than a byproduct of modern societies, where the world has been compressed
> imo a "global village" and immigration is creating increasingly diverse
> societies. In fact, many are tempted to see the stress in race relations
> as an inevitable result of the confrontation becwcen irreconcilable
> cultural and ethnic differences.
> ln stark contrast arc examples found in rhe work of author Frank
> Snowden. He gives compelling evidence nor only for the possibility
> RACI:. UNITY AND SOCIAL COHESION                                u7
> 
> of racial amicy bur also char certain racist attitudes are a relacively
> modern invcncion. Jn his examinations of the ancient Mediterranean world, he shows char Greek, Roman, Egyptian, and Ethiopian
> societies intermingled for centuries in a spirit of cooperation and
> mucual respect. He notes char mosc scholars who have examined
> che evidence
> 
> have come ro conclusions such as these: che ancients did nor
> fall inro the error of biological racism; black skin color was nor
> a sign of inferiority; Greeks and Romans did not escablish color
> as an obstacle to integration in society; and ancient socicry was
> one char for all irs faulcs and failures never made color the basis
> for judging a man. 4
> Much has changed in the thousands of years since cho!)e ancient
> civilizacions commingled without regard for skin color. Snowden's
> conclusions come amidst an ongoing debarc among scicnciscs and
> sociologists over the origins of both race and racism. Though rhe
> currenc ride rends cowards acceptance char the old com.eprs of "race"
> are inventions of ignorance, che effects of slavery. xenophobia, and
> ocher social facrors have all funneled imo the problem!. of rhc modern
> world, where people are often judged based on their race or echnicic:y.
> The world in which we now live is replete wirh nations and peoples
> struggling co find solutions to these problems.
> 
> Baha, { Approach to Racial Unity
> The Baha'f wricings affirmed che reality of racial unity more than
> 150 years ago, when Bah~l'u'UJ.h wrote that all people were "one same
> substance" and "created ... from the same dust.")
> 'Abdu'l-Bahn acknowledged char differences exist, while stressing
> char rhey are not insurmountable obsracles co unity. Jn lectures in
> the United States in rhe early rwcmieth century, he spoke on the
> value of racial unity, norwichscanding chat the country was barely
> 
> • QuorcJ 111 Richard Thonus, Rrtce Umty: An lmpemti11e far Social f>rogress,
> rev. eJ. (Ottaw.1, ON: Association for BahJ.'( SLUdics, 1993), p. 8.
> Bah.i'u'll.ih, rhe f lidtlen W'imlr (Wilmerce, 11.: Baha'f Publishing Trusc, 1994),
> \rahic no. 68, p. i.o.
> 118                THE BAHA'I WORl D             2002 2003
> 
> 50 years removed from ics syscem of ~lavery .rnd che idea of equality
> was an unpopular one in some quarcers. \\/hile many people ac chc
> cime soughc to establish the scientific b.his of rhc inferiority of certain races, 'Abdu'l-Baha asserccd. "The dilTcrences c:x1scing between
> nations and peoples will soon be annulh:d."6
> He furcher explained,
> In che human kingdom itself there are points of contact, propcrrics common ro all mankind; likewise, there arc points of
> distinction which separate race from race, individual from individual. If rhe poincs of conmcc, which are che common properties
> of humaniry. overcome the pcculi.1r points of distinction, unity
> is assured. On che ocher hand, if rhe poincs of differenciacion
> overcome the points of agreement, disunion and weakness result.
> ... In face numerous points of parcnership and agreement exist
> between the nvo races; whereas chc one: pomc of distinction is
> char of color. Shall chis, the lease of all distinctions, be allowed
> ro separate you as races and indi iduals?7
> Baha'u'llih called upon people nor co accept the separations
> benvecn chem bur co actively strive co eliminate chem, writing, "O
> conccnding peoples and kindreds of che earth! Sec your faces towards
> unit}> and Ice che radiance of its light shine upon you. Gather ye
> togccher, and for che sake of God resolve to root ouc whatever is the
> source of concencion amongsc you. "H There must be true amiry, and
> indeed even a celebration of differences, where che variery of colors
> an..: \alued even as the differing Aowcrs in a garden. As 'Abdu'l-Baha
> wrote.I low unpleasing to the eye if all rhc flowers and planes, the leav~
> and blossoms, che fruits, rhc branches, and the: crce:, of that garden
> were all of rhe same shape and color! Divcrsiry of hues, form, and
> shJpe, cnrichcrh and a<lorncch chc garden, and heighrenech the
> 
> Ab<lu'I B.1h.i, I he J>romulg11tl(J11 <>f U1111•us11/ Pma: Talks Delivered by
> 'Ahdu 1 B11hti during His Visit to the Umtrd ~t11te.1 1111d C111t1d11 111 1912, rev.
> ed. (Wilmctrc, 11.: Baha'f Publi~hing l"rmt , 1995), p. 66.
> Ibid., p. 67 68.
> 8 Bahfu'll.lh, Gleaningsftom the tVnting.1 o/B11htl'111!tih (Wilmene, tL: Baha'i
> 
> Puhli~hing 'f ruse, 1994), p. 2.16.
> R,\('I UNITY AND SOCIAL COHESION                           119
> 
> cffcc.:t thereof: In like manner, when divers shades of choughc,
> temperament .rn<l character, arc brought rogerher under che
> power and influence of one ccncral agency, chc beamy and glory
> of human pcrfccrion will be reve-aled and made rnanifcsc.''
> Bahf i activities arc guided noc only by rhe realiry of spiritual equality, hue .1lso by the idea char human power .ilone caf!nor
> eliminate racism. J\b<lu'l-Baha mued clearly: "[T]here is need of
> a superior power to overcome human prejudices, a power which
> noching in rhe world of mankind can wirhsrnnd and which will
> overshadow the effect of all ocher forces ac work in human conditions. Thar im:s1sciblc power is the love of God." 10
> The presence of a "superior power" does not exempt humaniry
> from irs responsibilities or ics <lifficulc struggles, however. Shoghi
> Effendi delineated che requirements for true unicy. While discussing
> racial division in rhe Uniced Scaces, he explained char che rcsponsibiliry rests on both sides:
> Lee neither think char che solucion of so vase a problem is a maccer char cxclmively concerns che ocher. Lee neither chink thar
> such a problem can eichcr easily or immediatdy be resolved. Lee
> neichcr chink char they can wait confidendy for the solmion of
> this problem unril chc initiative has been cakcn, .rnd che favorable
> circumstances created.... Lee neither think chat anyching shore of
> genuine love, extreme patience, true humiliry, consummate tact,
> sound iniciacive, mature wisdom, and delibcracc, pcrsiscenr, and
> prayerful cfforc, can succeed in blotting our rhe srain which this
> pacenr evil has left on che fuir name of cheir common councry.1 1
> Ir is within chis spectrum of spiritual virtues such .1s patience,
> humility, and wisdom char solutions muse be conscrucrcd. While
> Bahf is do nor dictate solutions, nor claim co possess easy or exhaustive remedies, rhey do seek honest dialogue. They .ire motivated by
> a desire for unicy and nor by rhc blame and finger-pointing char so
> 
> ' 'Abdu'I Bah;\, ~flectiom from the \Vriring, of 'Abdu 1-R,1/id (Wilmene, IL:
> Bah<i'f Publishing lrust, 1997), pp. 291- 92..
> w 'Ahdu'l-B.1ha. Promulgation of Uni11em1/ Petter, p. 68.
> 5hotothi Fflcn<li. !hr Advem ofD11 ine ju.cticr (Wilmcuc, u: Baha'i Publish-
> 
> ing I'rmc, 1990), pp. 40-41.
> 120                 THE BAH.1\'f WORLD 2002-2003
> 
> often overshadow the question of race and racism. ln Bahf i communities throughout che world, individual and collective efforts co
> aid in the process of healing are proving chac che goal of unity is
> not our of reach. 1 '
> 
> Patterns of Integration
> Though the \vritings of the Faith are a firm foundarion for the
> unification of the world, the Baha'i communities are still learning
> how ro implement chem. In each country and in each community,
> the needs and the challenges are different. Bahfis have no precise
> formula for addressing these problems, but no matter how different rhe sicuarion or divisive the clements, they have built a record
> of achievement whose successes are worthy of attention from all
> sectors of society.
> 
> AUSTRALlA
> In Australia, the intersection of communities comes nor only from
> the rdarionship berwcen rhe indigenous population and the descendants of the Britic;h colonists, but also from che influx of refugees
> from Asian countries who seek a haven from the chaos in their own
> stares. The Baha'f communiry is committed ro crearing an environmenr chat nor only appreciates rhe hisrory of the land and ics ancient
> peoples, bur also welcomes newcomers.
> Australian Baha'is, inceresrcd in making a contribution ro
> national reconciliation efTorrs, submitted a reporr in 2002 co the
> Senare Legal and Consticmional References Committee's Inquiry
> inco rhe Progress cowards National Reconciliation. á1 he submission
> describes racism as the mosc "fu ndamental barrier" co rernnciliation
> and <lescribcs progress cowards reconciliarion as "slow and marked
> wich serback.s" despice notahle progress in some areas.
> "'1 he rec.enc resurgence of divisive racial arcirudcs in Auscralia,
> the increased number of racial incidems, and the unrcli<.:ved deprivation faced by many Aboriginal and árorres Srraic Islander Australians
> m.1ke che need for solurions ever more pressing," it says. "Healing
> 
> ii   For more informacion abour Bahff .u:rivicies cowáards racial unicy, !>l'l' pp.
> SI-SS of thi volume.
> RACE UNITY AND SOCIAL COHESION                        121
> 
> the wounds and building a society in which people of diverse backgrounds live as members of one family are the most urgent issues
> confronting Australia coday. Our nation's peace and prosperity and
> our scanding in the international community depend co a greac excenc
> on their resolucion."
> In 1999, the Baha'i community appoinced an Indigenous Advisory
> Group, consisting ofAboriginal and Torres Strait Islander members of
> the Baha'i community, to advise chc National Spirimal Assembly of
> the Bahci'fs of Australia on matters including indigenous community
> development and indigenous protocols. Other initiatives include the
> development or relationships with the traditional custodians of the
> land on which the Baha'i House of Worship and national Baha'i
> center are located, participation in the Advisory Group on Pai ch Communities to chc Council for Aboriginal Reconciliacion, and support
> for ics Week of Prayer for Reconciliation.
> Within the communiry, too, much has been done to maincain
> diversiry and assisc in reinforcing che imporrance of traditional cultures. Indigenous Auscralians have been pan of che Australian Baha'i
> community since the 1950s, have participated in its devclopmenc and
> national administration, and have represenced the faith at national
> and inrernacional events. The Baha'i communiry encourages hisrorical
> research into early contacts between the Australian Bah fr communiry
> and indigenous Australians, and renders Baha'f scriptures inco indigenous languages as a means of fostering mutual understanding and
> supporting the spirirual developmenc of Aboriginal anc.l 'forres Strait
> Islander Baha'{s. lnstituce courses focused particularly on youch have
> also been developed co educate members of the Baha'i communiry
> in basic issues of indigenous cultural practices and protocol, and to
> encourage personal commitmencs to the reconciliacion process.
> Jn response co the increasing scress regarding immigration,
> the Australian Baha'rs contributed a reporr to the Deparrmenc of
> lmmigracion anc.I Mulricuhural Affairs in relarion ro rhe 1999-2000
> Migration and l Iumanirarian Programs. The submission contended
> that immigracion to Australia can be increased without creating
> a negative impact on the economy or the environment. It acknowledged a need for migrants with viable skills in order for che
> migration program ro receive public supporc, and argued d1at a larger
> humanitarian inrake is a moral imperative. "Given che global scale
> 122               THE BAii.A'f WORLD 2002-2003
> 
> of refugee and humanitarian flows, a setting of 12.,000 for Australia's
> humanitarian program is lower rhan we should conremplate," the
> submission says. "Auslralia faces the challenge of continuing to respond ... to the legitimate aspirations of our fellow human beings
> for a better life."
> The Baha'i community has also participated in and sponsored
> events during rhe annual National Refugee Weck, ranging from the
> holding of seminars on the problems facing refugees to the hosting
> of simple receptions and prayer garherings. The issue of sheltering
> refugees is of particular poignancy to a community in which many
> members were forced to Aee lheir naLive Iran because of religious
> persecu tto n.
> 
> UNITED STATES
> Racism is regarded by the Baha'f community in the United Stares of
> America as its "most challenging issue," bur it is one in which notable
> strides have been made. Baha'i groups in the counrry were among
> the first religious communities ro hold fully incegrated meecings, in
> the early 1900s. In the 1920s and 1930s, the Bahf is in the United
> States also began holding public "race amity" meetings. One such
> event in 192.1, sponsored by the Bahf { community in Springfield,
> Massachusetts, drew some 1,200 people. Race Amity Day eventually became Race Unity Day, an event that is now commemorated
> annually in localities aU over the world. In many countries, the
> Baha'fs have worked with the government to have che day nationally recognized.
> In i991, the National Spiritual Assembly issued the statement
> "The Vision of Race Unity," which was widely distributed throughout the country and offers a hopeful vision of the future for both
> che counrry and the whole of mankind. It states,
> 
> Baha'fs see unity as the law oflife; consequently, all prejudices are
> perceived as diseases chat threaten life.... Baha'fs believe that both
> spirirual and material development are dependent upon love and
> unity. Therefore, the Baha'ls offer the teachings of their Faith and
> the example of their community for examination, convinced chat
> these can make a contribution toward the eradication of racism
> endemic in American society. We do so with firm faith in the
> RACE UNITY AND SOCIAL COHESION                                  t l3
> 
> assisrance of our Creacor, Who, our of His infinire love, broughc
> forch all humanity from rhe same scock and intended char all
> belong co che same household. We believe, moreover, char rhe
> day of che unificarion of rhe entire human race has comc. 1 ~
> 
> ln pursuit of char goal, Baha'is in the Uniced Scares have also
> lenr suppon to ocher prominent initiacives. Bahffs organize or_are
> substantial conrribucors ro coundess Marrin Luther King Jr. Day
> observances chroughour the country. Represemacives of che Nacional
> Spiritual Assembly served on rhe MLK Jr. Federal Holiday Commission. Baha'ls have also supported rhe activities of rhe King Center in
> Atlanta and pl.lycd a major role in King Week festivicies each year.
> The Baha'i communiry also collaborated closely wirh President Clinron's year-long Iniciarive on Race, launched in July 1997
> to srimulare a dialogue on race relarions throughout the country,
> which engendered a series of local town meetings and regional religious forums. Local Bahf i communiries throughour the country
> participated in those forums and, as a result, Bahfls were asked to
> serve on the planning committee for a summit in Occober i998 of
> 40 national faith leaders co discuss how religious communities can
> contribute co improving race relations. The Baha'fs were later asked
> co participate on the planning committee for a second conference
> with the Presiclenc and some 150 faith leaders in March 2000.
> In another campaign co promote race unity, the us Baha'fs produced and broadca.'ir of a series of videos designed co reach households
> in every pare of the country with messages about spiritual solurions co
> social problems. The first video, "The Power of Race Unity," is abom
> four individuals who actively work for racial reconciliacion in cheir
> communiries. Ir continues co be broadcast on cable television channels along wich public service commercials on the themes "Children
> Without Prejudice," "World Citizen," and "One Race."
> 
> SOUTH AFRICA
> The campaign of apanhcid in South Africa provided the world with
> one of its mosc striking and shameful examples of inscitucionalized
> 
> 13 Nation.ll Spiritual A~scmbly of the Baha'is of the United Scares, " l he Vi~ion of
> 
> Race Uniry" (1991), available ac http://us.bahai.org/ourvi~ion/vi~ion.hcm.
> ,, ,
> 124                 THE BAHA I WORLD 2002-2003
> 
> racism. Aparchcid was lhe rule of the land from 1948 until 1992.
> Despite chis program, chc BahJ'f communiry, established in South
> Africa since 19u, remained completely incegrated chroughour chose
> rrp ng years.
> Under che walchful eye of che 5outh African government's special
> police, who were charged with maintaining racial separation, Bahfis
> held administracive and worship meetings in private homes, since
> i1rn:gratcd meetings in public were forbidden.
> In sud1 meetings. whites usually cntcrcd through the front door,
> while blacks c.ame in through the kitchen. Yet, despite such restrictions, chc first national Baha'i governing council of Sourh Africa,
> elected in 1956, had four white and five black members-a degree
> of integracion chat waJ> extremely rare, if noc unique, for any sore of
> narional organization in South Africa at the cime.
> ln 1997, \\hile many ocher religious communities throughout
> '°lourh Africa offered apologies co the Truth and Reconciliation (omnmsion for their practices under ap.irchcid, the National Spirirual
> Assembly of the Baha'ls of ouch Africa issued a scatcmenc citied
> "A Pathway co Peace and Justice" diac summarized the important
> place of racial incegracion in Baha'i bclief. 14 Jc ga\'c a summary of chc
> endurance of rhe Baha'i comm unit) during chc apartheid years and
> explained char, despite difficulty and h.mh legislarion, the BahJ'fs
> clung to the ideals of their Faith.
> Of the 10,000 people in che Sourh African Raha'i rnmmuniry today, more chan 90 percent would have been classified .ts "non-\.,áhice"
> under apartheid laws. Members come from nearly all rhe tribal and
> ethnic groups in the councry. And alrhough many of cho~c groups.
> suc:.h as the Zulu and Xhosa tribes, arc in conflict with one another,
> tribal members are unirc:d in their belief., as Baha'is.
> 
> RWAN.PA
> In Rwanda, violence by the Huru nujority against che Tmsi minorii) resulced in the deaths of some 800.000 people 111 1994. As the
> country struggled co crcacc unicy and rebuild trust between the ethnic
> groups, che National Spiritual Assembly of chc Bahfl community
> 
> The rcxr of rhis sracemenc c.rn be foun<l in 1hr JJ11hii'/ World 1997-1)8. pp.
> 229-32.
> RACE UNITY AND SOCIAL COHESION                         125
> 
> issued a scatemcnc in March 2000 co the National Commission for
> Unity and Reconciliarion urging consideration of the principle of
> human oneness as a basis for reconciliation in rhe country.
> "Bahf Is believe char humankind has always constituted one species, but char prejudice, ignorance, power seeking, and egotism have
> prevented many people from recognizing and accepting chis oneness," scared chc Rwandan National Assembly, urging che adopfion
> of a program for moral education char would seek both co abolish
> prejudices and co fosrcr social and economic development.
> 
> BRAZIL
> The national Baha'f community in Brazil has had co contend wich
> deep divisions of race and class since its beginnings, in a country
> where lhe vase chasm becween rich and poor also separates black
> from white.
> In just over 80 years since the inception of the community,
> though, the Baha'fs have escablished a repuracion for their work co
> unite rhe varying clements of Brazilian society. As a result, Brazilian Bahf Is were in viced by rhe government to assist in national
> preparations for che 2001 World Conference against Racism, held
> in Durban, South Africa." ln the fall of 2000, rhe national Bahf i
> community sent a delegation co preparatory conferences in Brazil
> and participated in a Seminar of Expercs.
> ln 2002, the Brazilian School of Nations was featured ac the lncernarional Meeting of che Global Network of Education for Peace.
> The school seeks ro raise up a new generation of leaders instilled
> with che ideal of world citizenship. Established in Brasilia, where
> chere are some 85 foreign embassies, the school has more than 550
> students from at lease 25 national backgrounds. With courses from
> kindergarten chrough grade eight, che school offers a distinctive
> curriculum char blends an emphasis on cross-culrural experiences
> with moral and religious education in a bilingual sercing.
> In an effort co promote and appreciate diversity within cheir own
> community, Baha'!s in Salvador, in the stare of Bahia, organized a
> Baha'i gathering of Afro-Descendants in 1996. The evenc gave special
> 
> ~   for a report of chi~ conference, see The Balui'r W'orld 2001-2002, pp.
> 125-32..
> 126             THE BAn..\'f WORLD 2002-2003
> 
> arrention to Afro-Brazilian cultural elemenrs char are present in the
> arts, cooking, dress, and history. The gathering also aime<l to help
> participants recover lost social and family cultural traditions, seeking to raise the self-esteem of Afro-Descendants. The gatherings
> now occur annually; more chan 170 people actcnded the meering
> in March 2003.
> 
> BAilA'f INTERNATIONAL COMMUNITY
> Beyond rheir efforcs to build a model of racial incegracion within
> their own communities, Baha'fs have also actively sought ro promore the ideal of unity ac an inrernational level, using a wide
> range of nonviolent and peaceful means. These activities include
> work with the United Narions and its agencies; collaboration with
> governments, like-minded NGOs, and religious groups; educational
> initiatives; media-based outreach campaigns; grassroots iniriatives;
> youch workshops; and individual initiatives char encompass a variety of innovative and creative approaches co local problems and
> concerns.
> In r997, for example, che Baha'i International Community (Bic)
> launched a global campaign co promote human rights education, in
> suppon of the UN Decade for Human Rights Education (1995-2.004).
> The campaign encourages national Baha'i communities co become
> involved with their governments and with other NGOs in promoting
> human rights education, outlining a broad program of action chat
> includes as a key element efforts to promote rolerance and an end
> LO racial discrimination.
> More rhan roo of the Bic's national affiliates participated in
> training sessions at rhe scare of the campaign, and 50 have already
> undertaken some form of human rights education activities. In addition, 39 have held in-country training for those who, in support of
> rhe Decade, will be interacting with governmenr officials and NGOs,
> either -nationally or locally.
> 
> Conclusion
> As noble as these efforts are, rhey cannot be seen as ends unto rhemselves. Racial uniry is a goal for humaniry, bur ultimately ic is only a
> stepping stone co the unity of humanity in all spheres, one in which
> RACE UNITY AND SOCIAL COHESION                           127
> 
> all prejudices arc erased and mankind can finally be regarded as having reached both ics destiny and its nacural equilibrium.
> As with all efforrs where sincere change is sought, che issues must
> be approached wich understanding, tolerance, and a commitment co
> persevere until solutions are found. These efforts cannot survive if
> chey exist only as a reaction co antisocial forces. Rather, chey must, if
> chey are co be lasting in influence and scope, be a propellant to\vards
> ever greater unity among all people.
> for real progress to be made, che problem of racism must be
> addressed through practical efforts and che sincere belief, free of
> cynicism and uropian idealism, char che unity of people can be established. fhis, chc Baha'i community is resolved co do. hoghi E-Jfendi
> succinLLly summed up chis resolve in che following words:
> I.er chere be no mistake. The principle of the Oneness of Mankind che pivot round which all che teachings of Baha'u'llih
> revolve is no mere ourbursc of ignoram emotionalism or an
> expression of vague and pious hope. lcs appeal is not ro be merely
> identified with a reawakening of che spirit of brotherhood and
> good-will among men, nor does it aim solely at the fostering of
> harmonious cooperation among individual peoples and nations.
> Its implicatiom arc deeper.. . . Ics message is applicable nor only
> to the individual, but concerns itself primarily with the nature
> of chose csscmial relacionships char muse bind all rhe states and
> nations as members of one human family. 16
> 
> "   Shoghi Effendi, Fhe W/orld Order of Bahd'u1Mh: Selected Letters, rnd rev.
> ed. (Wilmecce, n.: Baha'i Publishing Trw.c, 1993), pp. 42-.t-J.
> Baha'i International Community -
> ACTIVITIES
> 
> T
> he Baha'i International Community (src) represencs, at the
> Unired Nations and at international gatherings, rhe more
> than five million Bah:i'is living in some 2.37 countries and
> dependent terrirorics around the world. Its 182 national and regional
> administrative bodies are engaged in a wide range of activities aimed
> at crearing a jusr and peaceful society. In recenc years, Baha'i lncernational Community acrivities at the local, national, and inccrnarional
> levels have centered on four major themes-human rights, che advancement of women, global prosperiry, and moral development.
> The Bahff Incernarional Community's United Nations Office
> and its Office of Public Information play complementary roles in
> chis work. fhe Un iced Nations Office offers Bahf f perspecrives
> on global issues, supports UN programs, and assists its national affiliates co work with governments and ocher organizations in rheir
> own countries ro shape policies and programs char will foster peace
> and prosperity. The Office of Public Information coordinates and
> scimulaces the public information efforts of national Bah:i'f communities, <lisscminales information about che Baha'i Faith around
> che world, oversees production of the award-winning newsletter
> One Country, and maintains che official Web sites of the Baha'i
> lnrernacional Community.
> 
> .,.
> r30              THE BAH•.\'f WORLD 2002-2003
> 
> United Nations
> The BIC has United Nations Offices in New York and Geneva and
> maimains representations to United Nations (uN) regional commissions in Addis Ababa, Bangkok, and Santiago, and to UN offices in
> Nairobi, Rome, and Vienna. 1 A feature of this year's activities has
> been the growing role of national Baha'i communities and regional
> represencarives in the external affairs work, both in their own countries
> and in the global arena. They have received training and encouragement from the Baha'i International Community's United Nations
> Office ro expand their cooperation with their own governments and
> with the United Nations in their countries and regions.
> Bani Dugal, Director of the n1c's Office for the Advancement of
> Women, was this year named the Baha'( International Community's
> Principal Representative to the United Nations.
> 
> ADVANCEMENT OF WOMEN
> The Office for the Advancement of Women was fully involved in
> the UN General Assembly's Special Session on Children, which was
> convened in New York in May 2002 to assess progress cowards goals
> set at the 1990 World Summit for Children. The Special ession,
> originally scheduled for 19-21 September 2001, was postponed for
> eight months because of security considerations afrer the events
> of II September. During the three-day Special Session, the Baha'i
> offices served as the venue for 16 workshops, panel discussions, and
> 
> 1 Since the founding of the Un iced Nations in 1945, che Baha'i lnrernacional
> 
> Community has consistenrly supporred rhe principles sec forrh in che UN
> Charcer and has helped t0 achieve the uN's social and educational objectives. Formally affi liated with the UN since 1947, che Baha'f lncernacional
> Community was granted special consultative srarns with the United Nacions
> Ecorromic and Social Council (t:cosoc) in 1970 as an international nongovernmemal organizarion (NGO). Consulrativc stacus with Lhe United Nations
> International Children's Fund (uNICEP) was accorded in 1976, and then
> with the United Nations Development Fund for Women (UNI FEM) in 1989.
> Thar same year, the BIC established a working rclarionship with the World
> Heal ch Organizacion (wHo). Jes Office ol che Environmem, established in
> 1989, and ics Office for che Advancemenr of Women, cscablished in 1991,
> function as adjuncts of the United Nacions Office.
> BAHA'f INTERNATIONAL COMMUNITY                               t31
> 
> caucus meetings. The BIC circulated A Bahd'f Vision for Children, a
> compilation of ics pasc statements on children addressing such copies as the rights of children, the importance of educating girls, the
> need to protect children from sexual abuse, and the role of youth in
> protecting human rights. Baha'fs were also represented on a panel
> entitled "Religions for Children: Challenges and Best Practices,"
> sponsored by che Commircee of Religious NGOs.                    -
> As chair of che NGO Committee on UNICEF, che BIC helped organize a number of activities at the Special Session, among chem
> an interactive workshop enricled "Girls as Their Own Advocates,"
> sponsored jointly by che NGO Committees on UNICEF and Women.
> Among the 15 young people who addressed che audience of over
> 200 ac the workshop was Anjali Mody, a Baha'i youth delegate from
> India. While acknowledging India for ics progressive constitution,
> Anjali drew arcencion co che widespread traditional discrimination
> that leaves a majority of girls in India uneducated and malnourished.
> She cired as a hopeful example the work of the Sarli Developmenr
> Inscicute for Rural Women in central lndia, 2 which offers a program
> of empowerment including literacy, income-generating skills, and
> character development-for young women living in an area where
> only four percent of women and girls are literate. Ac a follow-up
> senior-level NGO consultation sponsored by UNICEF in July, Bani
> Dugal explored the topic "Maintaining a Political Momentum for
> the Children's Agenda."
> National Bahf (communities have continued co escablish Offices
> for the Advancement ofWomen co assist in promoting che full participation of women boch in the life of the Baha'i community and
> in the world at large. Ac lase count 69 National Spiritual Assemblies
> had established such offices, committees, and cask forces co carry
> out chis work. The Baha'i Incernacional Community supports these
> offices with materials, advice, and guidance. le also draws on chose
> who have gained experience at the national level co help represenc
> the BIC ar such UN evencs as the Special Session on Children and
> 
> á The Barli lnsricure. which is now an independent NGO, had ics beginnings in
> i983 as a project for che a<lvancemenr of women undercaken by the National
> Spiricual Assembly of the Baha'fs of India. A profile of the insticuce can be
> found in The Bahtf '/ i'(lor/d 2000-2001, pp. 219-27.
> r32                 THE BAHA f WORLD 2002-2003
> 
> the Commission on the Status of Women. At the October 2002
> Global Peace Initiative of Women Religious and Spiritual Leaders in Geneva, an outcome of the 2000 Millennium World Peace
> Summit, a member of the Swiss Baha'i communiry, Silvia Frohlich,
> represented the Baha'f International Communiry and presented che
> communiry's statement.~
> The Baha'i communities of Canada, Hawaii, the United Kingdom, and the United Scares were represented on the BIC delegation
> at this year's 47th session of the UN Commission on the Status of
> Women. Convened in March 2003, the Commission focused on two
> themes: ending violence against women, and ensuring that women
> have access to media and information and communication technologies (1cT) and char these technologies arc used to empower women.
> With the UN Office of the High Commissioner for Human Rights,
> the BIC cosponsored a panel on "Ending Violence Against Women."
> Approximately 89 people, including 16 from government missions
> and delegations, attended the panel featuring UN and government
> experrs, an experr on gender-based persecution from the Tahirih
> Justice Center in Washington, oc, and a Baha'i expert, Or. Michael
> Penn, coauthor of a recent book, Overcoming Violence against Women
> and Girls. Dr. Penn was also invited to address a monthly meecing of
> the UN Values Caucus on the value of recognizing one's own worth.
> National NGOs made valuable contributions co the Commission.
> With other UK NCOs, the Association of Baha'i Women of the UK
> cosponsored a panel encicled "You Can't Beat a Woman: High and
> Low-Tech Ways to Prevem Violence against Women." This panel
> focused on grassroots efforts to empower and protect survivors of
> domestic violence in Europe, South America, Africa, and the Middle
> East, including efforrs undertaken by faith groups.
> The src's concern about the impact of HJvlAms, especially on
> women and children, was reflected in a variety of acrivilies chis
> year. Ar the Commission on the Status of Women, Baha'ls were
> represented on a panel on "Women, Religion, and mv/A1os," organized by rhe World Conference of Religions for Peace (wcRP). Ar
> che August 2002 exceptional session of the UN Commiccee on the
> Convention on the Elimination of Discrimination against Women
> 
> For the texr of this statement, see pp. 241-42.
> BAHA'I INTERNATIONAL COMMUNITY                        133
> 
> (CEDAW), chc BIC cohoscec.I a luncheon panel o n " mv/AIDS an<l rhe
> Human Rights of Women: Healch, Law and UN Priorities" with
> rwo ocher human rights NGOS. And, as it has in years past, the BIC
> hosced a celebracion ofl Iuman Rights Day on the theme "No One
> is Alone" with African Action on ArDS, an NGO char suppom schools
> for AJDS orphans in Africa.
> 
> REGIONAL AND NATIONAL
> PARTICIPATION lN UN ACTIVITIES
> For che first rime, Baha'f represencacives co four regional UN offices
> and commissions were invited to New York City in September 2002
> for formal training in UN diplomatic work. The training was rimed ro
> coincide with the 55rh ann ual UN Deparrmenc of Public Information
> (DPI) Conference "Rebuilding Societies Emerging &om Conflict: A
> Shared Responsibility" so char che regional representatives could cake
> advantage of the meeting at the UN.
> The training has stimulaced activicy in the regions and creaccd a
> closer connection between the regional representatives and che src
> Uniced Nations Office. Ar che Economic and Social Commission
> for Asia and rhe Pacific (ESCAP), Baha'i acciviry has increased, wich
> involvemenc in planning and executing World Peace Day and International Women's Day celebrations and participation in rhe regional
> UN Girls' Education lnitiacive (UNGEI) organized by UNICEF. At two
> separace UNGEJ regional parrnership meetings che Baha'i represenracive was invited co make presencarions on "Baha'i Consulcarion" and
> che "Baha'f-inspired Moncessori School in Lucknow, India." He also
> moderaced a session on "Freedom of Religion and Belief" for the
> Asian Civil Society Forum lOOL.
> 
> HUMAN RIGHTS
> The Baha'i Incernariona.l Communiry's long-standing dedication
> co human righrs is firmly grounded in che conviction char human
> righrs are indispensable ro the creation of a peaceful, prosperous, and
> sustainable world order. Throughout the year, the Geneva Office, in
> particular, partiLipares in UN and NGO activities focused largely on
> hwnan rights anc.I religious freedom. Twice this year, BlC scatemenrs
> focused attcncion on che rights of minorities. Ac che 54ch session of
> rhe Sub-Commission on che Promotion and Proceccion of Human
> 134             THE BAHA'f WORLD 2002-2003
> 
> Rights in July and August 2.002, che BIC submicred a sraremenc
> offering support for che Sub-Committee's Working Group on Minoricies.4 In May 2002, ac the eighth session of char working group,
> che BIC statement raised questions about the practice followed by
> some governments of "recognizing" certain minoriries in order to
> disenfranchise others. The Baha'i Internacional Community has also
> continued its efforts to secure relief from persecution for the Baha'ls
> in Iran and in Egypt, where several Baha'fs remain imprisoned for
> their beliefs. '
> The Baha'f Inrernational Community is active in che defense of
> its own community and protecting che rights of Bah:ffs throughout
> the world to practice their faich, working through the United Nations'
> human rights machinery and meeting personally with diplomats on
> behalf of Baha'is experiencing difficulties in their countries. The role
> of National Spiritual Assemblies, which liaise with their governments
> on behalf of the Baha'fs in Iran, is parcicularly important now chat
> some governmenrs are considering dialogue with Iran as a way to
> encourage that country to improve its human rights record. At annual training seminars organized by the BIC United Nations Office,
> representatives of National Spiritual Assemblies come together for
> consulrations aimed at coordinating their efforts to defend che Faith
> and for workshops designed co sharpen their diplomatic skills. The
> seventh such training session was held in Acuto, Italy, in September
> 2002. A similar training session for National Spiritual Assemblies
> in Latin America and the Caribbean was held for the first time in
> Orlando, Florida, in October 2002.
> 
> MEETINGS
> The Baha'i International Community held offices on six NGO consultative bodies, cochairing the NGO Committee on UNICEF in New
> York and rhe Subgroup on Education, Literacy, and Mass Media for
> che NGO Group for the Rights of the Child in Geneva; and serving
> as Vice-Chair of che NGO Committees on the Status of Women and
> 
> ~ For rhe cexc of this sracemenc, see pp. 243- 45.
> ~ for information about the siruation of the Baha'i communities in Iran and
> Egypr. see the article on pp. 139- 44 and che scacemencs on pp. 247 53 and
> pp. 255- 56.
> BAHA'f INTERNATIONAL COMMUNITY                       L35
> 
> Freedom of Religion or Belief in New York, and Racism in Geneva.
> BIC also cochaired, for the NGO Committee on the Status ofWomen,
> the Planning Group for NGO Consultation Day ar che Commission
> on the Sratus of Women. In New York the src cohosced wich che NGO
> Committee on UNif'EM cwo receptions honoring CEDAW Committee members and a workshop enrided "Update on CEDAW: Looking
> Ahead." Ac cl1e August session of CEDAW, the BTC hosted wirh anocher NGO a panel luncheon on "Hrv/AIDS and che Human Rights
> of Women: l-lcalch, Law, and UN Priorities."
> Ocher meetings and UN sessions monitored by the Baha'i Inrernational Community chis year included che 57th session of che UN
> General Assembly (GA); the 20d UN GA Ad Hoc Committee for the
> Negotiation of a Convention against Corruption; the 10th session
> of che Commission on Sustainable Developmcnc; the 41sc session of
> che Commission for Social Development; che Subscancive Session of
> ECosoc; the 55th session of che Economic and Social Council for Asia
> and the Pacific (ESCAP); che Commirrees on the Rights of the Child,
> Social, Economic, and Culmral Rights, and the Elimination of Racial
> Discrimination; rhe 27th and 28rh sessions of the UN Committee on
> CEDAW; and meetings of the Human Rights Committee, the UNJCEF/
> WHO Joint Committee on Health Policy, the UNICEF Executive Board,
> the 9oth session of the lnrernacional Labour Organization (rLO), and
> the 53rd session of the Executive Committee of rhc UN High Commissioner for Refugees' Program.
> 
> Public Information
> Based at the Baha'( World Centre in Haifa, Israel, with an Office in
> Paris, rhc Baha'i International Community's Office of Public Information oversees and organizes public information work chroughouc
> rhe worldwide Baha'i communiry and liaises with a nerwork of
> National Public Information Officers (NPIO) who carry our the
> external affairs and public information work of National Spiritual
> Assemblies. The Office of che Baha'i International Community's
> Special Representacive in London plays a vital role in organizing
> diplomatic and other social functions that serve che interests of rhe
> Faith ac the international level.
> THE BAHA'f WORLD 2002-2003
> 
> The Haifa Office. also receives dignitaries and other important
> visirors ro the Baha'i \X'odd Centre. From 21 April 2002 co 21
> April 2003, rhc Office arranged more than 253 visits of nearly 2500
> dignitaries, leaders of thought, and prominent pt:ople from 62 countries. Visimrs from Israel included judges. represenracive.., of rhe Haifa
> Police Dcparrmenc, members of che Knesset and rcpresencacives of
> other governmenc miniseries, including rhe Ministry of Religious
> Affairs, rhc Minisrr} of Finance, the Minisrry orá10urism, and che
> Min isrry of foreign Affair:;. The Office also hosted film crews, journal iscs, and phocographcrs from local and national iv channels.
> I'ht: Office received 16 Ambassadors from 14 countries, and
> government ministers and officials from Australia, Brazil, Canada,
> China, the Czt:ch Republic, Finland, I=rancc, Germany. Ghana,
> Greece, Guatemala, India. Ireland, Italy. K.v.1khscan, Lithuania,
> rhc l'\cchcrlands, Paragua). che Philippines, d1c. Republic of rhc
> Congo, Russia, Singapore, 5lovak1a, ourh Africa, Souch Korea, Sri
> Lanka, ~wiczcrland, furkey, che Uni red Kingdom, the. Cniced Scares,
> Uzbekistan, Venezuela, and Yugoc;lavia.
> In addi1ion co these visits, rhc Office alc;o manages a Guided
> Tours Operations Office that oversees a rcscrvacion system for public
> tours of the terraced gardens. Weekly. an average of nearly 3,000
> people take rhc guided group tours. In tol.ll, more than i.4 million
> people have vic;iced the gardens since their public. opening in June
> 2001.
> The Paris Office contributes co chc work of the BIC by assisting in public informarion efforts in Europe and chc francophone
> world and chrough concinued invoh-emcnc \Vith che EU, L"NESCO
> (chc L'niu.:d Nations Educational. l.ic.icncific. and Cultural Organintion), and h.srern Europe's Scabilit} Pace (formerly che Royaumonc
> Proct.>s~)." Oflt-Paris supporrs che Scahilicy Pace ch rough irs concinuing
> involvement with the project "Promoting Posicivc Messages 111 chc
> Media." Thi~ \'Car, activities included follow-up of rhe pro1cc.t in
> Rom.inian , c.hools in Bucharest and in Cluj Napoca, Giurgiu, and
> Braila. The Office also parricipaced in follov.-up projects in Bosnia
> 
> 6 for   more on the src's involvcmcnc in thi~ iniciacivc, sec the 811hd'i \'('or/ti
> 1998-99, pp. 145-50.
> BAllA'f INTERNATIONAL COMMUNITY                      137
> 
> and HerLCgovin.t. including a seminar on "Posirive Message' ch rough
> Theatrical Expressions in Schools," organi7ed by che Pcc.l.1gogical
> lrmicure ofTt11Lt.
> The Office's ongoing efforcs co supporr national Bah.fr com
> municies in chcir public information effons included planning che
> 10th annual European Public Informacion Managcmcnc Seminar,
> in Budapest, Hung.try, in June lOOJ. The Office also carric<láour
> regional seminars in several countries, including the Cze(.h Rqrnblic,
> Malaysia. Morocco, an<l Tunisia, and continued in the produuion
> of irs European Public Informacion Bullecin, which published irs
> ro6rh issue in April 2003.
> As pare of irs partnership wirh ur-;£sco for the lncernacional
> Decade for a Cul cure of Peace and Norn iolcnce against chc Children of rhc World, the Paris Office concinucd assisting European
> National Spiricual Assemblies and Baha'i-inspired associations with
> their n:gisrrarion as parcners. All r European national communi
> ties are now registered, as are 9 local communities and 26 h1ropean
> Ba hf i-inspircd organizations.
> The Office of Public Information's publicacions, borh print .rnd
> \Veb-based, are intended lO provide information abouc che news
> and accivicies of the Hahfi lncernacional Communicy. The official
> 'X'eb sice of the Bahf i Jnrernational Communicy, located at Imp:
> //wwv•.bahai.org/. is chc llagship sice of the Baha'i presence on rhe
> Web and receives .rn average of 50,000 visicors monthly. The sire
> contains t•xccrprs from the Bahfl writings. information abouc rhc
> history and ccachings of the Bahfi Faith, and perspectives of the
> communicy on issues facing mankind. Links to Web sires for 76
> national l3ah.f 1 communities arc also available on che me.
> The Baha 1 World N1.:ws Service continued m third year of publication via irs Web sire ar http://www.bahaiworldnews.org/, also
> receiving more chan 50,000 visits per monch.
> Omá Co1111t1y, chc official ncwslercer of the Bahfi Inrernarional
> Community, entered its 14th year of publication. Published quanerly
> in English. french. German, Chinese, Spanish, and Russian, it reaches some Sj.Ooo readers in some 180 coumries while maintaining a
> presence on the World Wide Web ac hcrp://www.onccouncry.org/.
> During che rear, many or One Country's stories fornsed on suscainable development, with an emphasis on innovative approache.s co
> 138             THE BAHA'f WORLD 2002-200}
> 
> protecting and preserving rhe environment. The October-December
> 2.002. issue carried a profile of Or. Austin Bowden-Kerby and his
> ground-breaking efforts co prower coral reefs in Fiji, along with a
> reporc on the efforrs of the Barli Development lnscicme for Rural
> Women ro encourage rbe use of solar cookers among indigenous
> women in India. The previous issue, July-September 2002, focused
> on the World Summit on Sustainable Development in JohannesbUig
> and Baha'i efforts to emphasize lhe ethical and spiritual dimensions
> of susrainable development there. Other scories during the year focused on grassroots education projects, such as efforts by the Baha'i
> community of Puka Puka, Bolivia, and the Nga.be-Bugle community
> in Panama co establish better local educational opportunities. Editorials discussed Baha'i approaches w global concerns such as terrorism,
> the intersection of religion and development, and "materialism" as
> the "modern malady. "
> One Country won four awards during 2002-03. In April 2002,
> the Religion Communicators Council gave One Counny an Award of
> Excellence for the story "ln London, a ground-breaking exploration
> inro the science of morality," which appeared in the January-March
> 2002 issue. The council aho gave One Country a Certificate of Meril
> for "In Bolivia, a distinctive training program in moral leadership
> shines brightly" about Nur University, which appeared in the same
> issue. [n July, Communications Concepts awarded One Country rwo
> Apex Awards for Publication Excellence. The edition as a whole won
> in the category of printed newsletters, and rhe cover story for the
> July-Seprember 2002 issue, "In Johannesburg. a shift in emphasis
> on sustainable development," won in the news writing category.
> Update on the Situation
> of the Baha' is in Iran and Egypt
> 
> ercsy. Conspiracy. Unprotected infidels. Th~e arc che terms
> 
> H         used by the governmem of Iran ro describe the Bahfl Faith
> and ics adhercncs in the land of the Faith's birth. Although,
> with 300,000 members, rhe Baba'fs constirute the largest rdigious
> minority in the country they are not a recognized minority under
> the Iranian Conscirucion and thus have no civil, political, social,
> economic, or cultural righcs.
> A series of brief examples will illustrate this poinr:
> 
> •   When the Iranian government instituted a law graming equal
> compensation in "blood money"' to members of recognized minorities, rhe Baha'(s were excluded.
> 
> •   While the Islamic Human Righcs Commission claims co have
> succeeded in resolving cases submitted co it by Baha'fs, no action
> has acrually been raken co defend Baba'is' rights; rather, rhe sicuations of some Ba11a'fs who submirced cases have worsened.
> 
> •   When a Bah:f f arpealed co the Islamic Revolutionary Coun
> for the return of property confiscated from his home, the courr
> rejected his case because rhe owner had held Baha'f classes
> 
> THE BABA '{ WORLD 2002-2003
> 
> chcre and because he owned a large number of Bahfi books. In
> facr. che courcs in Iran rourincly uphold confiscarions of Bahf f
> proper[)'.
> 
> •     While a public scaremenc has been released urging rolerance
> cowards non-Muslim minorities-even chose noc recognized in
> chc consticucion-ir is possible that the Bah.I' ls may he excluded.
> A leading ayamllah has srnced chat riglm suth as life, shelcer,
> ernploymenc, education, and marriage will nor pertain to minority groups that conspire against or weaken che foundation
> of the Islamic government, or thac alcc1 people's opinion of it
> or spy on it for foreigners. Since rhc governmlánt has repearedly
> accused chc Bahf i communiC) of these crimes .111d has labeled
> ir as "illegal," ic is possible thac one could interpret che Bah:i'fs
> as being excluded.
> 
> •     In chc spring of 2002, as students ac chc B.1h.i'i lnsrituce of Higher
> Education-established b)' the Bahf i communiry co provide
> pose-secondary education for srudc..ánrs who are denied access
> co universities in Iran-were preparing m sit for rheir exams,
> officials rook away their exam papers, rnrnpucers, and od1er
> maccri.tls in what appeared co be a coord in.uc<l series of raids.
> 
> As a non-Baha'i Iranian scholar has noted:
> while che Islamic Republic's policic'> towards the spiritual leader., of Baha'fs have endangered their idencity and existence as a
> religious community. governmenr oflicials' m:acmcnc of ordinary
> Bahfi individuals has, in a day-by-day increasing fashion, made
> conrinuacion of rheir loyalty to chi~ religion and rheir rdigious
> unicy and solidarity difficult. Furthermore. cases of deprivation.
> violation of righrs, and discrimination arc blacancly reAecred in
> chc mass media as if chey should he counced as normal and acceptable even rs of life in Iran. 1
> 
> 1   Dr Rt'IJ t\(,hari. "Violation of the I luman Rights of the Bah.i'fs in rhc
> l\l.1m1L RepubliL" (pro\isionJ.I tr;1ml.uion). !rt111 Namrh 19.1 2 [Winter
> 1p9 \pnng 1380 (2001)).
> sAHJ\'fs IN IRAN                              141
> 
> In April 2002. rhe 58ch session of rhe United Nations Cornrn1ss1on on l luman Rights rejected rhe resolucion on the Islamic
> Republic of lr.111. marking the first time in T8 years chat rhc United
> Nariom had noc p.lssed a resolucion condemning the human rights
> sicuarion in chac country, wich particular memion of che continuing
> plight of the Bah;i'is. The Universal House of Justice termed chis
> failure "rcgrctt.thle'' and noted, "Given rhc concinuing discrimination and oppression of the beleaguered Bahf f community in [ran, as
> certified in the Commission's reports co ic from its own Rapporteur
> and Special Representative, it is unforrunace that the Commission
> has chosen co ignore chese faces and its own findings."
> As ,1 comequence, during chc past year the United Nations Commission on l luman Rights suspended international monicoring of
> human rights in Iran, and the Bahf fs have seen increases in the
> numbers of .ubicrary arrests and shorr-rerm dccenriom of members
> of cheir community; teachers and srndcnrs haw been subjected
> co harassment for artempcing co pursue educacion char has been
> sy)tcmatically denied co them by che scare; property confiscations
> continue; .ind individuals who have arcempced to obtain redress have
> invariabl) mer with denial.
> In an oral scacemenr co rhe Commission on Human Rights in
> Geneva on 3 April 2003, the Baha'i lnccrnarional Communicy noted
> d1ar UN moniroring has been "of grea t use," and wichouc ic "che
> B.lhf I communiry in Iran would have been subjected co even more
> widespread and grievous forms of pcrsccucion." While the Iranian
> government's dialogue on human rights with the Luropcan Union and
> its invicarions co human rights monitors are "positive," they "should
> noc be considered as achievemems in and of themselves." Rather,
> che process should be analyzed and progress should be assessed on
> a regular basis.
> The Bahf i lnccrnacional Communiry has proposed as benchmarks a serie~ of recommendations !let our in 1996 by Professor
> Abdelfaccah Amor, rhc United Nations Special Rapporteur on religious intolerance. These call for che reinstitution of che following
> rights for chc Bahff community:
> 
> l   Universal I lous(' ol Jmcice, lccter co ,dccccd Narional SpimuJI fu~cmblic~.
> 23   April 2002.
> THE BAHA'f WORLD 2002-2003
> 
> • co bury their dead
> •   to enjoy freedom of movement
> 
> • to have unimpeded access co education and employmenr
> • co have security of che person and physical integricy
> • ro have che freedom co manifest their bdit:f
> •   to receive equal crearmcnt by the judiciary
> • co have equal rights with other citizens
> • che review and setting aside or all <leath semences pronounced
> against Baha'fs on the basis of cheir belief
> •   che recurn of communicy properties an<l compensation for che
> descruccion of places of worship
> •   the reestablishment of Bah<\' f institutions
> 
> Taking up the theme of asses~menc of progress. che ~GO Human
> Righcs Watch (HRW) in December 2002 cJlled on rhe European
> Union ro sec "clear and measurable benchmarks" for monicoring
> che progress of ics human rights di.1Jogue wirh Iran. Among che JO
> specific points rnenrioned by IIRW as "critical cescs of good faith by
> che government oflran and -.ubscancive progress in any human rights
> dialogue" is one char calls for che iniciacion or "a program of action
> co identify and address discrimination against minoricy groups, for
> instance by providing education and cmploymenr entidemencs to
> people: of the Baha'i faith. " Human Righcs Wacc.:h proposed chat che
> benchmarks "be made public and used co t:valuace progress after an
> initial period of 12 monchs."
> Other incernacional agencies have also been vocal in cheir assertion of chc Baha'f communicy's rights. For example, in June 2002
> che 9och Session of rhe Internacional Labour Organiation (tLO)
> referred co che ongoing discrimination against che Baha'fs in Iran,
> and its Commiccee of Expercs on the Application of Convencions
> an<l Recommendations (CE.ACR) also mentioned the subject. The
> Cl".ACR made rwo significant observations and recommendations.
> Fim, in connection to che newly established Nacional Committee
> for the Promotion of che Rights of Religious Minorities, "which is
> co review che problems chat religious minorities face and recommen<l c.:orrective policies," the CEACR expressed its hope char che
> sAHA.'fs IN IRAN
> 
> comminec '\viii review the problems of the non recognized religious
> minorities and will include members of the nonn:cogni1c<l minorities in its work." This would include Lhc Baha'Cs. Second, the report
> discusses "d1c treacment in education and employmenL of members
> of unrecognized religions, in particular che members of chc Baha'i
> faich," noting char "the siruation of tht: Baha'is goes beyond formal
> restrictions and exclusions, which may exist, and extends co the societal arcirude cowards the members of chis group." fhc CEACR also
> mentions the Special Represenrnrivc's interim rcporr, which states
> that the "Baha' f communiry continues co experience discrimination
> in education and employment and ocher areas."
> In Egypr. LOO, che Baha'fs arc nor free co profess cheir Faith. As
> che Baha'i International Community mencioned on 9 April 2003 in
> an oral sratemenc co che L'N's Commission on Human R.ighcs in Geneva, "All members of che communiry are under scricc surveillance.
> They have no access co any form of legal marriage. cannot obtain
> custody of children, child allowances or alimony, and are often denied access m pcnsions and inheritance. Not being legally married,
> they cannot even obtain a family record-a documenc required by
> law in Egypt for many official purposes."
> The roocs of chis injustice lie in Presidential Decree No. 2.63,
> issued by President Nasser in 1960, which dissolved Baha'f inscirutions, banned the hiLh's accivities, and suppressed its communiry
> life. For example, Bah;\'fs have been arrested for speaking about their
> beliefs co friends in their own homes, and for parricipacing in small,
> private gaLhcrings co sa} prayers and to read their sacred writings. As
> che Baha'is scacc<l to che Human Rights Commission, "The Decree
> is scill use<l todar m inscigact police invescigacions, arrescs, domic.ile
> searches, .rnd the destruction of Baha'f religious literature, an<l ic is
> rescriccively imerprcLcd by che courts in ways chat re<luce che scacus
> of chc Bahfis co chac of second-class citizens."
> Ihe me<li,t and che courts regularly denounce che BahJ.'is as
> apostates, ,tnd gowrnmenr appoincees have given "an air of official
> approval" to inciLemcnt co hatred and violence agairm chc Baha'f
> communiLy, refusing ro cake action against calls for its members to
> be killed.
> The Bahff lnrernacional Commun icy brought rhese violJ.tions of
> freedom of rdigion or belief co the accencion of a subcommission of
> 144             THE BAHA'I WORLD 2002-2003
> 
> the us's Human Rights Committee during ics 2002 session. While
> the Committee deplored the ban on worship imposed on the communiC), official "obstructions and restrictions" char specifically target
> them have nor been removed.
> In summary, the conditions under which che Baha'fs in countries
> such as Iran and Egypt suffer can best be described as sustained harassment and slow strangulation, which arc harder ro monitor than
> executions and imprisonmencs. Nevertheless, such systematic action
> is extremely damaging, and Lhe attclllion    orthe inrcrnational community is one of che few means by which Baha'fs in chose countries
> may dare ro hope for redress.
> ESSAYS~ STATEMENTS~   -
> AND PROFILE
> Obligation and Responsibility in -
> Constructing a World Civilization
> Dr. Hodn Mahmoudi examines the nature
> ofa spiritualized society founded on
> 1iltruism and reciprocity and based on the
> principles described in the Bahd 'f writings.
> 
> onscruccing a world commonwealch grounded in obligation
> 
> C         and responsibilicy is not an easy task. The cwentiech century
> has shown rhe capacicy of human beings to inflict unimaginable pain, suffering, and destruction upon one another. rn terms
> of civil violence, mass murder, and genocide, no other cenrury rivals
> thac of che twentieth, and it remains to be seen what the rwencyfirst century has co offer in chis regard. The collapse of communism
> and rhe end of the Cold War, rather than bringing an end co a
> long-standing ideological battle, seem co have fuelled the flames of
> nationalism, ethnic rivalries, and religious hatred, thus bringing to
> the surface, in an extreme fo rm , the terror and ugliness of ethnic
> cleansing. At any given time around the globe, countless acrocicics
> are inflicted by one group of human beings upon another. In fact,
> an assessment of the current global community cannot help bur
> conclude that ac the early scages of che cwency-first century, humanicy, racher than acting on che realicy of its interdependence and ics
> need for collaboracion, is instead pursuing a course char hinders che
> possibilicy of building bonds of cooperation and peaceful existence,
> and appears co stand on rhe brink of total disorder and chaos.
> 
> THE BAHA'I WORLD 2002-2003
> 
> As the forces of globalization concinue to unfold, the world
> community finds itself in a quagmire of growing political instability, intensifying economic inequality, and the weakening of family,
> educational, and religious authority. Never before in hisrory have the
> widely dispersed, diverse peoples and cultures of the planet lived in
> such close proximity to one another. And yet within this emerging
> global commun.ity deep attitudes of suspicion, distrust, and hatred
> persist among its diverse populations. Those engaged in the study
> of cultures have, on the one hand, pointed to multiculturalism as
> a means for democratic society to recognize and promote equal
> representation of all, including equal access to economic means. 1
> Bur multiculturalism is challenged by deep-rooted prejudices and
> attitudes of superiority and control amongst certain groups or cultures chat actively impede possibilities of removing barriers, resolving
> differences, and promoting advancement towards coexistence.
> Ochers, like Samuel Huntington, view the emerging global
> community as one wherein "the clash of civilizations" or conflict
> between cultures is inevitable. 2 In particular, Huntington views the
> post-Cold War era as one in which "cultural identities" are "shaping
> the patterns of cohesion, disintegration, and conflict."3 He describes
> chis "new world" thus:
> In the post-Cold War world flags count and so do other symbols
> of culrural identity, including crosses, crescents, and even head
> coverings, because culture counts, and cultural identity is what
> is most meaningful to most people. People are discovering new
> but often old identities and marching under new buc often old
> flags which lead to wars with new but often old enemies.4
> For many, modernity and its initial optimism and promise for a
> berter, more advanced economic system and rationalization in organization is viewed as a failed experiment. Many critics believe that
> 
> Amy Gutmann, ed., Multiculturalism: Examining the Politics ofRecognition
> (Princeton, NJ: Princeton University Press, i994), p. 3.
> Samuel P. Humingcon, The Clash ofCivilizations and the Remaking o/World
> Order (New York: Simon and Schuster, 1998).
> Ibid., p. 20.
> lbid.
> OBLIGATION AND RESPONSIBILITY                           149
> 
> modern society is incapable of resolving its basic social ills, much less
> the more complex global uncertainties that challenge humankind co
> search for new paradigms of international life and civil organization
> and governance. Sociologist Robert Bellah and others describe this
> seeming impotence of the modern age:
> There is a widespread feeling char rhe promise of the modern
> era is slipping away from us. A movemenc of cnlighccnmenc and
> liberation d1ar was m have.freed us from superstition and tyranny
> has led in the twentieth century ro a work! in which ideological fanacicism an<l political oppression have reached extremes
> unknown in previous history. 5
> In Seedbeds of Virtue, Mary Ann Glendon points our how in
> postmodern academy, words like "virtue" and "character have nearly
> disappeared from the lexicon of rhe modern human sciences."6 Others have observed a decline in public morality as democratic sociecies
> have spread, as grO\vth in prosperity has occurred, and as personal
> freedom has expanded.
> Jonathan Sacks, in his book The Dignity of Difference: How to
> Avoid the Cl1:ish of Civilizations, suggests that the current conBicrridden global community is in need of common values chat promote
> coexistence if we are co avoid the clash of civili7..a.tions. He writes,
> [N]ation-stares seem increasingly unable ro control global
> phenomena from multinational corporations to ecological devasracion, and we have not yet evolved a form of global governance.
> Marker capitalism has increased wealth beyond che imagination
> of previous generations, but cannot, in and of itself, distribute
> it equally or even equitably. There are problems that cannot be
> solved wirhin the rerms set by modernity, for the simple reason
> thac they arc not procedural, bur rather valuational or, ro use
> 
> ~ Roberc N. Bellah er al., Habits ofthe Heart: lndividualiim and Commim1n1t
> in American Life (Berkeley: Universiry of California Press, 1985), p. 177.
> 'Mary Ann Glendon an<l Oavid Blankenhorn, eds., Seedbeds oJVirtue: Sources
> ofCompetence, Chnmc1e1; and Citizenship in American Society (Lanham. MD:
> Madison Books, 1995), p. 5.
> - James Q. Wilmn, "Liberalism, Modernism, and the Good Life," in Seedheds
> ofVirtue, pp. !"7-J.t.
> 150                  THE BAHA I WORLD 2002-2003
> 
> the simple word, moral. There is no way of bypassing difficult
> moral choices by way of a scienrific decision-a procedure that
> scatcs: "Maximize X." We first have co decide which X we wish
> co maximize, and how to weigh X against Y when the pursuit
> of one damages the fulfilmenc of che orher. The human project
> is inescapably a moral projecL. That is om: reason why the great
> fairhs, wich their history of rcAection on moral issues, must be
> part of rhe conversacion. 8
> 
> Sociologist Philip Selznick defines modernity as referring co
> "the special features of the technologically advanced industrial,
> commercial, urban society char has taken shape in rhc West since
> the eighreench century, anticipated, of course, by earlier trends and
> ideas.'"> He presents a conscruccive perspective of modern life by
> suggesting char
> Modern life offers a welcome if risky challenge co the moral order.
> A. . sclf-dererminacion is enlarged, as awareness is sharpened, the
> complex.icy of moral choice increases. The responsibility of individuals and groups becomes in many ways more self-conscious
> and more demanding. More is asked of us and we ask more of
> ou rsclves. 10
> 
> In the lace rwenrieth cenrury, postmo<lernism emerged as a reaction to modernity, rejecting scientific objectivity. challenging che
> nocion of coherence, and refuting the cxisrcnce of any authoritative
> principles. Postmodernism rejects any form of rruch, whether philosophical, scientific, or religious. Zygmum Rauman, writing about the
> characceriscics of poscmodern literature, but making an observation
> relevant to society ac large, scares,
> 
> What che inherendy polysemous and controversial idea ofpostmoder11ity mosr often refers co ... is first and foremost an accepcancc
> of rhe ineradicable plurality of che world-nor a remporary scare
> 
> Jonathan Sacks. The Digmry of Difference: Ilow to Avoid the Clttsh of Cwiliwtions (London: Cominuum. 2002), p. 195.
> q     Philip Selznick, rhe Morn/ Commonwe11lth: Social lheory ,md the Promise
> of Community (Berkeley: Universicy of California Pres_\, 1992), p. 7.
> II Ibid .• p. 4á
> OBLIGATION AND RESPONSIBILITY
> 
> on the road co the nor-yet-attained perfection, sooner or lacer
> to be left behind, bur the constructive quality of existence. By
> the same coken, postmodernity means a resolute emancipation
> from the characteristically modern urge ro overcome difference
> and promoce sameness.... In rhe plural and pluraljscic world of
> postmodernity, every form of life is permitted on principle; or,
> rather, no agreed principles are evident which may rendet any
> form of life impermissible. 11
> In his discussion of che challenge of poscmodernism, Philip
> Selznick points ro ics validity in relation to the "many insidious
> aspects of modern life, including hidden forms of power and manipulation."12 He refers ro postmodernism as the "wayward child
> of modernism" and suggesrs that "irs central message carries 'che
> logic of modernism LO its fanhesc reaches."' He then elaborates on
> chis poinc:
> It does so ... without retaining rhe inrellecrual, moral, and
> aeschecic strengths of modernism; without the belief char there
> is genuine truth to be discerned; without confidence in rhe
> possibility of creating new and better ways of manifesting the
> human spirit; without tacit commitment to concinuiry as well
> as change. Whar there was of exuberant optimism has been displaced by cynicism and despajr. With some fidelity postmodern
> theorises reflect- and dramatize-the weakening of selfhood in
> lace modernity. 1i
> New ideologies continue ro emerge, some with the goal of providing, on rhe one hand, solutions co the social ills prcsendy at work
> throughout che world, and on the orher, with grim explanations
> for che failure of any form of intervention char might be the source
> of remedy for the many global disorders. The unparalleled levels
> of violence, che proliferarion of political corruption, che increased
> 
> Zygmum Bauman, "Strangers: The Social Construction of Vnivcrsaliry
> and PaniculariLy," in 1elos 28 no. 23 (1988-89), quoted in Robcrr K:tgan.
> 
> In 011er Our I leads: The Ml!11tal Demands ofModern Lift (Cambridge. MA:
> l farvard University Press, 1994), p. 326.
> 12   Sel711ick. Mom/ Commonwealth, p. 13.
> Ll   ibid.
> TIIE BAI-fA'f WORLD 2002-2003
> 
> lawlessness, the breakdown in the code of erhics, rhc lax atticude
> coward ecological disirucgrarion, rhe overall disregard for human
> righcs, all such disorders seem ro have brought humanity to ics
> darkest hour. Ir is no wonder char che individual's response co such
> dreadful developmcncs is one of a paralysis of will, a sense of deep
> pessimism, and profound disaffecuon. At rhe hearc of rhe currenc
> predicament in which a beleaguered global community finds irsclf,
> are complex questions abour the furure direction of humankind.
> ls rhere the potential for a way our of the present dark condition
> in which humanity finds itself? Js it possible for humans to find a
> common vision in advancing reasonable solutions ro the prcsenr
> course of disincegration? Who can or should rake responsibility for
> reversing the present bleak condirions faced by humankind?
> The aim of rhis paper is to examine the challenging pronouncemem advanced by Baha'u'llah, of the need for humankind in the
> present age ro recognize and bring abouc a world community chat
> is founded on the unification of rhe human race and the establishment of a new world order that is responsive to the needs of a single
> human race. The paper discusses the teachings of the Baha'f Faith
> that address the establishment of the "consrructive social forces
> which, because they are consisrenc with human narure, wiU encourage harmony and cooperation instead of war and conflict. " 14
> Cogn izanr of the capacity of hum an beings to do both good and
> evil, che paper examines, from the spiritual framework set forth in the
> Bahff writings, what i r means ro be human. Ir discusses the potential
> of the development, through moral education, of spiritual qualities
> leading to individual and institutional actions that aim to promote
> rhe welfare of ochers as more important than one's own. Ir develops
> the Baha'i concepts of reciprocity and alrruism as providing a foundation for the formation of a society centered on "constructiveness
> and accomplishment in all the planes of human activiry. "IS
> 
> Universal House ofJusrice, The Promise of1Forld Peare (Haifa: Bahf f World
> Cencrc, 1985), p. 3.
> ~ 'Abdu'l-Baha, The Promulgation of Univmal Peare: 7idks Debvered by
> 'Abdul-Bahd during Hu Visit to the United )totes and Ca1111da 111 1912, rev.
> ed. (Wilmette, IL: Baha'i Publishing Trust, 1995), p. 338.
> OBLIGATION AND RESPONSIBILITY                          r53
> 
> The Claim of Baha' u'llah
> In the middle of the nineteenth cenrury, Bahfu'llah imparted His
> vision of the oneness of humankind and the earth as a common
> homeland. ln rhc 1860s, while an exile of rhe Ouoman Empire,
> Baha'u'llah wrote about rhe need for the creation of a "New World
> Order," scaring,
> The winds of despair are, alas, blowing from every direction,
> and the srrife chat divides and affiicts the human race is daily
> increasing. The signs of impending convulsions and chaos can
> now be discerned, inasmuch as rhe prevailing order appears to
> be lamentably defective ....
> Soon will the present day Order be rolled up and a new one
> spread cue in its stcad. 16
> Some 70 years later, Shoghi Effendi wrote that the "dark forces
> ... of hate, rebellion, anarchy, and reaction are rhreatening the very
> stability of human society. " 17 He expounded on c:he need for a new
> system (world order) as set forc:h by Baha'u'Uah and set into morion
> a plan for its development towards c:he organization of an emerging
> global community. In i936, he wrore c:he following about c:he disorder
> facing humanity and che need for its unification:
> Beset on every side by the cumulative evidences of disincegrarion,
> of turmoil and of bankruptcy, serious-minded men and women,
> in almost every walk of life, are beginning to doubr whether
> society, as it is now organized, can, through its unaided efforts,
> extricate itself from the slough into which it is steadily sinking.
> Every system, short of che unification of the human race, has
> been tried, repeaccdJy tried, and been found waming. 18
> 
> 16   Baha'u'll.ih, cired in Shoghi EffenJi, The World Order of Bahd '1dldh: Selected Letters, 2nd rev. ed. (WiLnerre, IL: Baha'l Publishing Trusc, 1993),
> pp. 32, 161.
> 17 Shoghi Effendi , Bahd'i Administrdtion: Selected Messages 1912-1931 (Wilmette, IL: Baha'i Publishing Trust, 1995), p. 52.
> Shoghi Effendi, World Order of Btdui'u1/dh, p. 190.
> 154               THE BAHA f WORLD 2002-2003
> 
> Unification of the Human Race
> 
> A large part of Baha'u'llah's writings is dedicated to the progressive
> nature of God's revelalion and man's relationship co it. There is only
> one God, described in Baha'u'llah's writings as an "unknowable Essence ... exalted beyond every human attribute, such as corporeal
> existence, asccnr and descent, egress and regress." 19 "Know thou,"
> Baha'u'llah asserts, "that every created thing is a sign of the revelation of God." 20 Consequently, it is through the Will of God chat
> successive revelations, or religions, are made known to humanity.
> The Baha'i teachings view divine revelation not as a static, unique
> event, but as a continuing process that is the central feature of human history. There is only one religion. That there have been and
> will continue to be Prophets who introduce humankind to God's
> progressive revelation does not imply that religion is in competition with itself. Rather, as explained by Bahf u'llah, "if chou call est
> chem [Manifestations of God] all by one name, and dost ascribe
> to chem the same actributes, thou hast not erred from the truth ....
> For they are all but one person, one soul, one spirit, one being, one
> revelation." 21 The spirit that inspired all the Founders of the great
> religions of the past, and will inspire Those to come in the future,
> is recognized as one and the same. Their original teachings contain
> the same basic ethical and moral precepts, prominent among which
> are the teachings that promote reciprocity and alrruism. The tenets
> chat change from one religious dispensation to another are the social
> laws and practices. Thus, religious truth is understood to be relative,
> progressive, and developmental.
> Manifestations of God appear because humanity is in need of
> spiritual renewal. With every new revelation, a new Prophet, or Manifestation of God, appears with a twofold purpose. The first, according
> to Baha'u'llah, is "to liberate che children of men from che darkness
> of ignorance, and guide chem to the light of true understanding.
> 
> Saha' u'llah, Gleanings.from the Writings ofBahd 'u'Lldh (Wilmette, 11: Baha'f
> Publishing Trust, 1994), p. 46.
> Ibid., p. 184.
> Ibid., pp. 51 and 54.
> OBLIGATION AND RESPONSIBlLlTY                                 155
> 
> 1 he second is to ensure the peace and tranquilliry of mankind, and
> provide all the means by which che} can be established.""
> According to Ba hf u'lhih, che firsr step rowards the establishmenr
> of peace begins wich che acceptance of che principle of the onenes<;
> of the human race. I le scares, " l he well-being of mankind, irs peace
> and securiry .ire un;mainable unless and uncil irs unit) is firmly
> established. á•n He proclaims the principle of uniry :15 the central
> purpost of I lis Faich . .. o powerful is che light of uniry," declares
> Baha'u'lhih, "that it can illuminate che whole earth." 1á1 The image
> that comes into view regarding rhe unification of che human race is
> that of a global communiry in which all inhabicancs recognize and
> accept their mtmbc1ship in one human family. In Baha'u'llah's own
> words. "The world is bur one country. an<l mankind its citizens." 25
> Shoghi Effendi explains chat che "coming of age of che human race,"
> as proclaimed h} Baha'u'llah, is associacc<l wich the unific.ation of the
> human race, which will evolve inco "the stage ar which the oneness
> of the whole body of nations will be made the ruling principle of
> incernarional life. "26
> Baha'u'llah's vision of che emerging inremacional community calls
> for the widening of che existing foundations of sociccy. le demands
> the reshaping of inscirucions in order char rhcy be in harmony with
> "rhe needs of ,in ever-changing world. "'7 In rhc following passage
> Shoghi Effendi summarizes whac Bahf u'llah foreshadowed for the
> evolving global sociery:
> Unificacion of che whole of mankind is the hall-mark of the scage
> which human society is now approaching. Uniry of family, of
> tribe, of city-scare, and narion ha\'e been successively attempted
> and fully established. World unity is che goal cowards which a
> harassed humanity is striving. Nacion-building h.1s come to an
> end. !'he .marchy inherent in scare sovereignry ts moving cowards
> 
> 2l  lbiJ.. pp. 79-80.
> '' Bahfu'll.ih, circd in Shogh1 Effendi, W'orld Order of R11h,ii11Mh. p. 203.
> Bahf u'll,ih, Fpist!e to the Son ofthe W'o!((\'Qilmecre, 11: Bah.i'i Publishing
> Trmr, 1995) , p. c+
> BahJ'u'll,ih, Glmnings. p. 250.
> '
> Shoghi EOcnJi, tr'orld Order ofB11'1di1Uih. p. i93.
> Ibid., p..p .
> THE BAHA'f WORLD 2002-2003
> 
> a climax. A world, growing co macuriry, musr abandon chis fetish,
> recognize Lhe oneness and wholeness of human relationships, and
> establish once and for all rhe machinery char can besc incarnate
> chis fundamencal principle of its life. 'H
> Given chis vision of the oneness of humankind and the need for a
> new global world order, the question arises as co how che Baha'i Faich
> envisages che development of such a system. In particular, what are
> rhe roles of rhc individual and of Baha'i inscirurions in constructing
> a social life based on the unificacion of humankind living in a truly
> incerdependcnt world commonweal ch? How is such a system possible
> given the present moribund condition of the world comrnuniry? Is it
> possible-or even realistic-to assume chat human beings can bring
> about cooperation and conscructiveness in social relationships?
> The Baha'i leachings address the development of social patterns
> that arc necessary for Lhc well-being of humankind. For the individual Baha'i, personal commitment co the laws and principles of
> Bahf u'llah is the key to transforming oneself, which leads, in turn,
> to che transformation of civilization. One's inner life and attitudes
> cannot be separated from one's public life. The ethics and values that
> guide the individual are not separate from those of sociery.
> Jn che following passage, Shoghi Effendi expounds on the importance of the interconnectedness of che individual and sociery:
> We cannot segregate the human heart from the environment
> outside us and say that once one of these is reformed everything
> will be improved. Man is organic wich the world. His inner life
> molds the environment and is itself also deeply affecced by it.
> The one acts upon rhe other and every abiding change in the
> life of man is the result of these mu tu al reactions. 29
> The Bah a' f teachings shift the focus of religious practice from
> individual salvation or enlightenment to the collective responsibiliry
> 
> 2K   Ibid., p. 202.
> l9   Letter written on behalf of Shoghi Effendi co an individual believer, 17
> February 1933, in Conservation ofthe Earth's Resources, prepared by the Research Department of the Universal House of Justice (Occober r989}, in
> The Compilation ofCompilations, vol. 1 (Ingleside, NSW: Baha'i Publications
> Australia, 1991), p. 84.
> OBLIGATION AND RESPONSIBILITY                    157
> 
> for the progress of humanity as a whole. The Baba' I conception of
> social life is essenrially based on the subordinarion of che individual
> will ro rhar of society. The Bahci'! teachings address social condicions
> and global problems as direcrly related ro the individual's spiricual
> life and sense of responsibility; Baha'i principles such as world peace,
> rhe equality of women and men, harmony between science and
> religion, the equitable distribution of wealth and resources, and rhe
> elimination of all forms of prejudice are, for Baha.'fs, inseparable
> from religious belief and practice.
> This emphasis on collective progress has important implications
> for the rclacionship of individual entities-whether individual persons, insrirutions, nations, or other groups-to the larger society of
> which chey form a pan. As Shoghi Effendi describes, the relationship
> berween these entities is based on the principle of the subordination of "every parcicularistic interest, be it personal, regional, or
> national, ro che paramount interests of humanity.'' This, in turn,
> is based on che idea char "in a world of inter-dependent peoples
> and nations che advanrage of the parr is best ro be reached by the
> advanrage of the whole. "W
> Yee chc "imerescs of humanicy as a whole" are nor conceived in
> terms of a vague abscraction that could be appropriated by a particular dominam group and inrerpreted as identical wi.th its own
> interests bur, rather, as a complex dynamic relationship berween che
> pa.res an<l che whole, in which the viability of the whole is served by
> ensuring the well-being of all its individual parts, an enterprise for
> which all share responsibility.
> This conccpcion is demonscrated at its mosr basic level in che
> relarionship of the individual person and society, in which a complex
> balance is sought between individual freedom and responsibilicy.
> Cooperation between society and rhe individual is stressed in the
> Baha'f wricings, as is che fostering of "a climate in which the unrold
> potentialities of che individual members of society can develop." Such
> a relationship, as it is envisioned, "muse allow 'free scope' for 'individuality to a.sserc itself' ch rough modes of spontaneity, initiative, and
> diversity chat ensure rhe viability of society." Even while the will of
> 
> '       Shoghi Effendi, World Order ofBahd'u'lldh, p. i98.
> THE BAHA l WORLD 2002-2003
> 
> the individual is subordinare to thac of sociery, "che individual is nor
> lost in che mass but becomes the focus of primary development." 31
> Thus, a fundamenral principle of social relations and struccures
> for Baha'ls lies in the realization of belief through practice. The
> fulfilmenc of individual pocencial is co be sought not in pursuing
> self-cenrered desires buc in concributing co the benefir and well-being
> of ochers, and in rhe belief rhar "rhe honor and disrinccion of che
> individual consist in chis, chac he among all che ..vorlJ's mulrirudes
> should be a source of social good." \l This challenging assenion as
> put forch in Baha'i ceachings cannot be fully un<lersrood wichour
> an examinacion of chc Bahf ( perspective of whac ir means ro be a
> human being and whar is che purpose of life for humans.
> 
> The DuaJ Nature of the Human Being
> The paleonrologisr fan Tattersall, in his book Becoming Humr111,
> describes whac he believes secs humans aparr from animals: "[I]f we
> have co idencify any single characteristic chat secs us apart, one of che
> things chat is truly extraordinary about human beings is rheir finely
> honed perception of che world beyond rheir social milieu."\Differences bct\.vecn human beings and animals are explained
> wirh grear care in the Bahfl writings. Animab arc "capcive of the
> senses" and <lo not have ''the powers of ideacion and conscious refleccion"; "they are wichouc educacion and training" and "have no
> couch wich the spiricual world and are wirhout conception of God." \.i
> And yet, animals are described as being keener than humans when
> it comes co bodily senses. Animals manifest superiority co humans
> in their "powers such as hearing, sight, smell, tam:, and much,"-~~
> 
> ~ 1 l_;niversa! I louse of Justice, Individual Rights 11nd Frutloms in the World
> Order ofRtthd /, 1/dh: A Sff1temem by the Universal House ofjustice {Wilmette,
> IL: B.thJ'I Publishing Trusc, 1989). pp. 20-21.
> ' 2 'Ab<lu'l-Baha. The Secret of Divme Ci11iliuztion (Wilmene, JL: Baha'i Publishing 'fi-ust. 1994). p. 2.
> ~3 Ian Tauersall. Becoming Human: Ez,o/ution and lluman l/niqumm {New
> York: l larcourt Brace & Co., 1998), p. r95.
> J.•   'Abdu'l-Bah;t, Promulgation of Universal Peace, pp. 255á 172-73, 311.
> J
> 5 'Ab<lu'l-B.tha, Some Aru1vered Questions (Wilmem~. 11: Baha'i Publishing
> 
> Tru.ltl, 1994), p. 187.
> OBLIGATION AND RESPONSIBILITY                       159
> 
> bur they arc unable co "perceive intellectual realities." 'Abdu'l-Baha
> wnres,
> For example, char which is within the range of ics vision rhe
> animal secs, bur char which is beyond the range of sight it is
> nor possible for it co perceive, and it cannot imagine ir. So ir is
> nor possible for che animal co understand rhar rhc earth ha§ rhe
> form of a globe. Bur man from known things proves unknown
> things and discovers unknown truths. 36
> The Bahcl'f writings describe the "human spirit" as rhe "rational
> soul," unique ro humans and absent in the world of nature, explaining char rhc "rational soul is the substance through which the body
> exists. " 1 Regarding the nature of the human spirit, 'Abdu'l-Baha
> says,
> When you wish to reflect upon or consider a marrer, you consult
> something within you. You say, shall I do ic, or shall ! not do it?
> Is it bem:r to make this journey or abandon it? Whom do you
> consult? Who is within you deciding chis question? Surely there
> is a disrincc power, an imelligenr ego. Were ir nor distinct from
> your ego, you would nor be consulring it. Ir is greater than the
> faculcy of thought. It is your spirit which reaches you, whid1
> advises and decides upon marrers. 18
> Although humans are differenc from animals in significant ways,
> as described above, they nevertheless, have a dual nature. 'Abdu'l-
> Baha describes chis duality in the human being, scaring,
> [A)s an animal he is subject co nature, but in his spiritual or
> conscious being he transcends the world of material existence.
> His spiritual powers, being nobler and higher, possess virtues
> of which nature intrinsically has no evidence; therefore, they
> triumph over natural conditions. l<J
> 
> Jc. Ibid., p. 187.
> I   lbid., p. 240.
> Jx 'Abdu'l-Ba.h;i, Promulgation of Universal Peace, p. 242.
> I') Ibid., p. 81.
> 160                THE BAHA'f WORLD 2002-2003
> 
> In another place 'Abdu'l-Bah:i states the following about the
> duality of human beings:
> But the spirit of man has two aspects: one divine, one satanicthat is to say, ic is capable of the utmost perfection, or it is capable
> of the utmost imperfection. If it acquires virtues, it is rhe most
> noble of the existing beings; and if it acquires vices, it becomes
> the most degraded. 10
> Humans, then, have the capacity for both good and evil acts.
> However, the force of darkness must be overcome through deliberate attention and great effort in rhe development of the force of
> light or goodness. Shoghi Effendi, in a letter written on his behalf,
> explained the Bah:i'f perspective that "evil exists ... and we cannot
> close our eyes to it, even though it is a negative existence. We muse
> seek co supplant ic by good."41 le is through spiritual education chat
> the individual learns to demonstrate the constructive force through
> deeds. 'Abdu'l-Baha explains char it is rhe role of religion co provide
> spiritual education, which, in turn, is a means for the alleviation of
> the destructive forces. l le states, "Close investigation will show char
> the primary cause of oppression and injustice, of unrighteousness,
> irregularity, and disorder, is the people's lack of religious faith and
> the fact that they are uneducated."42
> 
> Being Human
> The Bah:i'f viewpoint on human nature is not based on a specific
> philosophical, anthropological, polirical, or sociological theory.
> The station and purpose of human beings is explicitly defined by
> Baha'u'llah in the following passage:
> Having created rhe world and all that liveth and moveth therein,
> He [God], through the direct operation of His unconstrained and
> 
> ;o 'Abdu'l-Baha, Some Answered Questions, p. 144.
> Shoghi Effendi, Unfolding Destiny: The Messages .from the Guardian of the
> Bahd'f Faith to the Bahd'i Community ofthe British Isles (London: Baha'i
> Publishing Trusr, 1981), pp. 457-58 .
> .i 'Abdu'l-Baha, Secret ofDivine Civilization, p. r8.
> OBLIGATION AND RESPONSIBILITY
> 
> sovereign Will, chose to confer upon man che unique discincrion and capacity to know Him and to love Him-a capacity
> chac muse needs be regarded as the generating impulse and che
> primary purpose underlying the whole of creacion. 43
> This unique distinction bestowed upon man confers responsibility and c.apacity for che culrivarion of spirirual virrues in che sec.vice
> of che collective advancement of society.
> In addition ro describing God's purpose in creating man and his
> unique station, Baha'u'llah addresses the lofty purpose inherem in
> every individual ro become the "source of all goodness ... and an
> example of uprighrness to mankind." 14 He states, "Noble have I created chce. yet thou hast abased thyself. Rise then unro thac for which
> chou wasc creaced." 1 ~ Furthermore, He declares, "We love to see you
> at all times consorring in amity and concord ... and lO inhale from
> your aces the tragrance of friendliness and unity, of loving-kindness
> and fellowship. " 16 J"he Baha'i teachings insist chac the individual
> leave behind outdated traditions, prejudices, superstitions, narrowmin<lcdness. and provincial tendencies that keep humanity apart.
> They invite rhc individual co acquire a "world embracing" vision char
> accepts che equality, well-being, and oneness of all people.
> Th1.: Universal I louse ofJuscice explains the purpose for spiritual
> laws by comparing chem ro che laws that govern the physical lives
> of humans. Ir stares,
> Just as there are laws governing our physical lives, requiring char
> we must supply our bodies wich certain foods, maintain chem
> within a certain range of cemperacures. and so forch, if we wish
> co avoid physical disabilities, so also there are laws governing our
> spirirnal lives. These laws are revealed co mankind in each age
> by che Manifestation of God, and obedience co chem is of vi cal
> imponance if each human being, and mankind in general, is
> co develop properly and harmoniously. Moreover, chese various
> 
> •1  Baha'u'llah. GleaningJ, p. 65.
> lbiJ., p. 315.
> ~ Baha'u'llah, The f!idden i~rdr (Wilmerce, 11: Baha'i Publishing frusc. i994).
> Arabic no. 22, p. 9.
> " BahJ'u'llJh, Gle1mi11g» p. 315.
> THE BAHA'f WORLD 2002-2003
> 
> aspects are interdependent. If an individual violates the spiritual
> laws for his own development he will cause injury not only to
> himself but to the society in which he lives. Similarly, the condition of society has a direct effect on the individuals who must
> live within it. 47
> The station of man is thus one of refinement and righteousness through the application of spiritual principles and laws. In this
> process, individuals are responsible for their actions toward others
> and thus strive to become a source of positive inauence on others as
> well as on the environment or the society in which they are actively
> involved.
> What Baha'u'llah asks is that individuals embrace a vision far
> beyond the narrow confines of their traditional norms, wherein
> one's family, clan, culture, or nation is considered as superior and
> separate. A vastly expanded circle of social interaction is called for.
> A higher level of consciousness and moral commitment is required
> in an international comm unity that has developed highly complex
> levels of social interaction. Shoghi Effendi elucidates this point in
> the following passage:
> Let there be no misgivings as to the animating purpose of the
> world-wide Law of Baha'u'llah. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden
> its basis, to remold its institutions in a manner consonant with
> the needs of an ever-changing world. It can conflict with no
> legitimate allegiances, nor can it undermine essential loyalties.
> Its purpose is neither to stifle the flan1e of a sane and intelligent
> patriotism in men's hearts, nor to abolish the system of national
> autonomy so essential if the evils of excessive centralization are
> to be avoided. It does not ignore, nor does it attempt to suppress, the diversity of ethical origins, of climate, of history, of
> language and tradition, of thought and habit, that differentiate
> the peoples and nations of the world. It calls for a wider loyalty,
> for a larger aspiration than any that has animated the human
> 
> Universal House of Justice, letter to all National Spiritual Assemblies,
> 6 February I973, in Messages from the Universal House ofjustice, I96J-I986
> (Wilmerte, IL: Bah:i'f Publishing Trust, r996), p. 231.
> OBLIGATION AND RESPONSIBILITY
> 
> race. Ir insists upon the subordination of national impulses
> and inccrcscs co the imperative claims of a unified world. le
> repudiates excessive cemraJization on one hand, and disclaims
> all actempts at uniformity on the ocher. Its wacchword is unity
> in diversity. 18
> Thus, the Baha'i teachings affirm the capacity of individuals
> and humanity as a whole rn develop behavior aimed at establishing
> constructiveness, cooperation, and agreement in social interactions.
> Such beneficial forces require chat great attention and energy be devoted co 1he socialization of the individuaJ though a strong spirirnal
> or moral education.
> 
> Moral Education
> Human beings. according to the Baha'i perspective, are fundarnenrally spiritual. Bue developing spiritual capacity requires moraJ
> education. Developing che spiritual side of humans is a comprehensive, life-long process. The Bahff writings are reaJistic in cheir
> asscssmenc of the capacity of humans to pursue selfish mocives or co
> inflict grcac harm on others. In the following passage, J\bdu'l-Baha
> explains che deep roocs of man's seJf-cencered cendency and prescribes
> spiricual education as a requisite for overcoming ir:
> [l]t is impossible for a human being co rum aside from his own
> selfish advantages and sacrifice his own good for che good of che
> community except through true religious faith. for self-love is
> kneaded into the very clay of man, and it is noc possible char,
> without any hope of a subscanriaJ reward, he should ncglecc his
> own present materiaJ good. That individuaJ, however, who pucs
> his faith in God and believes in the words of Go<l because he
> is promised and certain of a plentiful reward in che next life, and
> because worldly benefits as compared co the abiding joy and glory
> of fucure planes of existence are noching ro him will for the
> sake of God abandon his own peace an<l profic and will freely
> consecrate his heart and soul to the common good. 19
> 
> Shoghi Effendi, World Order of Brt!Jti'u'lldh, pp. 41-42.
> •~ 'Abdu'l-Baha, Secret ofDivine Civilization, pp. 96-97.
> THE BAHA'f WORLD 2002-2003
> 
> The Baha'i teachings on spiritual education focus on training
> children from a young age in "goodly character and good morals,"
> and on guiding chem ro "all che virtues of humankind." 50 Spiritual
> education is centered on rhe development of chat distinctive quality, the spiritual nature, which che Baha'i teachings explain as being
> unique ro human beings. 'Abdu'l-Bah:i., in the following passage,
> explains the significance of raising children ro have a strong spiritual
> const1 runon:
> 
> A child is as a young plant: it will grow in whatever way you
> train it. If you rear it to be rruthful, and kind, and righteous, it
> will grow straight, it will be fresh an<l tender, and will flourish.
> But if not, then from che faulty training it will grow bent, and
> stay awry, and there will be no hope of changing it. ~ 1
> 
> This training is so imporranc thac the Baha'i teachings assert,
> "Training in morals and good conduce is far more imporranr than
> book learning. " 52 This principle is furcher elucidated in the followmg passage:
> 
> A child char is cleanly, agreeable, of good character, wellbehaved-even though he be ignorant-is preferable ro a child
> chat is rude, unwashed, ill-natured, and yet becoming deeply
> versed in all the sciences and arts. The reason for chis is that the
> child who conducts himself well, even though he be ignorant,
> is of benefit to others, while an ill- natured, ill-behaved child is
> corrupted and harmful to others, even though he be learned. If,
> however, the child be trained co be both learned and good, the
> result is light upon lighr. H
> 
> Baha'i child socialization aims to develop a prosocial orientation
> in children, who are encouraged to recognize themselves as members
> of a community chat begins with the family and extends ro include
> 
> ~0 'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL:
> Baha'f Publishing Trust, 1997), p. 133.
> " 'Abdu'l-Baha, in "Baha'f Education," in Compilation of Compilations, vol.
> I, p. 287.
> 
> ~ 1 'Abdu'l-Baha, Selections, p. 143.
> ~ Ibid.
> OBLlGATION ANO RESPONSIBILITY
> 
> all of humanity. Prosocial behavior is defined as che psychological
> mechanism of social action which includes helping, sharing, and
> caring for ochers. Baha'i children are caught appreciation for the
> principle of unity in diversity and a respect for ochers regardless of
> race, class, or nationality; they are encouraged to develop a sense of
> personal spiritual responsibility co act coward ochers wich compassion as well as justice and equity, and co sacrifice their own material
> self-inrerescs for ochers in need. As adults, Baha'fs are expected co
> make a commitment co continue internalizing such paccerns until
> they become the foundation of the personality itself. Spiricual developmenc is seen as an infinite process of self-transformacion-that
> is, a concinual, conscious refining of one's behavior in the crucible
> of social inceraction. The cultivation of spiricual, altruistic qualities
> remains rhe aim and cencral focus of Life for che adult Baha'f.
> Spirimal life is nor separated from che realm of social relations bur
> incegratcd with ic. In this way, it becomes the means for authentic
> change chat is positive and aimed ac advancing society. The Universal
> House of Justice explains the distinctive significance of the spiritual
> nature of humans and its positive influence in history thus:
> The endowments which distinguish che human race from all
> ocher forms of life are summed up in what is known as the human spirit; the mine.I is its essencial quality. These endowments
> have enabled humanity co build civilizations an<l ro prosper
> materially. Bue such accomplishments alone have never satisfied
> che human spirit, whose mysterious nacure inclines ic towards
> transcendence, a reaching cowards an invisible realm, cowards
> the ultimate rcalicy, char unknowable essence of essences called
> God.~ 4
> 
> Promoting the Welfare of Others
> Shoghi Effendi explains chat che breakdown in the presenr social
> conditions of the world is an outcome of the decline of true religion
> as a social force. He writes,
> 
> ~.   Universal J louse of Justice, Promise o/World Peace, p. 5.
> 166                    THE BAHA'f WORLD 2002-2003
> 
> The perversion of human narure, rhe degradation of human
> conduct, rhe corruption and dissolucion of human institutions,
> reveal (hemselvcs, under such circumstances, in their worst and
> mosr revolring aspeccs. Human character is debased, confidence
> is shaken, rhe nerves of discipline arc rdaxcd, che voice of human
> conscience is stilled, the sense of decency and shame is obscured,
> conceptions of duty, of solidarity, of reciprocity and loyalty are
> disco reed, and the very feeling of peacefulness, of joy, and of hope
> is gradually extinguished. 55
> Jfhuman beings are responsible for rhe current degenerative condirion facing society, they are, likewise, in a position to do something
> abouc it. Baha'u'Uah describes the role of religion ru, a social force
> with the capacity to promote the good of society bur also warns
> about its capacity to harm. I Ie stares,
> Religion is rhe greatest of all means for the establishment of
> order in the world and for the peaceful contentment of all that
> dwell therein .... The weakening of the pillars of religion hath
> screngrhened rhe hands of the ignorant and made them bold
> and arroganr. ... Religion is a radiant light and an impregnable
> stronghold for the protection and welfare of the peoples of the
> world, for rhe fear of God impelleth man ro hold fast ro that
> which is good, and shun all evil. Shou ld the lamp of religion
> be obscured, chaos and confusion will ensue, and the lights of
> fairness, of justice, of rranquility and peace cease to shine. Know
> rhou, rhac they who are truly wise have likened the world unto
> the human temple. As the body of man needeth a garment ro
> cloche it, so the body of mankind muse needs be adorned with
> che mantle of justice and wisdom. Its robe is the Revelation
> vouchsafed unro ic by God.~
> Religion, rhen, nor only has the potenriaJ for, but also has a direct
> role in, the advancement of the moral order. Religious teachings can
> become the source for cohesion and solidarity in social relationships
> among all the cultures and peoples of the world. The individual can
> 
> á~ 5hoghi Effendi, World Order ofBahd'u1Mh, p. 187.
> '       Bahf u'lhih, ibid., p. 186.
> OBLIGATION AND RESPONSIBILITY
> 
> become a positive force whose accions become che cause of che wellbeing of ochers. Shoghi Effendi explains,
> Indeed, chc chief reason for che evils now rampant in society
> is a lack of spiricuality. The macerialiscic civilinrion of our age
> has so much absorbed the energy and inceresc of mankind, char
> people in general no longer feel the necessity of raising chemselves
> above che forces and conditions of their daily material cxiscence.
> Then: is nm sufficient demand for things char wc should call
> spiricual co differentiate them from the needs and requirements
> of our physical existence. The universal crisis affecting mankind
> is, rhereforc, essencially spiritual in ics causesY
> 
> The more fundamental moral or spiritual amiburcs char are at the
> hcarr otinAucncing society and advancing ir from one chat is purely
> macerialiscic co one char strikes a balance berween rhe material and
> spiricual, arc outlined by the Universal House of Jusrice as follows:
> "che virtues chat bcfic human dignity are cruscworrhincss, forbearance, mercy, compassion, and loving-kindness cowards all peoples."~~
> Ir is chrough the application of these virtues in one's daily life and
> through the work of Baha'i inscirucions rhar real change can come
> abour in human imeraccions. Such virrues belong co every person,
> since all arc capable of inccrnalizing chem. Ir is through deeds char
> individuals cake responsibility for a moral order.
> 
> Reciprocity and Altruism
> Social relationships involve "requirements char muse be met if groups
> are co surviw and Aourish." ~ Philip Selznick believes char rhese requirements include "leadership, communication, specialization, and
> symbolic .illirmacion of group 1dcncity."60 But chcn chcre are ocher
> requirements rhar "generate moral obligations," such as "maintaining
> 
> ~7 From •l lmcr written on behalf of ~hoghi Effendi co an indi\'idual believer,
> 8 Dc:Lc.:mbc:r 1935, in "Yomh," in Co111p1'11tton ofCompil.1rions, vol. 2. p. 425.
> ~  Universal I louse of Jusc1ce, f>ro11me ofWorltl Peflce, p. 25.
> ~ 1 Selznick, Mom/ Commonwea!th, p. 97.
> ' Ibid.
> 168                THE BAIIA f WORLD 2002-2003
> 
> order, prorecring property, and facilitating cooperarion." 61 A~ an
> example of such obligarions, Selznick writes,
> 
> [A] norm of reciprocity ("people should help rhose who have
> helped chem; people should nor injure chose who have helped
> chem") is, in one form or another, universally recognized. Such
> principles are nor accidenral developments. They are solutions
> to problems, rediscovered innumerable rimes as ways of dealing
> wich ever-present demands of organization .md solidarity.h
> 
> Alrhough che norm of reciprociry appears to be universally recognized, its actual practice and implemenracion are impossible wichour
> a system chat promotes the fundamenrals of individual moral developmenr. Reciprocity can be guaramecd only as a result of individual
> consciousness, internalization of spirirual values, and a social system
> chat actively promore.s and supports such values within its inscirucions. Only then can a moral order bastád on reciprociry evolve.
> 1 he Bahf f writings describe the evolurion of a moral order in
> language that places significant responsibility upon the individual
> in learning co distinguish between what is right and what is wrong.
> Bahfu'llah states, "We have counselled all people, in the mosc c.lcar
> and eloquenr language, co adorn their characters wirh truscworrhiness and godliness, and \vic:h such qualities as are conducive ro rhe
> elevation of man's station in the world of being. "63
> He asserts, "The bctcermenc of the world can be accomplished
> through pure and goodly deeds, through commendabk and seemly
> conducr."<..i A moral order, as envisaged in the Baha'i writings, is
> possible provided char the means for mutual responsibility an<l a
> genuine concern and consideration for ochers in all socjal interactions
> .i.re successfull} <leveloped among chc members of societ}.
> Reciprocity is a concept that is highly valued in c:he Baha'i teachings. It is the one principle that aims to bring abour true altruistic
> 
> f.I   Ibid.
> Ibid.
> '    Bahfu'lhih, in "Trusrworrhiness," in Cumpi/,uion of Compi/111iom, vol. 2 ,
> p. 332.
> ,.., Baha'u'llah, ciccd in Shoghi Effendi, The Ad1 e111 ofDizáine ju.stire (Wilmerre,
> 
> IL: Baha'r Publishing Trust, 1990), pp. 24- i.5.
> OBLIGATION AND RESPONSIBILITY
> 
> imencions in social interactions. Ir is an integral pare of a syscem of
> social exchange based on return or giving back. It strives to bring
> abouc solidariry, a sense of dury co ochers. Altruism, the Latin roor
> of which means "ocher," is defined as unselfish regard for or <levocion co che welfare of others. 6 ' In che social sciences, it is considered
> co be a highly multifaceted concepc.''" Sociologists suc.h as Augusle
> Comee, Lmile Durkheim, and ochers have acknowledged che p-resence of altruism in sociecy. In cheir book, The Altruistic Personrtlity:
> Rescuers offews in Nazi Europe, Samuel and Pearl Oliner poinr out
> rhac "the act [of altruism] needs co be performed entirely for it~ own
> sake apart from any considerations of self-satisfacrion, pleasure, or
> urility."1' 7 Thus, self-interest as an inherent trait of human beings is
> challenged and the notion "that human behavior can be motivated
> by selr-cranscendence" is uphcl<l.''11 Sociologist Helen Fein has developed a theor~ of "collecrive alcruism," suggesting chat alcruisric
> people "help persons oucsidc cheir borders co whom chey owe no
> convenrional obligarion" and whom they view as members wirhin
> their own "universe of obliganon.""9 Fein explains chat for rhe
> altruistic person there is no "Ocher. "~ 0
> Two rypes of altruistic. behavior are mentioned in che licerarure:
> universalistic or inclusive, and specialized or bounded. Lawrence A.
> Blum concludes, "The more inclusive the altruism, the more worth
> it has." 1 Selznick defines particuJarism as bounded altruism or "an
> echic of commitment co individuals who macrer because of rhe special
> connections they have, not because of their general c.haracrerisrics....
> 
> M   ir'i•bsuri New Collegi11te Dictio1111ry, 9rh ed.
> "'' I or a more in-<lcprh discussion of the roocs of alcruism see, )amuel P.
> Oliner and Pearl M. Olincr, The Altruistic Prrso1111lity: Resmm ofJews in
> Nnzt Germnny (New York: The Free Press, 1988).
> Ibid., p. 5.
> Ibid., p. 358 n. 5.
> 69 Helen Fem, Gmocidr A Socrological Perspectil'e (London: Sage Publications,
> 
> •99.l). pp. 65 66.
> á o Ibid., p. 65.
> 1 Lawrence A. Blum. "Altruism and rhe Moral Value of Rescue: ResiHing
> 
> Persecucion, Racism, an<l Genocide," in Embracing the Other: Philosophimf,
> Psychologiml. mid fltstoric11' Perspectives on Altrtmrn, e<l. Pearl M. Oliner et
> al. (New York: New York Universicy Press, 1992), p. 35.
> 170                  THE BAHA'f WORLD 2002-2003
> 
> The 'other' to be regarded, for whom self-sacrifice is appropriate, belongs to one's own family or communiry."'2 Universalism, or inclusive
> altruism, according to Selznick, is found when, "[i]n defining objects
> of moral concern, the special interests of persons and groups are set
> aside. " 73 Selznick explains that with inclusive altruism, "people are
> classified according to such objective criteria as age, need, talent, or
> achievement, in rhe light of general policies or purposes, without
> considering the special claims of kinship or group affiliation. This is
> the morality of fairness, the familiar logic of the ' rule of law."'' 1 He
> describes the importance of inclusive alcruism, stating,
> [U] niversalism is a natural accompaniment to che formation
> of communities. As opporrunicies for cooperation are enlarged
> and their benefits perceived, the application of altruism is no
> longer limited to a small band of close relatives. Particularism
> is diluted as che community expands. More and more people
> are recognized, first as fellow-creatures and chen as colleagues or
> members of the same in-group. In the modern narion-scace che
> particularistic connotations of "citizen," though far from lose,
> are greatly arcenuated. -~
> The Baha'i perspective is clearly more aligned wich che inclusive
> or universal form of altruism. It correlates with the Baha'i claim of
> the need for acceptance of the unificacion of all people, the consciousness that humanity has now reached the point where ic muse
> live as one human family because of the challenges and requirements
> of the age in which we live. 'Abdu'l-Baha elaborates on this theme:
> The supreme need of humanity is cooperation and reciprocity.
> The stronger the cies of fellowship and solidariry amongst men,
> the greater will be the power of conscrucciveness and accomplishment in all the planes of human activity. Without cooperation
> aRd reciprocal arcirude the individual member of human society
> remains self-centered, uninspired by altruistic purposes, limited
> 
> ~i Selznick, Mom! Commonwealth, p. 194.
> Ibid.
> Ibid.
> ~ Ibid. , p. 195.
> OBLIGATION AND RESPONSIBILITY
> 
> and solitary in developmenc like che animal and plane organisms
> of the lower kingdoms.~"
> 
> Elsewhere, the Baha'i wricings explicicly Jc:lincacc alcruiscic
> norms, holding in high regard chose who "nurcure altruiscic aims
> and plans for the well-being of their fellow men." Ochl:r n:achings
> reAecc chc values and actirudes conducive co an alcruistic onencacion,711 including a sense of unity wich and responsibility cowards
> ochers beyond one's own social group; a strong family orientation;
> emphasis on relationship rather than sracus; generosity; trusC\vo rchincss; apprcciacion of diversity; as well as ethical values of justice
> and caring.
> le is norcworchy that boch the ethical principles of justice and of
> caring-imporcanc mocivacors of altruistic behavior-arc emphasiLed
> in rhc Bah.i'I writings. where chey are noc viewed as contradictory or
> exclusive bur as inseparably connected. Even when the ethic of juscicc
> is enjoined, it is usually as a practice co be performed ouc of concern
> for OLhers. Jmticc is prescnced as rhe practice of equity, often linked
> wich "safcguard[ing] che righcs of che downtrodden. "Tl> The Baha'i
> conception of juscicc mi.:ans chac all have a righc co receive care.
> Well over half a century before Carol Gilligan called accencion
> co the compkmcntaricy of the "masculine" ethic of justice and the
> "feminine" ethic. of caring,"0 'Abc.lu'l- Baha had wriccen, "The Kingdom of God is founded upon equity and justice, and also upon
> mercy, compassion, and kindness co every living soul. Scrive ye chen
> wich all your heart co treat compassionately all humankind."bl Yer,
> He thrn qualifit:d chis scaccmcnc, asserting chac oppression muse be
> opposed: "Kindness cannot be shown the tyranc, rhe deceiver, or
> the chier, bccaust: ... ir makech rhem to continue in their perversity
> as before. "Kl Individuals arc cnc.ouragcd to develop their capacities
> 
> 'Ab<lu'l-B.1h.i, l'rcmm{'l;ation ofUni1ámal Peace. p. .n8.
> 'Ab<lu'l-B.lha. Srleaiom, p. 72.
> See Olincr an<l Olincr, Altruistic I'monalil)'. n. 66.
> Bahfu'llah. Cleaning), p. 2.p.
> "° Carol Gilligan, In rt Different iviu. Psychologmd lhrory rmd W'<Jmens Detáelopment (Cambridge, MA: I larvard Univcrsicr Pre~~. 1982).
> 'Ab<lu'l-Bah.I. Selections, p. 158.
> Ibid.
> 172              THE BAHA'f WORLD 2002-2003
> 
> in i<lenrifying chose who are oppressors, whecher cher manifest d1i~
> crait through physical force, dominance, terrorism, dishonesty, seduction, villainy, or evil. 'Abdu'l-Baha's statement is clear in insiscing
> chat we are ro wichhol<l goodwill and kindness when faced wich the
> demoralizing behaYior of tyrants, deceivers, or thieves, since such
> foul behavior brings harm upon ochers and becomes che cause of
> distrust, oppression, and injuscice. These violations of individual
> rights may not be coleraced under any circumstances within the
> context of a moral order.
> 
> Baha'i Institutions and the Promotion of Altruism
> The Baha'f teachings recognize char the transformation of individuals
> into altruistic persons cannot cake place outside the social context,
> which must provide a macrix for char transformation. Research has
> drawn acremion co che importance of group norms in motivating
> moral behavior, whether direcdy, as a response co social expectations, or indireccly, as inrernalited personal norms.' The findings
> of Oliner and Oliner furrhcr underscore whac they refer co as the
> normocenrric orientation in motivating the altruism of rescuers of
> Jews during World War IT.'I"' Oliner and Oliner write: "[A] normocentric reaction is nor roored in direct connection with the victim,
> but rather in a feeling of obligacion co a social reference group with
> whom che acror identifies and whose explicit and implicit rules he
> feels obliged co obey." 8 ~
> Such findings imply chat nor only must altruistic qualiries be
> fostered in indi\'iduals, buc a social framework muse al~o be provided
> within which extensivity and altruism are highly valued and represent
> the norms of che group itself. The creation of such a society is inseparable from the development of individual altruistic personalities,
> for so long as groups value egocenrrism, unfecrered individualism,
> ethnocentrism, scacu~ seeking, dominance, and a materialistic
> 
> See J. Reykowski, "Mouv.Luon of Prosocial Behavior,~ in Cooperation and
> Helpmg Behnvior: Theories and Research, ed. V. J. Derlag;l and J. Grilebk
> (New York: Academic Pre~á.. r982), pp. 35'5" ..,5.
> ' Ol111cr and Oliner, Altrui>tic Pcrsonalil) pp. 199- 209.
> 1,
> 
> ~ Ibid., p. 199.
> OBLIGATION AND RESPONSIBILITY
> 
> orientacion, altruism will remain an cxcepcion co che rule. and che
> alcruislic pcrsonalily will appear as deviant in comparison to the
> resc of Lhe group. ln Baha'i society chis situacion is rcvcrst:d: altruism is nOl an aberrant behavior comrary co convention, because the
> normalive expcccations (which indi,áiduals are ultimaccly expected
> co imcrnalizc) arc alcruistic.
> Where Baha'i \Ocializacion and moral education arc aimed ac
> develop111g the spiritual side of rhe person. the Baha'i adminiscrativc order (or Baha'i instituLions) sc<.:ks to advance spiricual values,
> principle.:~ and laws through formal means. Bah.i'f insticucions arc
> vicwcd as an instrumenc through "hich the spirit of the teachings
> of Baha'u'llah is realized collectivcl)- ln sociological terms, these
> inscitucions constirute a rational system of moral agency. Thac is. as
> institutions ther embody values beyond mere efficiency or cechnical excellence. Their aim is the creation of a new world civilization
> grounded in spiritual principles rclcvam co the needs of chis age.
> Baha'u'llah conceived che formation of Baha i imcicurions, and
> their functions and responsibilities arc expounded upon in che writings of 'Abdu'l-Baha and Shoghi Effendi. These governing bodics
> promocc che progress and developmcnc of che community chrough
> che application of spiritual principles and laws. Among their rcsponsibilicies are c<luc~uional programs for children and adulcs, communiry
> devotional mccLings, application and observance ol Bahf i laws and
> principles n:lcvanr to the rank and file of member~. and che overall
> spiricual protection and well-being of the community as ic advances
> cowards the implemencacion of the goals of the Bah:fi religion. I he
> goab are arrivc.:d at and ourlined through a consultative (inclusivc)
> sysccm whcrc chc Universal House of Justice, being ac the highesc
> level of Baha'i insticurions, communicaces ics vision and plan co each
> nacional inscicucion, referred co as che National ~piricual Assembly,
> and in curn. to chc n::gional and local inscirutions. chus coordinacing
> che work of che Baha'i community at the global level.
> Thm. in chc Baha'i view, ic is ch rough the individual practice as
> well as the inscicucionaliz.acion of the principle of unicy in diversiC)
> that human society can evolve LO an unprcccdcmed level of cohesion and c.oopt•racion, and transcend the limimtions implicic in che
> currenc state of separation and compccirivencss. While the Baha'i
> conception of unity in divt:rsiC)' should nor be viewed as merely a
> 174                 THE BAH;\'{ WORLD 2002-2003
> 
> version of liberal pluralism, che safeguarding and <.:ncouraging of
> diverse elements wichin chc Bahff communiry is a major inscitueional principle. le is embedded wiehin Baha'i insticutions through
> practices chat, because they apply at all levels of administrative and
> communiry funcrioning-local, nacional, and imernmional-rcquire
> ehe participation and supporc of the entire Baha'f communiry. Under
> liberal pluralism diverse groups lobby che power structure in order
> ro ensure chat their interescs are represented, while in the Baha'f
> community every individual, regardless of class, culture, gender,
> race, or nationality, is responsible for upholding and applying the
> spiritual principles and laws laid down by Bahf u'llah, which form
> che srruccure of a social ordt:r. In the Baha'i comexc, there is only
> one communiry, which is united around the general teachings of
> Baha'u'llah. Through the application of these principles and laws
> ehc bcncrmcnr of all members is realized and nor simply a particular group or segment of sociery which aims co promoee its own
> panicularisric agenda.
> Mose prominent of these practices is consultation, a group
> decision-making process whose goal is co reach solutions ro problems by consensus. Baha'i consultation encourages che open and
> frank expression of diverse views on che topic under discussion, in
> an atmosphere oflove and respect char also allows che "clash of differing opinions" chat can strike the "shining spark of truth. "86 Each
> member of the consulcacive group has an equal right of expression,
> and no blocs or faccions--or any subdivisions of the group--are
> permicred. Inseparable from che Baha'i consulcative process is the
> development of sensitiviry and respect for che different voices whose
> expression of opinion may nor fit imo conventional or dominant
> cultural modes of communication. Since the group attempts Lo
> work towards consensus on an issue, voting only as a lase reson, rhe
> process docs nor necessarily require reduction ro dualiry: alternatives
> need ii.or be narrowed down co rhe rwo poles "for" and "against."
> Instead, che consultative process itself, drawing on the interactive
> concribucions of all its diverse members, is looked co as che creacive
> source of new solurions.
> 
> 'Abdu'l-Baha, quored in Shoghi Effendi, Bahd'f Administration, p. 2.1.
> OBLIGATION AND RESPONSIBILITY
> 
> Consulcacion is regarded boch as a method for generacive decision
> making and conAicc resolucion and as an inscrumcnr for reinforcing
> the unity of a diverse group. It is the mechod by which the Baha'i
> administrative institucions conduce che affairs of the Baha'i community. buc Baha'fs arc also encouraged co use consulracion in all aspeccs
> of cheir lives, whccher in che family, neighborhood, or workplace.
> Another way in which Baha'i administrative inscitutions are srrucrured co implement unity in diversity involves practices intended to
> ensure the participation of minority ethnic populations. (The definition
> of whac constitutes a "minority" is left to the discretion of the National
> Spiritual A1;sembly of each country.) "To discriminate against any race,
> on che ground of its being socially backward, politically immature, and
> numerically in a minority" is considered co be "a flagrant violacion of
> rhe spirit" of che Baha'f ceachings.87 In principle, protecting the "just
> incerescs of any minority element within the Baha'i community" and
> ensuring thar all have the opportunity co contribute their perspectives
> to che collaborative efforu of the group are considered so important
> that representatives of minority populations "are nor only enabled to
> enjoy equal rights and privileges, but they are even favored and accorded
> priority."~ Bal1.i'i communities are instructed char ic is their duty to
> ensure thar "Baha'i representative institutions, be they Assemblies, convencions, conferences, or committees, may have represented on chem
> as many of these divers elements, racial or otherwise, as possible."89
> One way in which chis principle is practiced is che minority tie
> rule of Bahff elections. ln the course of eleccions for Bahf( administrative inscirutional membership-elections chat are conducted
> withouc nominations or campaigning and are decided b1 plurality
> vote- if voting results in a cie becwcen persons, one of whom represents a minority, "priority should unhesitatingly be accorded che
> parry representing che minority, and chis for no ocher reason excepc
> to scimulace and encourage it, and afford it an oppommity co further
> the interests of the communiry."90 In addicion to ics direcc effecr in
> 
> Shoghi Effendi, Advent of Divine justice, p. 29.
> ~ 8 Universal I louse of Justice, Messages from the U11ir1erS11I Howe ofjustice,
> 1968-1973 (Wilmerce, it.: Bahff Publishing Trusl, 1976), p. 49.
> H~ Shoghi Effendi, Advent ofDivme justice, p. 36.
> Ibid.
> THE BAHA f WORLD 2002-2003
> 
> increasing minority representation in Baha'f administrative institutions, rhe practice of this rule heighrens the sensitivity of the group
> to irs minority membership and reaffirms the group commitmenr to
> valuing and encouraging minority participation. For the individual
> Baha'f, conceding a tie vote co the minority representative becomes
> a concrete opportunity to practice sacrifice of self-interest for the
> ocher, with in a context of social approval.
> Whether applied in community administration, in the family,
> in education, or in the economy, the Balui'f principles and practices
> are viewed as catalysts whose application will ultimately bring about
> social transformation leading to the development of an altruistic
> global society. Such a society, in the Baha'f context, begins with
> rhe individual striving daily toward personal transformation-the
> deliberate internalization of spiritual teachings incorporating
> alrruistic, extensive values as personal norms. The Baha'i teachings
> strive to imbue individuals with an inclusive orientation transcending-though not suppressing--other group loyalties and valuing the
> well-being of the entire planet and all its inhabitants. Throughom
> the Baha'f writings, the vision imparted to the individual is that
> of a peaceful, just, and caring civilization whose foundation rests
> on the cornerstone of the unity of all human beings, a unity that
> is to be consolidated and protected by insticutions that reflect and
> promote the principles of unity, equality, and altruistic service as
> normative expectations.
> 
> Conclusion
> As a community whose membership includes individuals from virtually every race, class, religion, ethnicity, and nationality, Baha'is
> are laboring hard to bring about a global community based on
> constructive, altruistic social relationships. They believe that it is
> their-duty to strive towards the establishment of a moral order in
> which the pernicious aspects of human naLUrc are overcome by the
> positive, spiritual tendencies inhcrcnr in every individual. From the
> Baha'f perspective, real change towards a cooperative, progressive
> global community requires that the spiritual framework of society
> become strengthened. Nothing, Baha'fs believe, shorr of a legitimate
> commitment to the fortification of the spiritual nature of humans
> OBLIGATION AND RESPONSIBILITY                   177
> 
> can hope to bring true and lascing happiness to human existence.
> Janee and Perer Khan, in cheir book, Advancement of Women: A
> Bahri'! Perspective, explain,
> To a Baha'i, the ideal spiritual life does nol conform to rhe
> cradirional model of an individual engaged in solitary spirirual
> discipline, remote &om interaction with other people anc:!. removed from lhe transactions of social life. Rather the Bahf {
> teachings direct attention to rhe interactive relationship between
> individual and social development, calling for a holistic approach
> in which rhe actions of the individual and of the social organism mucually reinforce each other and give rise ro evolutionary
> change. 91
> The Baha'fs envision a world commonwealth in which, as described by Shoghi Effendi, "the consciousness of world citizenship,
> the founding of a world civilization and culture ... concinue indefinitely to progress and develop."92 In that civilization, as a result of
> d1e "practical consequence of the spiritualization of the world and
> the fusion ol all ils races, creeds, classes and nations," 93 peace will be
> established.
> 
> 91 Janel A. Khan and Peter J. Klian, Advrmcement of Women: A Bnhd'/ Perspective (Wilmeue, IL: Bah.a'! Publishing Trust, t998) , p. 7.
> •ii   Shoghi EffcnJi, World Order ofBrtlul'tt'lldh, p. 163.
> q•    Ibid., p. 162.
> Facing the Global
> HN/AlDS Epidemic
> A BAHA,f PERSPECTIVE
> Dawn K Smith, MD, MS, MPH, examines
> a faith-based approach to the social and
> public health consequences ofHIV/AfDS.
> 
> hough wrirren decades before the recognition of rnv and
> AIDS, the words of Shoghi Effencli can apdy be used ro describe che effects of this epidemic on the world we live in
> at the beginning of rhe rwcnry-6.rst century:
> A yawning gulf threatens m involve in one common clisaster both
> the satisfied an<l <lissatisfied nations, democracies and dictatorships, capitalists and wage-earners, Europeans and Asiatics, Jew
> and Gentile, white and colored .... Sore-cried an<l disillusioned,
> humanity has no doubt lost its orientation and would seem ro
> have lost as well its fuich and hope. It is hovering, unshepherded
> and visionlcss, on the brink of clisaster. 1
> It is unusuaJ co discuss what perspective religion has on a specific
> disease. We do nor ask for the Buddhist perspective on measles, the
> Catholic view on malaria, or the Islamic view on wbercuJosis. AJI of
> these are major causes of illness and premature death in the world.
> The still-expanding 111v/AJDS epidemic is different from Lhese other
> infectious diseases in that it is driven by, and magnifies the negative
> 
> Shoghi Effendi. Fhe World Order ofBahd'u'//dh: Selected lerrers, 2nd rev. ed.
> (Wilmetre, 1L: Baha'f Publishing Trusr, 1993), p. 190.
> 
> 180              THE BAH.ff WORLD 2002-2003
> 
> Global HN Prevalence
> 
> -   15.0%       '" 0%
> -    S.0%       150%
> -    10%- 50%
> c:l 05% -        l 0%
> CJ 11. 1% -      ()~CW,
> CJ 0.0%          01%
> D     nm ~n:.u bhlc.-
> 
> effecrs of, the social and insciturional problems of civilization to an
> excenr never before seen. le is this catalytic narun. rhat gives imperus
> ro the frequenc call for che world's religions to define their "position"
> on mvlAms.
> 
> The Global HIV Epidemic
> Religion has always been concerned with humanitarian support for
> the ill, and the intensity of chis global pandemic demands an unprecedented level of accion in response to this traditional concern. In the
> 22 years since che first reporcs were published abour a new and facal
> illness named acquired immunodeficiency srndrome (AIDS), then
> with cause unknown, and che 20 years since its cause-the human
> immunodeficiency virus (H1v)-was discovereJ, chis epidemic has
> spreaa steadily and cragically chrougholll che world. 2 Ac che end
> of 2002, the Joinc United Nations Progran1 on mv/AIDS (UNAIOS)
> 
> For more informarion about the inirial discovery or AIDS. see Cenn:rs for
> Disease Conrrol, "Pneumot.ysti~ pneumonia- Lm Angeles," Morbidity and
> Mortality Weekly Reports 30 (1981): 250-52. For more on rhe m1tial repom of
> rnv, see F. Barre-Sinous.si, J.C. Chermann, I. Rey er al., "lsoladon (conc'd)
> GLOBAL IIIVIAms EPIDEMIC                                                                                 181
> 
> Lifetime risk of AIDS death for 15-year-old boys,
> assuming unchanged or halved risk of becoming
> infected with HIV in selected countries
> 100%
> 
> ........
> 90'!11                                                                                      aou..r.1"!.()
> so~
> lunlx1hw~ •• ••
> ..ááv
> ~
> -o'lb
> SouthMna      .á                                      ;
> •     llouw.uu
> 
> ..áá "
> < {,()%                                           z.unbi• ... C
> ... W'lb
> '"5
> ;
> ~"                                          "'""r• ( • • " ,                          4,    ána
> 'o 40'"'                                           .-á                   , ~l          bu
> C6 J h.iirc .(                           ,
> ~                                           .á         ,e,
> 30%
> • ++        ,     <....u-.~ Ii. l'\1'rt
> I
> Rurltn.1 IilSJ          1   • ,
> 
> 20%
> 
> 111%
> .
> .,, .•'
> •••
> '
> , l • ll'áMh.a
> 
> f\11.~:ru laso
> • • • • • Cwrcm IC"o'd oJ ns:k m21ntimni
> .;                                                  - • - • - R«J. h:alvcd ov~r next I S yon
> 11'16        ;
> (I            5%               1(1%          15%              20%        2S%      30%        35%     40'11i
> t,urmlt aJuh 111\' p~•lmct "'"
> 
> and the WorlJ I lealch O rgani1acion (wi 10) reported that 42 mi llion
> people were living with 111v infeccion, 5 mill ion having been newly
> infected; 3.1 million died in 2002 alone. 3
> Sub-Saharan Afnca -especially southern Africa-has suffered
> rhe heaviest impac.t of any region of the world, accouncing for 70
> percent of all new infoctions and ..,7 percent of deaths worldwide.
> Bue rapid growrh of the epidemic is no"" also occu rring in che rwo
> most populous councries of the world. In India there were csrimatcd
> to be 4 million peopk infected at the end of 2002, more dun in any
> ocher counrry bcsiJl:s ~omh Africa. ln China, home co one-fifth of
> rhe world's people, at lea.st one million are living with HIV infcccion,
> and rhe number of infccrions is increasing 30 percent per year.
> 
> of a T-lymphocropic retrovirus from a paciem ac risk for acquirt:J immune
> deficiency syndrome (A1os)," Science 220, no. 4599 (1983): 868-71.
> ' UNAms, w110. A/ll~ l:prdmuc Update: December 2002, avail.tble ar hnp://
> \V'.\fW.unaith.org/html/pub/publications/irc-pub06/cpi03 OO_en_ hrml.hcm.
> THE BAIIA f WORLD 2002-2003
> 
> Estimated HfV infected adults by age group,
> Botswana 2002
> '10
> •Males
> • females
> 
> =
> 
> Botswana is the most heavily infected population in the world
> and exemplifies the human devastation that this epidemic is capable
> of causing. In 2002, more than one-chi rd (35.4 pcrccnr) of the population i5-49 years of age was already infected with 111v, with the
> highest prevalence among older adolescents and young adulcs.'
> This high rare of infection in its young population and che resulting premarure deaths have resuhed in negative population growrh
> (i.e., more deaths than births) in a country with morL than 40 years
> of uninterrupted peace and a stable, represenracive governmenr that
> has used the nation's mineral and agriculcural resources co achieve
> exemplary gains in social and economic development for its people.
> Life expectancy at birth (the age m which an average person born in
> a year could expect to survive), which had risen steadily over rhe lase
> 50 years and would have been 70 wirhouc the 111v epidemic, has now
> fallen ro 39 and is expected ro reach 27 by the end of chis decade.';
> 
> • Bocswana Nacional AJOS Coordinacing Agcnc.y, "Botswana 2002: Second
> Genemtion Hf\'14/DS Surueil/1111reá A lee/mica/ Report," November 2002.
> ' USAlD, "Life Expeccancy Will Drop Worldwide: Due co AIDS," July 2002,
> available at hrcp://v.'W\\,usaid.gov/pre~s/release~/2002/pr020708.hcml.
> GLOBAL HNIAIDS EPIDEMIC
> 
> Although che burden of illness and death being caused by this
> epidemic is deeply cliscurbing, ics consequences are nae limited ro
> these health outcomes. Economic productiviry declines as the impact
> on human resources increases. For example, fewer school teachers,
> nurses, and administrarors are available to provide public services;
> social infrastrucrure is both increasingly strained and shrinking; poverry increases; food generation decreases; and families are disropced
> as young adults sicken and die, leaving behind dependent children
> and elders. We are truly hovering on the brink of an unprecedented
> disaster.
> 
> Components of a Response by Baha' ls
> Baha'!s arc instructed not to live in monastic isolation from the rest
> of che world and its prob1ems.6 The Baha'i communiry has been
> swept into chis global problem and, like the resc of che world, is
> searching ro find ways to contribute more aggressively and effectively
> ro the struggle against this evolving holocausr. As a letter written on
> behalf of Shoghi Effendi in 1932 expressed it, "When such a crisis
> sweeps over che world no person should hope ro remain intact. We
> belong co an organic unit and when one part of the organism suffers
> all the resc of Lhe body will feel its consequence."
> 
> ACQUIRrNG KNOWLEDGE
> The abiliry ro "know" is one of rhe most important blessings given
> co mankind. Ignorance is one of the key elemenrs fueling the HIV
> epidemic and che mo-often cruel or inappropriate responses to ir.
> The Baha'i writings state,
> God has conferred upon and added to man a distinctive power-the foculcy of incelleccual investigation into the secrets of
> creation, che acquisition of higher knowledge-the grearesr virrue
> 
> Shoghi l .Acn<l1, Cod Panes By (Wilmene, 11: Baha'i Publishing Trust, 1995),
> p. 214.
> Frnm a lcctt:r written on behalf of Shoghi Effendi co a Baha'i &mily, 14
> April 1932, in Lights ofGuidance: A Bahd 'i Reference File, compiled by Helen
> Hornby, 3rd rev. ed. (New Delhi: Baha'f Publishing Trusr, 1994), no. 446, p.
> 133.
> THE BAHA'f WORLD 2002-2003
> 
> of which is scientific enlighcenment. This endowment is the mosr
> praiseworthy power of man, for through ics employment and
> exercise, che betterment of rhe human race is accomplished. 8
> Scientific investigation has been ar the core of che global response
> co the HIV epidemic since ics rccognicion. Medical epidemiology was
> used to define AIDS; social sciences to elucidate the social necworks in
> which the condition occurred and rhe pachways by which it spread
> initially in rhe Uniced Stares; and laborarory sciences to isolate its
> cause and develop treacments. However, the fear and stigma that
> accompanied the first reports of a new, infectious, fatal illness have
> persisced in many quarrers despite all we have learned. Misinformation and ignorance of che faces underlie many of the negative
> attitudes and behaviors char are contributing to an inadequate response to the epidemic.
> ror example, fear of casual contagion causes people in many
> settings to discriminace against chose wich HIV infection, denying
> them access to schooling, jobs, housing, or the c.are and support of
> family and former friends. Bue science has demonstrated dearly chac
> HIV is nor casually cransmicted.
> The virus is very fragile and requires very specific conditions to
> be able to pass from one person to another.
> Direct blood-to-blood transfer is highly efficient and resulted in
> many early infections among hemophiliacs and transfusion recipients who received direcc injection of blood products from infected
> persons. Now that we have good ways to rest donated blood for
> infeccious diseases, this form of spreading HIV is increasingly uncommon. However, direct blood transfer scill results in infecrions among
> injeccion-drug users and in sicuacions where a shortage of supplies
> or poor training leads to reuse of medical injeccion equipmem (e.g.,
> needles) for several patients.
> Blood exposure is also the cause of mv transmission from an
> infected mother to her child during pregnancy and/or birth. We
> can now also reduce the frequency of this by creacing pregnanc
> 
> H   'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by
> 'Abdu'l-Bahd during His Vis11 to the United St11tes and Canada in 1912, rev.
> ed. (Wilmerre, IL: Baha'f Publishing Trust, 1995), p. 31.
> GLOBAL HIV/AIDS EPIDEMIC
> 
> women and infants over a few monchs wich anci-H IV (ancirecroviral) medicarions.
> Gcnical cracc secreriom and breasr milk can also contain relacively
> high levels of mv and lead to sexual transmission of mv and infecrion of in farm chrough brcascfocding.
> However, tears, sweac, saliva, and other body Auids to which
> we may he exposed casualJy (by touch, coughing, or sneezing, "for
> example) do not c-.irry HIV. HIV cannoc penetrate imacc skin. So
> chere is no juscification for chc physical and social isolacion of people
> wirh Ill infection. )imply learning how HTV is transmitted (passed
> bcrween people), and how ic is not, frees us co assisc people who
> arc infccccd with HIV and rhose close to them wnhouc fears for our
> own health.
> In one community in che us, a believer wcm co his religious
> leader co tell chem about his HIV infection and gee their advice
> about how co cell che ochers in his communiry. Jc was decided chat
> a community meeting would be held ac a member's home. When
> people arrived, chcy found chac chc hosress, an elderly woman, had
> placed chairs omsidc in rhe drive\\"a) so rhat chc HJV-posicive person wouldn't have co come inro her home. On the one hand, chis
> demonstr;rn:d her unrealiscic fear of mv and ser a poor cone for che
> meeting. On chc: ocher hand, despite her fear, she was the one willing co hose the meeting.
> Lxercise of our ability co "know" should not be limited, however, co knowledge about cransmi sion. Baha'is have an obligation
> co learn abouc the broader issues surrounding the mv epidemic, ics
> causes, its effects. and actions chat can retard its spread and mitigate
> its effects:
> The present condirion of che world-its economic instabilicy,
> social dissensions, political dissatisfaction, and incernacional distrusc-should awaken che youth from their slumbc:r and make
> chem enquire what rhe furure is going co bring. It is surely they
> who will suffer most if some calamiry sweep over che world.
> They should therefore open their eyes co rhe existing conditions,
> srudy the evil forces chat are at play, and rhen with a concerted
> effort ari~e and bring about che necessary reforms-rc:forms that
> 186               TIIE BAHA'f WORLD 2002-2003
> 
> shall contain within their scope the spirirual as well as social and
> political phases of human life. 9
> 
> If the Baha'is want to be really effective in reaching the Cause
> rhey need to be much bener informed and able ro discuss intelligently, intellectually, the present condition of the world and its
> problems. 10
> Too often members and representatives of the world's religions
> have used the mv/AIDS epidemic to promote discord, insisting that
> it is solely a problem of the irreligious or that chis illness is a punishment from God, mered our to "sinners" or the "unfaithful." This
> attitude has been used either to ignore the presence of HIV infection
> in religious communities or ro isolate and accuse members who are
> infected. Along with the fear of casual infection, this abuse or religion leads to stigma and discrimination. In contrast to this negative
> stance, 'Abdu'l-Baha emphasized the role or religion in promoting
> unity and in working in harmony with science. He said,
> [R]eligion must be the cause of unity, harmony, and agreement
> among mankind. If it is the cause of discord and hostility, if it
> leads ro separation and creates conflict, rhe absence of religion
> would be preferable in the world.
> Furthermore, He [Baha'u'llah] proclaims that religion muse
> be in harmony with science and reason. If it does not conform
> ro science and reconcile with reason, it is superscition. 11
> HIV-related stigma and discrimination are not only unjust and
> unkind at the individual level, but they arc themselves a contributor
> to new infections. They deter people from seeking or using a variety
> of services that can reduce the risk of further HIV transmission. For
> example, particularly in the developing world, many women are
> 
> From a letter writren on behalf of Shoghi Effendi to an individual believer,
> 13 March 1932, in Lights of Guidance, no. 2125, p. 628.
> ° From a lerrer wrircen on behalf of Shoghi Effendi to an individual
> believer, 5 July 1949, in "Guidelines for Teaching," in Compilation of
> Compilations, vol. 2 (Ingleside, NSW: Baha'i Publications Australia, 199r),
> p. 314.
> 'Abdu'l-Baha, Promulgation of Universal Peace, pp. 454-55.
> GLOBAL Hrv/ AlOS EPIDEMIC
> 
> infecced rhrough the risk behaviors of chcir husbands. Bur becaW>e
> chey fear chc reaction of rheir husbands and families even co being
> reseed for rnv, many refuse resting during pregnancy or, if cesced and
> found positive, refuse ancirerroviral medicines char would procecr
> cheir infancs from gercing infected and would prolong their own
> lives.
> 
> DEALING WlTI l BEHAVIORS
> THAf RISK ITTV INFECTION
> The 111v epidemic presencs a special challenge co che BahJ'f faich
> and ocher major religions because ic is most often spread bv sexual
> behaviors prosc.ribed in sacred cexcs. 1' Baha'u'llah counsclcd His followers: "Y1.: arc forbidden co commit adultery, sodomy, and lechery.
> Avoid them, 0 concoursc of the faithful. " 13
> \X'orldwi<le, approximarcly 75 percent of 111v infections are
> sexually acquired, anorher IO percent by injection-drug use, and 10
> perccnr from infected mothers co cheir children during pregnancy,
> birth, and breastfeeding. The remaining 5 perccnc occur through
> rransfusion or contaminated medical injeccions.
> While a large majority of mv is cransmirced by heterosexual sex.
> because AIDS was firsr recognized among homosexual men in che
> us and Europe, ic is sci II widely perceived as a "gay plague." And
> because che teachings of many religions about homosexual behavior
> .ue conrrovcrsial, particularly in che HIV/AIDS communiry, ic is worth
> spending a momcnr to discuss tlus aspect of rhe Baha'f teachings.
> Sex in the Faich is nor a sin-laden concept. We arc cold char sexual
> feelings are a divine gift char provides a forceful meam co deepen
> and express love, bur only when acced on in a proper comcxc. Sexual
> incercourse is only permirred between a man and woman who are
> married co each ocher. Individual believers are responsible for conrrolling their sexual desires whenever they occur oucsidc of chat context.
> A variery of behaviors is recognized co occur in human sociecies buc
> is to be resi~ccd and concrolled as part of an individu.il's spiritual,
> 
> See Geoffrey P.urindcr, Sexual Morality in rhr: ir'orfd j Religions (Oxford:
> Oncworld Publit,11ions, 1980).
> Baha'u'll;ih, in "A Chaste and Holr Lifo," in Compiliaion of Compilations,
> vol. 1, p. 57.
> 188               THE BAH.fl WORLD 2002-2003
> 
> moral, and social responsibilities. Tht:se include premarital sex, homosexual sex, adultery, and sex with children. In the same way that
> the Bible commands thac a man should not "covec" another's wife,
> the Baha'f teachings urge mastery not only of behaviors, bur also of
> inappropriate impulses and desires chac precede chem. ~ stated in
> a lerter writcen on behalf of Shoghi Effendi,
> The world today is submerged, amongst other things, in an overcxaggeracion of the importance of physical love, and a dearth of
> spiritual values. In as far as possible the believers should cry rn
> realize chis .... [T]hey should seek co establish bonds of comradeship and love which are eternal and founded on the spiritual life
> of man, nae on his physical life. This is one of the many fields in
> which it is incumbent on the Baha'ls ro set rhc example and lead
> the way co a crue human standard of life, when the soul of man
> is exalted and his body but the cool for his enlightened spiriL 14
> On the other hand, we are enjoined from ascericism or a "bigoted
> Puritanism." 15 In this sense, the Baha'i teachings strike a difficult
> balance between recognizing that both positive and negative sexual
> impulses exist, secring clear boundaries for che healthy enjoyment
> of sex, anc.l reminding us that sexualicy is only one of several important opportunities during our lifetime for self.mastery and spiritual
> development.
> Within this framework of understanding sexuality in general,
> the teachings prohibiting homosexual behaviors both recognize chat
> there may be medical or inborn factors leading co homosexual desire
> and emphasize the need ro struggle against unhealthy desires and
> resist engaging in prohibited behavior:
> Man's physical existence on chis earth is a period <luring which
> the moral exercise of his free will is tried and reseed in order co
> p~pare his soul for the other worlds of God, anc.l we muse welcome
> affiicrion and cribularions as opporruniries for improvement in our
> 
> •  From a lener wriccen on behalfof Shoghi Fffcndi co an individual believer.
> 28 September 1941, in Messages from the U11ii1erml House ofjustice, r963-1986
> (Wilmerce, IL: Baha'i PublishingTrusr, 1996), p. i.33 J4.
> ~ Shoghi Effendi, U1e Advent ofDivine justitt' (Wilmccre, IL: Baha'f Publishing Trusr, 1990), p. 33.
> GLOBAL HIV/AIDS EPIDEMIC
> 
> ecernal selves. The House of Justice poinrs ouc that homosexuals
> are noc the only segmenc of human sociery laboring ac this daily
> task--every human being is beset by such inner promptings as
> pride, greed, selfishness, lustful heterosexual or homosexual desires,
> co name a few which must be overcome, and overcome chem we
> must if we arc to fulfill the purpose of our human exisccnce. 16
> This approach is extremely helpful in considering the full range
> -
> of sexual behaviors char are resulting in widespread HIV transmission.
> If sex occurred only becween married partners, there would be no
> epidemic. And co chc extent char religion or ocher faccors help people
> co move cowards chat goal, the epidemic will slow. Unfortunately,
> rhe prevailing thought is chat sexual fideliry and exclusiviry, even if
> desirable, is nor arrainable. Therefore, people argue, we have co rely
> on condoms and a future vaccine to control che epidemic and nor
> waste time on, for example, abstinence education. Despite 20 years
> of aggressive condom promotion, we still have a rapidly growing
> epidemic. And in the several countries where HIV prevalence has
> gone down (e.g.• Uganda) or remained low (e.g., Senegal), rares of
> premarital sex and che number of sexual partnerships reported by
> individuals arc decreasing or low. Many of the same people now
> argue char we have co address gender inequity and poverry co control
> the mv/AIDS epidemic-problems that are older, more generalized,
> and more entrenched than chose brought by the "sexual liberation"
> of the pasc 100 years.
> This resistance co believing chac people can, with help, meet a
> high standard of behavior, particularly one char is in their own best
> interest, is pervasive and extends also co the question of substance
> abuse and its role in mv transmission . Rather than push for the
> provision of crearmenr on demand for all those addicted co injected
> drugs or disinhibicing drugs like cocaine and alcohol, rhe mv/AIDS
> prevention field is spending most of its valuable social capital on
> "safer injection" programs like needle exchange and medically
> supervised injection programs. While these may reduce che risk of
> transmitting HIV and hepatitis, they do nor address chc primary
> 
> '   from a lercer wricren on behalf of the Universal House of Justice to an
> individual believer, 16 July 1980, in Lights of Guidttnce, no. 1228, p. 367.
> 190                 THE BAHA'f WORLD 2.002-2003
> 
> social, cmocionaJ, and economic costs of rhe addicrions, either ro
> ind1v1duals or the community. Drug use and drinking aJcoholic
> beverages are prohibited in the Baha'i Pai ch, bur we are also required
> co support communiry members struggling wirh these problems.
> The Baha'i writings scare,
> It is che nature of man to find c:njoymenc in chat which is
> gracifying co his senses; if he pur~uc chis pach he subverts his
> individualiry ro such a degree chat cbc poison of darkness which
> was chc means of death becomes the means of his existence and
> his nature becomes so degraded and his individualiry so deflected
> cbac his one purpose in life will be ro obtain che death-deaJing
> drug. -
> 
> One long-rerm, preventative approach-based on a belief thac
> people can live up to these personal behavior challenges-is being
> cried by severaJ Baha'f nongovernmencaJ organizations. The Varqa
> Foundation, in collaboration with Ht:alch for l lumanity, 18 has
> implemenced a values-based yourh education program in Guyana,
> "Youth Can Move the World," 19 which trains youch facilitators for
> a national program to address sexual icy, HIV/Ams, and other issues
> within a ho listic, values-based curriculum. Similarly, Baha'fs in
> Buryacia, in the Russian Federation, have created a "Youth Cenrcr
> for Social Initiatives" to provide 111v/AIDS prevention education,
> craining in moral leadership. a nd alcohol/drug-free social acciviries
> co teens. In addition, they arc working with ch<.: Ministry of Education co develop a prevencion curriculum for rhe schools, targeting
> 12- co 15-ycar-olds.
> 
> CARING fOR ONE ANOTHER
> áwhile che Bal1a'I standard for personal behavior char might risk
> HrV transmission is very high, 'o also is che sc:rndard for personal
> behavior cowards one another. We are insrruccl'd co call ourselves co
> 
> 17   'Abdu'l-B.1h;i, 'Abdu'l-B11hti 011 /Jwme Philosophy (Bosron: The Tudor Press,
> 1918). p. 133.
> '" hrrp://www.healchforhumani1y.org/.
> '   hup://www.s<lnp.org.gy/ycmw/YCM IW/mdcx.hcml.
> GLOBAL HIV/AIDS EPIDEMIC
> 
> account each d.ty bur admonished, as individuals, nor ro judge rhe
> behavior of each ocher:
> 
> Each of us is responsible for one life only, and rhac is our own.
> Each of us is immeasurably far from being "perfect as our heavenly rather is perfect" and che task of perfecting our own life and
> character is one chat requires all our attention, our will power
> and energy. If we allO\ our arcencion and energy to be raken up
> in efforrs ro keep ochers right and remedy rheir faulcs, we arc
> wasting precious time. '0
> We are emphatically and repeatedly admonished against
> faulrfin<ling or backbiting about ochers. 21 And we are specifically
> insrrucced rhac "ro regard homosexuals with prejudice or disdain
> would be emircly against the spirit of rhe Baha'f teachings." ' We are
> encouraged co be patient with "our own poor selves" and urged ro
> "perscn~rc and add up [our) accomplishmems, rather chan ro dwell
> on the dark side of things. "2. And if we are the objec.r of negative
> arcitudes or behaviors, we are co respond as we would have wished
> co be created:
> Jn every instance Ice che friends be considerace and infinitely
> kind. Let them never be defeated by che malice of rhe people, by
> their aggression and their hare, no matter how incense.][ others
> hurl their dans against you, offer chem milk and honey in return;
> if chcy poison your lives, ~veecen their ~ouls; if they injure you,
> teach chem how co be comforced; if they inflict a wound upon
> you, be a balm co their sores; if they scing you, hold lO cheir lips
> a refreshing cup. 24
> 
> 2° From a lcrccr wriw:n on behalf of chc Guardian w ,rn individual believer
> 12 May 1925, in lights of Guid1111u, no. 318, p. 92.
> 21 Ibid.
> 22 From a kncr wri11cn on behalf of the Univer~al l luuse of Jusrice co chc
> Nacional )pintu:tl Assembly of che Uni red Sracc~. 11 Scpccmbcr 1995.
> Shoghi Ultndi, llnfalding Destiny: The :Wmaf(es .ft-om the C1111rdi1111 of the
> Bnhti'f f<itilh to thr Brrhd'i Commumry of thi: British Me, (London: Baha'i
> Publishing I nm, 1981), p. 456.
> ' 'Abdu1áBrthd, ~rlmions ftom the Writi11gs of i1bdu1-B,rhii (\X'ilmercc, IL:
> Bahf (Publish mg lhlSC, 1997). p. 24.
> THE BAHA'f WORLD 2002-2003
> 
> Togecher these teachings reinforce the principle that each member of rhe global family has an important role co play in helping us
> co grow and develop, being supportive and nonjudgmental of others,
> and being forgiving of the errors and occasional harshness of others.
> These arcicudes and actions underlie a compassionate response to rhe
> HIV/AIDS epidemic as well as co other difficult situations encountered
> in our lives.
> One story about 'Abdu'l-Bah:i, who nearly died of tuberculosis
> (consumption) as a youch, is exemplary of how such teachings can
> be applied in our everyday lives:
> In che very early days of the knowledge of the Cause ofBaha'u'Jlih
> in America, Mrs. [Lua] Getsinger was in 'Akka, having made the
> pilgrimage to the prison city to see che Master. She was with Him
> one day when He said co her that He was coo busy today co call
> upon a friend of His who was very ill and poor and He wished
> her co go in His place. "Take him food and care for him as I
> have been doing," He concluded. He cold her where this man
> was co be found and she went gladly, proud that 'Abdu'l-Bah:i
> should crust her with this mission.
> She returned quickly. "Master," she exclaimed, "surely you
> cannot realize co what a terrible place you sent me. I almost
> fainted from the awful stench, the filthy rooms, the degrading
> condition of that man and his house. I Aed, lest l contract some
> horrible disease!"
> Sadly and sternly l\bdu'l-Baha regarded her. "Dose thou
> desire co serve God," He said, "serve rhy fellow man, for in him
> dost thou see the image and likeness of God." He cold her co go
> back to chis man's house. If it is filthy she should clean ic; if this
> brother of yours is dirty, bathe him; if he is hungry, feed him.
> Do not return until chis is done. Many times had He done this
> for him and cannot she serve him oncc? 1 ~
> The teachings at the heart of the Baha'i .f-aith are not just abstract
> principles. Each provides us with an opportunity to demonstrate
> by our actions the firmness of our bclief--and our commitment
> 
> ' H.M. Balyuzi, :Abdu'l-Bahd: The Centre of the Covenant (Oxford: George
> Ronald, 1987), p. 196.
> GLOBAL HIV/AIDS EPIDEMIC                   r93
> 
> co develop the knowledge, skill. and fortitude to live our lives
> accordingly.
> Since its csrablishmcnc in 1992, the Bah:f f Institute on AIDS,
> Sexuality, and Addiccions (1ASA)-which in 1997 became the Baha'i
> Nerwork on AIDS, Sexuality, Addictions, and Abuse (BNASAA)-has
> been working to assist individuals and institucions within the Baha'i
> Fairh in North America co deal with these issues. Through regio11al
> and national workshops. a periodic newslener, and consultation with
> the administrative bodies of the Faith, BNASAA stimulates reflection
> and the exchange of information. Ir provides a confidenrial, safe
> environmcnr where people scrugglingwith these issues, together with
> their families and friends, can receive love and support.
> The B.th:i'f Hcalrh Agency of South Africa, which has recently
> been recognized as a nongovernmencal AIDS organization, focuses
> on working within the Baha'{ community co provide resources,
> consulcacion, and supporc for local adminiscrarive bodies working
> wirh mv-infc.:cccd c;ommuniry members. In addition, it advocates
> abstinence-based prevention acciviries among yourh boch wichin the
> Baha'i community and in the general community.
> 
> Children on the Brink
> If nor a single new case of HIV infection occurred from now on,
> there would still be a devastating impact on che basic structures of
> civilization because of the amounr of illness and death facing uc;. To
> carry forward an ever-advancing civilization, it is necessary char each
> new generation be able co build on the knowledge, experience, and
> resources of che previous one. All coo often, chis will not be che case
> for children in areas heavily impacted by HJV/AJDs.
> In 2001, chere were already 13.4 million children who had lo!>t one
> or both parencs co HIV infection, II million of chem 10 Sub- aharan
> Africa. Thar is the equivalent of one-chird of all lhc school-aged
> children in che us. ' 6 By rhe end of chis decade, in 2010, the number
> will have doubled to 25.3 million worldwide, including 20.1 million
> 
> '
> Based on 2003 informacion from rhe us Census Bureau.
> 194                THE BAHA'f WORLD 2002-2003
> 
> in Sub-Saharan Africa. 27 Stephen Lewis, the UN Special Envoy for
> HIV/AIDS in Africa, has called these numbers "hallucinacory," but
> numbers alone do not give the real picture of the lives of these
> children.
> As parems become ill, if they are employed they have co leave
> work; if they are farmers or otherwise self-employed they do not have
> che strength to work. Household income falls while coses go up for
> medicine, for hospital stays, and evenrually for funerals. Children
> are caken out of school, either to care for ill adults and young children in the household, to work and bring in household income, or
> because school, book, and uniform fees can no longer be paid. In
> some cases, schools have closed for lack of teachers because so many
> of them have died of HIV/AIDS. Girls are caken out of school first,
> and when things become desperate, chey are easy prey for informal
> sex work. When parents die, children may be taken in by grandparents or aunts and uncles, buc this often overtaxes the economic and
> emotional resources of their new caretakers. And in places where
> prevalence is high, it is not uncommon co find elderly grandparents
> trying co care for the young families of several of their adult children
> who have died of mv/AIDS. If children are not taken in, because of
> the stigma associated with HIV/AIDS, foster homes will usually not
> be available and they may be left trying to care for each ocher. This
> phenomenon of child-headed households, in which the eldest child
> is sometimes only 10 or r2, is unstable-least of all because there are
> no adults to provide financial support. As a rcsulc, many of these
> children sooner or later end up homeless-street children begging
> for food or resorting to theft and prostitution to meet their basic
> survival needs. And of course, these factors leave them at high risk
> for becoming HIV-infected themselves at a young age.
> What will rhe world be like when 20 or 30 percent of a nation's
> children have grown up in such dire circumstances? Without rhe
> civilizing influences of a parent's love and guidance, without an
> education? Having many people they love and who loved them die?
> 
> '   USAID, UNICEF, UNAIDS,   Children on the Brink 2002: A joint Report on
> Orphan Estimates and Program Strategies, available at htcp://www.unicef.org/
> publicarions/index_4378.html.
> GLOBAL HIV/AIDS EPIDEMIC                             195
> 
> With a lifetime of lessons leading them to believe that they have to
> take what they need because no one will provide ic for chem?
> To date, we have nor yet brought to bear our creativity, our
> inrelleccual, economic, and political resources, our outrage or our
> determination that this cannot be allowed to happen.
> Baha'Is are told that the question of orphans is of the utmost
> importance, that the greatest consideration must be shown them and
> they must be taught, trained, and educated to become "true servants
> of the world of humanity and as bright candles in the assemblage
> of mankind" :2R
> [The Local Spiricual Assembly] must promote by every means
> in their power the material as well as the spiritual enlightenment
> of youth, the means for che education of children, insticure,
> whenever possible, Baha'f educational institucions, organize and
> supervise their work and provide the best means for their progress
> and development. 29
> Acting on this and other such statements in their scriptures,
> Baha'f individuals and institutions have established private schools
> around the world (e.g., in Bolivia, Canada, India, and Swaziland).
> Bur while orphanages are a traditional humanitarian activity of
> Christian, Jewish, and Muslim communities around the world, to
> date, there is little experience in Baha'f communities with orphan
> care. A small orphanage in rural Honduras, the Hogar Tierra Santa
> Orphanage, 30 now houses and educates more than 120 boys and girls
> with financial support from Baha'i communities in Norch America
> and Europe. But the scope of the HIV/AIDS orphan crisis will require
> a myriad of approaches, including orphanages, subsidized foster care
> and adoption, day care programs, free schooling, counseling and
> protective services, children's villages, and ochers. There can be no
> issue on which we can more easily establish consensus across perceived religious, political, and national boundaries than the urgent
> need co find a way co help these millions of children.
> 
> 'Abdu'l-Baha, Selections, p. 138.
> iq From a lecter wrirrcn by Shoghi Effendi to the Baha'fs of the West, Japan,
> and Australasia, 12 March i923, in Lights of Guidance, no. 417, p. 123.
> 30 http://wwvv. tierrasan tasupport.org/.
> THE BAHA'f WORLD 2002-2003
> 
> A Call to Action
> A( the turn of the last century, 'Abdu'l-Baha admonished members
> of rhe Baha'i community,
> Be ye loving fathers to the orphan, and a refuge to (he helpless,
> and a treasury for the poor, and a cure for the ailing. Be ye rhe
> helpers of every victim of oppression, the patrons of the disadvantaged . Think ye at all rimes of rendering some service to every
> member of the human race. Pay ye no heed to aversion and rejection, ro disdain, hostility, injustice: act ye in the opposite way. Be
> ye sincerely kind, nor in appearance only. Let each one of God's
> loved ones center his attention on this: to be the Lord's mercy to
> man; to be the Lord's grace. Let him do some good lo every person'
> whose path he crosserh, and be of some benefit to him. 31
> In 2002, Stephen Lewis, the UN Special Envoy for HNIAms in
> Africa, addressed an assembly of African religious leaders wi(h these
> words:
> When AIDS has run its course-if it ever runs its course-it will
> be seen as an annihilating scourge that dwarfs everything that
> has gone before.
> What it leaves in its wake, in country after country, in every one of the countries you represent, are thousands or tens of
> thousands or hundreds of thousands or, eventually, even millions
> of children whose lives are a torment of loneliness, despair, rage,
> bewilderment and loss.
> [W]hen the hisrory of the AIDS pandemic is written, you
> want it said rhac every religious leader stood up ro be counted;
> that when the tide was turned, the religious leaders did the turning; that when the children of Africa were at horrendous risk,
> Ehe religious leaders led the rescue mission. Ir's what all of us beg
> you ro do; I submit ro you that it's what your God, of whatever
> name, would want you to do.32
> 
> 'Abdu'l-Baha, Selections, p 3.
> n Stephen Lewis, address to the African ReligiotL~ Leaders Assembly on Children and HIV/Atos, Nairobi, Kenya, IO June 2002, available at      (cont'd)
> GLOBAL HIV/AIDS EPIDEMIC                                   197
> 
> While religious leaders can play a significant role in rhe fighc
> against AIDS, ic is ulrimarely rhe responsibility of individual believers and faith communities as a whole. In the Baha'f Faith, which
> has no clergy, each person has a viral role to play. In every home,
> believers can era<licace stigmatizing roisconcepcions and arcirudes
> and replace them wich knowledge about HIV and behaviors char
> risk infection, and wirh compassionate support for people in rlfeir
> community. Parents and teachers can work together to develop an<l
> implement age-appropriate education materials, grounded in the
> Baha'{ teachings and explicic in cheir intent to help youth develop
> positive arcirn<les towards their developing sexuality an<l skills necessary to manage their natural impulses until they are married. As che
> epidemic continues co spread globally, an approach limited to "just
> say no" will leave youth increasingly exposed co risks of acquiring
> HIV infecLion themselves. In every city or town, Baha'ls can work
> with existing community-based organizations to support urv prevention and care activities. And those with the skills, interests, and
> resources can establish new fuich-based organizations, whether local
> or international in scope, to address, in ways char are consistent
> wich the Baha'i teachings, che needs of people most impacted by
> this epidemic.
> Ir is nor by words bur by action that Bah:i'fs arc called co speak
> to the world: co further rhe progress of humanity not only through
> "lip-service" bur by "parienr lives of active service." If we neglect this
> work, 'Abdu'l-Baha said, we cannot claim ro truly be Baha'fs.U
> In the words of the Baha'f International Community, "S ince the
> body of humankind is one and indivisible, each member of the race
> is born into che world as a trust of the whole." 34 The magnitude
> of the- rnv/AIDS epidemic and its devastating impact require us all
> co rise and fulfill our moral obligations as citizens in this interconnected world.
> 
> h ttp://www.srephenlcwisfoundation.org/docs/20020610-A ffican RLA-
> Nai robi.hrml.
> ' 1 'Abdu'l-Baha, Pflris Talks: Addresses given by 'Abdu'l-/3ahd in Paris in 1911-1912
> (London: Baha'l Publi~hing Trust, r995), p. 80.
> H Baha'i lmernacional Commun.icy, The Prosperity ofHumrmkind (1995).
> World Watch
> Dr. Ann Boyles looks Ill l'tlrious 1£111ys in
> which indiuidunls seek to effect social
> change in a crisis-ridden world.
> 
> rowing number of people all over che world, believing
> chac powerful global forces have ignored che well-being of
> average cici1ens in favor of the inreresrs of big businesses,
> rransnarional corporations, governmental elires, war machines.
> ecological desrruccion, and ocher evils, arc raking to the scrccts
> to prorcsr. They see cheir governments as foiling, rhcir livelihoods
> and ways of life rhrcatl'ned. They see convincing evidence of social
> injusricl'. r hey see che human sufTering that results from conA icrs
> around chc world. Enraged by chcir own sense of powerlessness and
> by chcir leaders' lac.k of will or abi lity to address chcse issues, people
> arc voting with chcir fcer. There 1s no doubr about rhe sinccricy of
> their desire co speak ouc againsc ac lease some of che counckss ills
> char plague humanity.
> The m,1in Aashpoinc for the widespread procesrs has been "globalizacion," a phenomenon with rwo distinctly opposite effeccc,. On the
> one hand, ic has served to incegrace peoples and councrics through 'the..
> enormous rcJ uccion ofcos rs of rransporcacion and comm un icuion, and
> the breaking down of artificial barriers co the Aows of goods, services,
> capital, knowledge, and (co a lesser exrenr) people across bordcrs," 1
> 
> Jo~cph F.. S1iglia., Clob,tlizntion and its Discontenrs (New York: \X.W. Narron, 2003). p. 9.
> 
> 200               THE BAHA f WORLD 2002-2003
> 
> according ro former World Bank economise Joseph E. Stiglitz, winner
> of the Nobel Prize in economics. Jc has also contributed ro the rise
> in cross-border institutions such as organizations of civil sociery and
> incergovernmentaJ institutions. On che other hand, globalization's
> economic aspects have had devastating consequences in some countries, as market deregulations imposed by internationaJ institutions
> such as the Internacional Monetary Fund, the World Bank, and the
> World "frade Organization have erased "the rules and regulations in
> many developing countries that arc designed ro stabilize the flows of
> volatile money into and out of the country."' The "Mach 3 financial
> capitalism" or "rornado capitalism" that has resulted from these unregulated markets has wreaked havoc on entire societies and reforms
> are needed ro protect people from its worst effects, writes Susan
> George of the TransnationaJ Institute.'
> But reforms do not appear co be on the horizon, and the hardship is reaJ. The gap between the rich and the poor has become a
> chasm: In 1996 the combined income of the poorest 45 percent of
> the world's population, a coral of 2.3 billion people, was equaJ co the
> net worth of the world's 358 richest people; 1 by 2003, 54 counrries
> were poorer than they had been 10 years earlier; 5 and more than half
> of the world's largest 100 economies arc now corporations, rather
> than nation-states. 6
> To counter such trends, governments need to play a strong role
> in protecting their citizens against the ravages of market liberalization, writes James Gustave Speth, former head of the United Nations
> Development Program, warning that the link berween growth and
> human development "must be delibcraccly forged by governments
> 
> ' Ibid., p 10.
> Susan George, "The Fast Castes," in New Perspectiver Quarterly (Wimer
> 19~r). pp. 10-13.
> The~-e figur~ are taken from the 1996 annual l luman Development Report
> of Lhc United Nations Development Program (UNDP), cited by James Gustave
> Spech, in "Global Equaliry: 358 Billionaires vs. 1.3 Billion People," in New
> Pmpectives Quarterly (Fall 1996), p. 33.
> ~ United Nacions Developmenc Program, 1003 Human Development
> Report.
> '' Noreena Hertz, The Silent Takeover: Global Capitalism and the Death of
> Democracy (New York: The Free Press, 2001).
> WORLD WATCH                                  201
> 
> and regularly fortified by skillful and intelligent policies. " But to
> have Lhe desired effect, such a shift in pace and emphasis would have
> to be orchesrrared Lhrough internacional agreement, and significancly,
> Susan George notes, "[n]o unifying religion or moral principle is on
> band to provide a slow-down mechanism, or sanicy and support"
> during such a lransform~uion. 8 Ir appears, then, that changes through
> esrablishcd routes will be painfully slow, if they happen at all. -
> Naomi Klein, one of the most vocal spokespeople for rhe anriglobalization movemenL, sees the failure of governments to take an
> active role in gu;u<ling the welfare of their citizens in rhis scenario
> as a "betrayal" of "rhe fundamental need for democracies that are
> responsive and parricipatory. "9 Noreena Hertz of the Center for
> IncernaLional Business ar Cambridge Universicy echoes che semimenr, writing, "The role of nation states has become to a large
> extenr simply char of providing the public goods and infrastructure
> that business needs ar che lowest costs while protecting d1e world's
> free trade sys rem." 111
> It is no wonder, chen, whether they are troubled by rhe hardship
> resuhing from the actions of mulcinacional corporations, worried
> about che alarming deterioration of the environment, horrified by
> the worsening plight of che world's poor, frusaated by the inaction
> of their governmencs, or angered by their government's participation or nonparticipation in various military inrervenrion::. around
> the world, that a growing number of people are searching for ways
> to make rhemselves heard-to protect themselves or others burr by
> these global processes, to express their solidarity with people living
> half a world away, ro rake action, to make a difference.
> There is much debate in the wider commW1icy abour rhc besr
> way to move forward, however. While some advocate the slow rouce
> of pursuing reforms within existing legal or administrative avenues,
> others favor direct action as a faster, more efficient way ro remedy
> social ills.
> 
> á Speth, "Global Equalicy," p. 33.
> Susan George, "Fasl Castes," p. 13.
> 9     Naomi KJein, Fences and t'(lindows: Dispatches fi-orn the From Lines of the
> Globalizatzon Deb1zte (Toronto: Vinrage Canada, io01.), p. xiv.
> Herc:z., Silent Takeovi•r, p. 8.
> 202                THE BAHA'f WORLD 2002-2003
> 
> Underlying the various paradigms encompassed by this latter approach is a long-standing conviction that attacks on the
> "other"-whether governments, corporations, or institutions-are
> the most effective means for accelerating change in society. Michael
> Karlberg ofWestern Washington University describes this approach
> as follows:
> Cultural common sense leads many to believe chat the best way
> co organize every social institution is in the form of a contest.
> Paradoxically, it also leads many to believe that rhe best way co
> reform chose insrirutions is through protest-and other adversarial strategies of social change. Protests, demonstrations, partisan
> organizing, litigation, strikes, and other oppositional strategies are
> standard methods for pursuing social change. In more extreme
> cases, violence and terrorism are also employed. 11
> The anti-globalization movement adheres co chis "concest"
> paradigm, bur ir introduces some unconventional features. The
> movement has no central leadership; rather, rhe protesters support
> many different causes, which assemble in shifting constellations at
> large evencs, and coalitions form and evaporate on an issue-oriented
> basis. This structure, or lack of it, seems itself to be a product of our
> fragmented postmodern world, but it also reflects the movemenc's
> objective of "radical decencralization" and the building of "community-based decision-making potencial-whether through unions,
> neighborhoods, farms, vilJages, anarchist collectives, or aboriginal
> self-government"-which it regards as "essential co countering rhe
> might of multinational corporarions." 12 The "cells" of this grassroots
> movement are connected through cyberspace, via the Internee-a
> techno-version of organic nerworking methods such as painting
> messages on walls or passing chem by word of mouch.13
> The global gatherings are not only marches, although direct
> action is certainly the main purpose; they are also "week-long marathons of incense education on global politics, late-night srrategy
> 
> Michael Karl berg, "The Paradox of Proresr in a Culrure of Conresr," Peace
> and Chmzge, vol. 28, no. 3 Uuly 2003), p. 339.
> Klein, Fences and Windows, p. 16.
> u Ibid., p. 223.
> WORLD WATCH                            103
> 
> sessions in six-way simultaneous rranslacion, fescivab of music and
> street cheacer. " 14 fu for rhe changes chey are seeking, Klein writes,
> "When protesters shout about the evils of globalization, most are
> nor calling for a return ro narrow nationalism but for the borders of
> globalization to be expanded, for trade co be linked co labor righcs,
> environmcncal protection and democracy." 5
> The cflccciveness of the procescers' efforrs co promote knowledge
> and raist.: people's consciousness on chese important global issues is
> evident by rhe growing numbers of participants in the evencs. The
> movement's spokespersons are well-informed and arric.ulace, and
> r:hey have amacced like-minded citizens of all ages. l lowever, some
> probltms have arisen. While its objec.rives are desirable, and while
> most parcicipants do not call for a return co nationalism nor instigate vioknc acts, chis "movcmcnc of movements," with no central
> cohen.:ncc based on principle, does encompass radical elements chat
> embrace violence as a useful cool in their struggle. As chc numbers
> of proresccrs grov. and rhe rhetoric heats up, hose governments and
> police forces feel besieged, so che potential for deadly forct.: 1s real.
> And as for the movement's future development, there is no widespread agreement on the course it will rake. While )>Orne proc~tcrs
> claim rhac violence has move<l leaders to consider and ace on issues
> such as debt relief, ochers chink char it weakens cheir cre<libi liry and
> wane co move beyond protests; chcy are looking for a new strategy.
> Naomi Klein argues chat the activists, alr:hough \trious in incent,
> refuse "to engage in classic power srruggles" in chat "their goal ... is
> noc co cake power for chcmsclves bur to challenge power centralizarion on principle.' She refers to che protesrs as "che precise and
> thrilling moment when the rabble of r:hc real world crashed che
> experts-only club where our collective face is determined" and
> claims thac "a new c.ulrure of vibrant direct democracy is emerging,
> one char is fuelled an<l screngrhened by direct parcicipacion, nor
> dampened and discouraged by passive speccator!-.hip." 18
> 
> Ibid .• p. XX\'.
> ~
> Ibid., pp. 4- 5.
> 1<á Ibi<l., p. xxvi.
> 
> 17 Ibid., p. xvii.
> Ibid., pp. xxvi-xxvii .
> 204                THE SAHA'( WORLD 2002-2003
> 
> This increasing emphasis on direcr democracy reflects both
> widespread disillusionment wich established policical systems and
> the conviction thar che "self-acrualizing" power of the individual is
> the strongest means of effecting change and bringing about social
> jusricc. According to individualise and anarchist social theories, to
> which chc anri-globalization movemenr bears some relarion, che scare
> and society block the power and "natural energies" of individuals
> through their perperual effom ro conrrol chem. 19
> Whether direct action based on such paradigms can actually
> bring aboUl meaningful and enduring social change remains unclear,
> however. Can a movemenr based on adversarial strategies susrain
> uniry within ics own ranks-or engender a sociery chac can met.:c
> che needs of all its members? According ro Karlberg, such srraregics
> have become "paradoxical and self-limiting":
> If chcy were viable in the past, rhey now appear ro have reached
> a point of diminishing returns. Adversarial srracegies legitim,lte
> che assumptions regarding human nature and social organizarion
> rhat suscain the triparcice sysrem. When social acrivists engage in
> parcisan political organizing, rhey legitimate che comest models
> of governance chac keep chem ac a perpetual disadvancage. Likewise, when social activists engage in licigacion, they legicimare chc
> adversarial sysrems of jurisprudence chat keep ch1.:m ar a perpetual
> disadvancage. Even srreet protescs, demonstrations, and acts of
> civil disobedience legitimate the underlying assumption char contest and opposition arc necessary forms of social interaction.
> Granced, social activists do "win" occasional "hacdes" in chese
> adversarial arenas, buc the root causes of their concerns largely
> remain unaddressed and the larger "wars" arguably are nor going
> well. 20
> 
> Within chis wider conrext, the Baha'i communiry, which is also.
> conce-rned with addressing the ills char beset sociccy, sees itself as making one contribution to rhe struggle for social cransformacion-buc
> 
> 19   For a helpful discussion of ~ocial rheories including individualism and
> anarch1~m. see Nicholas Abercrombie, Stephen l lill, and Bryan S. TUrner.
> Sovereign !11di11iduals of Cnpitnlism (London: Allen and Unwin, t986).
> ° Karl berg, "Paradox of Protc~t." p. 339á
> WORLD WATCH                               205
> 
> with a distinccive vision and approach based on its sacred scriptures. A
> basic tenet of Baha' f belief is that humanity, standing on the threshold
> of its collective maturity, must develop appropriate new qualities,
> attitudes, and skills. 'Abdu'l-Baha writes,
> That which was applicable to human needs during the early history of the race could neither meet nor satisfy che demands of..rhis
> day and period of newness and consummation. Humanity has
> emerged from its former degrees of limitation and preliminary
> training. Man muse now become imbued with new virtues and
> powers, new moralities, new capacicies. 21
> Baha'fs believe chat among the ideas that will nor serve humanity
> well in its age of maturity are the conviction chat human beings
> are aggressive and quarrelsome by nature and the concept of "us"
> versus "rhen1."
> Humanity is gradually awakening to its essencial oneness, bur as
> yet there is no common understanding of the obligations or nature
> of that unity. The anti-globalization protesters, for example, see
> themselves as a community that welcomes individuals from different cul cures, backgrounds, and levels of education who are more or
> less unified in their struggle against the worst effects of globalization;
> they see the anti-globalization protest gatherings as occasions where
> true democracy and freedom flourish-as windows to the possibilities of a new, more just world. The globalization boosters also see
> humanity as one, bur as a single, gigantic economic marker inhabited
> by consumers of many different cultures. However, such visions of
> unity arc almost always limited, and ideas of difference and conflict
> are deeply ingrained in both our individual consciousness and our
> social structure. As the Baha'i International Community writes:
> Deceptively simple in popular discourse, the concept chat humanity constitutes a single people presents fundamental challenges
> to the way char most of the institutions of contemporary society
> carry out their functions. Whether in the form of che adversarial
> structure of civil government, the advocacy principle informing
> 
> 21   'Abdu'l-Baha, Foundations o/World Unity (Wilmette, 1L: Bahff Publishing
> Trust, 1945), pp. 9.
> 206                THE BAHA'f WORLD 2002-2003
> 
> most of civil law, a glorificarion of the struggle berween classes and
> other social groups, or the competitive spirit dominating so much
> of modern life, conflict is accepted as rhe mainspring of human
> interaction. It represents yet another expression in social organization of the materialistic interpretation otlife that has progressively
> consolidated itself over the past two centuries.22
> As "idealistic macerialists" 23 play their part in the vast historical process destined co lead humanity w the next stage of its
> development, struggling against "the councless wrongs affiiccing a
> desperate age," 24 so, too, the Baha'fs arc playing their part. Their
> efforts attempt to address what they see as the spiritual root of these
> problems by promoting the wholehearted adoption of the concept
> of the oneness of rhe human race. Again, the Baha'f lnternationaJ
> Community writes, "Only through the dawning consciousness chat
> they constitute a single people will the inhabitants of the planet be
> enabled to turn away from the patterns of conflict that have dominated social organization in the past and begin to learn the ways of
> collaboration and conciliation." 25
> But if adversarial relationships are taken for granted as the norm
> of operation in society, how, then, can we move from the current
> model of "containment," where institutions are seen as controlling
> and limiting the freedom of individuals, to a model of empowerment? Can societal institutions actually be transformed into channels
> through which individuals can effectively serve society and thus
> contribute to its healthy growth rather than feeling that they must
> oppose those institutions in order to force them to mal<e meaningful
> change? The Ba hf f community asserts that, indeed, societal institutions can be so changed, but co establish such an order, the world
> requires an "educator" whose teachings address material, human,
> 
> Ba.lfa'f International Community, The Prosperity of Hummzkind (1995).
> Universal I louse of Justice, lecrer to a National Spiritual Assembly,
> 19 November 1974, in Messages from the Universal House ofjustice 1963-1986
> (Wilmette, IL: Baha'f Publishing Trust, 1996), p. 283.
> 2• Universal House of Justice, letter co rhc believers gachered for the events
> 
> marking che completion of the projects on Moum Carmel, 24 May 2oor.
> The text of 1his letter appears in The Bahd'f World 2001 á2002, pp. 69-73.
> ' Bah:i'f lmernarional Community, Prosperity of Humankind.
> WORLD WATCH                                207
> 
> and spiritual concerns, and whose authority is universally respected.
> Such an educator "muse reach men .. . to form a social order in order
> co establish cooperation and mumal aid in living so that material
> affairs may be organized and regulaced for any circumstances chat
> may occur."16
> Baha'fs believe chat Baha'u'llah is the "divine educator" for chis
> age and has been sent by an all-loving Creator to move us co the
> next stage of humanity's development. Such advancement, however,
> requires thac we change our notions of what is appropriate in societal
> relationships. ln The Lab, the Temple, and the Market, Farzam A.rbab
> outlines the challenge char faces humanity in regard co governance:
> Conflict between the individual and che institutions of society-the one clamoring for ever greater freedom and the ocher
> demanding ever more complete submission-has been a feature
> of political life throughout the ages. The model of democracy
> vigorously propagated in the world rnday takes this state of
> conflict for granted but tries to fix the parameters so that the
> individual's rights are not transgressed in the process. Beyond any
> question, the version of democracy so far achieved is preferable
> co the despotic systems of governance to which humanity has
> been subjected time and again. But the historical process of democratization does not have to end here, at its current immature
> stage; the interaction between institutional authority to decide
> and individual power to accomplish has only begun to realize
> its possibilities. Better arrangements will emerge, however, only
> when institutions cease to be seen as instruments for imposing on
> society the views of a particular faction, whether democratically
> elected or not. To the extent chat institutions become channels
> through which the talents and energies of the members of society
> can be expressed in service to humanity, a sense of reciprocity
> will grow in which the individual supports and nurtures instimtions and these, in turn, pay sincere arcention co the voice of the
> people whose needs they serve. 27
> 
> 26   'Abdu'l-Baha, Some Answered Questions (Wilmette, IL: Baha'i Publishing
> Trust, i994), p. 9.
> Farzam Arbab, " Promoting a Discourse on Science, Religion, and (cont'd)
> 208               THE BAHA'I WORLD 2.002-2003
> 
> This sense of reciprocity is now noticeably absent from relationships berween individuals and instirucions. Insticutions-panicularly
> governments-are noc seen as "channels" through which citizens'
> "calems and energies ... can be <.:xpresscd in service co humanity.''
> Often they are (juscly) seen as ladders by which chc ambitious can
> rise and rhen impose their will on ocher~. pranice corruption. and
> sacrifice the common good ro protect the incen.~scs of themselves
> ancl chose who supporred rheir advance. In turn, individuals do noc
> support or "nurcure" cheir governing instillnions, and so rhe vicious
> circle is complete.
> Arbab writes of che necessity of "the transformation of rhe prescnc mode of governance, based on traditional concepts of power and
> authority, inro one shaped by a genuine posrnre oflearning." While
> acknowledging the difficulty of rhe process, he goes on ro ask, "[I]s
> not the shift from governing by force to administering by learning
> one of the distinguishing fearurcs of humanity's passage from childhood ro maruriry?"211 The new paradigm advanced by the Baha'i Faith
> focuses on empowering individuals co become agenrs of constructive
> .,ocial change in their communities, or, in che words of one writer,
> on "culrivating chc capaciry in individuals and their instirutions co
> participate in cheir own developmenr." 2<>
> Inherent in this paradigm is a balance becween the rights of che
> individual and those of che collective. One problem with proresrs
> and acts of civil disobedience, whether peaceful or violent, is chat
> chev necessarily involve rejection of the authority of the government.
> While Lhc cause of che prmesr may be widely seen as praiseworrhy,
> the question remains: if it is accepted char one group can deliberately
> disobey a decree it perceives as unjust, rhen why nor anorher
> group disobeying another law rhac it sees as unjust, and another
> group anorher law? The aurhoricarive scandards embodied in civil
> 
> Developmenc," in The Lab. the Temple. and the Market: Reflections at the
> !nterrection ofScience, Religion, and Del'elopment, ed. ~haron M.P. Ilarpcr
> (Otcawa, ON: Jncernarional Developmenc Rcse<trch Cc111re, 2000), p. 2.12. .
> i s Ibid., p. 216.
> i•i Paul Lam pie, Creating a New Mind: Reflectiow 011 the Individual, the lnstlfutions, llnd the Community (Riviera Bt.<tch, FL: Palabra Publications. 1999),
> p. 107.
> WORLD WATCH                                       2.09
> 
> jurisprudence are thus undermined to a point where they become
> empty, and the cohesion of the society is threaLCned.
> A challenging bur firm foundacional principle of che Baha'i
> Faich is obedience co government, scemming from che writings of
> Bah:i'u'llih Himself. who scared, "To none is given che righc co ace
> in any manner chac would run coumer co the considered views of
> chem who are in authoricy.'' 111 'Abdu'l-Baha described Baha'is as ''the
> well-wishers of rhe government, obedienc co ics laws and bearing
> love cowards all pcoples,"\I and Shoghi Effendi further elaborated
> chat Bah:i'fs "do not exalc their own consciences over che rulings of
> the auchoricies, and hold it a religious dury to be loyal and obedient to che Scare." \2 In a cablegram wriccen in 1938, he called upon
> rhe Baha'fs
> [co] resolve, despite [che] pressure [of] fasc cryscallizing public
> opinion. [col abscain individually and colleccively, in word [and]
> action, informally as well as in all official ucccrances and publicarions, from assigning blame, caking sides. however indireccly, in
> recurring political crises now agiraring [and] ulcimacely engulfing
> human sociecy. JJ
> 
> Bahffs, chen, neither sanction nor oppose parcisan polirical
> viewpoints, nor do chey engage in aces of civil disobedience that
> would undermine governmenc-even in cases where che government is hostile cov.ards chem and rheir objeccives. Two examples
> serve to illustrate this principle. The first is che Baha'i community of
> Iran, which is noc recognized under the constitution of che Islamic
> Republic of chat country. In 1983, the communicy was ordered by
> the government co disband all adminiscrative structures governing
> 
> '° Baha'u'll:ih, Glet111i11gs from rhe 'X riri11gs ofBrthJ'u 1/dh (Wilmcccc. IL: Baha'i
> 
> Publishing Tn1't, 1994), p. 241.
> JI 'Abdu'l-Bah.i. Sdeaiom from the \Fritings of 'Abdu 1-B.rhd (Wilmc:rce, 11.:
> Bah.i.'I Publi,hing ' Irust, 1997), p. 293.
> Shoghi Eficndi, f>ri11ripks ofBahd'I Administmtion: A Compilation (London:
> Bahff Publishing ' Iruse, 1973), p. 95.
> Shoghi Effendi. <.á.1blcgram written .q September 1938. in Messages to
> Americ11: Srlecud I mers and Cablegrttmi álddmsed to the R11h.i'/s ofNorth
> Amerim 193i- 1946 (Wilmette, IL: Baha'i Publi~hing 'frmc, 1•)47), p. 15.
> 2.10               THE BAHA'f WORLD 2002-2003
> 
> ics affairs. This was done and, in a final ace before it disbanded, rhe
> National Spirirual As embly wrote an open lerrcr rhac was sent co
> many government officials, announcing ''Lhe suspension of the Bahf(
> organiLations throughout Iran in order co establish its good incentions an<l in conformity wich iLs basic tenets concerning complete
> obedience co rhe instructions of chc Government ... until the time
> when, God willing, the misunderstandings are eliminated and rhe
> realities are ar last ma<le manifest ro rhc auchorities." 14
> To date, the government's prohibition againsc Baha'i administrative insricurions remains in efTecr, and they remain disbanded. The
> silllation is admiuedly very difficult, bur nevenheless, the Baha'is
> have nor become passive "victims" of the regime, in chat chey and
> their sister communities around the world continue to pursue all
> legal means- both within Iran itself and ch rough international channels such as the Unired Nations-ro gain recognition under the
> constitution and to be granted rheir basic human and civil righcs.
> Baha'ls are convinced char their efforts through these channels have
> mitigared the suffering of the Iranian community.
> lhe second example is the Baha'i community of South Africa
> during che apartheid era, which was under constant surveillance
> by the security police because of its racially integrated membership and accivicies. ln irs testimony to rhe Truth and Reconciliation
> Commission in 1997, the community scared that irs obedience co
> the previous government stemmed from the Baha'f Faith's explicit
> prohibition against involvement in partisan policies and opposition
> co government. It testified,
> 
> During che rime when the previous Government prohibited
> incegration within our communities, rather than divide inco
> separate administrative srructures for each population group,
> we opted to limit membership of the Baha'i administration to
> che black adherents who were and remain in che majority of our
> membership and thereby placed the entire Bahf( community
> under the stewardship of its black membership. Happily, such
> 
> 11   Narional Spirirual Assembly of the Bah:f fs of Iran, open letrer, J eptember 1983, in Messages of the Um11mal House ofjustice 1963 to 1986. pp.
> 599-600.
> WORLD WATCH                                   211
> 
> policies were cased and we were able once again to have racially
> integrated administrative bodies which were and are democratically elected by and from the entire body of adult adherents of
> the Baha'i Faith. 15
> The statement concluded, "through strict adherence to the principles
> of our Prophet-Founder we have forged ahead and made a modest
> beginning toward realizing our vision of unity for South Africa by
> creating a model which can be smdied and scrutinized and from
> which we believe valuable lessons can be learned."
> Individual Bahf fs, when drafted for military service, have faced
> similar ethical dilemmas regarding the law of the land and cheir religious convictions. While "Baha'ls recognize rhe right and duty of
> govern men cs ro use force for the maintenance of law and order and
> to protect their people" and the Bahf f Faith "draws a very definite
> distinction between the duty of an individual to forgive and 'to be
> killed rather than to kill' and the duty of society to uphold justice,"
> at the same rime "Bahffs rry to keep themselves our of the internecine conflicts thac are raging among their fellow men and co avoid
> shedding blood in such struggles." 36 Therefore, since they muse be
> obedient to their government, "Baha'fs do nor on the grounds of
> religious conviction seek to abandon their obligations as citizens";
> rather, they apply for legal noncombatant service, "regardless of che
> effect which that may have on their personal safety, convenience,
> the kind of activity they muse discharge, or the rank to which they
> may be assigned." 3
> While Bahf fs seek to obtain noncombacanc status to avoid shedding blood, they are not absolute pacifiscs, as "[n]on-cooperacion
> 
> For rhe full rexr of rhe statemenr by rhe National Spiritual Assembly of the
> Baha'fs of Soum Africa to the Trurh and Reconcilarion Commission, see "A
> Pathway co Peace and Juscice," in The Bahd'f World I997-98, pp. 229- 32.
> 36 Universal House ofJustice, leccer co a National Spiritual Assembly, 9 febru-
> 
> ary 1967, in Lights of Guidance: A Bahd'I Reference Fik, compiled by Helen
> Hornby, 3rd rev. ed. (New Delhi: Baha'f Publishing Trust, 1994), no. 1354,
> p. 407.
> á  National Spiritual Assembly of the Baha'fs of the Uni red Scares of America,
> Developing Distinctive Bahd'I Commrmities {Evanston, IL: Office of Assembly
> Developmenr, 1998), secrion 19.8.
> 212               THE BAHA'f WORLD 2002-2003
> 
> is coo passive a philosophy to become an effeccive way for social
> reconstruction.":IS The pacifist seance is viewed as "anti-social," and
> " its exaltation of the individual conscience leads inevitably co disorder
> and chaos in society":
> Extreme pacifists are thus very dose co che anarchists, in che sense
> chat both of these groups lay an undue emphasis on the rights
> and merits of the individual. The Baha'( conception of social life
> is essentially based on che subordination of the individual will
> co chat of society. le neither suppresses che individual nor does ic
> exalt him co the point of making him an anti-social creature, a
> menace co society. As in everything, ic follows the "golden mean."
> The only way chat society can function is for the minority tO
> follow che will of the majority. 39
> Bahf{s are obedient co their governmenc co the point where
> such obedience would force chem co deny their core spiritual beliefs. Shoghi Effendi has written that while Baha'fs "should obey the
> government under which chey live, even at the risk of sacrificing
> all their administrative affairs and interests, they should under no
> circumstances suffer their inner religious beliefs and convictions co
> be violated and transgressed by any authority whatever."á10 To return
> co the examples of the two communities mentioned earlier: In Sou ch
> Africa, although operating within the restrictions imposed by the
> government, the Baha'i community would not and did not abandon its convictions regarding the unity of humankind; and in Iran,
> thousands ofBaha'(s have been imprisoned since the 1979 revolution
> and more than 200 have been executed for refusing co recant their
> Faith when demanded co do so by the authorities.
> The Baha'f view of change as organic in nature provides a perspective chat allows che community co pursue it through established,
> 
> JH Letter written on behalf of Shoghi Effendi, 21 November 1935, ciced by the
> Universal House of Justice in a leccer ro an National Spiriwal Assembly, 9
> February 1967, in Lights of Guidance, no. 1354, p. 407.
> 1q Ibid.
> 
> m Shoghi Effendi, The Light of Divine Guidance: The Messages from the
> Guardian of the Bahd'f Faith to the Bahd 'is of Germany and Austria, vol. r
> (Hofheim-Langenhain: Bahff-Verlag, 1982), p. 54.
> WORLD WATCH                                  213
> 
> lawful channels. Just as a human being must traverse numerous
> stages from infancy to adulthood, the political world "cannot
> instantaneously evolve from the nadir of defectiveness to the zenith
> of rightness and perfection. Rather, qualified individuals must strive
> by day and by night, using all those means which will conduce to
> progress, until the government and the people develop along every
> line from day to day and even from moment to moment."áil            -
> Outside che adversarial "comest" paradigm, the Bal1a'f community is devoting its energies to building communal patterns to
> encourage the development of "those means that will conduce to
> progress." While still very young, the community is gaining valuable
> experience in nurturing "learning organizations" at the grassroots
> level and in empowering both individuals and institutions to walk
> their own path of development. The maturation of democratically
> elected Baha'f governing bodies at the local level and the progress of a
> worldwide system for training human resources both offer encouraging evidence of those patterns within the Baha'i community itself 4 2
> But Baha'fs are also seeking ways to offer the insights and skills
> inspired by their beliefs to the wider community, notably through
> social and economic development efforts around the world.
> The moral leadership training program initiated by the Bahf ]-
> inspired Nur University in Santa Cruz, Bolivia, provides one such
> example. Working at the grassroots, Nur has trained schooJteachers in
> more than 400 rural communities as agents of social change, and the
> program is now spreading to other countries and continents. Based
> on the Baha'f teachings, it focuses on six defining characteristics:
> consistent service-oriented leadership focused on the common
> good; active engagement in the process of individual and collective transformation; commitment to fulfilling the twin moral
> responsibilities of searching for the truth and applying truth in
> all aspects of one's life; transcendence through vision-that entails connecting with eternal values and renewing a commitment
> 
> 41 'A bdu'l-Baha, The Secret of Divine Civilization (Wilmecre, IL: Baha'i Publishing Trust, 1983) , pp. 107-08.
> 42 For more on che syscemacic rraining of human resources, see "Creating a
> 
> Culture of Growth: The lnscirure Process in the Bahff Community," The
> Bahd'f World 2000-2 001, pp. 191-99á
> 214               THE BAHA'I WORLD 2002-2003
> 
> co service and r.he process of rransformarion; recognirion of r.he
> essential nobilic:y of each human being-a nobilic:y char endows
> che individual wir.h che pocenrial co develop and exercise moral
> leadership in sociec:y; and rhc exercise of personal, inrerpersonal
> and socieral leadership capabilicies. 13
> 
> Once scudenrs have analyzed feacures of prevailing leadership models,
> whether auchorirarian, pacernalistic, manipulative, .. know-it-all," or
> democratic, chey move on co explore capabilities essenrial ro moral
> leadership.
> The acquisition of such capabilities will enable individuals ro
> serve effectively as members of insrirnrions that promote social wellbeing and, in the words of Farzam Arbab,
> 
> co develop in decision-making bodies certain abilicics required of
> chem by their functions in sociecy.. . . These include rhe abilities
> to maincain a clear perception of social reality and of rhe forces
> operating in ir; ro detec.c some of che opporruniries offered by
> each hiscorical momenr; ro properly assess the resources of the
> communic:y; co consult freely and harmoniously as a body and
> with one's constituency; ro realize that every decision has boch a
> material and a spiricual dimension ; to arrive at decisions; co win
> r.he confidence, respect, and genuine support of chose affected by
> these decisions; co effectively use che energies and diverse calems
> of the available human resources; co imegrace the diversic:y of
> aspirations and of activities of individuals and groups inro one
> forward movemenr; ro build and maintain unic:y; m uphold standards of justice; and co implcmcnr decisions wich an openness
> and Aexibiliry chat avoid all trace of dictatorial behavior. 1 á
> 
> Nur's training is still relacively small in scope, bur as more and
> more people become empowered with such knowledge, insights,
> and-capabilities, they become effective agencs of social change char
> is grounded in moral principle. Schoolteachers in parcicular exerc a
> 
> H  Taken from che description of Nur Univcrsiry on rhe Mona Foundarion's
> Web site, ar http://W\'lw. monafoundation.org/projeccs/nur/profile.shrml.
> á Arbab, "Promoring a Discourse,'' p. 216.
> WORLD WATCH                                   215
> 
> scrong influence on srudents and parencs, and c.an chus assist in the
> cransformacion of their communities.
> ruNDAf.C, or Fundaci6n para la Aplicaci6n y Ensenanza de las
> Ciencias (Foundation for rhc Application and           árca. .
> hing of che Sciences), in Colombia, is also concerned with issues surrounding moral
> educacion and leadership. Jc has turned ics atcencion ro escablishing
> programs in rural areas through which inhabicanrs parcicutarly
> youth-can develop incellecrual and spirirual capacities and anirudes
> in order co become "valuable human resources for social change."4 ~ In
> its description of its objectives, 1-'LNDAEC clearly slalt:s ics views concerning che most effective way of fostering conscructive change:
> [R]athcr chan crying co rdorm rhe present social order, or promote violence in the namL of jusnce and the irresistible march
> of history, che real cask is co search for new options that render
> rural life mc..rningfol in che context of a global human sociecy,
> a sociecy chat would be radically different from what has caken
> shape during the past decades of material progress and spirirual
> bankrupt9. 'I his search, however, cannot be carried our from
> the planning offices of development agencies and miniseries; it
> has co be pare of the efforc of rural populations themselves and
> chose who choose co share in chcir destiny.. .. [!Jr is necessary
> for each people co have the opponunicy co examine irs past and
> prcscm, become aware of the strengchs and shorccomings of ics
> culrurL, and through highly parcicipative processe5, search for
> and walk a viable path of organic change.'
> It is important, fUNDAEC says, not co romanticize the situation of
> these populations. Certainly negative external forces ace upon chem,
> including "agrarian policies of the country, che unjust distribution
> of land, Lhl' shorccomings of che market, the inappropriateness of
> available technology, che expansion of a harmful system of education
> and communic.uion the content of which causes the disintegration
> of positive values and rclarionships. '' Bm ir is also important co
> 
> crLATFR (L.ttin American Center for Rural lechnology ;ind Edut:.uion),
> "What i' 1 UNOAl'C," ~ec. ll A I, at http://www. bcca.or~/~crviccs/lim/noblcá
> crea11onlrund.1cc l .hunl.
> lbiJ .. !>CC. 11 I A.
> 216              THE BAHA'f WORLD 2002-2003
> 
> recognize that these popuJations also suffer from incernal descruccive tendencies, whether "che disincegracion of basic scrucrures of
> family, of decision making, and of the socialization of knowledge,"
> "a rapid <leteriorarion of such traditional values as responsibility,
> recticude, and solidarity," or "negative characteristics such as oppressive arrirudcs cowards women and certain patterns of leadership."
> Neirher romanticizing nor patronizing chese populations, PUNDAEC
> aims co educate "new generations who rather chan simple objects of
> oppression can become effective accors in an unavoidable process of
> profound social change."'
> In contrast co "idealistic materialises" who see "good" only in
> terms of material progress, 1 ~ FUNDAEC seeks to integrace "material
> and spiritual elements inro a knowledge system chat would enable
> individuals and entire populations ro contribute to the creation of
> a new social order." Analyzing the resulcs of its work over almost 30
> years, FUNDAEC has become convinced that "subscanrial and sustained
> improvement in the material condirions of the majority of humanity can only be rhe fruit of a profound spiritual cransformation, for
> ir is wichin che human soul char social and moral disincegration is
> producing its mosc devastating effects."á'
> This recognition char spiritual transformation needs co be the
> foundation oflascing material improvements is central to the Bal1a'f
> approach ro social change. As the Universal House of Justice has
> expressed it, "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. le calls, rather, for
> a fundamental change of consciousness." 50 Such a change implies
> accepcancc of the teaching at the hearr of the Bahf { faich "char rhe
> time has come when each human being on earth must learn ro accept
> respomibility for the welfare     or
> che entire human family." 51
> 
> ~- Ibid.
> Univcn.al House of Justice, lcrrer co a National Spinrual Assembly, 19 November 1974, in Messages ofthe Um versa/ House of}wtia 1963- 1986, p. 283.
> CELATF.R, "Whal is FUNDAEc," sec. lJl c.
> Universal House of Justice, lcrtcr co rhc believers garhcrcd for chc events
> marking che completion of the projccrs on Moum Carmel, 24 May 2001.
> lbi<l.
> WORLD WATCH                           217
> 
> Awareness of rhar responsibility is also, fundamentally, rhe
> driving force behind proresrs such as chose organized by rhe
> anri-globalizarion movement. Bur will rhe movement be able co
> susrain itself, over a long period and with a unified vision and
> sense of purpose, co address the challenges ic has taken on? In one
> of her ,articles in Fences and Windows, Naomi Klein expresses her
> concern about the future of che anri-globalizarion movement"' in
> a roodess world and asks, "How can a movement be accoumable
> when communities are fraying?" 52 She worries char in rhe mass
> demonsrracions ''che spectacle of displaying a movcmcm is gercing
> confused wich the less glamorous business of building one"H and
> recognizes char "there arc clearly momencs ro demonscrare, bur
> perhaps more imporranc, rhere are moments to build che conneccions that make demonstration something more than cheater." 54
> This is an imporranc insight, and the kinds of connections that
> are forged are excremely important. If chose connections rely on
> temporary overlapping of individualistic agendas or ephemeral
> political alliances, then they will be weak. If, on the other hand,
> chey arise from a conviction that humanity is one, and rhat both
> individuals and instirucions play reciprocal rob in serving humanity, then chey will endure. Farzam Arbab describes che benefits of
> such reciprocity, writing,
> 
> [A] new understanding of power and authority has profound
> implicarions for chc nature of communiry life and hence for
> culture. On rhe communiry resrs the challenge of providing
> that environmenr where individual wills blend, where powers
> are multiplied and manifest themselves in collective accion, where
> higher expressions of the human spirit can appear.
> Beyond the barricades, the marches, the violence, and the culture
> of comest, rich ne~ possibilities open before humaniry.
> 
> ' Klein, Fmres and \'<'indows, p. 158.
> H    Ibid .. Pá 159.
>  -1 Ibid .• p. 158.
> 
> Arbab, "Pmmocing a Discourse," p. 213.
> PROFILE:
> APRODEPIT
> Action pour ftt Promotion des
> Ressources des Org11nisnt10ns de
> Defense de /'Enlllrormement et de !11
> Piscicultttre mtegrle au Tchad
> 
> n May 2002, Action pour la Promotion des Ressources des Or-
> 
> I   ganisations de Defense de !'Environnement et de la Pisciculrure
> integrec au Tchad (Action for the Promotion of Resources for
> Organizations Defending the Environment and Integrated Pisciculrure in Chad), or APRODEPIT, 1 observed its first decade of existence
> and service co people living along the Chari River in southern Chad.
> Governmenr representatives, including the Minister of the cnvironmenc and Water, the Minister of Planning and Cooperation, and
> the Minister for Social Action and Family, anended the festivities,
> as did represcncacives of local and international nongovernmental
> organizations, che European Union, the Canada Fund, and rhe uN's
> Food and Agriculture Organization. The occasion was joyous, as
> APRODEPlT had made significant conuibutions to the region it serves
> and there was much to celebrate.
> The organization's swry began in 1985, against a background of
> decreasing water levels in rivers and lakes, harmful practices such as
> 
> 1 The organi£<.uion wa~ formerly known as l'Associacion pour la Promotion
> 
> er le Devcloppcmcnc de la Pisciculrure incegree au Tchad (the Association
> for the Promotion and Dcvclopmenc of lncegraced Pisciculcurc of Chad).
> buc changed it~ name in 2003.
> 
> 220             THE BAHA f WORLD 2002-2003
> 
> Men harvest fish farmed using APRODEPtrs env1ro11mentally sound methods.
> 
> the use of dynamite to kill fish, the disappearance of various aquatic
> species, and a lack of protein in the diet of the people living in the
> region. In response, a group of 12 families, seeking to find solutions
> to these serious problems, decided to band together and promote fish
> breeding. The efforts of the initial group were encouraging enough
> for it to enlarge the circle by creating a structure that would be
> national in scope, and so APRODEPIT was formed. A few years lacer,
> in 1992, it was recognized by Chad's Ministry of che Interior and
> the Ministry for Planning and Cooperation as a nongovernmental
> organization.
> Like other Baha'i-inspired social and economic development activities and organizations, APRODEPTT has focused on building skills
> and capacities in individuals and communities so that they are empowered to contribute to their own processes of development. The
> APRODEPIT                              221
> 
> "honor and discincrion of the individual," according ro che Baha'i
> writings, is ro "become a source of social good," since ir is rhe role
> of all peoples "to carry forward an ever-advancing civilizacion" that
> is based on the principles of justice and uniry. To contribute ro such
> a great enterprise, individuals need access ro knowledge; they need
> ro acquire skills; and they need ro develop artitudes and qualities
> that will enable them to lead productive lives. The communiry;- in
> mm, provides an environment that brings individuals together in
> constructive, principle-based collective action. The task of Baha'finspired development efforts is to assist individuals and communities
> to find ways to apply principles and teachings ro their particular
> situations.
> Recognizing that both participation by the local population
> and decenrralization of rhe areas of jurisdiction are necessary for
> the achievement of just and susrainable development, APRODEPIT's
> approach has been ro provide information, training, and encouragement to local populations so that they can organize their own
> groups and unions ro rake acrion for the protection of the natural
> resources on which rhey depend. To this end, rhe organization has
> established offices for regional supervision, trains field officers, and
> sponsors general meerings with chose involved in che management
> of the waters.
> APRODEPIT's aim in all of this activiry is twofold. First, it supports fishermen's and fish breeders' cooperatives in technical aspects
> of farming and raising fish, including fish-breeding techniques and
> the sustained management of fishing resources. Second, it seeks ro
> protect resources by raising the awareness of fishermen about ecologically sound fishing practices, by training chem in conservarional
> techniques, by providing groups with nonprohibited equipment for
> conventional fishing, and by promoting adherence to Chad's fishing
> regulations.
> By 2000, APRODEPIT had set up 172 fish farming projects in lakes,
> creeks, and artificial ponds in villages throughout sourhern Chad.
> With its headquarters in Sarh, on the Chari River, the organization's
> three main branches-the Chari-Baguimi, the Moyen-Chari, and
> the Mayo-Kebbi- have developed the capaciry ro support some
> 250 fishermen's groups, training field officers and promoring rhe
> diversification of self-financing activities.
> 222             THE BAHA'f WORLD 2002-2003
> 
> During 2002, APRODEPIT's efforts to organize rhe fishermen imo
> groups and to assisr chem with microcredir loans to acquire materials
> and rools led ic co educare 150 leaders of local organizations about
> national fishing regulations and the code for responsible fishing,
> to carry our campaigns to promote the sustainable management of
> fishing resources in 71 riverside villages, and co conduct extensive
> studies ro understand the economies of villages char depend largely
> on fishing. Another important aspect of the organization's work is
> co visir heads of che districts and make them aware of the deterioration of rhe fishing and ocher nacural resources in their areas. To chis
> end, consultations were held with traditional chiefs, and 12 heads of
> canrons were visited by 2002.
> Focusing on the strengthening of women's capacities, APRODEPIT
> has helped women to build upon the base of the renewed fishing and
> fish-breeding resources by encouraging them to buy fish from the
> farmers, to smoke and cure it, and to sell their produces for a profit
> at nearby markets. To assist the women's groups that have undertaken
> these activities, APRODEPIT has offered craining in smoking and curing procedures and has promoted the development of a savings and
> credit system for the women co finance their own activities. To date,
> some 150 women's organizations whose members sell fish and fish
> products have been eligible for microcredit loans.
> As part of its ecological program, APRODEPIT has built consensus
> in the community to set aside 80 designated creeks exclusively for
> fish breeding. It has supported supervision of fish reproduction areas
> in che Ure and Trene lakes. The organization has also had success in
> conserving the region's wildlife-notably, in fostering the increase in
> the hippopotamus population in Moussafoyo from 2 to 50 within
> 10 years. (Hippos are seen as a keystone species, since they transfer
> nutrients from land co wacer. Fish, for example, feed on various invertebrates that ear hippo dung.) As a result of APRODEPIT's efforts,
> the government designated a large tract of land as a National Nature
> Reserve, and in 2001 collaboration between the government and
> fishermen's groups resulted in the placement of an additional five
> square kilometers of ecologically delicate land in Barh-koh under
> APRODEPIT s care. APRODEPIT has supported participatory management of the reserve at Gnala, as well as the planting of orchards and
> trees and the establishment of market gardens in the region.
> APRODEPIT
> 
> To pursue a wider range of community devclopmcnc goals,
> APRODFPIT has cxp<rn<le<l iLs acriviries ro focus on rhe educacion of
> children and women, induding unmarried morhers and young girl .
> These dforcs, like APRODIPJ 1's ocher acrivicies, which are all founded
> on Baha'i principles, also have an approach char is strongly based on
> communicr p.micipJrion. One parcicuJar aim is ro help men view
> women as capable parrners in devising and implcmcncing social
> and economic projects in the region. The eventual goal is m curb
> illiteracy, misery, and ignorance among the underprivileged.
> APRODFPn has supported education through a variety of measures, including providing outreach and assistance co other groups
> and helping escablish village schools. One such iniriacivc, undertaken
> ar che request of local clcmcncary school aurhoricies, has been che
> facilicacion of training for more rhan 400 rcachers of children aged 2
> ro 6 and of adulcs, as wel l as refresher courses for ceachers and administrarors in several kindergartens in chc region. Ac an cxperimencaJ
> nursery school, drnusands of children, including chose enrolled
> and many ochers from che surrounding area, have been vaccinaced
> against diseases such as mcningicis, poliomyelicis, smallpox, 1 B, and
> 
> Children celebmte nt 11 graduation ceremony in one ofthe edumtionnl
> projects supported by ,-t/'RODE/'11:
> 224              THE BAtt,.\'f WORLD 2002-2003
> 
> APRODEPIT supports meetings like the one pictured here, aimed at
> strengthening women's capacities.
> 
> whooping cough. Leccures, discussions, and training sessions on the
> concrol of AIDS have been offered co che public.
> In addicion, liceracy craining and vocational programs such
> as sewing and dyeing have been offered. More than 100 women
> have participated in the microcredit program Fonds de soutien en
> maciere de populacion, with the aim of supporting revenue-earning
> microprojects and accivicies, particularly co equip those who finish
> their training in sewing.
> At ics rnth anniversary celebracions, members of the various
> groups working wich APRODEPIT and che field officers who serve
> chem shared the pleasure of their successes with the public of Sarh
> and with invited guests. Discussions conducted and facilitated by
> people directly involved in the projects focused on the role of civil
> society in the decision-making process, particularly in relation to the
> challenges of managing fishing resources, co fish breeding in natural
> lakes and creeks, to che management of a community reserve, co the
> curing of fish, and to the Baha'i approach co developmenc. Displays
> of permicced and prohibiced fishing equipment and a market offering various food products and crafts made by women's groups in
> APRODEPIT
> 
> rhe region were also fearun:d, along with sports activities and dances
> from various groups throughout the week.
> APRODEPIT looks forward co developing its existing projects
> furcher and to undenaking more projects in partnership with other
> agencies-whecher srudying the condition oflakes and species of fish
> in the area it serves, managing the preserves under ics care, training
> more people in fishpond development, fish breeding, and resouárce
> managcmcnc, or offering more support for community sc.hools.
> Given the expansion of the organi1.acion's scope over the firsr 10
> year!> of irs existence, possibiliries for assisting the people of southern
> Chad to build on rheir success look promising indeed.
> Religious Intolerance
> Written starrment ofrluá Bnhti '/ Interntttional
> Communit)' to the 591/, Jessinn ofthe United
> Nations Commfoion 011 llumnn Riglw, held from
> 17 March to 25 April 2003 in Gmeva, Switzerland
> 
> F
> rom the reporrs of the UN Special Rapporteur on Freedom of
> Religion an<l Belief. ic is clear char serious violacions of frce<lom
> of religion or belief are continuing the world over. F.xcremism
> and fun<lamcncalism are growing day by day, fueling incolcrancc and
> hatred on che basis of religion or belief. Ir is, therefore, gratifying co
> note the special emphasis chac che Special Rapporteur has placed on
> che need ro prcvcnc religious intolerance and discrimination. We also
> appreciate his calling for an lncernacional Comulcacive Conference
> ro engage the international communicy in discussiom abouc the role
> of schools in chat preventive process.
> The Incernational Consultative Conference on School E<lucacion in Relacion co Freedom of Religion or Belief, á101erance, and
> Nondiscrimination, held in Madrid in November 2001, produced a
> strong scacemcnc affirming che righc of children ro "be brought up
> in a spirit of peace, tolerance, mucual undemanding, and respect
> for human rights." The final scacemenc from char conference upheld
> che urgenc need co "promote, through educacion, chc protection and
> chc respect for freedom of religion or belief in or<lcr ro scrcngchen
> peace, undemanding, and tolerance among individuals, groups, and
> nations, and with a view co developing a respect for pluralism." 1
> 
> 1 Madrid Final Docurncnc, November 2001, operarivc para. 1.
> 
> 228                  THE BAHA'I WORLD 2002-2003
> 
> Widespread respect for freedom of religion or belief is an incredibly
> importanr goal in a world corn aparc by religious extremism. For this
> goal to be achieved, however, rhe children of rhc world must learn
> char firmly held religious convictions are compatible with respect for
> the rights of those whose beliefs differ from their own.
> The Madrid Final Document emphasizes the years of primary
> and secondary school2 as being the critical rime for instilling attitudes of colerance and nondiscrimination. Indeed the Baha'i writings
> confirm that "Ir is extremely difficult co reach the individual and
> refine his character once puberty is passed .... Therefore it is in early
> childhood that a firm foundation must be laid. While the branch is
> green and tender it can easily be made straighr." 1
> An integral feature of any educational initiative char would foster
> respect for the rights of others musr be the notion of the oneness
> and interdependence of rhe 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 irs essential unity. Indeed , ir
> is precisely rhe respect for diversity that distinguishes unity from
> 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. lr fosters in every individual the realization that, since the body of humankind is one and
> indivisible, each member of the human race is born into rhe world as
> a trust of the whole and has a responsibility to the whole. Ir furcher
> suggests char if a peaceful international community is to emerge,
> then the complex and varied cultural expressions of humanity must
> be allowed to develop and Aourish and co interact wic:h one another
> in ever-changing patterns of civilization.
> We would, therefore, strongly recommend that c:he curriculum
> of every school include the principle of rhe oneness and interdependence of the human family. The children should also be trained
> in such virtues as kindliness, cooperation, peacefulness, respect,
> and tolerance. Children who learn co rrear others with respect also
> 
> Ibid., operarive para. 8.
> ' 'Abdu'l-Baha, Selections.from the Writings of'Abdu'l-Btthd (Wilmccre, IL: Baha'(
> Publishing Trusc, 1997), p. 137.
> RELIGIOUS INTOLERANCE                                 229
> 
> learn to respect themselves. Children who grow up caring about
> the welfare of others are unlikely to be the purveyors of hatred and
> intolerance as adults.
> We would also urge thac children learn to view che riches of humanity's religious hcriragc through the lens of unity. As scared in the
> Baha'i writings, "There can be no doubt whatever chac chc peoples of
> che world, of whatever race or religion, derive their inspiration fFOm
> one heavenly Source, and are che subjects of one God." 1 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 co unlock a wider range of capacities within human
> consciousness and society, impelling che human race cowards 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 rheological and moral threads chat link chem.
> Clearly much soul searching and reflection will be necessary
> within and between various religious and belief communities before
> mis principle of che unity of religion will be universally embraced.
> An imporcanc conrribution can be made by incerreligious dialogue,
> in deeply pondering che reality of, and urgent need for, a penetrating
> undemanding of che essential oneness of religion, despite the obvious diversicy of expression and practice. In che Baha'f perspective,
> chis is che true purpose of religion: "to establish unity and concord
> amongst the peoples of rhe world."~
> There is a unique power inherent in religion char, if channeled
> appropriacely, can serve as the strongest conrribucor to unity and
> understanding amongst che peoples of me world. Religion has shaped
> human civilization profoundly and positively over many centuries,
> and che Bal1fl Internacional Community has no doubt char it can
> and will conrriburc to establishing bonds of genuine respect among
> the peoples of rhe world.
> 
> 'Bahi'u'llah, Gk,mings from the Writings ofBahri'u'l/ah (Wilmerrc, 11.: Baha'i
> Publishing 1 ruse, 1994), p. 217.
> ~ Baha'u'llah, 'lirblets of Bahdit1Uh revealed tifier the Kitrib-i-Aqdas (Wilmccce,
> IL: Baha'i Publishing Trust, 1997), p. 129.
> Religion and Development
> at the Crossroads
> CONVERGENCE OR DIVERGENCE?
> 
> Statement by the Bahd'i International Community
> to the World Summit on Sustainable Development,
> Johannesburg, South Africa, 26 August 2002.
> 
> vcr che course of che rwentiech century, echnic, racial,
> 
> 0          and national prejudices have increasingly given way co
> che recognition char humankind is a single family and che
> earch ics common homeland. 1 The Uniced Nations (UN), which was
> creaced in response co this dawning recognicion, has worked tirelessly co bring abouc a world where all peoples and nations can live
> cogecher in peace and harmony. To help bring abouc chis world, the
> UN has crafted a remarkable framework of international inscicmions,
> processes, conventions, and global action plans that have helped co
> prevent conAicc and warfare, co protect human righcs, co nurcure
> equal icy between women and men, and co uplift the material condicions of counrless individuals and communicies.
> Despicc chcsc significant achievements, the Uniced Nacions has
> yec to grasp fully boch che constructive role chat religion can play in
> creacing a peaceful and prosperous global order, and chc destructive
> 
> Along wich this rewgnicion has come the awareness that worldwide peace and
> prosperity will be impossible so long as human rights are routinely violated.
> women arc denied equality, ethnic and racial minorities ;He discriminated
> against, the ravages of poverty are ignored, and unfotrcrcd national sovereignty b excrci~cd.
> 
> 23r
> 232               THE BAHA'f WORLD 2002-2003
> 
> impaCL char religious fanaticism can have on the srabiliry and progres~ of the world. This lack of attention to religion can be clearly
> seen in chc devclopmenc realm, where the Uniled Nacions has, for
> the most pare, viewed religious communities merely as channels for
> the delivery of goods and services, and as mechanisms to carry our
> devclopmcnr policies and programs. Moreover, while the United
> Nacions' human rights machinery has been used to condemn religious inrolcrance and persecution, 2 UN development policies and
> programs 3 have hardly begun ro address religious bigotry as a major
> 
> Unfortunately, the UN lus been unable co move beyond its Declaration on
> the Elimination of All forms of lnrolerance and of Discriminarion Based
> on Religion or Belief, to cre;ue a convention on freedom of religion and
> belief. The ability of the Uniced Narions ro transform General Asscmblr
> declaracion~ on race and on women inco conventions only highlighcs it~
> lack of success in the area of rdig1on and belief-i.e., after producing the
> Declaration on the Elimination of All Forms of Racial Discrimination and
> the Declaration on the Lliminacion of Discrimmacion against \Vomen, the
> u"' created the lncernarional Convention on the 8imination of All Forms of
> Racial Discrimination and the Convention on the Elimination of All Forms
> of Discrimination against Women.
> J Although some of the global :11..cion plans from recent United Nations confer-
> 
> ences suggest chat misuse of religion poses an ob~tacle co development, the
> few references that they do con1ain neither explore che effects of religious
> bigotry and violence on development and sccuri ry, nor offer any norable
> solutions. [See, e.g., The Vienna Decl.trarion and Program of Accion, Il-22,
> 38; The Copenhagen Declaration and Program of Auion, 69; The Platform
> for Action of the Fourth World Conference on Women, 24, 80 (f), 131, 2.1.4;
> The f labitar Agenda, 25; We the Peoples: The Role of the United Nations
> in rbe Twenty-First Ccncury, 200; ;111J fhc Declaration of che World Conference against Raci~m. Racial Discrimination, Xenophobia, and Related
> Tnrolerancc, 59-60.J Agenda 21 mcncions religion, bur w1cl1 no reference co
> che impact char its misuse has on development hcc Agmd11 21, 5.53, 6.1, 6.3,
> 6.4,.6.12, 6.32. 6.34 (a)(i). 36.13 (a)]. ~loreover, the Program for the Further
> Tmplemencarion ofAgmda 21, which \\".tS produced at the Earth Summit +5,
> contains no menrion ar all of religion, and the Draft Plan of Implementation
> for the World Summit on Sustainable Development chat was negoriarcd ac
> the fourth Prepararory Committee session (27 Ma} 7 June 2002) mentions
> religion bur once, and then only in the conccxt of ensuring that the delivery
> of basic health care services i.s "consistent with ... tultural and religious
> values" Alco~F199/f'c/L.5, no. 45). This omission of the demuctive (com'd)
> REl IGION AND DEVELOP"MLNT                                  lJJ
> 
> obscacle co peace and well being. 1
> 
> Religion as the Basis of Civilization and Progress
> Ir is becoming increasingly clear that passage to the culminati ng stage
> tn chc millenn ia-long process of che o rganization of che planet as
> 
> cffoCLs of religious fan.uici'm on suswnable development from che gloh,11
> action plans cmanacing from the Earch 5ummir, rht: Eanh Summit +5. ;tnd
> the \X'orld Summir on mcain,1ble Developmenc 1s all rhe more striking.
> given char some of 1he wnfncnces of the 1990s Jid, at lease. expn:s' concern
> about religious incoler.11m:.
> • In its efforts co combat terrorism, rhe Unired anons has been hc:.icam to
> addn:ss religious f.rnacicism. T hrough a series of rc:.olutions, rreacKs, and 1cciom, the l.Jniced Naciom h,1s soughr concerted inrcrnarional cooperat1011 co
> combat terrorism, br.mding ii "one of the most serious threats co interna11onal
> pc.ice and security in dw rwency-firsr cencun" and inimical co "glolu l srabilicy
> .md prosperity" [s/iu slil77 (2001)]. \er, ar the s,1me rime. rhe UN lus been
> rcriccnc ro idcnti~á rc:liginu fanaticism as a source of cerrorism. referring co
> ic. if ar all, mostly in<lirectly-e.g.. "terrorism motivated by intolerance or
> extremism" [s1R1-slt37l (2001)]. In chose few imcani;cs when 1c is mentioned
> directly. it is induJed in .1 lisr of various juscificacions-e.g.• "criminal aces
> intended co provoktá .1 st.Ht' of cerror .•. arc ... unjustifiable, wh.ncvcr the
> wnsideracions of a political. philosophical. ideological, racial, echnic. religious,
> or ocher nanire that may be invoked ro juscif)á chem" [AIRIás/55'1~8. para.
> 2; 'cc also Ai57h7. annex 111. article 5, Report of rhe Ad Hoc Commitree
> (charged wirh dratting :t Comprehensive Convl'.ncion on lnrernacio11.1l 'Jerrorism) established by General Assembly Rcsoluuon 51'210 of 17 December
> 1996; and rhe lnrern,1tio11,1l Convention for che Suppression of chc Fin.111cing
> of Terrorism. Anick 6]. Inccrcsringly. even the various resoluriom rh.u were
> issued by rhc 5crnmy Council. the General Assembly, and dte Commission on
> l luman Rights in response co d1e cerrori\l acrs of 11 September 2.001 failed co
> idcncify religious fon.trici\m as rhc force animating chose act (co find allusion
> co chis funaric-al mocivacion. one has co look to speeches by the llN Secrccary-
> General: "We arc in ,1 moral struggle co fighc an evil char is anathema to all
> fairhs~ sG/st.18013, mess,1gc of Secreraf} (1t.>ncra1 Kofi Annan to the \\1;maw
> Conference on Comh.uing Tcrromm, 6 November 2001). T hi hesitancy co
> acknowledge and frmcfully condemn 1hc religious bigotry mociv.ui ng terrorht acts wC'akcn' the efTcc.:civcne.\s of dtt.> llN's efforcs to bring an end ro
> incernacional tcrrori~m. For, ic is only by idcmif)áing and undcr-.t.111ding the
> peculiar morivation IKhind such aces thac they can be cffccrivcly combated.
> 234                THE BAHA'f WORLD 2002-2003
> 
> one home for the entire human family cannot be accomplished in a
> spiritual vacuum. Religion, the Baha'i scriptures aver, "is che source
> of illuminacion, the cause of development and the animating impulse
> of all human advancement" and "has been rhe basis of all civilization
> and progress in the hisrory of mankind." 5 le is the source of meaning and hope for che vase majority of the planer's inhabitants, and
> it has a limitless power ro inspire sacrifice, change, and long-term
> commitment in its followers. 6 It is, therefore, inconceivable thac a
> peaceful and prosperous global society-a society which nourishes a
> spectacular diversity of cultures and nations--can be established and
> sustained without directly and substantively involving the world's
> great religions in its design and support.'
> 
> 5 'Abdu' l-Baha,  The Promulgation of Universal Peace: Talks Delivered by
> 'Abdu1-Bahd during His Visit to the United States ttnd Canada in I9I2 , rev.
> ed. (Wilmette, tL: Bah a' f Publishing Trusc, 1995), p. 361.
> Religion has inspired "in whole populations capacities to love, ro forgive, to
> create, to dare grcarly, ro overcome prejudice, to sacrifice for the common
> good, and co discipline the impulses of animal insrincts .... Against all odds
> and with little in the way of meaningful encouragemenr, it continues to
> susrain the struggle for survival of uncounted millions and to raise up in all
> lands heroc.s and sainrs whose lives are the most persuasive vindication of
> the principles contained in the scriptures of their respective faiths." Indeed,
> "irs fundamental laws and cardinal principles have, throughout the ages,
> constirnred the warp and woof" of rhe social fabric, uniting peoples into
> communities and serving as the "ultimate authority in giving meaning" and
> direction to individual and collective life. [See Universal House of justice,
> lerrcr to rhe world's religious leaders, April 2002; Shoghi Effendi, God Passes
> By (Wilmette, TL: Baha'i Publishing Trust, 1995), p. 223.J
> 1t is Untenable lO maintain that a regime of imernationa( human rights Can
> replace religious purpose as rhe force capable of inspiring the profound
> sacrifices and driving the exrensive changes necessary for the unificacion
> and-pacification of humankind. While ir is true rhar international human
> righrs norms and standards arc based largely on principles that have cheir
> foundarion in the world's greac religions, such a regime, standing on irs
> own-unmoored &om religious purpose-can nor elicit rhe moral vision and
> commicmenc required ro establish and sustain universal peace and justice.
> In fact, severed from che virrues caught by aJI religions-such as kindness,
> forgiveness, compassion, generosity, love, sacrifice, responsibiliry, and service
> ro ochers-human rights and fundamental freedoms are often used (cont'd)
> RELIGION AND DEVELOPMENT                                   235
> 
> At che same cime, it cannoc be denied that che powc.:r of religion
> has also been pervc.:m:c.J co rum neighbor against neighbor. The Baha'f
> scriprures state chat "religion muse be rhe source of fellowship. che
> cause of unicy and che nearness of God to man. If 1r rouses hatred
> and strife, ic is evident chat absence of religion is preferable and
> an irreligious man is becrer than one who professes it." So long as
> religious animosities are allowed co destabilize che world, ic will be
> impossible to foscc.:r a global pattern of sustainable dcvdopmenr: the
> cenrral goal of chis summic.
> 
> Religion and the United Nations
> Working Together for Peace and Justice
> Given chc record of religious fanaticism, ir is understandable char
> the United N.uions has been hesicanc co invite religion inco ics
> negotiations. I Iowever, che UN can no longer .1flord to ignore the
> immeasurable good char religions have done and continue co do in
> the world, or the salubrious, far-reaching contributions that they can
> make co rhe establishment of a peaceful, prosperous ••md sustainable
> global order. Indeed, the United Nations will only succeed in establishing such a global order co che extent chat ic raps inco che power
> and vision of religion. To do so will require accepting religion nor
> merely as a vehicle for che delivery and execution of development
> initiatives. but as an active partner in che concepcuali1.ation. design,
> 
> co ju~cify .sdfi~h individuali~m. ancisocial lifo.sryb. overc:onsumprion, echical
> rclarivisrn, culcural aggran<li7.emt:nr, and narional ch.mvinism.
> 8 'Abdu'l-Baha, Prom11lgatio11 of Universal Peace, p. 181. This principle is re-
> 
> pearedly me,~ed in che Baha'i scriprures-e.g .. "lf religion proves co be che
> soun.e of harred, en miry. and conccnrion. if it become~ che CIU\C of warfare
> and ~crife and influences mm co kill each ocher, it~ absence i preferable"
> (Ibid .. p. 298): "If a religion lm:ome rhe came of harred and di~harmony.
> it would he betrer char ic should nor exist. áro be wichour such J religion is
> bener dun co be with it" ['Abdu'l-Baha, 'Abdu'/-Brtlui m l.011do11 (London:
> Bah.t'C Publishing 'Jhm, 1982), p. 28); "If religion becomes a c.ame of dislike,
> hatred, .md divi,ion, it were becrer to be wichout it, and ro withdraw from
> such a religion would be a mrly religiou.s ac.r'' ['Abdu'l-Baha, P11m Jirik, mh
> ed. (I ondon: B.1h.i'i Puhli~hing Trusc. 1969), p. 130J.
> TT,,/
> THE BAtll I WORLD 2002-2003
> 
> implementa[ion, and evalualion of global policies and programs. 9
> The historically justified wall separating the United Na[ions and
> religions 10 must fall to [he imperatives of a world struggling toward
> unity and jusrice. 11
> The real onus, however, is on the religions themselves. Religious
> followers and, more important, religious leaders must show that
> they are worthy partners in the great mission of building a sustainable world civilization. To do so will require that religious leaders
> work conscientiously and untiringly to exorcise religious bigotry and
> superstition 12 from within their faith traditions. It will necessitate
> char they embrace freedom of conscience for all people, including
> 
> ái While religious principles have had a palpable influence on the UN, most
> norably in the hltman rights realm, the UN has yet co accept che world's
> religions as genuine partners in its work. The involvement of religious
> nongovernmental organizarions (NGOS) in cenain activities at che United
> Natio11s, rhe religious sentiments char UN and governmental officials occasionaJly express during negotiations, rhc Permanent Observer scams held
> by rhe Holy See (representing the state of Varican Ci ty), and ocher such
> means through wh ich voices of religion are sometimes raised in rhe UN
> can hardly be said co conscituce subsranri ve religious involvemenc in rhe
> deliberations and conceprual work of rhe UN. This lack of in volvement is
> perplexing, given char rhe world's religious scriptures promise an age of
> universal peace and world-wide harmony-an age whose establishnu:m is
> the central purpose of the Unired Nations.
> 10 For an incercsring view of rhe influence of religious NGOS ar rhe UN, see
> 
> Religion Counts, " Religion and Public Policy ac rhe UN," 2002.
> 11 Such initiatives as rhe World Fairhs Development Dialogue (a collabora-
> 
> cive initiative berween rhe World Bank and several world religions), and
> rhe Millennium World Peace Summit of Religious and Spiritual Leaders
> (a global gathering of religious leade rs that was held, in pare, in the UN
> General Assembly Hall and that involved UN officials. bur which was not
> officially endorsed by che UN) mighc be seen as initial steps cowards direcdy
> involving religion in che work of the United Narions. The UN should build
> on such rudimentary seeps ro establish mechanisms and processes that will
> bring, in a meaningful manner, religious values, aspirations, and vision into
> the hearr of the world-embracing enterprise char is rhe u~.
> ' Religious leaders will need to accept science and religion as the two indis-
> 
> pensable knowledge sysrems char must work together if humankind is co
> progress. Ar the same rime, those who deny rhe relevance of religion co
> the resolution of the seemingly in traceable problems confronting (cont'd)
> RELIGION AND DEVELOPMENT                                  237
> 
> cheir own followers, 11 and renounce claims co religious exclusivicy
> and final icy. 11
> le should noc be imagined chac the accepcance of religion as a
> partner wichin the United Nacions will be anyching but gradual or
> chat religious hostilicics will be eliminaced any time soon. Bue che
> desperate needs of che human family make furcher delay in addressing che role of religion unacceptable.
> 
> humaniry muse look, wich unbiased minds, cowards che msighcs and guidance
> of religion in order ro ensure che appropriace applicacion of che knowledge
> and skills gencraced by sciencific inquiry. A fundamental principle of che
> Baha'i Faich is the harmony of science and religion: "God has endowed
> man with intelligence and reason whereby he is required co decerrnme che
> veriry of questions and propositions. If religious beliefs and opinions are
> found contrary to che srandards of science, they arc mere superstitions and
> imaginarions; for the ancichesis of knowledge is ignorance, and che child of
> ignorance is ':>uperscicion. Unquescionably, rhere muse be agreement berween
> rrue religion and !>Clence. IC a question be found concrary co reason, faich
> and belief in ic are impossible, and chere is no outcome but wavering and
> vacillation" ('Abdu'l-Baha, Promulgation ofUniversal Peace, p. 181).
> I.I Fostering freedom or conscience includes allowing all individuals to inve!l-
> 
> rigate realiry, ro srudy and co appreciate other religions, and co change their
> religion iC chey so choose. The Bah:i'f writings stress chat force and coercion
> in matters of religion and belief are violations of the divine command: "che
> conscience of man is sacred and co be respected" ['Abdu'l- Bal1a, A Tra11eler's
> Narrative (Wilmette, 11.: Bah:i'r Publishing Trust, 1980), p. 91). Surely, che
> hallmark of what ic means to be human is for the individual co investigate
> realiry for herself, ro freely choose her religion, and to worship God in che
> manner she believes 1s right.
> H To move beyond such dogmas will require embracing che notion char all
> 
> of rhe world's great religions are equally valid in nature and origin and are
> aspeccs of one divine, progressive, civilizing process, refining humaniry's
> capaciry co know, to love, and co serve. BahJ'u'llah Sta[es, "There can be no
> doubc wharever [ha[ chc peoples of che world, of whatever race or religion,
> derive their inspirac1on from one heavenly Source, and are chc subjects of
> one God" [Glennings from the Writings ofBahd 'u1/dh (Wilmecce, IL: Baha'f
> Publishing frust, 1994), p. 2r7]. The fucure of civilizacion ultimately rem
> on acceptance or reieccion of chis underscanding of the nature and source
> of the world's great religions.
> THE BAHA'f WORLD 2002-2003
> 
> Religion and the United Nations
> Possible Next Steps
> 
> For its part, the United Nations might begin the process of substantively involving religion in deliberations on humankind's future by
> hosting an initial gathering of religious leaders convoked, perhaps,
> by the Secretary-General. As a first priority, the leaders might call
> for a convemion on freedom of religion and belief to be drafted
> and ratified, as expeditiously as possible, by the governments of the
> world, with the assistance of religious communities. 1 ~ Such an action
> by the world's religious leaders, which would signal their willingness
> to accept freedom of conscience for all peoples, would significantly
> reduce tensions in the world. The gathering might also discuss the
> foundation within the United Nations system of a permanent religious forum, patterned initially perhaps on the uN's recendy founded
> Permanent Forum on Indigenous Issues. The creation of this body
> would be an important initial step towards fully integrating religion
> into the uN's work of establishing a peaceful world order. 16
> For their part, religious leaders will need to show that they
> are worthy of participation in such a forum. Only those religious
> 
> Orher initial effom might include the creacion and rarification of inrernarional conventions on education and on rhe media. Building on the
> Convention against Discrimination in Education, chese convencions should
> unreservedly condemn and forcefully sanction those who, in rhc name of
> religion, use education and the media co oppress freedom of conscience
> and to promote division, hatred, terrorism, violence, and bloodshed. There
> should be no tolerance for educational institutions and initiatives, or media
> policies and programs-whether public or private-that promote such arrirudes and behavior.
> The notion rhar rhe diversity of religions precludes the possibility of effective
> reltgious involvemenc ar the United Nations is questionable. The world's
> religions hold many spirirual rrurhs in common and are increasingly coming together, ac all levels, to explore shared values and aspiracions, to work
> co effect governmental policies and programs, and co carry our an array of
> initiarives. In face, rhe common vision of a peaceable future, held by all of
> che world's great religions, indicates the immense dedication, energy, and
> resources char religious involvement in the United Nations could bring to
> rhe organization as it seeks to fulfill its global mandate.
> RELIGION AND DEVELOPMENT                                 239
> 
> leaders who make it clear co their followers that prejudice, bigotry,
> and violence have no place in the life of a religious person should
> be invited co participate in the work of this body.
> 
> The Promised Reign of Peace and Justice
> le is evident that che longer rhe United Nations delays the meanirigful
> involvement of religion in its work, the longer humanity will suffer
> the ravages of injustice and disunity." le is equally clear chac until rhe
> religions of the world renounce fanaticism and work wholehearcedJy
> co eliminate it from wichin their own ranks, peace ancl prosperity will
> prove chimerical. Indeed, che responsibility for the plight of humanity rescs, in large parr, with the world's religious leaders. Tc is they who
> muse raise rheir voices co end the hatred, exclusivity, oppression of
> conscience, violations of human rights, deniaJ of equalil), opposition
> ro science, and glorificacion of materialism, violence, and terrorism,
> which arc perpetrated in the name of religious truth. Moreover, ic is
> the followers of all religions who muse transform their own lives and
> rake up che manrle of sacrifice for and service to the well-being of
> others, and clrns conrribute to che realization of the long-promised
> reign of peace and justice on earth.
> 
> The growing danger of a religiously provoked global conAagrarion only
> highlights the need to hasten religious involvement in the work of rhe ui-:.
> However, '\uch a danger civil government. unaided, cannot overcome."
> Nor should it be imagined "chat appeals for murual tolerance can alone
> extinguish animosities char claim to possess divine sanccion." The situation
> "calls on religious leadership for a break with the past as decisive as chose
> char opened che wa} for sociery co address equally corrosive prejudices of
> race, gender and nation. Whatever justification exists for exercising influence 111 ma11crs of conscience lies in serving the well-being of humankind.
> At chis greate~t turning poinc in the history of civilizarion, the demands of
> such service could nor be clearer" (Universal l louse ofJciscice, lercer to che
> world's religious leaders).
> Women's Leadership
> in Peace-Building
> Staumem hy thr H11hd'l !11temational
> Community to the Glohal P1á1ur Initiative
> ofV<'omen Religioll5 and Spiritual Leaders,
> Genel'll, Su itur/,111d, 6-ro October 2002.
> 
> ne of chc mosc significant shifts co cake place during che
> 
> 0         cwenciech century is char the peoples of che world have
> finally begun seeing chemselves as che members of a single
> human race, sharing chc carth as a common homeland. Although
> conAicc and violence continue ro darken rhe horizon, prejudices char
> once seemcd inherenc in che nacure of the human species-prejudices of race.', gender, nacion, and class-have been eroded to such
> a degree as co suggest chac the end of religious prejudice mighr also
> be within the realm of possibility.
> Sadly, religion, which should be ar che forefronc of etforcs to
> promote social harmony and peace, is frequcnrly one of che mosc
> formidable obscacles in che pach of undemanding and mutual respect, inasmuch as it has coo often Jene ics credibility co fanacicism. Ir
> is here char women who, all over che world, have been rising to rake
> cheir proper and equal place in sociccy, can, in che field of organized
> religion play a cruci,tl role in che emancipation of che human race
> from conflict and \'iolencc.
> When religions have been faithful co the rranscendcnr example
> of cheir illumined Founders, faith "has awakened in whole populacions che capacitie~ co love. co forgive, co create, co dare greatly,
> co overcome pn:ju<licc, co 'iacrifice for che common good, and co
> THE BAH.ff WORLD 2002.-2003
> 
> discipline the impulses of animal inscincr. " 1 le is chis positive and
> conscructive power of religion char che United Nations has yet co
> grasp. Tr is inconceivable chac a peaceful and prosperous global society
> can be established and sustained withouc direcdy and substantively
> involving the world's great religions in its design and support. Ac the
> same rime, given the record of religious fanacicism and its resurgence
> in our own time, it is understandable that the United Nations has
> been hesitant to invite religions into its negotiations.
> Women are not only an entire half of humankind that, in chis
> pasc century, has been emerging as a force for change. They are,
> Baha'fs believe, endowed with a special destiny for the establishment
> of world peace. The Bahf (writings promise chac "as woman advances
> rowar<l rhe degree of man in power and privilege ... most assuredly
> war will cease; for woman is namrally the most devoted and staunch
> advocate of internarional peace. "i A unique rwofold challenge and
> responsibiliry, therefore, lies before us, rhe participancs in chis conference, as women and as religious and spirirual leaders.
> With peace-building as our goal; with unshakable confidence in
> chc One God; no matter how our different religious traditions conceive of the Godhead; armed with che cercainry chac hatred, violence,
> and blind prejudice are concrary ro the divine will; we can exert an
> influence on the vision of all peoples rhar can overcome every obstacle in che way of establishing rhe world of tranquility, prosperity,
> and freedom for which all humankind muse surely yearn.
> 
> I   Universal House or Justice, lcucr to the world's religious leaders, April
> 2.002..
> 'Abdu'l-Baha, The Promulgarion of U11i11mnl Pence: f;dks Deliuered by 'Abdu'l-
> Bahd during His Visit 10 the United St11tes and Canada in r912, rev. ed.
> (Wilmene, 11.: Baha'f Publishing Tru~r. 1995), p. 375á
> In Support of the Working Group
> on Minorities
> Oml u11tement by the Baha'i !11ternationaL
> Community to the 54th session of the United Nations
> Suh-Commimon on the Promotion and Protection of
> Human RightJ, Gmeva, Switzerland, 8 August 2002.
> 
> T
> he Baha'i lnccrnational Community welcomes the progress
> made by che Working Group on Minorities and reported m
> chis year's session of the Sub-Commission on the Promotion
> and Protection of Human Righrs. We wish to cake chis opponunity
> ro congratulate rhe Working Group on irs diligenr efforts, to support,
> in general, its findings and recommendations, and to draw actenrion
> to what we sec as particularly valuable contributions.
> Nearly 10 years have passed since the r992 Declaration on the
> Rights of Persons Belonging ro National or Ethnic, Religious and
> Linguistic Minorities articulated international standards to protect
> minority groups from discrimination. At the same time, the declaration promoted the much wider goal of encouraging culrural,
> linguistic, and religious diversity wichin councries-a goal we, as
> Bah:i'is, see as essential to peace, prosperiry, and stabiliry in che
> world. Those who work ro supporr the implementation of these scandards have faced many obstacles; nevertheless, the Sub-Commission's
> Working Group has through its determined efforts managed to produce mngible results. We find particularly useful the Commencary
> to che UN Oeclaracion prepared by its able Chair, Asbj0rn Eide, and
> published in Parer of che "uN Guide for Minorities."
> 244             THE BAHA f WORLD 2.002-2003
> 
> The position of the Baha'i Imernarional Community on marters
> involving minority rights has not changed. We consider all human
> beings as members of one worldwide family, sharing the same fundamental needs and aspirations, yet infinitely varied in temperament,
> language, religion, and culrurc. We believe chat diversity is a fact of
> life char should be embraced as a source of enrichmenr in the life of
> society. When differences collide, fair solurions need co be sought
> through consultation guided by murual respect for the rights of ochers and a belief chat harmonious resolution is possible.
> Constructive consultation is possible, however, only when people
> renounce all artitudes of superiority, all ancient grievances (however
> justifiable), and all extreme parochial arrachmenrs, which are merely
> a perversion of che pride chat groups rightfully feel in their own
> c.ulrure. We see creative solutions emerging from an expansive view
> of world society that considers all human beings as members of one
> family and seeks co create harmony based on mutual respect, nor
> sameness.
> As the component elements of the human family begin co see
> themselves inexcricably linked to all ochers as pan of a whole, which,
> like any living organism, benefits from che well-being of ics consticucnc pares, enduring solutions become possible.
> Based on these firm convictions, rhc Baba'( lncernacional
> Community has always given importance co minority rights. le
> contributed co che studies prepared by Mr. Eide, wholeheartedly
> supported the creation or the Working Group, and shall conrinue
> to parricipare in this work.
> We support, in particular, the recenc practice of underraking
> country visits, which was initiated by the members of the Working
> Group. On-sire evaluation not only helps the Working Group co
> assess a particular situation, buc also conrribuces to raising awareness
> of certain minority issues chat cend ro be left aside or considered
> peripheral. \Y/e urge all member slates to extend invicacions in chis
> regard, and we hope chac the Working Group develops a method
> through which it will approach governmenrs co request such visits.
> Finally, we would like co support rhe recommendations made
> by the Working Group ac ics cighch session, in particular, ics call
> for the Commission on Human Rights to consider "esrablishing a
> spec.ial procedure mechanism on che rights of persons belonging to
> MINORITIES
> 
> minorities, such as a special rapporteur or special represenracive. "
> We urge the Sub-Commission to endorse these recommendations
> and forward chem to the Commission on Human Righcs.
> Baha' is in Iran
> CURRENT SITUATION
> 
> Written statemelll ofthe /:Jttl}(i '/ lmermuional
> Commwuty to the 591h session ofthe United
> Nations Commission on H1tm1111 Rights, hel.d from
> 17 March to 25 April 2003 in Cener t1, Sw11url1111d.
> 
> ince 1979, Bah<l'ls in rhc Islamic Republic of Iran have been
> 
> S      subjec.te<l to .mack, harassment, and discriminarion solely on
> accounr of che1r religious beliefs. The exrenr and systematic
> nacure of this persecucion have been weU docurnenced over che years
> in reporrs issued by the Unired Nations Special Represcncacivcs.
> Officials of che Irani.in govcrnmenc have often claimed that resolurions a<lopcc<l by chc t N Commission on Human Righrs were not
> helpful to che process of promoting human rights in cheir counrry.
> They have h.1d the opporcunicy to demonsrrate their wiJlingm:ss ro
> progre.\S on cheir own since the commission suspended its monitoring in Iran last year. Unforcunately, however, we muse report that
> the colleccivc .md individual rights of Baha'fs-nor jusc civil and
> political right\, bm a wide range of social, economic, and cultural
> rights, as wdl- .uc still being systematically violated.
> f ran's .mti-Baha'f actions are not random acts, bur deliberate
> government policy. A secret government document, obrained and
> published by chc ommission in 1993, serves as a blueprint for chc
> slow strangulation of the Baha'i community. Produced b lr.m'~ Supreme Revolmionary Culcural Council and approved by chc Islamic
> Republic's <iuprcmc leader, chis document sets forrh specific guidelines for <lea ling with "the Baha'f question" so Lhat Ra hf f "progress
> 
> THE BAHA'I WORLD 2002-2003
> 
> and development shall be blocked." There can be no doubt that rhe
> policy is stiJl in effect today.
> The Baha'( community poses no direat of any kind lO the authorities in Iran. lr is not aligned with any other government, ideology,
> or opposition movement. The principles of the Faith require Baha'fs
> to be obedient co their government and co avoid partisan political
> involvement, subversive activity, and all forms of violence. Moreover,
> Baha'is seek no special privileges. They desire only respect for rheir
> rights under che international Bill of Human Rights, of which Iran
> 1s a signatory.
> Recenr government initiatives co promote the rights of religious
> minoriries were never intended to include the Baha'fs. The Constitution of the Islamic Republic of Iran stipulates (in Article 13) that
> "Zoroastrian, Jewish, and Christian Iranians are lhc only recogniLed
> religious minorities." Thus some 300,000 Baha'is-who consrirute
> the largest religious minority in the country-do not benefit from
> government initiatives such as the Iranian National Commirree for
> the Promotion of the Rights of Religious Minorities, or the recent
> "blood money" legislation. Baha'is are not a recognized minority
> under che constitution, and che Islamic regime still refers co che
> Baha'i Faith as a heresy and a conspiracy. Classified as "unprotected
> infidels," Bahf ls have no legal righrs or protection at all, even though
> Iran is a signatory of che International Covenanr on Civil and Political Rights, which guaranrees freedom of religious belief
> 
> Executions, Death Sentences, and Imprisonment
> Since 1979, more than 200 Baha'is have been killed, and 15 ochers
> have disappeared and are presumed dead. The last Baha'i executed
> was hanged on 21 July 1998. During the past few years, all of the
> BahaJs sentenced to death have either been released or had their
> sentences reduced. The government has scopped sending members of
> the community ro prison for aposrasy. Instead, the authorities now
> use arrest, interrogation, and shore-term imprisonment as a means
> of harassing and intimidating Baha'!s. This practice is more difficult
> to monilor and report to the imernational community.
> As of February 2003, four Baha'is are still being detained in lranian prisons because of their religious beliefs; Mr. Bihnam Mithaqi
> ,,,
> BAH/ IS IN IRAN: CURRENT SITUATION
> 
> and Mr. Kay\'an Khalajabadi arc currently serving 15-ycar sentences,
> and Mr. Musa Talibi and Mr. Dhabihu'llah Mahrami are sentenced
> to life imprisonment.
> 
> DeniaJ of the Right to Organize
> as a Peaceful Religious Community
> Since 1983, the Baha'i community in Iran has been denied both the
> righc co assemble officially and the right to maintain its adminiscracive institutions. le should be pointed ouc that:
> •   in ocher countries, these democratically elected bodies organize
> and administer the religious activities of the community;
> 
> •   these sacred institutions perform many of che functions reserved
> to clergy in ocher religions and are che foundational clement of
> Baha'f communiry life; and
> 
> •   since the Baha'i Faith has no clergy. che denial of the righc co
> elect these inscicutions threatens the very existence of a \'iable
> religious community.
> The Iranian Bahf(s gradually developed makeshift arrangements
> ro worship in small groups, conduct classes for children, and cake care
> of other community needs. However, auchoricics continue ro harass
> them by disrupting meetings, arresting teachers, and gi\'ing srndcnts
> and participants suspended sentences to be carried our should they
> again commie these "crimes." The use of suspended sentences is a
> threatening taccic devised by the Miniscry of lnform:uion (Incelligence). Under recent government practice, che Bahf fs receive no
> written documentation relating to their arrest or punishment.
> 
> DeniaJ of Access to Education
> An entire generation of Baha'fs has been systemacically barred from
> higher education in legally recognized public and private insticucions of learning in Iran. After having been denied acctss ro these
> instirutions for many years, rhe Baha'ls established cheir own higher
> education program in i987. In r998, however, intelligence officers
> arrested (and subscquencly released) some 36 faculcy members of
> THE BAHA'f WORLD 2002-2003
> 
> the Baha'i Inscitute of Higher Education (BmE) and also seized
> textbooks, papers, records, computers, and furnicure.
> In 2001, three classrooms used by members of the community
> were seized, and in mid-2002 an instructor of Baha'i youth was
> summoned co the Inrelligence Agency. In July 2002, the authorities
> disrupted BIHE qualification examinations in eight different locations
> simultaneously, videotaping proceedings, interviewing students, confiscating examination papers and Baha'! books-thus showing that
> che government is pursuing its established policy of intimidation.
> The Baha'f Faith places a high value on education. Baha'fs
> have always been among the best-educated groups in Iran, and the
> erosion of their educational level is inevitably impoverishing rhe
> community.
> 
> Confiscation and Destruction
> of Community Property
> Bahf f cemeteries, holy places, historical sires, administrative centers,
> and ocher assets were seized shorcly after the i979 revolucion. No
> properties have been returned, and many have been destroyed.
> Seizure of cemeteries throughout Iran has created problems for
> Bahf ls, who have difficulties burying their dead and idencifying
> gravesites. They are permitted access only co areas of wasteland,
> designated by the government for their use, and are nor permitted
> to mark the graves of their loved ones.
> 
> Confiscation of Properties
> Belonging to Individual Baha'1s
> The property rights ofBaha'fs are generally disregarded. Since i979,
> large numbers of private and business properries belonging to Baha'is
> have been arbitrarily confiscated, including homes and farms.
> In recent months, there has been an increase in confiscations.
> Sometimes when property is confiscated, a court decree is issued,
> stating that che owner is an "active member of the misguided Baha'f
> seer. "
> BAH,f fs IN IRAN: CURRENT SITUATION                   251
> 
> Denial of Employment, Pensions,
> and Other Benefits
> 
> The government is also syscemacically weakening rhe economic base
> of che Baha'i communiry by depriving many Baha'fs of che means
> ro earn a living.
> In the early 1980s, more than ro,ooo Baha'fs were dismissed
> from posicions in government and educacional insricutions. Many
> remain unemployed and receive no unemploymenc benefits; many
> others had their pensions terminated, and some were even required
> co return salaries or pensions paid before their dismissal.
> Employmenr opponunities are srill limired. Even when Baha'fs
> find employment in the privace seccor, in many cases government
> authorities somehow intervene and force the owners of the companies concerned co fire chem. When Baha'fs start a private business,
> the authorities auempt co block their accivicies. Moreover, chere
> have been what we believe ro be auempcs ro scare Baha'{s engaged
> in agriculture away from their land.
> 
> Denial of Civil Rights and Liberties
> Under Iranian law, Baha'fs have no legal proreccion and thus their
> rights can be ignored with impunity. Harassment continues unabated
> in a number of communities.
> The applicarion of some laws has been modified. During the
> year 2000, measures raken by the government made ir possible for
> married Bah:ff couples robe registered as husband and wife and for
> the children of such couples to be regisrered. But the relevant law
> has noc been changed; neither Baba'{ marriage nor Baha'f divorce
> is legally recognized in Iran. The right of Baha'fs to inherit is also
> denied.
> The freedom of Baha'fs to crave! oucside or inside Iran is ofcen
> impeded by Iranian authorities and sometimes denied. Although
> recent years have witnessed an increase in the number off ranian
> Baha'fs given passporcs, ic is not clear that there has been a change
> of government policy on this issue.
> THE BAHA'f WORLD 2002-2003
> 
> Recent Official Statements
> Iranian represenracives have made several encouraging scacemenrs in
> incernacional fora during che pasc rwo years. In the June 2000 Session
> of che ILO [Incemacional Labour Organization], che represencacive of
> [ran reportedly seated: ''Alchough the members of che Baha'i faich do
> noc belong co a recognized religious minoricy, under the terms of the
> legislation approved by che Expediency Council in i999, all Iranians
> enjoy che righcs of citizenship irrespective of their belief." Ac the
> meeting of the Committee on the Righcs of rhe Child held in May
> 2000, the Iranian represencarive reportedly said char the adoption
> of chis new law had improved the sicuarion of those who followed
> "non-recognized religions and beliefc; such as che Baha'i faith."
> We welcome these staremenrs, bur we have yet to see any evidence that the "righc co citizenship" legislation is being implemented.
> The patterns of persecucion detailed above persist to this day.
> Claims by the Islamic Human Righcs Commission (IHRC) co have
> achieved some success in investigating a number of cases involving
> Baha'fs also appear to be unfounded. Baha'fs in Iran did submic some
> cases co the lHRC when ir was first escablished, and representatives of
> rhe Baha'f Internacional Commun icy spoke wich the lllRC delegacion
> ro rhe Commission on Human Rights last year. But no steps have
> been taken by rhe IHRC to resolve any of the cases or co defend the
> rights of the Baha'i religious minoricy in Iran. On the contrary; che
> situations of some Baha'is concerned in the cases submitted to the
> IHRC have actually worsened.
> 
> Summary Conclusion
> OveraH, we must report char persecution of the Baha'is in the Islamic
> Republic of Iran has intensified since the Commission on Human
> Rights decided to suspend formal monitoring in chis country. Arrest
> and shore-term detention of Baha'is has increased; teachers and srndenrs continue to be harassed; more properties have been confiscated;
> and actempcs have been made co scare Baha'fs off their land.
> The franian government is now declaring-especially to the
> European Union, with whom it has scarred a Human Rights Dialogue--that ic is commicred to improving the human righcs situation
> BAHA IS IN IRAN: CURRENT SITUATION                  253
> 
> wichin ics borders. We would like to be hopeful, bur we have yec
> ro see the government rake even one clear step coward ending che
> persecution and discriminacion faced by the Baha'is, let alone make
> any move in the direccion of establishing full legal protection for
> the Baha'i community.
> Baha' is in Egypt
> CURRENT SITUATION
> 
> Oral statement ofthe Bahd 'f International
> Community to the 59th smion of the United
> Nations Commw1on on Human Rights, held from
> 17 March to 25 April 2003 in Geneva, Switzerland.
> 
> T
> he harassment and injustices rargering the Baha'fs in Egypt
> are clear violations of freedom of religion or belief. Regrettably, we have nor seen any measures taken by rhe government
> of Egypt to righr rhcsc wrongs, and so we are compelled to request
> char the incernarional community call upon rhe Egyptian authoricies
> to resolve the issue.
> Since 1960, when President Nasser issued Presidential Decree
> No. 263, the Bahf Is have been subjected co active persecution in
> Egypc. This decree singled out the Bahf f community, dissolved irs
> religious institutions, banned all its religious activities, and suppressed irs community life. The decree is still used today co insrigare
> police investigations, arrests, domicile searches, and the dcsrrucrion
> of Baha'i religious literature, and it is restrictively inrerprcred by
> the courts in ways chat reduce rhe status of the Bahf fs to that of
> second-class citizens.
> All members of rhe community are under strict and consranc police surveillance. They have no access to any form of legal marriage,
> cannot obtain custody of children, child allowances, or alimony,
> and are often denied access to pensions and inheritance. Not being
> legally married, they cannot even obtain a family record-a doCLJ-
> menr required by law in Egypt for many official purposes.
> 
> THE BAHA'f WORLD 2002-2003
> 
> The Baha'fs are not free co profess cheir faich in Egypc. Article
> 46 of the Egyptian Constitution says chal "The State guarantees chc
> freedom of belief and rhe freedom of rhe exercise of religious rites,"
> and it makes no mention of recognized religions. But many Bahffs
> have been detained on charges rhac stemmed from talking to friends
> in chc privacy of their homes abouc their belief.c;, or from gathering
> in private, in small numbers, for devocional readings and prayers.
> The authorities consider these co be acrivicies previously performed
> by Bah:i'f Assemblies and thus outlawed, regardless of cheir peaceful,
> private, and devotional narnre.
> The Baha'fs are regularly denounced as apostates, in rhe media
> or in widely publicized courc decisions, which are generally accompanied by advocacy of hacred on religious grounds. The Mufti
> of Egypt and members of che Academy of Islamic Research of the
> Azhar, who are government appointees, have associated themselves
> on several occasions with this inciremenr co hatred and violence, giving ic an air of official approval. And che government does nor cake
> any action against those who cry out thac Bah:i'f apostates deserve
> co be killed. Published documents establishing these facts are easy
> to obtain. The Special Rapporteur on freedom of religion or belief
> has mentioned some of chem in his reports.
> The Baha'f Internacional Community expressed these concerns
> in a submission co the I luman Rights Committee lase year. In rhe
> Concluding Observations issued after ics review of Egypt's periodic
> reports, the Committee deplored rhe ban on worship imposed on che
> Baha'i community in chis country. le also expressed concern about
> "che pressures applied to the judiciary by exrremists claiming ro represenc Islam, who have even succeeded, in some cases, in imposing
> on courrs their own interpretation of che religion."'
> The Egyptian Bah:i'ls are a law-abiding, peaceful community.
> Their only request is that the government remove all of rhe official
> obsc~uccions and rescricrions char target rhem, including Presidencia1
> Decree No. 263 of r960. Ir is our sincere hope that the auchorirics
> will rake all of lhe measure.'> required, so rhac rhe Bah a' is will soon
> be free co praccice their taiLh in Egypt.
> 
> See cc1•Rlco/76/EGY, p. 5, para. 17.
> Social Cohesion
> DWELLING IN THE SAME LAND
> 
> A statement by the Muional Spiritual Assembly of
> the Bahd 'Is ofthe United Kingdom, May 2002.
> 
> I
> ncreased arrenrion has been focused recently on rhe need to promote better incercommunity relationships between rhe various
> elements of our society. Addressing chis issue, a previous paper 1
> has already referred co rhe need for a society-wide change of moral
> consciousness and understanding and a wider social vision. Poor
> relationships between individuals and berween groups are symptoms
> of a dysfunctional and fragmented society. Particular acrencion has
> been given to questions of race and color, bur these are nor che only
> issues. Hosriliry and suspicion can develop nor only across racial
> boundaries, bur also across those of echnicicy, culture, religion,
> gender, generation, narionaliry, region, education, and class.
> The stresses wirhin our society can be seen as symproms of
> an unprecedented global restructuring of human society over the
> past 150 years or so: che mingling of races, cultures, and creeds to
> a previously unimagined degree, the reordering of long-cherished
> inscicurions and a growing perception of our world as an increasingly incerdcpen<lenc "global village." The failure to respond fully co
> 
> 1 he National Spiritual Assembly of the Bahf (s of rhe Uni red Kingdom ,
> "Communicy Cohesion: A Baha'f Perspective," February 2002, available at
> hrrp://www.bahai.org.uk/dp/s-cohesion.hrm.
> 
> THE BAHA'I WORLD 2002-2003
> 
> such change and whac lies behind iris reAecced nor only in signs of
> social disinregration bur also in an accompanying moral crisis and
> abdication of ethical and behavioral srandards. These are all signs of
> a loss of underscanding of our true nature as human beings.
> There is a need to reappraise many accepted approaches and accirudes if chis increased arcencion is actually co reduce che mistrust
> and anripachy chat too often exist in our society.
> 
> The Baha' 1Vision
> While association with all peopk of diverse beliefs, customs, and
> oudook is enjoined on His followers by Baha'u'llah, His vision of a
> truly cohesive society goes far beyond the limits of mere association
> or appreciation of cuhural difference, imporcanr though chese are.
> He secs our che building of a global society whose closely knit fabric
> shall be based on active cooperation, rcciproc.ity, shared spiritual and
> moral values, and genuine concern for ochers. This society would
> go beyond a mere passive coexistence and would promote human
> dignity, stimulate che release of human pocencial, and actively cultivate the inhcrenc nobility which Baha'fs believe makes up the basis
> of human nature.
> The foundation of chis vision rests unambiguously on rhc principle of che oneness of the human race. Such a unifying vision should
> nor be confused wich uniformity:
> 
> hr from aiming ar che subversion of the existing foundations
> of society, it seeks co broaden its basis .... le can conflict wich no
> legicimare allegiances, nor can ir undermine essencial loyalties.
> Jes purpose is neicher co sciAe chc Aame of a sane and incelligenr
> pacriocism in men's hearcs, nor co abolii.h the system of nacional
> auconomy so essential if che evils of excessive centralization are
> 1o be avoided. Ir does nor ignore, nor does ir accempr co suppress, the diversity of echnical origins, of di mace, of history, of
> language an<l rradicion, of thouglu and habit, chat differenciace
> che peoples and nacions of the world. 2
> 
> Shoghi Effendi, The \Vorld Order ofBahdi11/dh: Se/med Lettm. 2nd rev. c<l.
> (Wilmeue, IL: Baha'f Publishing hust, 1993), p. 41.
> SOCIAL COHESION
> 
> The global community thus envisioned will delight in the diversity of che secondary characteristics of every minority, race, and class
> within it, but will firmly uphold unity in fundamental principles. Ir
> calls for complete freedom from prejudice in dealings with peoples of
> a different race, class, creed, or color, and ir imposes an inescapable
> obligation co nurture, encourage. and safoguard all, whatever their
> faith, race, class, or nation. A person's origins will no longer b~seen
> as defining "who chey really are," buc will lend discincrion and charm
> ro such a society in demonstrating "unity in diversity."
> Social change, in che Baha'i view, begins not with the community bur with the individual. A person's moral and ethical code and
> feelings of self-worth come from the basic forces of human nature,
> hue they can be developed positively or discorced, even destroyed,
> depending on that individual's life experience. Social endeavors, from
> local group ace ions to changes in the structure of society's governing
> institutions, may be proposed or worked for, bur no plan will have a
> lasting effect unless ic is built upon an inner revolution, a dramatic
> change in the acmudes of the individual. It follows char establishing
> an agreed sec of core values \.Vhich all individuals, and hence society,
> are prepared co embrace is absolurely essential for any program of
> social cohesion.
> 
> A Reappraisal
> Policies and attitudes concerned with diversity but which regard the
> human race as unalrerably divided and which see society as a virtually
> impermeable "community of communities" need co be reassessed.
> They may all coo easily be understood ro reinforce old barriers and
> insularities, whether of culture, race, religion, or gender, be seen to
> protect groups from legitimate criticism and justify human righcs
> abuses as "culcural differences,'' and they may unwittingly confirm
> the prejudices of those with no incerest in incegrarion.
> And while anti-racist initiatives arc clearly essential, and regulating behavior by legislation has a place, they are unccrrain modifiers
> of basic arritudes and beliefs. Unless these latter are changed, ir is
> doubtful if a truly cohesive society can ever be more chan an unachievable ideal.
> 260             THE BAIIA f WORLD 2002-2003
> 
> Racial discriminacion is un<loubcedly a major c.\llsc of division,
> and a force for harm in societv, buc ic is not ch<: only one. Ar chc
> roor of chis and alJ forms of discriminacion is chl: erroneous idea
> chac humankind is omchow composed of sep.1ract and discincc
> races, peoples, or castes ••rnd chac chose subgroups innacely possess
> varying incclleccual, moral, and/or ocher capaciries. which in curn
> justify differenc forms of crcacmenc. The rcalicy is rhac chere is only
> the one human race, a single people inhabiting chl: pl.mer l::.arrh. one
> human family bound cogecher in a common destiny.
> While a basic recognition of this reality is chc ancidoce co sociecal
> division in all its forms, racial and ethnic prcju<liccs are often reinforced by. or arc manifesrarions of. other corrosive agencies: cultural,
> economic, and cducacional prejudice; religious run<lamencalism; the
> impersonal nacure of modern induscrial sociccy; or che influence of
> incernacional events. Failure co recogni1c chese influences will inhibit
> accempcs to redress racial injuscice and incokárancc.
> Much ancagonism and confusion can be amihuced co chose who
> have appropriated religion for rheir O\\.'n sdfish purposes-fostering
> animosity. suspicion, and the condemnacion of ocher creeds. Fanacicism, nocions of superiority, and conAicc poison the wells of tolerance
> and rcpre..~enc corrupc expressions of true religious values. As a resulc,
> rhe cransforming power of religion is weakened or cancelled out
> and rhc positive contribution it can make reduc.cd or eliminated.
> \X'hilc chc right co freedom of choughr, conscience, and expression
> of belief is now codified in international human righcs insrrumcnts,
> chc irresponsible exercise of such freedom co promote hatred and
> disunicr should be curcailed.
> 
> Changing Attitudes
> )om~ intergroup prejudice expresses less a specific dislike so much as
> a kind of generalized rimidit) and feeling of awkwardness in coping
> with unfamiliar situarions, unknown people, and misunderstood
> culrural practices.
> If human beings were purely rational then che way co change
> auitudes .rnd make them appropriate would be merely by the disá
> scmin,1tion of faces. This has been tried rime and cime again but has
> bl'en shown to have licde effect. Information alone, when ir differs
> SOCIAL COHESION
> 
> from preexisting, currently held poincs of view, seldom if ever causes
> atticude change. le is more likely to be rejected as propagandist and
> one-sided.
> Genuine personal and social contact between members of different ethnic groups can be more effective. However, even chis has
> its limitations. It is most effective when contact is between people
> of approximately equal social status, when che individuals involved
> have ocher things in common. Thus education, class, generation,
> and socioeconomic circumstances have a role to play in social cohesion or lack of ic. These factors deserve accention, but programs
> char exaggerate cheir imporrance or see things purely in sociological
> terms are bound co have limited results.
> While such social discinccions are unavoidable indications of
> human diversiry, ic is a great mistake to believe char because people
> are less well-educated or live different lives they are lacking in either
> incelligence or sensibility. Discrimination against anyone on whatever
> grounds, whecher social, culcural, or ethnic, is a violation of human
> dignity, is perverse, and must be repudiated. Prejudice and pretension are, in effect, failures co recognize, however the thought may be
> expressed, char we are all children of one loving God. At che same
> cime, we should not be blind co the discinctiveness and sensiciviries
> of people who come from different backgrounds.
> Education is essencial co increasing knowledge and undemanding
> of the great diversity of che human race, buc ic muse be more chan
> che ingestion of faces. le muse emphasize che oneness of humanity,
> inculcate moral and spiritual values, and promote chose personal
> qualities needed for a proper undemanding of human diversity:
> "courcesy, reverence, dignity, respect for the rank and achievements
> of ochers are virtues which contribute co the harmony and wellbeing of every community." 3 ln cultivating these qualities, example
> is one of che best educacors. Those who today ace or arc seen as role
> models may cake noce.
> However, while the Baha'i writings elevace respecc, dignity, and
> reverence to a high station and describe courresy as "che prince of
> virtues," they concrast chem with frivolity and facetiousness, ribaldry,
> 
> 3 Universal House of Justice, letter to an individual, 2 2 February 1999.
> THE BAHA'f WORLD 2002-2003
> 
> and effrontery. These lase all-too-prevalent qualities-finding expression in studied confroncarion, incempcrare abuse, and aspecrs of che
> adversarial system-have fomenced mistrust and disdain for society
> rather chan promoting harmony and well-being.
> 
> A Pattern for the Future
> Greater social cohesion requires a commonly shared vision of communily life. This vision should recognize bolh a sense of individual
> and community purpose and the worth that each individual and each
> group concribuces to the wider community. The success of such a
> paccern of society depends upon rhe accirudes and perceptions, and
> the personal integrity and moral rcsponsibiliry of the individuals
> who compose ic. While misplaced loyalty ro one particular creed or
> another has at rimes provoked division, rhe rcjeclion by many of
> attachment to any creed or faith has nor led m a marked increase
> in rolerance or brotherly love. We may deduce, therefore, there is
> scill a place for the spiritual impulse ro encourage human virrue and
> elevare human narure above the crudeJy material.
> Inseparable from rhe elevation of human narurc is an appreciation
> of what is meanr by diversity and the oneness of humankind. Oneness and diversiry are complementary and inseparable. That human
> consciousness operates through an infinite diversity of individual
> minds and motivations decraccs in no way from irs essencial unity.
> Indeed, it is this diversity chat distinguishes unity from homogeneity
> or uniformity. The notion of diversity wirhom the concept of unicy
> becomes merely a euphemism for division.
> \X'ith an approach chat is neither solely pragmatic nor solely
> spiritual, Baha'fs suggest their own experience can offer a useful
> pattern of social cohesion. Their success in building a unified communjty seems solely from the inspiration of the spiriwal teachings of
> Baha'u'llah, writing extensively, more than a cenrury ago, about the
> importance of unity, the n:ality of oneness, and the imperative need
> for creating a peaceful world civilization. His words srand at once as
> a cornerstone of Baha'f belief and as a challenge co all humankind:
> Know ye not why We created you all from the same dusc? That
> no one should exalt himself over rhe ocher. Ponder at all times in
> SOCIAL COHESION
> 
> your hearcs how ye were created. Since We have created you all
> from one same substance it is incumbenr 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
> detachmem may be made manifest. 4
> 
> 4 Baha'u' llih, The Hidden WOrdr (Wilmcrrc, IL: Baha'i Publi~hing Trust, i994),
> 
> Arabic no. 68, p. i.o.
> INFORMATION
> A ND RESOURCES
> Obituaries
> 
> THOMAS R. BAUMGARTNER JR.
> 
> On 15 hbruary 200J, 111 McMin11ville. Oregon, the United States.
> Thomas Baumgartner was born on 12 April 1922 in Kansas Ciry. Kansas. He
> first learned of che faich in his teens in Miami, Florida. and after becoming
> a Baha'i in 1940, ar che age of 18 1 he went on to live a life of discinguished
> service. He was minally accive in che Miami Baha'i communiry, was elected
> to the firsc Local Spiricual Assembly of Dade Counry, Florida, and lacer to
> the first Assembly in North Dade Counry. In 1958, he departed with his
> wife Dorothy and their five sons for Alaska, one of the goal regions of the
> Ten Year Crusade. Undeterred by the harsh conditions, they made their fim
> home in the Norch Pole region. The family ultimately lived in some 14 different locales, including native villages, where they caught the Bahf f Paith to
> members of the lnupiac, Athabascan, and Tlingit peoples. Mr. Baumgartner
> and h is wife also adopted a daughter while living in Alaska. He worked for
> a rime at rhc Geophysical [nsticure at the University of Alaska Fairbanks,
> and also in telecommunications, spending 26 years in rhe development and
> installation of satellite-based telephone service in many remote regions of
> Alaska. Some of his ocher efforts for the Faith included undercaking numerous trips co assist in the growth and development of Bahf( communities in
> Alaska, Canada, rhe United States. and Dominica. The family moved back
> to the United 5rnces in rhe early r97os and he continued to serve che Faith
> there unril his <leach.
> 268               THE BAH,ff WORLD 2002-2003
> 
> JOAN CAM RASS
> On 17 September 2002, in Henderson, AuckLmd, New Zell/and.
> Joan Cynthia Heslop was born on 27 April 1926 in Harrogace, Yorkshire,
> England. Afcer graduacing from rhe Universiry of Oxford in England, she
> worked as a teacher, occupying che poM of head of che Geography Depanmenr ar Roundhay High School for Girls in Leeds unul i960. She was elecccd
> a fellow of the Royal Geographic Sociery in 1953. During che 1960s and 70s,
> she wrore cexcbooks for secondary schools. Jn 1961 she married Rex Camras~.
> Mrs. Camrass became a Baha'f in 1974 in S:imoa and soon dedicared her
> effons co serving rhe Baha'i communicy in New Zealand. She served on
> che Auckland Ciry Local Spiritual Assembly from 1975 ro 1978 and on the
> Manukau Assembly from t979 co 1983. She was widowed in 1978 and from
> char year until 1991 worked in New Zealand's nacional Baha'i archives. rhcrc,
> she was dcvoced co caring for and cacaloging the hisrory and archives of che
> country's Bah:i'f communiry. She initiated che filing sysccm of tht: Nacional
> Spiricual Assembly and wrote an insrruccional booklet on keeping archives.
> In 2.001, her book Resolute Advance, a h1srory of che development of rhe bnh
> in New Zealand, was published by Viking Press. To honor her memory and
> her efforts, rhe National Spiricual Assembly renamed irs n•Hional library the
> Joan Camrass Reference Library.
> ARAMIS COSTAS
> On 18 September 2002, in Burzaro, Buenos Aires, Argentina
> Aramis Orlando Cosr:is was born on 31 January t932, in Jose Marmol, Buenos
> Aires. His parent!> became Bahffs in 1941 and from chat poinc raised their
> children in rhe Faich. Mr. Coscas affirmed his belief in 1945 and lacer cook the
> raich to new regions of Argcnuna. He worked as a dei;igner and sign maker
> and was able to travel widely in pursuit of rhe needs of the Argentinean Baha'i
> communiry. He married Lydia Barsellini in 1958 and they traveled together,
> accompanied by their only son, co carry out an inrensive program of expansion of Bahff communities in rhe Mapuche area in General Roca. fhey
> csrablished the first Local As~embly m General Roca in 1969, and during the
> fami!Y's four years chere Mr. Costas had a regular radio program abouc rhe
> Faich, wirh listeners as far away as Chile. He was also inmumemal, with his
> wife, in developing Argentina's first national bulletin in 1962. He served on
> the Local Assembly of Alm1rante Brown from 1976 unril 1999 and, in 1967,
> Mr. Coscas was clecred co rhc Spirirual Assembly of Argentina.
> OBITUARIES
> 
> LACEY CRAWFORD
> On 21 July 2002, m Columbia, South Carolina, the United States.
> Lacey Crawfor<l w.ls born on 12 December 1920 in Toledo, Ohio, and became a Bahf I in 1964, after a tour of duty in the us Army. A graduate in
> phorography from the lllinois Institute ofTechnology, he worked for Johnson
> Publishing Co., chc world's largest black-owned publisher. His work as the
> lead photographer for a groundbreaking article on the Bahf f foaith in !!bony
> magazine was used in Baha'i teaching materials. During the 1960s, he moved
> with his wife, Echcl, ro South Carolina to teach the Baha'i Faich in the rural
> areas of the American South. In 1968 he abandoned a promising career as a
> highly regarded photographer to serve at the Baha'C World Centre in Haifa,
> Israel, where he was the head of che Audio-Visual Departmenr for more than
> 20 years. Returning co South Carolina in r993, he and Echel served the Cause
> wich discincrion. In its leccer after his death, che Universal House of Justice
> particularly recalled his '\ceadfast faith and resoluce devotion chat shone
> through a gen de bur cnchusiascic spirit."
> 
> UNA DEAN
> On 8 March 2003, in Fdmonton, Alberta, Canada.
> Daughter of Hand of rhe Cause of God George Townshend and his wife
> Nancy, Una Townshend was born in Ireland on 20 April 1921. She accended
> a women's college in Cheltenham, England, and was active as a Baha'i from
> early on in her life, first in Ireland and later in Italy, serving there as a member
> of the British armed forces during World War 11. In 1946 she became the firsr
> Baha'i co settle in Dublin and was later a member of that city's first Local
> Spiritual Assembly. She aho helped establish the first Local Spiritual Assembly
> in Liverpool. In October 1953, to fulfill a goal of the Ten Year Crusade, she
> became the first Bah:i'f in Malta, an act for which Shoghi Effendi named her
> a Knight of Bahf u'llih. In a lecrer to her father, Shoghi Effendi wrote: "The
> work so splendidly initiated by your dear daughter is unique, hiscoric, and
> of vi cal importance. I admire her courage, zeal, devotion, and perseverance."
> She returned to Ireland in 1954 to aid her ailing facher and assist him in writing Christ 1md Bahri'u1Mh, which Shoghi Effendi called Mr. Townshend's
> "crowning achievement." After her father's deach in March t957, she moved co
> Canada. On a crip to 'Seaccle she met and later married Richard (Dick) Dean
> and the couple ~ceded in Edmon con, where she served on che Local Spirirual
> Assembly until 1987. The Deans' daughter, Farah, has a severe mcncal disability,
> and the family was among che founding members of the Alberta Associacion
> of Families in Action for the Dependem Handicapped. In a message after her
> passing, che Universal House of Justice wrote of her ..exemplary courage~ in
> THE BAHA'f WORLD 2002-2003
> 
> caking the message of Baha'u'llah co the people of Malta and requested char
> the Baha'fs oflreland hold a memorial service co celebrate her life and services
> to the Baha'f community.
> 
> FRANCES B. EDELSTEIN
> 
> On 22 February 2003, in Medford, Oregon, the United States.
> Frances Bradford Jones was born on 8 April 19ro in Manicuck, New York,
> and embraced rhe Baha'i Faith in 1938. During the 1930s and 40s her work
> for che Baha'f community included efforcs to improve race relations. In 1943,
> she assisted in forming the firsr Local Spiritual Assembly in Sioux Falls, Sourh
> Dakota. Ocher services included working as secretary of the New York Bah a' r
> Cencer and the Green Acre Baha'i School in Maine; she also served on Local
> Spiritual Assemblies in New Jersey and California. In 1954, she pioneered co
> Famagusra, Cyprus, at rhe request of Shoghi Effendi and stayed for rwo years
> before returning to the Unired Scates. Lacer she helped to form che first Local Spiritual Assembly in Lucerne, Swiuerland, where she lived from 1960 to
> 1963. She married Ephraim "Frank" Edelstein in 1969; he died in 1973. Her
> last few years were spent in a care facility. Though blind, she still taught the
> Faith actively to all with whom she came in concacc.
> 
> DAWN EDWARDS
> 
> On 24 December 2002, in Bellingham, Washington, the United States.
> Dawn Edwards was born a.round 1916. Her services to the Baha'i Faith included
> pioneering co Nepal from 1972 to 1975, co Turkey in 1975. and co Thailand
> from 1976 to r978. She also undertook a trip co Romania in May and June
> 199i. Her published works about che Baha'i Faith include Pocket Thoughts,
> Bahd'f Basics, and Petals ofPoetry. In ics message after her passing. the Universal
> House ofJustice wrote char her "selfless services" as a pioneer were a "res cam enc
> to her devotion" co the Faith.
> 
> ELAINE EILERS
> 
> On J November 2002, in Harare, Zimbabwe.
> Elaine Snider was born in Champaign, Illinois, the United Scares, on 15 December r91 7. Her father, Howard J. Snider, was a Knight of Baha'u'llah, and
> they served together on the first Local Spiritual Assembly of Smyrna, Georgia.
> She was also a member of che Disrricr Teaching Comminee in Northern
> Georgia during the r96os and '70s. She studied incerior decoration, was an
> arcisr by profession, and was a concributor co the Brilliant Star children's
> magazine. She married William Ei lers and the couple had three sons. Though
> she was partially paralyzed in her left leg from polio in 1949, it did not stop
> her travels for the Faith. A pioneer co Malawi in rhe early 1970s, she was only
> OBITUARIES                                   271
> 
> able co stay for a year and a half before returning to the United States due ro
> visa problems. In 1976, she recurned co Africa, chis cime seeding in che area of
> Rhodesia that would lacer become Zimbabwe, and remained there until the
> end of her life. I !er services to che Bahff communicy in Zimbabwe included
> membership on various national and local commiccees, and work in rhe office
> of the Concincnral Board of Counsellors. She also offered financial assistance
> m many Zimbabweans for their educarion and contribmcd to the conscruo-ion
> of seminar facilities and the nacional center in I lararc.
> 
> KHOJASTEH KIYANI
> On JI Novembrr 2002. m Begnins, Vaud. Switzerll111d.
> Khojasteh Khor\hand \VJs born in 1917 in Tehran, Persia (Iran), 10 a Baha'i
> familr. In Tehran. ~he ~crved on the Commirccc for the Advancement of
> Women and the Commiuee for Liaison with Auchoriries, as well as financing and establishing a free school for village children in .harif-Abid. Qazvfn.
> Around 1956, she left Iran for Europe, seeding first in lcaly, where she helped
> to establish the first Local Spiritual Assembly of Padova. She lacer moved co
> Paris, where she married I lossein-Gholi Kiyani, who died Ill 1993. Together
> with her husband, she donared a building in Paris for use as the nacional Baha'i
> center and also participated in rhe acquisition of a historic building where
> 'Abdu'l-Bah:i had scayed during His visit to Paris in 1913.
> 
> KHODARAHM PAYMAN
> 011 2 August 2002, in Jnkartll, Indonesia.
> Khodarahm Hormo1dyar Payman was born in November 1921 in Yazd, Persia
> (Iran), to a Bahf i family. I le moved ro Bombay, India, in 1942 co Starr a career
> in business and during his rime in the country was dee.red co the Regional
> Spiritual Assembly of India, Pakistan, and Burma. He married Parvin Siroosi
> in 1947, and the couple had rhree children. ln i950, chey pioneered to Indonesia (then known as the Ducch Ease Indies) and remained in rhar counrrr
> unril che end his life. His business career continued in Indonc.~ia, where he
> worked as an exporter of 1ea and later as a representative of a foreign relccommunicacions company. When he arrived, the country was engaged in , war
> for independence. There W.1!> only one ocher Bahff in Indonesia at chc 1ime,
> and during the majority of his rime chere, che Faith's acciviries were heavily
> rcstricced by the government, buc he was nonetheless able 10 do much in
> support of che Baha'i communiry. 1le was a founding member of the Loe.al
> "ipiricual Assembly of Jakarca and a member of rhe firsr Regional Sp1ricual
> Assembly of Soucheasc Asia when it formed in 1957. He also became Aucnt in
> the Indonesian language and was able co rranslate Bahff writings. He served
> as an Auxiliary Board member and in r968 was appointed by the Universal
> 272               THE BAIIA'f WORLD 2002-2003
> 
> f louse of Justice co che Continencal Board of Counsellors for Asia. He served
> as a Concincncal Counsellor for 22 yea~ and traveled extensively, undcnaking
> teachings trips co Malaysia, Burma, Laos, and che Philippines. Among his ocher
> ~erviccs was his membership on the Regional Board ofTruscces ofl:fuququ'llah
> Ill Sourheasc Asia. After his death, 1he Universal I louse of Juscice asked char
> memorial gachcrings be held in his honor in lndonesia and at che House of
> Worship in New Delhi, India.
> PAPAU'ITELE STEVEN PERCIVAL
> On 17 December 2002, m Apia, Sllmoa.
> ~usuga Papali'icele Stephen Charles Percival was born on 13 February 1929 in
> Nuku'alofa, Tonga. He became a Baha'i in July L957 and was elected co che
> Regional Sp1ricual Assembly of che Baha'fs of 1he Sou ch Pacific in r959, also
> serving on che firsc Local Spirimal fusembly of Apia. Despite having lirrle
> formal educ.icion, he established a successful business in Samoa and served
> on several governmcncal advisory boards co assist in developing rhe country's
> cconom}. In 1962, he established one of che first manufacruring planes in
> ~amoa, mass producing men's shim with tradicional design prints. Among
> his many service:. co rhe Faith were his frequent cr.wels to rural villages in
> Samoa to ceach che Faith. He also donated land for the first Baha'f cenrer
> in Samoa, was inscrumenral in securmg thL propeny to serve as rhe sice for
> rhe House of Worship ac Tiapapara, and ncgoriaced wirh che government ro
> secure recognicion of Baha'i holy days as rdigious observances. He had five
> children with his wife, Grera Gurau, whom he married in 1953. He was also
> .1 close friend of His I lighness Su~uga Maliecoa fanumafili Il, who bescowed
> che tide "Papali'itele" on him, a designation meaning "high chief."
> 
> JOYCE HONEYMAN PERDU
> On TI Drcember 2002, in Cardiff, Wales.
> Jo}'ce Eileen Honeyman was born on 27 November 1922 in London. She
> married Joseph Perdu in Cairo in 1951 and the couple had three children.
> Alrhough her husband raughr her chc rallh, she did not formally embrace it
> until 1961, after separating from him. She lived in several coumries in Africa,
> inclad1ng Sudan, \1adagascar, and Sourh Africa and worked for the British
> Foreign Office in London and Beiruc. fáor most of her life, she was an English
> reacher. In 1961, after having formally declared herself as a Bah:i'f in che t JK,
> she pioneered co the Canar) hlands, inicia1ing more chan 40 year~ of craveling
> in service co the Fairh. She was a member of rhe Local Spiritual Assembly of
> Las Palrnas unril she moved co Spain in 1964, where she served on the fim
> Local Assembly of Malaga and ocher Local Assemblies in Jaen, C6rdoba, and
> Almeria through the 1970s and '8os. She also lived in Honduras from r984 ro
> OBITUARIES                                   273
> 
> 1996. Jsshling nascent Baha'i communici~ and craveling extcmivdy through
> chc councry before finally returning co che UK, where she passed away.
> 
> FUAD RI7AJ
> On 10 Dl'mnber 2002, in Tunbridge \'(fe/u, Kent, England.
> Born in "IChran, Iran, on 5 January 1944, Fuad Rizai was a third generation
> BahJ.'i. I le moved ro England in rhe early '70s and \\,lS nm dectcd as a
> member of the I ocal Spimual Assembly of Tunbridge Wdb in 1975. serving
> on char hod} until 200J. In 1979, Mr. Rizai began working on rhc Bah.i'f Advisory Scrvicl'. a commiltec set up by the National Spiriwal Assembl)' of the
> Unicc<l Kingdom co assist Iranian Bahffs arriving 111 the LK in rhe wake of
> che Iranian revolution, during which rime che Bahff communiry in Iran was
> heavily peN:cuted. I le continued chis valuable service for rhe ror of his life
> and was always a\•ailable co help people wich difficulcic . In February 1991. he
> commenu:d \\ork .u the Baha'i nacional center in London as office manager,
> and he remained in the National As~embly's service until shorcly before his
> passing. I le also served on che Nacional Properties Committee, carrying our
> work on tht• various Baha'i propemcs in che UK. In its mc,sagc afcer his passing, rhc Universal House of Justice wrote of his "exception.ti devocion and
> dedication," particularly in his assistance of the Bah.i'f refugees. Mr. Rizai had
> three children \ irh his wife, Jill Dinnings.
> 
> HESHMAT'U'LLAI I SABET SHARGI II
> On 27 Mtt..Y 2002, 111 Kampala, Ug1mdt1.
> Hcshmat'u'll,1 h .S.1bec 5harghi was born in a small village 111 Ka.~han, Persia
> (lran), on 20 M.m.h 19u. His famil) members were per\e~uted for their religion. as rhcir father wa~ a well-known Muslim reacher who became a Baha'f.
> In 1953 he left Ir.in for rhe Persian Gulf region co spread the BahJ'f reaching).
> He resided 111 ~cvcral differenr countries, serving on a \,triecy of Local •rnd
> National Sp1mu.1l A~scmblies for more than 30 years. He wa with che Hand
> of che Cause of Cod '\maru'l-Baha Ru~fyyih Khan um on her vi,ic co Kenya
> and Erhiopia in 1968 )he lacer advised him co go co Sudan, and in 1975 he
> pioneered co that countf} with his family, living and serving th<:re unril 1997.
> That year. che Universal House of Justice recommended that he and his wife
> Minou go co Ug.111d.1 to serve as cuscodi.ms of the House of Worship 111 Kampala They serwd there for five years before his dearh. I le wa~ buried on chc
> grounds of che I louse of Worship.
> 274               THE BAHA,f WORLD 2002-2003
> 
> On 2 January 2003, in Bukittinggi, Indonesia.
> Fa<;ll'ullah Asr:i.n( was born ro a Baha'f family on 21 March 1917, in .S..bJilivan,
> Azerbaijan. ln 1944 he married Lamieh Ahmadpour-Milani, and together rhe
> couple raised four daughrers. Active as a Bah:i'f while pursuing a career in
> medicine, he served on rhe Local Spiritual Assembly of Mar:i.ghih, Iran, from
> 1949 ro 1955 and also founded a hospiral in rhe ciry. In 1955, he pioneered ro
> Indonesia with his wife and their four children. After rwo years in the counrry,
> he was elected ro the Regional Spiritual Assembly of the Baha'ls of Southeast
> Asia. His Baha'i services and his work as a physician developed concurrently.
> He helped to establish a number of Bah:i'f study classes, children's classes,
> and summer schools in both Padang and Bukiuinggi and was instrumental in
> forming rhe Local Assemblies in Sigli, Padang, and Bukitringgi. He was also
> appointed director of the ciry health services and director of the public hospital
> in Sigli. Or. Asranf was in charge of surgery in both che military and the public
> hospitals in Sigli, Padang, and Bukirtingi and was decorated with medals of
> appreciation and certificates of achievemenc from the directors of the hospital
> in Padang. He received other commendacions for his services to the people of
> Indonesia, including those from the Commander-in-Chief of che military and
> the Oepury Minister of Defense; he was also appointed as Professor Emeritus
> for anaromy at Universitas Andalas. Because of his repucacion in the medical
> profession, he developed a good relationship with governmenc authorities that
> aided the Baluff communiry when its members were harassed or censured
> during the 37-year period when che Faith's activities were restricted. After his
> deach, the Universal House of Justice recalled his "magnificent example of
> un swerving conviction ro the servi ce of humani ry."
> 
> BARBARA RUTLEDGE SIMS
> On 24 April 2002, in Tokyo, japan.
> Barbara Helen Rutledge was born on 17 April 1918, in San Francisco, Cal ifornia, the United States. She was a third generacion Baha'f and lived in several
> communicies in Southern California in her early years, bur felt a strong desire
> to tra_yel to another country. She married Charles A. (Sandy) Sims, who was
> not a Baha'( bur had been born and raised in Japan. This, combined with
> encouragemenc from Hand of the Cause of God Agnes Alexander, led her in
> December 1953 co pioneer to Japan, che coumry where she would dedicate
> the rest of her life ro advancing the Baha'i communiry. Although she fou nd
> work with the us government, life was difficulc in a councry still recovering
> from the ravages of war. She was elected co the Local Spiritual Assembly of
> Tokyo in 1954, and in 1957 co che first National Spiritual Assembly of North
> OBITUARIES                                   275
> 
> Ease Asia. In 1974, she was elected co the first National Spiritual Assembly of
> Japan, serving on thac body until 1993. Her ocher services to the communiry
> included volunteering in rhe national Baha'i office and the Baha'( Publishing
> Trust, and helping co develop the national archives ofJapan. She also authored
> books about the history and development of che Faith in Japan, Macau, South
> Korea, and Taiwan, and published her memoirs. In its message after her death,
> rhe Universal House of Justice advised Bahi'ls in Japan to hold memorial
> gatherings in her honor.
> 
> GERO STRAND
> On 16 December 2002. in Oslo, N01way.
> Gerd Osmundsen was born on n March 1910 in Oslo and became a Baha'i in
> 195r. She raised one son with her husband, Oscar Scrand. Besides her responsibilicies as a wife and mother, her dedication to che Faith was her primary
> vocation. She served for more than 15 years on the Local Spiritual Assembly
> of the Bah:i'fs of Oslo, on the Regional Spiritual Assembly of the Baha'ls of
> Scandinavia and Finland from 1957 ro 1962, and lacer on the National Spiritual Assembly of the Baha'fs of Norway from 1962 co 1968. She also craveled
> extensively throughout Norway to teach the Faich, parcicularly after her appoi ncment as an Auxiliary Board member, a posicion she occupied from 1968
> to i986. Mrs. Strand was a distinguished public speaker and cranslacor ofBaha'f
> literacure. In 1967, she was granted an audience with King Olav V to present
> The ProciLlmation ofBahd'u'lldh along with a letter to His Majesty from che
> Universal I louse of Justice.
> 
> MARIE LOUISE SUHM
> On 20 August 2002, in Princeton, New jersey, the United States.
> Born 30 July 1925, Mary Louise Kelsey was raised in a Bahff family. With her
> husband, Richard T. Suhm, she moved co Whitefish Bay, Wisconsin, where
> they helped co form a Local Spiritual Assembly. Lacer, she, her husband, and
> their three-monch-old son, che first of their three children, were che firsc Baha'is
> in Morocco (Jnccrnacional Zone). Arriving in Tangier in r954, they were soon
> able to form chc first Local Spiritual Assembly there. Both Mrs. Suhm and her
> husband were named Knights of Baha'u'llih for their services in Morocco, one
> of the goal areas of the Ten Year Crusade. They stayed uncil 1956, when Mrs.
> Suhm conrracted polio. The couple divorced in 1976 and she began working
> ac che n:uional Baha'i cencer in che us, including a stint as manager of the
> Office of Pioneering from 1977 until 1987. She also wenr ro Taiwan in 1988-89
> to reach the Faith there. After her death, the message of the Universal House
> of Justice scared chac her "sacrificial service will be long remembered."
> THE BAHA'f WORLD 2002-2003
> 
> URSULA VON BRUNN
> 
> On 6 Aprtl 2003, in Boliv111.
> Ursula Klauss was born 21 October 1917 in Bell, Germany. In January 1943 she
> married Eberhard von Brunn, an army surgeon, who wenc missing in action m
> 1944 The couple had one daughter. Though Mrs. von Brunn had been raised
> by a Christian minister, she was impressed by the Faith in her encounter wich
> 1t at public talks by Hands of the Cause of God Dr. Adelbert Miihlschlegel and
> 
> Dr. Hermann Grossmann. She declared her belief in April 1952. In June 1953,
> she attended an international Baha'f conference in Stockholm, where Shoghi
> Effendi's call for pioneers to virgin rerrilOries was read, and after seeking advice
> from Dr. Grossmann she decided co go co Wyk in the Norrh Frisian Islands.
> There, she lived a simple life dedicated entirely 10 spreading the teachings of
> the Faith. As the first Baha'i to sercle in Wyk, she was appointed as a Knight of
> Bahf u'll:ih by Shoghi Effendi. She eventually had co return co the mainland,
> where she worked as chief secretary in a public library. She served on the Local
> Spiritual Assembly of Tiibingen and on Baha'i committees, particularly che
> Committee of the German Baha'i Publishing Trust. In 1967, she was able co
> join her daughter and son-in-law in Bolivia, where they had pioneered some
> years earlier. There, she learned Spanish and worked as a secretary while spending much of her rime reaching the Bahff Faith and assisting the community.
> ln its message after her passing, the Universal House of Justice wrote of her
> "exemplary courage" and "devoted and selfless services."
> 
> SEYMOUR WEINBERG
> 
> On 6 February 2003, in Denver, Colorado, the United States.
> Seymour Weinberg became a Bahff in the 1940s as a young soldier and served
> the Bahi'f Faith through his writings, public prcsencations, and other oum:ach
> efforcs. With his wife, Cynchia, he pioneered to Thun, Swirz.erland, in r960
> for cwo years. The couple lacer relocated co Colorado, where he rendered
> services co both the Baha'i communit) and the wider public. He worked as
> an auditor for che scare of Colorado and was credited with developing and
> imcituting accounting policies and practices chat helped rescore major government programs affecting the elderly. Alchough he suffered from many physical
> ailments during the lasr monchs of his life, he shared hundreds of copies of
> his articles on the Faith, as well as che us National Spiricual Assembly's sraremcnt on the desciny of America, wich rhe medical personnel who assisted
> him. In ic~ message after his passing, chc Universal I louse of Justice wrote of
> the "adamanrine faith and irrepressible z.cal [chat] characterized his deeds in
> rhc reac hing and administrative fields."
> OBITUARIES                                  277
> 
> flROOZEI I YAGANEGI
> On 27 Apnl 2002, in Vientiane, Laos.
> hrooz.ch Mehraban Bidenjeri was born on 14 Febru.1ry 1919 in Yazd. Persia
> (Iran). She embraced the foaich as a child, after .mending Bahff moral educacion cla.sse~. She married Soroosh Forood Yaganegi in April 1935. in Pune, India,
> in che first Baha'i marriage in the cicy. In 1941, she left wirh her husband and
> children as pioneers co che sourh or India, where rhey were rhe first Bahf(s
> in Bangalore. Together with L-ikshminararan Reddy and her husband, Mrs.
> Yaganegi was one of che first Baha'is co scan mass reaching of che hirh in chat
> region of che counrry. She was elecred co firsc l.ocal Spincual Assembly of rhe
> Ba.ha' rs of Bangalore in 1942. She lacer moved co rhe village of Saic Palyam and
> Karianapalya, where she served on che Loc.:al Spirirual Assembly until 2001.
> As che chairperson of che village council. she was instrumental in scarring
> rhe village school and cook special imercsc in promoting women's educauon,
> encouraging parents in chc village co send cheir daughters co school. She had
> an excellent command of the Kannada language and traveled regularly co
> ceach the Faith. Her home was open co every Baha'i who visited the area and
> was used for many Bahj'( accivicics, including her moral educacion classes for
> children and youch. She and her husband eventually donated cheir propercy
> co the Bahf ( commun1cy, and ir was used as a site for Baha'i educational
> instirunom. Wich her husband, who died in 1991, she had eight children, all
> of whom she actively encouraged co spread the Faith in ocher counrries. In
> 2001, she moved ro Laos, .md passed away there a year lacer.
> Statistics
> 
> GENERAL STATISTICS
> 
> Worldwide Bahf1 population                    More than
> five million
> 
> Councrics/dependcnt territories where         191 countries/
> the Baha'f foaith is established              46 territories
> 
> Conrinenral Counsellors                       81
> 
> Auxiliary Board members                       990
> 
> National/Regional Spiricual Assemblies
> 
> Local Spiritual Assemblies                    10,344
> 
> Localities where Rahfis reside                More chan
> 100,000
> 
> Indigenous tribes, races. and ethnic groups
> represented in che Bal1J'I communiry          2,112
> 
> Languages inw which Baha'u'llih's
> writings have been cranslated                 802
> 
> Publishing Trusts                             33
> 
> 2.80                             THE BAHA'f WORLD 2002-2003
> 
> Geographic Distribution of
> Local Spiritual Assemblies by Continent
> 
> Australasia 800
> 
> Europe 890
> 
> Africa 3.412
> 
> Number of National and
> Regional Spiritual Assemblies
> 2()0
> 
> 1811
> 
> II.Ill
> I
> 
> .Jo
> 
> 20                                                                   •• 11
> 
> ()
> =11111111111111111111111111111                                 llll                                      '
> ..::'"'"',c..~" o\{f. ~)"' ..:J~'~\::..,,.,,'fJ ~,">.',<>t ,cl?'"~ {'i.',(\~ ,./''. ~ ~ ,c+>~,cf~ ,~'-.::.Y.,. I' ,J.;~," ,~~°".,..cf"\.$'~.:;áf~. #"
> STATISTICS
> 
> Social and Economic Development
> 
> Bahf f development activities faJI into three general categories.
> Whether initiated by Baha'f institutions, individuals, or groups,
> these projects contribute to a global process of learning about a
> Baha'i approach to social and economic development.
> 
> ACTIVITIES OF FIXED DURATION
> Most Baha'f social and economic development efforts are fairly
> simple activities of fixed duration in which Baha'fs in villages and
> towns around the world address, through the application of spiriwal
> principles, che problems and challenges faced by their localities. Activities either originate in the Baha'i communities themselves or are
> responses co invitations from other organizations. le is estimated that
> in 2002-03 there were more than 2,500 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.
> 
> SUSTAINED PROJECTS
> The second category of Baha'i social and economic development
> consists of approximately 500 ongoing projects. The vast majority are
> academic schools, while others focu:; on areas such as literacy, basic
> health care, immunization, substance abuse, child care, agriculcure,
> the environment, or microenrerprise. Some of these projects are
> administered by nascent development organizations which have the
> potential co grow in complexity and in their range of influence.
> 
> ORGANIZATIONS WITH CAPACITY
> TO UNDERTAKE COMPLEX ACTION
> Certain Baha' f development efforts have achieved the stature of
> development organizations with relatively complex programmatic
> struccures and significanc spheres of influence. They train human
> resources and address problems oflocal communities and regions in a
> coordinated, interdisciplinary manner. Also included in this category
> are several inscicutions-cspecially large schools-which, although
> focusing only on one field, have the potential to make a significant
> impact. In rhis category there are currently 45 such organizations.
> Directory
> 
> Associations for
> Baha'1 Studies
> Argentina                         Colombia
> Centro de Estu<lios Baha'ls       Asociaci6n de EsruJios Baha'fs
> Otamendi 2r5                      Apartado Aereo 51387
> 1405 Buenos Aires                 Santa Fe de Bogot; DC
> Argentina                         Colombia
> E-mail: bahaicol@colombianet.net
> Australia
> Associacion for Bah.rt Studies    East, Central, and Southern
> 173 Mona Vale Road                Africa
> Ingleside NSW 2101                Baha'f Studies Association
> AuscraJia                         PO Box 42846
> E-mail:                           Nairobi
> secrecariac@bnc..bahai.org.au   Kenya
> 
> Brazil                            Ecuador
> Association for Baha'i Studies    Asociaci6n de £studios Baha'fs
> Rua Dom Pedro 11, 1641            clo Peter Newton
> CP 233                            Apanado 1142
> 90,000 Porro Alegre               Cuenca
> Bra2il                            Ecuador
> 
> Chile                             English-Speaking Europe
> Asociaci6n de Escudios Baha'fs    As~ociacion for Baha'f Studies
> Casilla 3731                      27 Rutland Gace
> Santiago r                        London sw7 1 PD
> Chile                             United Kingdom
> E-mail: nsa@bahai.org.uk
> ,,,
> THE BAHA I WORLD 2002-2003
> 
> Francophone Europe                 Malaysia
> Asso,ianon d'tcudes baha'fes       As~ociarion for Baha'i Studies
> 15 rue Pcrgolcsc                   4 l.orong Tiriwangsa 5
> 1-75116 Paris                      Setapak 53000
> France                             Kuala Lumpur
> Malaysia
> German-Speaking Europe             E-mail: nsa-sec@nsam.po.my
> Gesellschaft fur Baha'f Srudien
> ,Jo Markus Mcdiger                 New Zealand
> Wirichsbongardsrr. 40              Association for Bah:i'f Srudics
> 52062 Aat.hen                      ro Box 21-551
> Germany                            Henderson
> l -mail: mcdi@gi.rwch-aachen.de    Auckland 1231
> New Zealand
> Ghana                              L-mail: nacsec@ma.org.nz
> Associarion for Baha' i Studies
> ro Box AN 7098                     North America
> Accra- t\orch                      Associacion for Baha'i Srudies
> Ghana                              H Copernicm l_,crecr
> Onawa, Onrano l\IN 7"4
> Honduras                           Canada
> Associarion for Baha'i Studies     E-mail: abs-na<!''bahai-scudies.ca
> Aparrado 71 c/o )rover
> 1~1 Ceiba                          Persian
> I londuras                         Associacion for Bah.i'1 Scudies in
> Persian
> India                              596 Upper Sherman
> Associacion for Baha'i Studies     Hamilcon, Ontario t8v JM2
> clo Professor M.D. Teli            Can.1d.1
> 1 lar 16, New Building
> Mumbai Universiry's uocT Campus    Puerto Jljco
> Marunga-400 019                    Asoci.icion de Eswdios Baha'is
> India                              clo Dr. Cesar Reyes
> r-mail: absindia@bompsnl.nec.in    Chcmi\rry Depc.
> Universicy of Puerto Rico
> Japan                              M.1y:igue:1 00680
> Association for Baha'f Studies     Puerto Rico
> clo ]a.Pe Nishi Goldstone
> Banberu 603                        Spain
> 2-8-4 Momijigaoka                  Asociaci6n de Esmdios Bah:i'is
> Fuchu-!>hi, Tokyo                  Malia I"urri6n 32
> Japan                              1' 2804J Madrid
> 5p;1in
> L mail:
> acn.sccrecaria@c:om-bahai.es
> DIRECTORY
> 
> Trinidad and Tobago                    Belgium
> Association for Baha'i Srud ies        Maison d'tdiciom Bah:f les
> PO Box ..,55                           205 rue du Trone
> Pore of Spain                          s-1050 Brusseh
> Trinidad, West Indies                  Belgium
> E-mail: nsabahain@wow.ncr              E-mail: mcb@swing.be
> 
> Venezuela                              Brazil
> Associacion for Baha i Swdies          Edicora Bah.i'f do Brasil
> Aparcado 9H                            Caixa Poscal 198
> Barquisimeto, Edo. Lara, 3001-A        Mogi Mirim, SP
> Venezuela                              13800-970
> E-mail: dwiricl@~a .om nes.nec         Brazil
> E-mail: edicbahai@mogi.com.br
> West Africa
> Associacio n for Baha ( Srudies        Cameroon
> c/o Farhang Tah1ib, Secretary          Baha'f Publishing Agency of
> PO Box 2029                              Cameroon
> Marina-Lago~                           PO Box 145
> Nigeria                                Lim be
> E-mail: ngrbahai@lhocmail.com          Cameroon
> E-mail:
> Zambia                                   niazbushrui@globalneu.nec
> Associarion for Bah.f'f Srudie)
> c/o Mr. Vahd.u Al.M.m                  Cote d'Ivoire
> Box 5u..,o                             Maison d'Edicions Nur
> Lusaka                                 08 BP 879
> Zambia                                 Abidjan 08
> Core d 'Ivoire
> E-mail: asnci@aviso.ci
> Baha'i Publishing Trusts
> Argentina                              Fiji Islands
> Edicorial R.1h.i'i                     Baha'i Publishing Trmc
> lndolacinoameric.1na (HUI.A)         PO Box 639
> 
> Ocamcndi 215                           Suva
> 1405 But:nos Aires                     Fiji Islands
> Argencina                              Souch Pacific
> E-mail: ebil.1@ciudad.com .•u          £-mail: nsafiji@''connccc.com.f)
> 
> Australia                              Germany
> Bah.i'I Public.aciom Aumalia           Baha'i-Verlag
> 173 Mona Valt: Ro.id                   Eppsceiner Srrasse 89
> lngbidc NSW 2101                       0-65719 Hofheim
> Ausrralia                              Germany
> E-mail: bp.1@1 bah.1i.org.au           E-mail: office@bah.1i-vt:rlag.de
> 286              THE BAH.1\'f WORLD 2002-2003
> 
> Hong Kong                            Netherlands
> lhh.i' 1 Publi hing Trust            S(l(.hcing Baha'i I.ireraruur
> c-6. mh Floor, Hank.ow Center        Riouw rraac 27
> 1c Middle Road, Tsim Sha Tsui        Nt-2585 GR
> Kowloon                              The I !ague
> t long Kong                          The Netherlands
> L:-mail:                             E-mail: ma@bahai.nl
> exe1..sec@hkbahais.ecofiz.com
> Niger
> India                                Mai~on d' Fdicions Fadfil
> B.1h.l'f Publishing Trusr            Ill' 12858
> 1-1/6, Okhl:i lnduscrial Area        Niamey
> Pha~c-1                              Niger
> New Delhi uo 02.0                    !•.-mail: mcf@)inrner.ne
> India
> E-m.1il: bprindia@del3.vsnl.net.in   Nigeria
> Baha'i Puhlhhing áIi-mt
> lcaJy                                PO Box 2029
> Ca~a Edicricc Baha'i                 Marina 101001
> ViJ. fo'ilippo Turaci, 9             Lago~
> 1-00040 Ariccia (Rome)               Nigcri.1
> lcaly                                E-mail: bpcnigcria@'yahoo.com
> E-mail: ceb.iralia@pcg.ie
> Norway
> Japan                                Baha'i láorlag
> Bah a' ( Publishing Trusc            DramnH:nwcicn 110-A
> 7-i.- 13 Shinjuku                    N-02.73 ()~lo
> Shinjuku-ku                          Norway
> 1okro 160-0022                       L-m,1il: bah,1iforlag@ 1c2i.net
> Japan
> E-mail: n~ajpn@cka.arr.ne.jp         Pakistan•
> 
> Kenya                                Philippines
> B.1ha'f Publishing Agency            Bah.i'i Publishing 'Irusr
> PO Box 47~62-00100                   l'O Box .n13
> Nairobi                              1099 Manila
> Kenya                                Philippines
> E-maH: bpakenya@alphanet.co.kc       E-mail: nsaphil@ kyinet.ner
> 
> Lebanoná
> Malaysia'
> 
> • Address 1..ommunicacion ro Bahff World Centre, PO Box 1)5, Haifa
> 31 oor, Israel.
> DIRECTORY
> 
> Poland                              Spain
> Baha'( Publishing Trust             Arca Editorial
> ul. Nowogrod1ka 18A/ 4              Joan d 'Austria, 95-97, 5• 1°
> ro-oo-5u                            1.s-08018 Barcelona
> Warsaw                              Spain
> Poland                              E-mail: edibahai@arrakis.es
> E-mail: ma@bahai.org.pl
> Sweden
> Portugal                            Baha'fforlagec AB
> Edicora Baha'i de Portugal          Solhagavagen 11
> Avenida Venwra Terra, No. 1         Sl.H6J 52
> 1600-780 l bboa                     Spanga
> Portugal                            Sweden
> E-mail: aen(a>bahai.pr              E-mail: forlagct@bahai.se
> 
> Romania                             Taiwan
> Casa de Editud ~i lipografia        Baha'i Publishing Trust
> Baha'i                            3/r, #149-13 Hsin Sheng South
> e r 124 cw 1                           Road
> 3400 Cluj-Napoca                    Section 1, Taipei 106
> Romania                             l'aiwan
> E-mail: b,1hai@1 mail.soroscj.ro    ROC
> E-mail: bpt@ms38.hinet.net
> Russian Federation
> Unity Bah~ 'i Publishing Trust      Uganda
> PO Box 288                          Bah:i'f Publishing Trust
> 198 013 Sr. Petersburg              ro Box 2.662
> Russia                              Kampala
> E-mail: unicybpL@mail.wplus.net     Uganda
> E-mail:
> South Africa                          bahai@spacenetuganda.com
> Baha'i Puhli\hing Trust
> PO Box 288                          United Kingdom
> Worcester 6849                      Baha'i Publishing Trust
> South Africa                        4 Station Appro;tch
> E-mail: bpc@bahai.org.za            Oakham
> Leicestershire 1.r15 6Qw
> South Korea                         England
> Baha'i Publishing Trust             E-mail: bpt.enquiries@bahai.org.uk
> 249-36 1luam Dong
> Yongsan gu                           United Scares
> Seoul 140-190                        Baha'i Publishing Trust
> Korea                                415 Linden Avenue
> E-mail: nsakorea@nuri.nec            Wilmette, IL 60091
> USA
> E-mail: bpt@usbnc.org
> i88                THE BAHA'f WORLD 2002-2003
> 
> Miscellaneous Addresses                   I mail: opi@bwc.org
> Web: lmp://www.bahai.org/,
> Association medicale baha'fe
> h up:/ /w\\t\v.onecouncry.org/, and
> c/o Mirabelle Weck
> h t1 p://w'hw. bahaiworldnews.org/
> 26 rue de Paris
> r-78560 Paris                           Baha'f International Community,
> France                                  New York Offices:
> • Un1Ced Nations Office
> Bahaa Esperanto-Ligo (BEL)
> • Offlcc for the Ad\'ancemenc of
> Eppsteiner Srrassc~ 89                    Women
> 0-65719 Hofheim                         • Office of chc Environmenc
> Germany
> 866 Umted Nacions Plaza
> E-mail: bahaaeligo@bahai.de
> ~uice 1i.o
> 
> Baha'f Association                        New York, NY 10017-1822
> for the Arts                              USA
> Oinrel i.o                                Iá mail: bic-nyc@bic.org
> Web:
> 7333 MC
> Apcldoorn                                 Imp://www.bic-un.bahai.org/
> The Netherlands                         Baha'f International Community.
> E-ma1L bafa@bahai-library.org
> Geneva Office:
> \'\'eb: hcrp://bahai-library.org/bafa
> • L"nited Nacions Office
> Baha'i Computer and                       Route des Morillons 15
> u1-1i.18 Grand-!>aconnex
> Communications Association
> c/o New Era Communications                Geneva
> Aun: Don Davis                            Switzerland
> s Ravenscroft Drive                       E-mail: bic@geneva.bic.org
> Asheville, NC. i.8801
> Baha'f International Communicy,
> USA
> Paris Office:
> E-mail: bcca-cc@bcca.org
> • Offite of Public Information
> Web: Imp:/ /www.bcca.org/
> 45 rue Pergole,e
> Baha'f Health Agency                      1á-75116 Paris
> i.7 Rutland Gace                          France
> London                                    E-mail: opiparis@club-inrerner.fr
> \VXr; If>[)
> Baha'i Juscicc Sociccy
> Unic~d Kingdom
> ro Box 79684
> Baha'i Internacional Community,         I {ouscon, 1 x 772.79
> USA
> Haifa Offices:
> • Secretariat                           E-mail:
> • Offi<.:e of Public Information          1nfo@bahaijuscicesociecy.org
> r•o Box 155                           Wch: hrcp://www. bahaijustice.org/
> 31 001 I laifa
> lsrJd
> DIRECTORY
> 
> Bah:i'f Medical Association            Hong Kong Baha'( Professional
> of Canada                              Forum
> 931 Beaufort Avenue                    c-6, mh Floor. I lankow Center
> Halifax, Nova Scotia BJH JX8           Middle Road, fom Sha Tsui
> Canada                                 Kowloon
> Hong Kong
> Baha'f Office of che
> Environment for Taiwan                 Institute for Studies in Global
> r49-r3 Hsin Sheng Souch Road           Prosperity
> Section 1, Taipei 10626                866 United Nariom Plaza
> Taiwan                                 Suire 120
> E-mail: rranbocc@asiaonline. ner. rw   New York, NY 10017-1822
> USA
> European Baha'( Business Forum         £-mail: info@globalprospericy.org
> c/o George "itarchcr, Secretary        Web:
> 35 avenue Jean-Jaures                    htrp://ww'-\.globalprospericy.org/
> r-73000 C'hambery
> France                                 Moctahedeh Development
> E-mail: ebbf@ebbf.org                  Services
> Web: http://www.ebbf.org/              Baha'f Uniry Cenrer
> 2370 Wesley Chapel Road
> European Baha'( Youth Council          Decatur, GA 30035
> 4) rue Pt'.rgol~se                     USA
> F-75116 P<tris                         £-mai l: mdsscd@msn.com
> France                                 Web: hrrp://www.mdssed.org/
> Web: lurp://new.ebyc.org/
> World Community Foundation
> Health for I Jumanity                  315 West 7orb Street
> 415 Linden Avenue, Suite B             Suire i4c
> Wilmeue, 11 60091-2886                 New York, NY 10023
> USA                                    USA
> E-mail: healrh@usbnc.org
> 
> International Environment
> Forwn
> c/o S} lvia Karlsson
> Sigmund heu<lstrasse 36
> 0-5312.7 Bonn
> Germany
> E-mail: ief@bcca.org
> Web: hrrp://www.bcca.org/ief
> Selected New Publications
> in English
> 
> T he Devocional Meeting
> Wendi Momen. Oxford: George Ronald, 2003. 224 pp.
> Examines hosting of devocional meetings as a means co spirirualizc the life
> of an individual and a communit:y. 1t includes sections on an individual's
> devotional life, Baha'C Houses of Worship, how co plan devotional meerings,
> use of music and the am, and provides more than 50 examples of devotional
> meetings from around the world.
> 
> Earth Circles: Baha'{ Perspectives on Global Issues
> Michael Fitzgerald, ul. Los Angeles: Knlimat Press, 2003. 187 pp.
> A collection of spirirual perspectives on current social issues such as globalization, poveny, spiriwal sea rch , and the role of women. T he book is the fi~h in
> a series rhar includes Circle of Unity, Circle ofPeace, and Equal Circles.
> 
> T he Emergence of a Baha'i Consciousness in World Literature: The
> Poetry of Roger White
> Ron Price. /long Kong: juxta Publishing, 2003 (e-book). 290 pp.
> Discuss~ Canadian poer Roger White's conrribuLion ro licerarure and his
> innovacions in Baha'f-inspired arc.
> ,, ,
> 191               THE BAJ IA I WORLD 2002-2003
> 
> Gems of Divine Mysteries
> Bahd'u1/dh. Haifa: World Centre Publicatiom. 2002. 82 pp.
> 'I he Engfi,h tramlarion of Bahf u'llah's JJ ah1ru'l-Asdr. (More information
> abour rhis publication can be found on pp. 103--04 of rhh volume.)
> 
> I luman Rights, the UN, and the Baha' ls in Iran
> Naztla (1hnnea. Oxford: George Ronald, 200J. 640 pp.
> A comprehensive account of the human rights sicu.uion of the Bah:f ls in
> Iran, wi1h <locumencarion from government.i i represt:nc.uives at the United
> Nations, nongovernmentaJ organizations, the Special Rcprcscncarive appoinccd
> to monitor Iran's human rights siru;icion, .ind the Special Rapporreur on religious 1ncolcrance.
> 
> Jesus and Early Christianity in the Gospels: A New Dialogue
> Dame/ Gro/111. Oxford: George Ronald, 2002. 560 pp.
> A historic look ar the time when che Gospels were wriuen and how rheir traditions w1.:n.: rransmirced before rhe} came inco chc h;inJs of che fa-angclim.
> rhe book considers major rhemes of Chriscianiry such as baptism. che Lase
> Supper, the Crucifixion, the Resurrecrion, .111d the life of Jesus.
> 
> A Journey of Courage: From Disability to Spiritual Abilicy
> Complied by Lind(1 81Shop, Bez•erley D111JJS, Fmnces Meui, and Shirlee 5mith.
> Torn1110, n.\. Nme Pmes Publishing. 2002. 160 pp.
> 
> A compil<1tion of passages from the Bah.i'C writings as well as storic.!i and biographies about people coping wi lh dbabilities anJ rran,forming adversity into
> strength fhe book is designed co serve as a source of insighc and comfort to
> individuals. familie~. and health care providers. Includes "A Bahff Perspective
> on Dis.1biliry," a Hatcmcnc by the N.uional )p1rirual As,cmbl} of the United
> Kingdom.
> 
> Minimalism: A Bridge between Classical Philo ophy and che Baha'i
> Revelarion
> \Vi/limn ~. Hatcher. Hong Kong: }11xtt1 Publishing. 2003. 128 pp.
> An arplic;irion of modern logic. ro problems in cla~sical philosophr. such a~
> che existence an<l nature of God .•rnd .in attempt ro form an c:mpirical/logical
> approach parallel and complemenr.11y to the exegeti c.II study of the BJha'I
> writings.
> NEW PUBLICATIONS                                 293
> 
> Processes of the Lesser Peace
> 81Zb11k 811h11dor 1111d Nazrla Ghanert, eds. Oxford: George Ronald, 2003. 288 pp.
> A collection of eight essars highlighring developments char are transforming
> our world mco che one envisioned by Baha'u'llah. The ~says were originally
> presented .te confc:rcnces of the BahJ'f Policies and lnternarional Law Special
> lntercsr Group of the Association of Baha'i Scudies for English áSpeaking
> Europe by academics and practitioners in the field!. of internacionaJ l1tw, rhe
> environment, govcrnmenc, and economics.
> 
> Ove rcoming Difficulties
> Ginny Tod. Oxford: George Ronald, 2003. 80 pp.
> A collection of verses from the Baha'f writings, wich com mentary, about the
> challenges of spiritual growth.
> 
> Reason and Revelation: New Directions in Baha'{ Thought
> Seenn F1zul and john Danesh, eds. Los Angeles: Knlimat Press. 2002. 243 pp.
> A collccrion of essays that explore issues in Baha'i hisrory and in Baha'i
> thought. Volume 13 in rhe series Srudies in the Babi and Bah;fr Religions.
> 
> Sarah Ann Ridgway, First Saha'! in the North of England
> M11deli11e Hellaby. Oxford: George Ronn/,d, 2003. JI2 pp.
> The story of a working-class woman, born in the middle of chc nineteenth
> cemury into a fomily of cocron weavers, who was the first in her region ro
> embrace the B.1hf I Faith, ac char time linle known in rhe West. Part of the
> Bah:i'f H eritage Series.
> 
> This Decisive Hour: Messages &om Shoghi Effendi co the North
> American Baha'ls, 1932- 1946
> 5hoghi Effendi. Wilmette, II: Bahd'i Publishing Trust, 2002. 192 pp.
> Correspondence from rhc G uardian of the Baha'i Faith co rhe American
> Bahi'is during che closing years of che firsc Bal1ff cenrury. le is a revised and
> updared edirion of Afessttges to America and contains letters not included in
> rhe previom ediiion.
> 
> To Build Anew: Creating Baha' i-inspired Enterprises
> Don Brown. !:>ooke, Canada: Paragon-Quest Fnterprises, 2003. 207 pp.
> Examines thtá principle:.. models, and proces~c~ es~emial co launching enterprises chat conrinually improve che qualicy of human lifo, nurture che human
> spirit, and create prospericy chrough service and vircue.
> A Basic Baha'i Reading List
> 
> 1hr fallowing list J111s bun prepared ro pro1•idr a smnpling ofll'orks co1ll'rying the
> spiritual tn11h1. soda/ pri11ciplrj, and history ofthe Bahti'i Faith. It is by no mett11s
> rxlwutfrr. For a more compleu record ofBahd 'i lirmu11re, see Bibliography of
> Engfoh-langu.1ge \'forks on rhe Sabi and Baha'i Fairhs, 1844-1985, compiled
> by \llil/imn P. Collim (Oxford: George Ronald, 1990).
> 
> Selected Writings of Baha'u'llah
> 
> The Kitab-i-Aqdas
> rhe Most Holy Book, Baha'u'll.ih's charrer for a new world civilizarion.
> Writrcn in Arabic in 1873, the volume's hrsr aurhorized Eng(i,h rramladon
> waJ. released in 1993.
> 
> The IGrab-i-fqfo
> The Book of Cercitude was wriccen prior ro Bah;l'u'll,ih's decl.uacion of
> His mis~ion as an explanation of progressive revelation and a proof of rhe
> station of the BJb.
> 
> The Hidden Words
> Wriccen in chc form of a compilation of moral aphorism~. rhcsc brief verses
> discill chc spiritual guidance of all the divine rcvd.ttion' of the p.m.
> 
> THE BAH•.\'f WORLD 2002-2003
> 
> Tablets of Baha'u'Uah revealed after the Kirab-i-Aqdas
> A compilarion of Tablets revealed berwcen 1873 and 1892 which enunciate
> imporram principles of Baha'u'Uah's revelation, reaffirm truths He previously
> proclaimed, elaborare on some of His law~. reveal further prophecies, and
> csrablish subsidiary ordinances co supplemenr the provisions of the Kidbi-Aqdas.
> 
> Gleanings from the Writings of Baha'u'llah
> A selection of Baha'u'llah's sacred writings rranslated and compiled by the
> G uardian of the Baha'f Fairh to convey rhe spirit of Baha'u'llah's life and
> teachings.
> 
> Writings of the Bab
> Selections from the Writings of the Bab
> ' I he first compilation of the Bab's writings ro be rranslared inro 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 aud iences, in which
> I le 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 r875 illuminating the
> causes of the fall and rise of civilization and clucidaring the spiritual character
> of true civilization.
> 
> Selections from the Writings of 'Abdu'l-Baha
> A compilation of selected lerters from 'Abdu'l-Baha's extensive correspondence
> on a wide variety of topics, including the purpose of life, the nature of love,
> and rhe developmenr of character.
> 
> Some Answered Questions
> A crans1arion of 'Abdu'l-Baha's answers to a serie~ of questions posed co Him
> during interviews with Laura C lifford Barney between 1904 and 1906. The
> topics covered include the inAuence of the Prophets on the evolution of
> humanity, the Baha'i perspecrive on Chrisrian doctrine, and the powers and
> conditions of the Manifestations of God.
> BAHA'f READING LIST                                  297
> 
> Selected Writings of Shoghi Effendi
> God Passes By
> A derailed hiswry of rhe first 100 years of che Baha'i Faich.
> The Promised Day Is Come
> A commentary on Bah.i 'u'llah's leuer~ to che kings and rulers of che world.
> 
> The World Order of Baha'u'll:ih : Selected Leners
> An exposicion on che relation between rhe Baha'i community and the cncirc
> process of soC1,1l evolucion under rhe dispensacion of Baha'u'llJh, in che form
> of a series of letters from che Guardian of che Baha'i Faith ro the Baha'is of
> the \Vest beC'\vecn 1929 and 19_l6.
> 
> Introductory Works
> Baha'u'llih
> Bahd 'l lmemationaL Community, Office ofPublic !11farm11tio11. 1991.
> A brief sratemenc derailing Bahf u'llah's li fe and work issued on chc occasion
> of che centenary of Iiis passing.
> Bah:i' u'Uih and the New Era
> John F.s;/nnont. <;th rev. paper rd. U7ilmrttr: B11'1d'i Publishing Trwt, 19So.
> The fim comprehensive account of the Baha'i faith, wrircen in 1923 .1nd
> updated for subsequcnr edicions.
> The Baha'i faith: The Emerging Global Religion
> \Villiam S. H11td1rr and}. Douglds .A.fartm. Rev. ed. \'(li/mette: B,zh.i 'i
> Pub/i;hing Tmst, 199S.
> lexcbook providing an ovavicw of Baha'i hisrory, teachings. adminimacive
> scrucrure, and community life.
> 
> All Things Made New
> John 1-rrmby. 211d rt'I'. rd. London: Bahd 'f Publishing Trust, r987.
> A comprehen.sive oudinc of the Bahf i fairh.
> 
> /vfost ofthe books listrd ahoz•e h1we bun published by 1mio11s B,zh.i'i P11Mishi11g
> Trusrs and are av11ih1blr in bookshops, libraries, or.from the Tmsts. P/e,1sr see the
> Dirmory on pp. 28)-87 for nddmsrs.
> Glossary
> 
> 'Abdu'l-Baha: (r844-1921) Son ofBaha'u'llah, designated as His successor and
> aurhori1.ed interpreter of His writings. Named 'Abbas after His grandfather,
> 'Abdu'l-Baha was known co che general public as 'Abba!> Effendi. Baha'u'llah
> gave Him such rides as "the Most Great Branch," "the Mystery of God," and
> "rhe Master." After Baha'u'llah's passing, He chose che name 'Abdu'l-Baha,
> meaning "Servant of Bah a' u'llah."
> 
> Administrative Order: The system of administration as conceived by
> Bahf u'lhih, formally established by 'Abdu'l-Baha, and realized during che
> Guardianship of Shoghi Effendi. Ic consists, on the one hand, of a series
> of elected councils, international, national, and local, in which are invested
> legislarive, executive, and judicial powers over che Baha'i community, and,
> on the ocher hand, of eminent and devoted Baha'fs appointed for the specific
> purposes of rhe propagarion and protection of the Faith under rhe guidance
> of the head of chat Faith, the Universal House of Justice.
> 
> 'Amatu'l-Baha R~fyyih Kh:lnum: (1910-2000) Mary Sutherland Maxwell,
> an eminenc North American Baha'f who became the wife of Shoghi Effendi
> Rabbfof, Guardian of rhe Bahf i Faith, in 1937, after which she became known
> as Rubfyyih Khanum Rabbanf. ('Amaru'l- Baha is a ride meaning "Handmaiden of Baha' u'llah.") She served as the Guardian's l>ecrecary during his
> lifetime and wa~ appointed a Hand of rhe Cause of God in 1952. Afrer Shoghi
> Effendi's passing in 1957, she traveled extensively ro teach che Bah.i'f Fairh,
> 
> 300               THE BAHA'f WORLD 2002-2003
> 
> consolidate Baha'f communities, and serve as a represencativc of the Universal
> House of Jusuce at major events.
> 
> Arc, che: An arc cue inro Mounc Carmel in Haifa, lsrad, along which che
> imernational administrative buildings of the Baha'f raith have been builc.
> 
> Auxiliary Boards: An inscirucion creaced by Shoghi Effendi in 1954 co assisc the
> I lands of rhe Cause of God. When rhe institution of chc Concinencal Boards
> of Counsellors was established in 1968 by che Universal I louse of Justice, the
> Auxiliary Boards were placed under ics direction.
> 
> Bab, the: The ticle, meaning "Gate," assumed by Siyy1d 'AH-Mu~ammad,
> Who was rhe Prophec-Founder of the B.ibf Faith and the Forerunner of
> Bah<l'u'llah. Born on 20 October 1819, rhe Bab proclaimed Hunself ro be
> rhe Promised One of Islam and announced char I Iis mission was ro alert rhe
> people ro the imminent advent of "Him Whom God shall make manifest,''
> namely, Bahf u'llah. Because of these c.l.ums, the B,\b was executed by order
> of N~iri'd-Dln Shih on 9 July 1850.
> 
> Baha'( Era (BE): The period of the Bahff calendar beginning with the
> Declaration of rhe Bab on 23 May 1844 and expccrcd to lase umil the nexc
> appearance of a Manifestation (Prophet) of God afcer the expiration of ac
> lease 1,000 years.
> 
> Baha'( Internacional Community: A name used generally in reference
> to che worldwide Baha'i community and officially in that community's external
> relations. In che larrcr concext, rhc Bahf( Internacional Community is an
> association of the acional ~piricual fusemblies chroughouc the world and
> funcrions as an inrernacional nongovcrnmcncal organiz.ation. !cs offices include
> its Secretariat at chc Baha'f World Centre, a Uniced Nanons Office in New
> York wich a branch in Geneva, an Offic:e of Public Information, an Office of
> the Environment, and an Office for the Advancement of Women.
> 
> Baha'f World Centre: The spiritual anJ adm101stracive cencer of che Baha'i
> bith, _comprising che holy places in the I laifa-Acre area and the Arc of
> adminimarivc buildings on Mounc Carmel in Haifa, Israel.
> 
> Baha'u'll:ih: The ride, meaning "Glory of God,'' assumed by Mlrza f:Iusarn-
> 'Alr, founder of che Baha'f Fairh. Born on 12 November 1817, He dt:clared
> His mission as the Promised One of All Ages in April 1863 and passed away in
> Acre, Pabtine, on 29 May 1892 after 40 years of imprisonment, banishmenc,
> and house arresr. Baha'u'llih's wrirings are considered by Bahfls co be direct
> revelation from God.
> GLOSSARY                                    301
> 
> Bahjl: Arabic for "delight." Located near Acre, ic is a place of pilgrimage for
> Bahffs which comprises rhe Shrine of Baha'u'llah, che mamion which '''as His
> lase residence, and the surrounding gardens char scrvt: co beautify che sice.
> 
> CaJendar, Baha'i: Year coru.isring of t9 months of 19 chtys each, wich che
> addition of cercain "intercalary day'K(four in ordinarr and fi\'c in leap years)
> becwcen chc 18ch .md 19ch months in order co adj me che calendar co che solar
> year. Naw-Ruz, che Bahf i new rear, is astronomically fixed. comme11cing ac
> che vernal equinox (21 March). The Bah.t'i era (n1) bc:gim wich rhe year of
> che Bab's dc:claracion (1844 <r.).
> 
> Consultation: A form of discussion between individu.11 and wichin groups
> whil.'.h require~ che subjugacion of egorism so chat all ideas can be shared and
> cvaluaccd wich franknc.ss, courcesy, and openness of mind, and decisions arri\'ed
> ac can be: wholeheanedlr supported. lcs guiding principles were elaborated
> by 'Abdu'l-Baha.
> 
> Continental Boards of Counsellor~: An institution created in 1968 by che
> Universal I louse of Justice co excend inro the future the work of the inscicution
> of the Hands of the Cause of God, parcicularly ics appointed functions of
> proceccion ant.I prop;1gacion. Wich che pa\sing of Shoghi Effendi, the Guardian
> of che Bahf i t=aich, chen: wa' no war for additional Hands of the Cause co
> be appoinu:d. 'J'hc duties of chc Counsellors include directing the Auxiliary
> Boards in their re~pecri\'e areas, advising and collaborating with National
> Spiricual Assemhlic~. and keeping che Universal I louse of Jusrice informed
> concerning 1ht' conditions of the Faith in cheir areas. Counsellors are appointed
> for ccrms of five yt"3rs.
> 
> Convention: A gathering called ac a regional, national. or incernacional Je,el
> for conrnlc:nion on maner~ alfccring che welfare of the Bah.i'i community and
> for che purpose. rcspn:civdy, of electing delegates co a National Convention.
> cleccing members of a National Spiritual Assembly, or electing members of
> the Univer,al I lome of Juscice.
> 
> Hands of the Cau\e of God: lndi\'iduals appointed by Baha'u'llah, and later
> bv Shoghi Effc:ndi, who were charged wich che specific Ju tie~ of proreccing
> and propagating the Fairh. (four individuals were rccogni1cd pmthumously
> as I lands of the Cause by 'Abdu'l-Baha.) With the passing of Shoghi Effendi,
> cherc wa no furrhcr po~sibilicy for appoincing Hands of the C.rnsc; hence, in
> order co exccnd inro che future the important functions of propagation and
> proceccion, chc Universal I louse ofJustice in 1968 created C:ontincnral Boards
> of Coumcllors .ind in 1973 escablished che lncernational kad1ing Cenrrc.
> which coordinate~ cheir work.
> 302              THE BAHA'I WORLD 2002-2003
> 
> Holy Days: Eleven days commemorating significanc Baha'i anniversaries, on
> nine of which work is suspended.
> 
> Huququ'llah: Arabic for "che Right of God." As insciruced in the Kirab-i-
> Aqdas, paymenr to "che Auchoriry in the Cause to whom .tll musr rurn" (at
> presem, lhe Universal House of Jusnce) of 19 percenc of whac remains of
> one's personal income after one's essenri;\l expenses have been covered. Funds
> genera red hy the payment of l:luququ'll:ih are used for the promotion of rhe
> Fa.irh and for the welfare of society.
> 
> International Teaching Centre: An institution established in 1973 by rhe
> Universal I louse of Justice ro bring co fruition rhc work of the Hands of
> the Cause of God in the Holy Land ,111d 10 provide for irs e,'<tension into
> che fucure. 1 he ducies of che lncernarional Teaching Centre include coordinating, snmularing, and directing rhe acuvicies of rhc Concinencal Boards
> of Counsellors and acting as liaison between chem and rhe Universal House
> of Jusrice. 'I he membership of che Teaching Centre l.Omprises rhe surviving
> Hands of che Cause and also nine Counsellors appointed by the Universal
> House of Jusrice. The sear of rhe lncernauonal Teaching Centre is locared at
> the Bahf (World Centre in Haifa, Israel.
> 
> Knight of Baha'u'llah: Tide initially given by Shoghi Effendi co chose Baha'fs
> who arose to open specified new cerrirorie.' ro che failh during che first year
> of the Ten Year Crusade (1953-1963) and subsequently applied co chose who
> first reached che remaining unopened territories on che list ar a lacer dace.
> 
> Lesser Peace: A political peace co be established by the nations of che world
> in order ro bring abouc an end co war. It!> escablishmenr will prepare che way
> for the Most Great Peace, a condicion of permanent peace and world uni I)'
> co be founded on the spiritual principles and insticucions of che World Order
> of Baha'u'llih and signalizing humanity's coming of age.
> 
> Local Spiricual Assembly: The local administrative body in che Baha'f Faith,
> ordained in the Kirab-i-Aqdas. The nine member~ are directly elected by secret
> balloc_.each year at Ri<Jvan from among che adult believers in a communil)'á
> 
> Monumenr Gardens: Beautifully landscaped gardens at che heart of rhe Arc
> on Mounc Carmel where befircing monumencs have been erected over the
> grave~ of the daughter and che wife of Baha'u'llah, His son who died in prison
> in Acre, and che wife of '.Abdu'l-Baha.
> 
> Mount Carmel: The mouncain spoken of by Isaiah as che ''mouncain of che
> Lord." Site of the Bahff World Centre includmg several Bahff holy places,
> GLOSSARY
> 
> the mosc imporcanc of which are the Shrine of the Bab and che Monument
> Gardens.
> 
> National Spiritual Assembly: The national administrative body in rhe Bahci'f
> Faith, ordained in che Baha'f sacred writings, with authority over all activities
> and affairs of rhe Bal1a' f Faich throughout ics area. Among ics duties are co
> scimulace, unify, and coordinate the manifold activities of Local Spiritual
> Assemblies and of individual Baha'fs within its jurisdiction. The members of
> National Spirirual Assemblies throughout the world constirure the electoral
> college for che Universal House of Justice. Ac Ric;ivfo 2003, there were
> 182 National or Regional Spiritual Assemblies. See also Regio1zal Spiritual
> Assembly.
> 
> Nineteen Day Pease: The principal gathering in each local Baha'f 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 co journey co
> another country for the purpose of teaching the Baha'f Faith. "Homefronc
> pioneer" describes chose who move co areas within their own country chat
> have yet to be exposed co the Baha'! Faith or where die Baha'f community
> needs srrengchening.
> 
> Regional Baha'i Council: An element of Bahfl adminiscracion berween
> the local and national levels, established at the discretion of the Universal
> House of Justice in countries where the condition and size of the Bahf (
> community warram. 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 rhe condicion of rhe
> Baha' f community. [c provides for a level of autonomous decision making on
> both teaching and administrative matters. Io some countries, Seate Baha'f
> Councils perform these casks within specific civic jurisdictions.
> 
> Regional Spiritual Assembly: An inscirucion identical in function co che
> National Spirirual Assembly bur including a number of countries or regions in
> its jurisdiction, often established as a precursor ro the formation of a National
> Spirirual Assembly in each of the counrries ic encompasses.
> 
> Ri~van: Arabic for "Paradise." Twelve-day fescival (from 21 April through
> 2 May) commemorating Baba'u'llah's declaracion of His mission co His
> companions in 1863 in the Garden of Ric;ivcin in Baghdad.
> THE BAHA f WORLD 2002-2003
> 
> Shoghi Effendi Rabbanl: (1897-1957) The Guardian of the Bahf 1 faich after
> the passing of 'Abdu'l-Baha in 1921, designared in H is Will and ' lestamenc as
> His successor in incerprering rhe Bah.i'i writi ngs and as Head of rhe Faith.
> 
> Shrine of Baha'u'llah: The resting place: ofBaha'u'llah's morral remains, located
> near rhe cit} of Acre, Israel. The Shrine is che holiest spm on earrh ro Bah.f fs
> and a place of pilgrimage.
> 
> Shrine of the Bab: The resting pl.1ce of che Bab's mortal remains, located
> on Mount Carmel in Haifa, lsrael, a sacred sire co Baha'b, and a place of
> pilgrimage.
> 
> State Baba'{ Council: See Regional B.1ha'f Council.
> 
> Tablet: Divinely revealed scripture. In Baha' f scripture, che term is used co
> denote wncings revealed by Baha'u"llah, the Bab, and 'Abdu'l-Baha.
> 
> Ten Year Crusade: {1953-1963) Ten Year Plan initiated by Shoghi Effendi fo r
> reaching che Baha'f Faich, which culminaced wich the election of che Universal
> House o f Justice during the centenary of rhc Declaration of Bahfu'llah. The
> objectives of the Crusade were tht.> development of the irmiturions at tht.>
> World Ccnrre, the consolidation of che communmes of the parucipacing
> Natio nal Spi ritua l Assemblies, and che spread of the Faith 10 new regions.
> See also Kmght ofBahd'u1/dh.
> 
> Universal House of Justice: H ead of the Baha'f faith after the passing of
> Shoghi Effendi, and the 'uprerne administrative body ordained b} Baha'u'llJh
> in che Kit~b-i-Aqdas, His book of laws. The U111verd House of Justice i~
> elccred t:Vc:!) five years by the mc:mbers of all Nacional Sptmual Assemblies,
> who garher at an International Convention. The House of Justice was elecred
> for che first rime in 1963. le occupied ics permanent sear on Mount Carmel
> in 1983.
> 
> Some en cries adapted from A Bttsic Bahri'/ D1c11onary, c.:d. Wendi Momen
> (Oxford. George Ronald. 1989).
> Index
> 
> Alexander II (Czar of Russia) 101
> A                                                J\li, Imam Naiim 81
> 'Abdu'l-Baha 9, i73, 171. 2.99á ~01. 302. 304    Alliance on Religion and Conscrvarion
> life of 9. 191                                   (ARC) 46
> passing of IO, 304                             alrruism 165-...,.
> rides of 299                                     and Baha'i insurutiom 172.-76
> Will and Testamenr of 10, 11, 304                inclusive 169, 170
> writings and urrcranccs of 10, 24 ~2.            meaning of 169
> 52, 60, 7r, w-12, 117- 19, 151, 159-60,        universal 169, 170
> !6l. 164.170-71, 171, 183-84. 186.          Altruisti.c Pmonnlity: Resmerr ofJews in
> 191, 195, 196, 2.05. 209, 228, 2.J4. 235,       Mui Europe. The 169
> 137. 296                                   'Amacu'l-BaM RUl:ifyyih Kh:inum
> J\ll Pailia 100, 103                                 Su under Hands of the Cause of God
> Abraham 13                                        Amor, Abdelfarrah, Su Unircd Nanons:
> adminscra1iou, Baha'i 172-76                         Special Rappoteur on religious incoler-
> A<lrian..:e. Pc:rer Ill                             ance
> :1<lvancement of women 31, 42-47, 90,             Annan, Kofi 233
> 92. 130-33, 222-24                            apartheid 114, 12~. 124, 21.0
> Advantement ofWomm: A B11htl'l Perrpec-          APRODEPIT (Action for che Promotion of
> rit•e 177                                        Resources for Organiz.ations Defend-
> A<lvani, Lal Krishna 65                            ing rhe environment and Integrated
> African Action on AIDS 133                          Pi~ciculrur~ of Chad} 219-1.5
> Afro-Descendants C..athc:nng 51, t:i.6           Arbab, rari.am 207. 208. 214, 217
> Afshari, Re-La 140                               Arc 300. Set 11/so Baha'i World Cc:nrre;
> AgmdJt 2.J 110, I 12., 131                          Mount Carmel.
> Albania 47, 69                                    Archbishop of Canterbury So
> Alexander, Agno. Set under Hands of rhe           Argentina 268, 283, 285
> Cause of God                                     Spirirual AsM:mbly of 268
> 306                  THE BAHA'f WORLD 2002-2003
> 
> Arinzc:, Cardinal Francis 82                    Baha'f Educational Cencer (Brazil) 63
> Arsis (Greece) 64                               Bahff Era 300, 301
> arts 44,60-64                                   Baha'i Esperanco league 288
> arrs wor~hops. See yourh workshops              Baha'i Faith 32
> Artwooo Visual Ans Theater, Inc. 63-64            adminisrrarive order of 10, u , 33, 299,
> Asian Civil Society Forum r33                        301, 302, 304
> Assembly of God Church 83                         ages and epochs of .p
> Associacions for Bah:i'I Studies 283-85           aims of 15
> Association medicale bahile 288                   holy days 302, 303
> Astanl, Faql'ullah 274                            laws and moral teachings 14, 33, 43,
> Auckland Universiry 85                               117-r9, 1z.2, r68-69, 174, 186, 187, 188,
> Australia 14. 55, 57, 59, 63, 69, 73, 120-22,        19~2. 196, 228
> 136, 283, 285                                  spiritual teachings 21-32, 101, io2, 104,
> Council for Aboriginal Reconciliation             170-171, r83- 184, z.37, 261-62
> LU                                        Baha'i Fund 3oz.. See also l:f uququ'llah
> Departmem of Immigration and Mulri-           Bah:l'f Gospel Singers 60, 62
> cultuml Affair~ 63, 121                    Bah:i'f Health Agency 288
> National Council of Churches 55               Baha'i Health Agency of Souch Africa 193
> National Reconciliation Week 55               Bahff Justice Sociery 288
> National Sorry Day 55                         Bahff lnstirute of Higher Education
> Narional Spiritual Assembly of 121              (BnLE) 140
> Austria 69, 85, 130                             Baha'i lnslilutc on AIDS, Sr.:xualiry, and
> Auxiliary Boards 35, 279, 300, 301                Addictions (1AsA), Su Baha'i Network
> Awards for Publication Excellence (Apex)          on AIDS, Sexual1ry, Addictions, and
> r38                                             Abuse
> Azerbaijan 47                                   Baha'f International Community 8, 15, 17,
> 107, 68, 126, 129-38, 141, 143, 288, 300
> B                                                 Office for rhe Advancemcnr ofWomen
> Bab, rhe 8, u, 300, 304                              i30-33. 300
> birch of 300                                    Office of Public lnformadon 15, 135,
> declararion of 8, 12, 300, 301                     135-38, 300
> life of 8                                          Paris Office 136-37
> martyrdom of 8, 300                            scarcments 44, 111, 112., 131, 132, 197,
> Shrine of 11, 303, 304                             205-06, 227-z.9, 231-39, 241-42,
> wridngs of 296                                     243-45, 247-53, z.55-56
> B:ibf religion 9, u                                United Nacions Office 15, 130, 300
> Baha'i Agency fo r Social and Economic            Web sice~ 137, 288
> Development-UK 43                            Saha'! Medical Associarion of Canada 289
> Baha'i Association for rhe Ans 288              Baha'i Network on AIDS, Sexuality, Addic-
> Bah:i'f.community 8, u-15, 299                    tions, and Abuse (BNASM) 193
> expansion and consolidation of 12, 13,        Baha'i Office of 1he Environment for
> 34, 75-78, 303                               Taiwan 289
> involvement in the life ofsocicry            Baha'i Publishing Truscs z.75, 276, 285-87
> 64-69                                      Bah:i'fTemples See Houses ofWorship
> statistics 8, '-79-282                        Bahd'I Vision for Children, A 131
> Baha'i Compmr.:r and Communications             Baha'i World Cencrc 10, 11, 34. 37, 10~ .
> Association (nccA) 288                          135. 269, 300, 301. 302, 304
> Baha'f Councils, Regional 303                     Audio-Visual Dcparcmenr 269
> INDEX
> 
> Centre for the Study of the TexCli 37            Mahanikaya Seer 81
> Guided Tours Opcrarions 136                      Soka Gakkai ln rcrnarional 86
> Monumenc Gardens 302, 303                      BUILD (UK) 115
> Research Deparm1enl cos                        Bulgaria 69, 77
> visitors ro 135-t36                            Burundi 73
> Baha'i World Congress, Second 60
> Baha'i World New~ Service tj7, 288               c
> Bahd '/ World Web sire i88                       Cambodia 71 -72, 82
> Bahfu'llah 9. 12, 13. 16, 17, 26, 70, 73.          National Sp1rinul Assembly of-73
> JOO, 152. ISJ, 161. l?J. 174, 186, 207, 158,   Cambridge University 201
> 299,300, 301. 302. 303,304                     Cameroon -ro-71, 2.85
> birrh of 300                                   Camrass, Joan 168
> dedaraLion of 300                              Canada 57, 59, 69, 82, 87, 109, 131, 136,
> life of 9, 41. to3                               195,2.6-r, 169. i84,289
> passing of 9, 300                              Canada Fund 1t9
> Shrine of 301. ~04                             Canary lsland.s 172
> Will and Testament of (Kitab-i-'Ahd) 9         Carey, George (Archbishop of Canterwritings of 9, 21-24, 35, 41, 79, 94,            bury} 80
> 99-ro5, 107, 117, 118, 153. 154, 154-55,    Carmel, Mount 304
> 160-61, 166, 168. 187, 209, 229, 137,       Cayma11i.n11 Compn.ss (Cayman Island.s) 87
> 261-63. 179. 195 296, 300. See also         Cayman Islands 85, 87
> under nn.mes ofindit11dual works.             lnstiruLe ofTheologicaJ Leadership and
> translation 105                                Development 85
> Bahjl 301                                        CEDAW See Unired Narions: Convenrion
> Bararh, Sandra 68                                  on the Eliminarion of Discrimination
> Barli Devclopmenr lmrnure for Rural                against Women
> Women (BDJRW) 45, n1. n8                       Centuryo/Lighr 74
> Bawngartncr, Thomas R. Jr 167                    Chad 219, 121
> Beroming Humn11 158                              children's classes 35, 48, 7z, 74
> Belarus 83                                       children and yourh 70-74, 164, 193- 96.
> Belgium 62, 285                                    u3, 228-29
> Belize 72                                          conferences 73-75
> Bellah, Robcrr 149                                    Nordic Yourh Conference 74
> Bcrh Shalom Centre 68                                 European Yourh Seminar 74
> Bible, rhc 103, 105                                workshops 62-63
> Black Men's Gathering 51 5)                           Ablaze 109
> Black Women's Gathering 52-53                         Beyond Word~ 109
> Blum, Lawrence A. 169                                 Gera~o Viva 62
> Bolivia 48, 138, 195. 213, 276                        Phoenix. Theater 63-64
> Bosnia and 1lenego\'ina 54, 55, 136              Chile 48, 76-77, 130, 2.68, 1R3
> Botswana 84. 182                                   National Spirirual As~cmbly of of 77
> Bowden-Kerby, Atmin 137                          China t}6, 181
> Boyles, Ann 199                                  Chipashvili, Lado 84
> Brazil 51, 57, 62, 85, 107. 109. 125-26, r36,    Christians 9, 46. 59, 69, 70, 80-83. 85,
> 183, 185                                        86, 195
> Brilli1111t S1t11á 170                             Church of England Ro, 82, 85
> Bud<lh,1 13                                        Church of Jesus Chrb.1 ol l.am:r Day
> Buddh1m 9. 46, 49. 69. 81, 83, 86                     Saints (Mormon) 86 87
> 308                     THE BAHA'f WORLD 2002-2003
> 
> PcnrecosrJI Churc:h 86                  Dominica 267
> Roman Catholic Church 49. 69, 70,        Duglll. Bani 1:10
> 82, 83, 86, 136                       Durkheim, I mile 169
> Ru~'ian Orthodox Church 83
> Seventh Day Adventist Church 86          E
> Citizcn~hip foundation 115                 E.1rrh ( harcer 49
> dviliution                                 E.inh Summit 107, 110, 112. 1p.. &e al<o
> "clash of dvili1.11ions" 148-50              World Summit on Social Development
> currcni rnndition of 147-52, 153,        Flnmy 269
> 155-56, J(q, 199 201                  H'O\O<., Ser Un1rcd Nations Economic
> ohligation .ind mpomibiliry in 147-77        ,111<l Soc1,1I Council
> role of individual in 157-58, 199-218    bw.1dor 11!. 51, 181
> or
> rok religion in 166-67. 219. 231 134     Fddstc1n. Fran<;(' B. 270
> Club of BudJpc~t 57, 78                    cc.lucJtion 21, ~1. 55-60. 195. 261
> clm1crs, lhh.l'f 34-15, 16                     mor.11 f.f, 161-<>5, 213-14
> Codho, Paulo 58                            E<luC'Jtion for Pc.i.c projecr H-55
> Colomb1J 57. 85. 215, 283                  1:..lw;1rds, D.iwn 270
> ~Community Cohesion: A Bah.i'i Pcr..pc<á   Egypt 141-41
> ciw" 115, !57                              ~iru;1tion uf Baha'i communiry in 114,
> Comt<., Augu't<" 169                              t.13-44, 155-56
> Congo, Rcpuhlic of the (Brazzaville) 69,   foiler,, I laine 170-71
> n6                                     lálinbcth II (Queen of England} 46, 85
> COOSUIWion H• 75, 173-75, JOI              f.I f'rogmo (SpJm) 62
> Continw1al Boards ofCounsdlors 14,         l 11cyduprd111 llri1t1nnim 8
> 66, 271, 171,179,302.304                Frmc Lange fn,riturc for Ecumenical
> crc.uion of 101                             51udiu 19
> convc11111>11, B.1hfi 301, 304             1 SC:AI', -~ff Unicc:<l Nations Economic and
> Cooke. I Inward 85                             \ol1.1l ( ommi\\ion for fuia anc.l rhe
> Cos1.1s, A1 .1mis 168                          P.1'1fi..: (t\C'AI')
> Cow d'lvnm: 185                            facuniJ .,6
> Counul of l thnic Minoriry Voluntary          N.11ion.tl "ip1mual A"crnbly of 76
> Scuor Org.mu..:mom (crMVo) (UK) 115     ethic\, in hu\ine' 29
> ( rm ford, l .:i<cy 269                    Ethiopi.1 73. 130, 273
> CR":lk, Alan Hs                            furopc.-an Baha'i Bu~in~ forum (FBB~)
> C)pru~ 44,"7.ro                               ~8. 109, 289
> Cát"'"i.. Rcpublk, thc 74, 136. 137        European Bahai Youth Council 289
> l.uropc.-an Peace Uni er iry 85
> D                                          I urnpc-J.n Union (EU) 136, 141, 219
> !>Jl,11 l.MnJ. 66, 83                      I vans, Valcric 43
> l>J1mh~ I losscin 59
> /J.111'Tláflm1iáers, 1he 11                F
> De.111, UnJ 169-70                         FJnaie-.1n, :-iuhJ Vakil 44
> lknm.1rk 17, 75                            F.uht.11..1111. I lmhm;md 17
> dlávot ion JI meetings 35, 48              h :111, Helen 169
> Difr.1m:c\<O, Concccta 62                  h:rnandc\, C.corge 65
> Oigmry• ofDiff<'mue.á Hou• 10 Ar•oid the   hii l\l,rnds 285
> ( l1Jh ofCtvilizariom 149                Finl.rnd so. 69. 75, 1~6. 275
> dire. tnry of Rah;i'I agcnci~ 183-!!9      HtJgcrald. Mich.1d 82
> INDEX
> 
> Five Year Plan 34, 74                           Gugunishvili, Zczva 84
> core acnvicies, See scuc.ly c.:irdes; devo-   Guyana 190
> tion;1J mcecings; childrt:n's classes
> France 59, 136, 271,284, 288, 289               H
> French Polynesia 86                             H ands of che Cause of God 12, 299, 300,
> Friedrich Schiller Universicy 70                  301, 302
> Frohlkh. Silvia 132                               'All-Mu~ammad Varqa 38
> Fu'ad P;ifila 103                                 Adclben Muhl.;chlcgt:I 176
> FUNDAEC (Fundaci6n para la Applicaci6n            Agnes Alexander 2.74
> y Ensei1anza de las Ciencias) 57, 2.15-16       J\maru'l-Baha RliJ:iJyyih Khanum 299
> 1lermann Grossmann 2.76
> G                                                 Louis G. Gregory 53-54
> Gambia, the 53                                  Harald V (King of Norw:iy) 85
> Gt:m.s ofDi11ine Mysuri(>  '7á  too. m3-04      Health for Humanity 190, 289
> George, Susan 201                               Hebrew Univcrmy of Jerusalem, the 59,
> Georgia 47, 84, 170                               60
> Germany r4, 48-49, 58, 67, 69, 70-71,             Chair in Baha'i Studies 59
> 85-86, 136, 276, 28.1, 185, 188, 289         Henrix, H ans Hermann 85-86
> Association of the lJirec1ors of rhe         HerC2, Noreena 201
> Catholic Academies 85                      Hetu, Lorraine 62
> Central .Mu;lim Council 49, 71               Hindus 9, 46, 69, 70, 81, 83, 86
> Federal Env1ronmem Minisuy 49                  Ramakrishna Math and Mission 83
> Jnrerculrural Council 70                     Hindu, Tiu (India) 87
> National Spimual Assembly of 71              mv/AIDS 44, 132, 179-97
> Ghana 136, 184                                    effecc on children 193-96
> Gilligan, Carol 171                               and gender equality 132-33, 135
> Gilmer, Van 62                                    and sexual morality 187
> Glendon, M3.f} Ann 149                            Baha'i response co 183
> globalization 148-50, 199-104, 2.05               behavior risk 187-<Jo
> G lobal Morion Social D:inee Theacer 67           response of religions ro 186, 195-<)7
> G lobal Music, Inc. 60                            social and economic impact 183
> Global Necwork of Educacion for Peace             spread of 180-83, 184-8), 187, 189, 193
> 125                                            stigma 185-86
> Global Peace ln1ciat1ve of\Xfomen Reli-         ~!UV/AIDS and Gender Equalicy" H
> gious and Sp1ntual Leaders 13z., 1+1         Hogar Tierra San ca Orphanage 195
> Global Pcr.-.pecuvcs 67-68                      Honduras 195. 172
> glossary of Ba hf I cerms 299-304               Hong Kong 69, 186, 289
> God Passes By II, 197                           Hong Kong Bah.H Professional forum
> Gonez., Arpad 78                                  189
> Greece 63, 136                                  Hosea, William 48
> National Spiritual Assembl)á of 63           Houses of Won.hip 14, 77-78
> Green Acre Bah.i'i School 53, ro                  in Kampala, Uganda 173
> Gregory, Louis G.. See 11ntkr I lands of the      in New Ddhi, India 65, 66-67. !13, 172
> Cause of God                                   in Sanriago, Chile 77
> Grossmann, J !ermann, See und(r Hands             in Sydney, Australia 55, 111
> of the Cause of God                          H uman Rights Wacch (HRW) 141
> Guardian of the Baha'i Fai1h, &c ~hogb.i        Hungary 47, 58. 78, 137
> Effendi                                        Nacional Spiritual Assembly of -r8
> Guacemala 67, 136                               Huntington, Samuel 148
> 310                  THE BAHA'f WORLD 2002-2003
> 
> •.luququ'lhih JS. 272, J02                     Japan 57, 274 75,284, 286
> National ~prmual Assembly of 275
> J.1vahcri, I-ir.iydoun 75
> kdanJ 66                                       Javoihiru'l-Asr.ir, Sec Gmu of Divine
> India 14, 45. 65. 69-70, 83, 87, 131, 133,         /'.~ysterics
> 136. 195, 271, 272, 27'"', 284, 286         Jesus 13
> inJigenou~ peoples 51, 53, 120-21, 124, 279    Jews 9, 46, 59, 68. 80-81, 82. 83. 86, 195
> Indonesia 171-72, i.74                            Unired I lebrew Congregations ofGreac
> I nsdmcc for Social Cohe:;ion (uK) 115              Brit,1in anJ the Commonwealth
> INTERDtS (Pe ru) 69                                 8o-81
> lncerfoich Network of Great Britain 68         Johannesburg Dcclararion, Sec under
> I nccrnarional Baha'i Archives 11, 105            United Nations
> lmcrnational Conference on Modern
> Religious Movements in Judaism,             K
> ( hri,nanity, Islam, and che B:ibi and      Kalam, Abdul 65
> Bah£1 Faiclis 59                            Karlbcrg, Michael 101-03, 104
> Inccrnational Environmenc Forum (1u)           Ka1..1khstan 136
> 109, 289                                    Kem.1kc1.a. Allan 65
> Internacional Labour Organizarion (1LO)        Kenya 53, 73. !15, 85, qo, 271, 183, 286
> 135. 142                                        Supreme 51kh Council 85
> International Monetary Fund 200                l\.han Janet 1"'7
> lnccrnation.il leaching Ccnrre JS, 75, JOl     Kh.10, Pcrcr 177
> cscablishmenr of JOI                        Kiribati !13
> scat of }Ol                                 K1toibá iáAq<las q. 33, to5. 195, 302, 304
> lnccrnacional Women's Day 133                  K11.ib-1-fqan 37, 47. 103, 295
> interrdigious dialogue 46, 48-50, 68-71        l\.iyani, Khojasreh 171
> 79 87. 2.16                                    Klein , Naomi 101, 103, 217
> Iran 9, 4t, 59, 60, 139-43, 209, 247-53,       Knight of Bahfu'llJ.h 269, 270, 275, 276,
> 171, 273, 274, 277                              102
> Islamic 1luman Rights Commission            Kocwh, Peter 78
> 139                                      Korea, South 136, 275, 2!17
> lsl.imic Revolutionary Coun 139             Kmhna 1 ~
> 'larional Commmee fo r the Promoiion        Kuschel, Karl-Josef 86
> of the Rrghrs of Religious Minoririe.s
> 1.42 143
> L
> N.icional Spiritual Assembly of i.10        !.1b. the lemple, and the M11rlrct, The 207
> ~iruanon of the Baha'i communiry in         Landcgg lntcrnarional Universicy 54, 59,
> 1~. 122, tJ4, tJ9-43• I # 2Q9-IO, 212,       60.68
> 217-53                                   L.10, 172. 277
> Iraq 9,.Jl                                     l aw~-i . ru'Jd 100, 101
> Ireland 69, 136, 269                           L.iwl) i Ra Is 100, !OJ
> haiah, prophecies of ;02                       I awl) I '>ulian 100-01
> brad 8, 47, 59, 135, 136, 288, 300, 302. J04   la P.m1.1n (Nicaragua) 87
> lcaly 58. 69, 73, no, 134, 136, 269, 271       I a \11z de Cnlir111 (Spain) 62
> Lebanon 286
> J                                              I ibcri.1 8~
> Jain 83, 86                                       National Muslim Council 85
> Ja1mica 85                                     l.icchtcmtcin 59, 69
> INDEX                                           311
> 
> Lithuania 69, 136                                Mwitumwa, Chri\tophcr 75
> l ouhdcn lhh.l'i School SJ
> l oui' C. Gregory Baha'i Mu,eurn 54              N
> Luther.in Church 82                              Naledi. Theo 8.1
> Napok-on Ill ([ mpcror oHrance) 101
> M                                                '-•hiri'd.Din \.bih (Pmia) 100, 101-01,
> Mal.tu 275                                           300
> ,\la<l.1g.1'<.':u 272                            Na$,cr, Garn31 1.l), 255
> Mader. CcrJld !15                                Ndtfor, AIO\iu' ltuk.1 70
> .\fahmoudi, I lod.1 '-17                         Nepal 270
> M.1khclc, Fno' 75                                1'echcrlands, lhc 73, 116, 186, iR!I
> f\falawi 75, 270                                 ~cw \X'mld Order
> Mala~ia 82, 117, 272, 184, 286                      of Bah.i'u'll.ih 153
> ,\lalierna 'fanumafili II (King of Samoa)        New 7.c.-.iland 57, 69, 82, 85, 268, 284
> 57, 172                                         N.11ional ~piri1ual As~emhly nf 268
> f\.faltJ 269                                     Nicaragua 82, 86
> Manifc,Lations of God 11. 30, 101, 10.1.         Niger 286
> 154-55, 161                                  Nigeria 185, 186
> mankind                                          Nincreen D.iy Feast 14, 303
> nJture of 158-63                             Norway 66, 61!--69, 7á1á 85, 175, 286
> nobility of 21, 22., J..l                       Ccnccr for Srndics of l lolm.-.1uM .ind
> potential oi 14, 99                                 Religious Minorities 68
> purpose of cxim:m.e 161                         :--:arional Spiritual A~scmbly 11f 68. :1.75
> re!>pomibilitic of 21, 2.2, 13, 14, 26, 29   Nur L!ni\'crsity 138, 21)
> ,\hnly Piuwatcr Warringah Ahoriginal
> Support Croup SS                             0
> ,\lanton, Eric 75                                Ocean of I ighc lntern.1tiun.1I S(hool 56
> Mapmhi. Lackson 7S                               OITmann, Karl 69
> Marmara Group Foundation (IUrkey) 47             Olav V (King of Norway) i75
> Manin I uthcr Kmg Jr. D~y 123                    Olincr, Pearl 169 Pl
> Ma.mlha, Daphne 7s                               Olincr ~amud 169. 172
> ,\1N=rlhJ, William Mmutlc 75                     One (ounN')     1r \8
> Mauriciu~ 69                                     Organi1.a1ion for Se~urity and Co<Jpcra-
> Mbcki. Thaho 10!1                                  11011 in Furopc (O\CI.) 67
> Medgyc"Y• Peter 58                               Orlov, Pyotr 8l
> Mexico 74                                        Orch, Gonfrit'tl 49
> Mik,ch, Jurg«n 71                                Oner Nilsen, Katusha 68
> Mkandaw ire, t>lama 7s                           Onoman Empirc IB
> modernity 150                                    Oioerrommg  'iolmce 11g1111111 \\''tmlt'n and
> Mody, Anjali 111                                     Girls 131
> Moro.:co 137, 275                                Oxford Interfaith Centre 68
> Mo~e~ 1.1                                        Oxford Unhcr\ity 11
> ~1onahc<ld1 [kvd11pmcnt ~crvicc~ 289             01borne, Ro£ .13
> Mount Carmel 10, 100. 102. 304
> p
> Muhamnud 13
> Mi.ihls,hlcgd, Addhcrt, Su rmkr 11.lmh           padfism 212
> of the Cau~ of Cod                             Pakistan 271, 286
> ~fu,lims 8, •J, 46, S9á 70, 81-82, 85, !16,      Panama 14, 48. ll9, nR
> 195                                          Papua New Guinea 48
> ,, ,
> 312                       THE BAHA 1 WORLD 2002-2003
> 
> PJroiguay 136                                    religion
> •Pathway co P<."ilCC and Justice:, A• 124           agrc:cmem v. uh science 136-37
> Payman, KhoJarahm 271-72                            fanauu:ism in 9:?.
> p<.>aCC: 17                                         frc:cdom of 227-29, 237
> Lesser P<."ilCC J02                             inffucncc on ch ili1.ation 93-95á 97-98.
> ~lost Gre.11 Pc:a<.c 3oz.                          166-67, 2JI, .!J4
> Pa e Univmity (c:-;1r.v:) (Braiil) 85              origin of 11
> Penn. Michael 132                                  purpo c of 13, 47. 219. 234, 135
> lh<.iv:il. Stephen Charles 272                     SOUrlt' of 9á1• 219, H7
> Pcrdu. )O)'Cc Honeyman 272-73                      '>"mboJi,m 10.~
> Peru .18. 69, 16-á17                             "Religion and Dcvclopmcnc ar the Crossá
> lnccrfaith Council 69                            road~ Convagcnn• or Divergence?"
> '.uional Director of lnrerfaich Affair          Ill, 1.\1 jl}
> 
> 69                                         Religion Communic-.11ors Council 138
> Narional Spinrual Assembly of 76-77          Rit,lv;ln 14. lOl
> Philippine:~. the 46, 47-48, ]3, 136. 272.       Riui, h1ad 271
> 287                                          Rohia1i, Giu,cppc 58
> pilgrimage, Baha'i 304                           Romani.1 17• IJ6, 270, 187
> pioneer. B.tha' i 303                            Royaumon1 l'r<><.os. Ste Scahiliry P:ict for
> P1011ur. Tht (India) 87                             E.1ucrn h1mpc
> l'iu IX (Pope) 101                              Ruhi fn,tirucc 57
> Poland 287                                       Ru ,ja á17• 116, 190
> poli1k 18                                       Ru\,ian I C'<lcration 184, 187
> Portugal 62, 69. 287                             R".1ntla 10. 73, 124-25
> p<mmodcrnism 150-51                                 N:t1ional Commission for Uni1y and
> Potl'rr of Rt1ct Unity. The 123                         Rc~on<.iliJtion 115
> l'romisr ofV?orld Pma 17, t52                          3cion.1I Spiritual A~<cmbly of 115
> "Promoting Po~idve Messages in the
> Mctl1,t" 136                                  s
> l'roipmty oflluma11ki11d. Tht 17, 18. 197        Sack,, Jon;Hhan 80-1!1, 1.19-50
> pr<l!C)I, \O<.ial 202-0.~. 205. 217              S.1moa q, 57, i6!!, i.-1
> l'uhli~hing I rum, Baha'i 285--87                School of 1hc Na1inns (lkml) 115
> l'uertll Rko 66, 284                             SttdhrdJ ofl'irtue 149
> Sdmick, Philip 150. 151, 16~--0s. 169-70
> Q                                                Scnc:gal t89
> Qur'an 2~). 105                                  Serbia anJ Montenegro 67
> ~r.      mra 47
> R                                                Sh.ughi , Hc:shmac'u'llah Sabe1 273
> r •<.1.11 unuy 51-55, 90. 92. u3-:?.7, 133-34.   Sharon, Moshe 59
> 257-s~                                       Shoghi Effendi 10, u. 100, 173. 169, i.70.
> R.acc Uni!) Day rn                             176. i.99, 300, IOI, }Ol, 304
> raci'm 113, 1,1, 15')-60                           pa"ing of 11, 101, 104
> in anc.:ic111 world 117                        writings of 11, 15, 71, 102, 127, 153, 155,
> l.1ws and 114-15, 159                             156. 157, 160. 162-61. 166. 167. 17+
> origin of 116-17                                  175. 177, 179. 183, 185 86. 188, 191,
> R.1dio Mu,itjuc 3 61                                  195, 209. 211, 134, 258, 197
> r.1dio \C;Uinm, Bah.1 1 4--48                    Sikh' 46, 83, 85, 86
> lting.111.11hJnand.1, Swami 83                   51ms. lhrhara Rutledge 274-75
> INDEX                                               J13
> 
> S111gapore U6                                     Su111111011s ofrhr Lorri of11011,, 'f1>e .Há 99áá103
> Singh. Val .13                                    Su11day An,'l,elioforo> (Grm.e) 6.1
> Sistema de Apre11Ji1;1jc '[i1tmial (SAT) 58       Suriname B
> Siy:iháQial 41. 41, 101                           St'myá i I laykal 100-01
> Slovakia 69, 116                                  Suriy-1-Muluk 100. 1oz.
> Smith, Dawn K. 179                                'itiriy-i Ra'(, 100, 103
> Snider, Howard J. 170                             <imt11i1111ble Dr1•elopmm1: J1,, \'pirirual
> Snowden. Fr.mk 116-17                                Dimrmir111 111, 112
> \ocial and e<onomk <levc:lopmem 47-51,            Sw:17iland 195
> 107-1:!., 119-15, l]l                          Sweden 69, 75, 176. i87
> statistit3 181                                 Switzerland 59, 69, 1}2., 1J6, ii.7, 170, 271,
> social cohesion 113-17, 257-6.1. See 11/so           276, 288
> race uniry; áác.ommunity Cohc::.1on: A         51.uay, Istvan 711
> Bah;i'! Pcnpcctivtá"
> Bahfl vision or 158-59                         T
> ásocial Cohei.ion: Dwelling in the <iame          T.iblcr 304
> Land" 114. i.57                                "fablecs of the Divine Plan 10
> so<.iecy, See civilitation                        'fable1 of Cirmd 34
> Solomon hlands, the 65                            lahirih Jmuce Ccmcr (us) 111
> Narional Spiritual Assemhly of 65              T.1iwan 275, 187, i.89
> Soroptimist lnrernational H                       'fonna. Biharilal Kc~llJvji 81
> South Africa 81, 107. 108, 109, 114,               fa.mania 81
> 123-24. 125. 136. 138. 181. 210, 111, 131,         Hindu Council or 81
> i.71., i.8~                                     'faoi\tS 46, 86
> National Spiritual Assembly of 124             Tacrerull, Ian 158
> ~racemem.s 1.14. 110-11                    Teckic, Flora 44
> Truth and Reconciliation Commi,sion            1i:n Year Cru..\d<le 12. i.67, 169, 275, )02,
> 12.4                                           304
> Spain 59, 61. n7, :1.71, 184, 187                  cerrorism and religiou~ fanarki'm 1n
> Speth, James Gusrave 100                          Thailand 130, 270
> Spiegel. Peter 57-58                              Thomas, Ann 55
> Spiritual A.s...emblie • Loc;1l 11, 13, 195.       limes of!11dw, The 87
> 2"''), 280, 102                               Tondod Public High Sch()(ll D.mcc
> Spiritual Assemblies, National 11, 13, 15,            Troupe 46
> 129, 131. 134. 137. 173. 175, 179, 280, 300,   Tonga 56, 57. 172
> 301. 303, 30.~                                 Townshend lnrernacional School 74
> elcLLion of 175, 101                            craining insci1urcs 34
> Spiri1ual A'semblics, Regional 103                'li-a nquilicy Zones 50-51
> Sprung. Chri,tophcr 71                            Trinidad and Tobago 81, 185
> Sri l anka 66, 136                                'lfowbri<lge Probauon Scrvi..:c so
> Sc;1bility Pact for Eastern Europe 136            Tiibingen Universiry 86
> .ScigliC1, Joseph P" 200                          Tunisia 137
> .Strand, Gcr<l 175                                Tupouco'a Tupou \'(Prince of'fonga) 56
> Strandlic Thoresen, Brin 68                       'Iurkc) 9. 46. 59, 136, 170
> \tudy cirdo 35. 10. 48. 57, 59,   n                   Nacional 'ipirirual Assembly of 46
> Sudan 272. l7l                                    Turkmenistan 4-
> .Sulun, ~1.irie Louise :i.75                       litmi11g Poim for All Nations 17
> THE BAHA'f WORLD 2002-2003
> 
> Tuda, Pcdagogic.tl lnstirucc of 137          Oedara1ion on the Eliminacjon ofAll
> "fa•ormchka, Udo 71                             láorms ofR.icial Oi'Criminacion 232
> Department of Publk lnformarion 133
> u                                            Food and Agriculture Organization 219
> Ugamfa 14. 56, 7J, 83. 189, 273, 287         General A'sembly IH, 232, 233
> Unitarian Church 78                          Girls' Fdul;.1tion lnitiacive (UNGEI) 133
> Uniccd Kingdom áHá 45, 50, 59, 68, 69,       lnccrna11onal Consultative Conference
> 75, 80-81, 85, n3-16, 115, 132, 135, tj6,      on School Eclue.irion m Relacion m
> 27}. 281. 287, 288                            I rccdom of Religion or Belief, Toler-
> Association of Bah:i.'f Women 43, 132          ance, and Nondiscrimination 227
> Community Cohesion Unic ll5                 lnccrnational Convcmion on chc
> National Spiritual Assembly of u4,            Elimination of All Forms of Racial
> 115, 273                                    Di\Crimin;11ion (!Cf.RD) 232
> \tatcmcncs Ill 14, 257-63                lmernalional Decade for a Culture of
> Police Dcpartmenc 115                         Peace and Nonviolence 137
> Race l~qualicy Unic 115                    Johannesburg Declaration 109
> Unircd acions 15. 17, 65, 108, 111, 126,     Millennium \ssembly, Summit, and
> 129, 130, 231. 235, 236, 237, 238              forum 109, 132, 236
> 5mh anniversary 17                          NGO Commince on the Starus of
> Charter 130                                    Women 134
> Commi sion for Social Dcvdopmcnc            NGO Group for the Righcs of the Child
> 135                                         134
> Commhsion on Human Righcs 141,              Office of the High Commi\sioner for
> 143-44, 233                                 I luman Rights 132
> Commi\sion on Suscainable Oevelop-          Pcrmancnc forum on Indigenous Issues
> mcnc 135                                   2~8
> Comrni\sion on the Starus of Women          Program on 111v/AJOS (t,NAIDS) 180
> 132, 135                                 religion and 235 39
> Cnmmitrcc for the Ncgociacion of a         Rfo Declaration on Environmcn1 and
> Conveminn against Corruption 135          Dcvclopmc:nc 110
> <. .ommirtcc of Experts on che Applica-    \ecret.uy-Gencral 2n, 238
> tion of Conventions and Recommcn-      Sernrit) Council 233
> dauons (cEACR) 142                     Spe<.1al Envoy for 111v/A10S in Africa
> Committee on Himinacion of Racial             194, 196-<)7
> Discrimination 135                     Special R.1pporteur on freedom of
> Commince on Social, Economic, and             religion and bclid 227
> Culcural Rights 135                    Special R.1ppmcur on religious intoler-
> Commim:e on chc Righcs of che Child           ance 141
> 135                                    Spec1JI St,qon on Children 55, 130--31
> Convemion on the Elimination of Dis-       Suhá<. ommi,.,ion on the Promotion
> uimi narion against Women (ClOAW)         and Proreccion of Human Righcs
> 1)2., 135. 238, 232                       133 13.1
> Ocodc for Human Righcs Educarion              Workrng Group on Minorities 134
> 126                                    Subgroup on rducarion, Literacy, and
> Declaration on che Eliminarion of             Ma~s Mcdi,1 134
> All Form~ of lmolerance and of         Women DJy 44- 45
> Disuiminarion based on Religion or
> Bd1cf 232
> INDEX                                       315
> 
> World ~ummit for Social Development             Univc:....icy of Puerto Rico 66
> 17                                           Urbm Womc:n NCO 44
> WorlJ Confcrcnu.' againsr Racism 125            Uruguay 66
> Uniic:J Nations Confrrrncc on I n\'iron-          Uscinov. Pctc:r 58
> mcnt and Dcvdopmc:m. Su Earth                   Uzbc:kiHan n6
> Summit
> United N:uiom Day 70-7 t                          v
> United N.nions Development fond for               Vanuatu 69
> Womrn (llNIHM) -H• 130, t)5                     Varq.i, 'AH-Mul)Jmmad, Stl' under I lands
> United N.niuns Development Program                  or chi: Cau~i: of God           -
> 200                                             Varqa Foundation 190
> United Nations Economic and Social                Vatic.an Ciry 82, l l6
> Commi\,ion for Asia .ind che Pacific            Venezuela t 36. 285
> ( ~ so.r) 133. 135                              Victoria (Queen of Fngland) 101
> United Narion~ Economk and Social                 "Vi,ion or R.iná Uniry. Th1:" 122
> Council (ffosoc) 15, 130                        Voices of lhh.i choir 60. 61
> Unitc:<l Nations Education, Scientific. and       von Brunn, Ursula 276
> Culrur:il Org.iniz.nion (ur-asco) t36.          Von!?, Thcp 82.
> United Nauons lnccrnJrional Children's            w
> láun<l (ll1'1C£F) 67, 130, IJt, 133, t34, 135   \Xamala. Em,11rnd RJ
> United Narions lnu:rnJtional Year of              Wc:il. Pierre: 8~
> Peace 15                                        Weinberg ~áymour 176
> Unirc:<l St.He of Amcric.:;1 10. 14. 42, 48,     \Xhccrn \X'.i.,hmgwn Univer.ity lOl
> 52, Há 14. 55, 57, 59, 60, 67, 68, 73o 86,      Wh~-atlcy, DJn 1t6
> 87, 114, 116, 117, 119, Ill, 11), 132, IJ4,     W1/m Is \~riting the 1-iiwre? t8
> 136. 18.1. 185, 267. 269, 270, 274, 275.        World's Columhbn E.~po>ition 91
> 276. 28á-, 288. 289                             World B.mk 200. 116
> N:uinnal Spiritual Assembly of 69. 12.2         World Centre Publil.".uion' 100
> statements 122-23, 211                       World Community found.1tion 2R9
> Univcrs;1l l lomc ofJuscicc 8, 10, 12., 15, 18,   World (onforen~c ol Rd1g1om for Peace:
> H-,8, 7á1á 105, 1.11. 1n 273, 199, 300,             (we RP) 49, 1 ll
> 301, l02., 104                                   World Fthks foundation 86
> .iuthority of 12, 33                             World faith, Development Di.1loguc 216
> wnstitutiun of 3'• 37                            World I kalth Day 56
> dcuion uf 12, 37, :J OI, 303, 304                World Health Organiution (w110) t30,
> lcctcr to the world religious lc.1<lcrs .M•        J 15, 181
> 
> 69. 79-87,89-98,234.239                       World ParliJmrnt ofRdigiom 91
> mcmhcrs of 17                                   World Rd1gion Day 69. 85
> mcssage$ of 17, 1;-38. 89 -98, 103. 152,        \X'urlJ Summit on S1mainablc Devdop-
> 158, 161-62, 165, 1<q. 175. 188-89, 211,        mc:nt 10 á-o., 138, 232
> ..?.12, 21<>                                     lt1hfl contrihucion 109, 111, 231
> S1:.1t uf 104                                       Civil Society Forum 108, 109
> writing' of 261                                    dcdJrauon 110
> Uniwr,id.1d j.l\'eriana 85                           outcome:' 10')- IO
> Univmity ofH.ui 58                                   Ubumu \1ll.1gc 108, 109
> University of Jena 71                              World Trade Organiz.mon 200
> Univn>i1y ur(hl(.> 6!!                             World War I 10
> THE BAHA'f WORLD 2002-2003
> 
> y                                         z
> Yagancgi. FirooLCh 277                    Limbia 7J, 75
> Young lurk movement 9                         h1srory ofBahfr faich in 75
> Youch Can Move the World i90                  Nauonal Spiricual A\sembly of of 76
> Youch Center fur Social lniriacives 190   /.aya~. Yol.mda 66
> youch, See chi ldren and youth            /1mbabwc 44, 270, 271
> Yugo~lavia 136                            /..oroascer 13
> YWCA   43                                 7.oroami.ins 46, 83. 86
>
> — *The Baha'i World: Volume 31 (2002-2003) (Used by permission of the curator)*