# The Baha'i World: Volume 33 (2004-2005) *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-22 — 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 33 (2004-2005), Haifa: Bahá’í World Centre, 2006, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > THE BAHA I WORLD > 2004- 2005 > > 161 OF THE BAHA'I ERA > THE > BAIMI > WORLD > > 2004 - 2005 > AN INTERNATIONAL RECORD > > BAHA'I WORLD CENTRE > HAIFA > ©2006 World Centre Publications > > Order department: > Baha'i Distribution Service > 4703 Fulton Industrial Blvd. > Atlanta, GA 30336-2017 > USA > E-mail: bds@usbnc.org > Web: http://www.bahaibookstore.com/ > > Senior editor: Ann Boyles > Assistant editor: Anjali Pala > > Photo credits: pp. 41, 57, Linda Blair; p. 59 (top), Sebastien Amodeo; p. 60, > Thomas Lee; p. 63 (bottom right), Omid Saberi; pp. 93 (top), 238, Michael > Frank; pp. 93 (bottom), 234, Kevin Mcloughlin; p. 95> Ryan Lash; p. no, > Davor Prezel; p. 138, Clarence Welsh; p. 223, Mandy Morgan; pp. 227, 230, > Rob Weinberg; p. 237, Vic Voytek; pp. 247-2 58, the Nosrat Foundation. > All others courtesy of the Audio-Visual Department of the Baha'i World > Centre. > > ISBN 0-85398-970-2 > CONTENTS > > 7 Introduction to the Baha'i Community > > Writings and Messages > > 21 Baha'i Sacred Writings > 31 Highlights of Messages > from the Universal House of Justice > > Events 2004-2005 > > 39 Worldwide Jubilee: 5oth Anniversary of the > Opening of the Ten Year Crusade > 81 The Year in Review > 127 Parliament of the World's Religions > 135 Restoration of the Prison Cell > of Baha'u'llah in Acre > 143 Baha'i International Community Website Launches > 147 Baha'i International Community Activities > 163 Update on the Situation of the Baha'is in Iran > and Arab Countries > > Essays, Statements, and Profiles > > 177 Science and Morality > by Graham Walker > 201 World Watch: Progress > by Ann Boyles > 221 Promoting the Evolution of Culture: Integrating > the Arts into Baha'i Community Life > 247 Profile: The Nosrat Foundation, Mali > > Statements by the Baha'i International Community > 259 Freedom of Religion > 2 71 Response to In Larger Freedom > 2 79 Cultural Cleansing > Destroying a Community, Erasing Memory > > Information and Resources > > 283 Obituaries > 295 Statistics > 297 Directory > 305 Selected New Publications in English > 309 A Basic Baha' { Reading List > 313 (;lossary > 319 Index > Introduction to the > Baha'i Community > > A > theater group in Germany uses the performing arts to address social issues among students in public schools. In South > Africa, more than 230 people gather at a conference to > discuss ways to contribute to community development. Organizers > of an event in Canada commemorate International Women's Day by > holding a panel discussion on the role of men and boys in advancing > gender equality. A group in Singapore organizes an event to promote > racial harmony that attracts an audience of 5,000. Participants at > a conference in Australia learn how to integrate personal spiritual > development with service to others. In the United Kingdom, a group > formed to promote social cohesion offers seminars to assist society > in fostering a greater sense of unity amidst growing diversity. People > in Vanuatu organize an interfaith memorial service for victims of a > natural disaster. In Swaziland, children learn virtues of generosity > and kindness as they deliver clothes to more than 200 orphans and > perform a dance on the theme of poverty. At a gathering in India, > participants discuss initiatives to combat the spread of mv/Ams > and discuss the importance of moral development in providing an > effective response to this epidemic. A choir from the Democratic > Republic of the Congo travels to North America to promote a message of peace and unity through musical theater. > > , ,, > 8 THE BAHA I WORLD 2004- 2005 > > Although they come from diverse backgrounds and far-flung > areas of the planet, these people all share a united view of the world, > its future, and their role in shaping it. They are Baha'is. > The Baha'i International Community, comprising members of > the Baha'i Faith from all over the globe, now numbers more than > five and a half million souls. Its members represent 2,n2 ethnic and > tribal groups who live in thousands of localities in 191 independent > countries and 45 dependent territories. What was once regarded by > some as a small, obscure sect was reported by the Britannica Book > of the Year 2004 to be the second-most widely spread independent > religion in the world, after Christianity. Its membership cuts across > all boundaries of class and race, governing itself through the establishment of local and national elected bodies known as Spiritual > Assemblies. Its international center and the seat of its world governing council, known as the Universal House of Justice, are located in > the Holy Land, in Haifa, Israel. > This article offers a brief introduction to the Baha'i community, > its history, its spiritual teachings, and its aims and objectives. > > Origins > In 1844, a young Persian merchant named Siyyid '.Ali-Mu}:iammad > declared Himself to be the Promised Qa'im awaited by Shia Muslims. > He adopted the title "the Bab," which means "the Gate," and His > teachings quickly attracted a large following. Alarmed by the growing numbers of "Babis," as His followers were known, the Muslim > clergy allied themselves with ministers of the Shah in an effort to > destroy the infant Faith. Many thousands of Babfs were persecuted, > tortured, and killed in the following years, but the growth of the > new religion continued even after the Bab Himself was imprisoned > and later executed in July 1850. The horrific treatment of the Babis at > the hands of the secular and religious authorities was recorded by a > number ofWestern diplomats, scholars, and travelers, who expressed > their admiration for the character and fortitude of the victims. > The Babi religion sprang from Islam in much the same manner that Christianity sprang from Judaism or Buddhism did from > Hinduism. That is to say, it was apparent early in the Bab's ministry that the religion established by Him was not merely a sect or > THE BAHA",I COMMUNITY 9 > > a movement within Islam but an independent Faith. Furthermore, > one of the main tenets of Babi belief was the Bab's statement that > He had been sent by God to prepare the way for One greater than > Himself, Who would inaugurate an era of peace and righteousness > throughout the world, representing the culmination of all past religious dispensations. > Mirza J:Iusayn-'Ali was one of the leading adherents of the Babi > Faith Who was arrested and imprisoned during the tumultuous > years of the Bab's brief ministry. Because of pressure on the Persian > Shah from European diplomats, He was spared from execution but > was banished from Persia to Baghdad, Constantinople, Adrianople, > and finally the penal colony of Acre in Palestine. Thus, the Persian > government, which had secured the support of the rulers of the rival > Ottoman Empire in suppressing the new movement, expected that > His sphere of influence would be severely limited. > During His initial imprisonment, Mirza J:Iusayn-'Ali had received > the first divine intimations that He was the Promised One of Whom > the Bab had spoken. He adopted the tide "Baha'u'llah," which means > "Glory of God," and publicly declared His mission on the eve of > His exile from Baghdad, in April 1863. > Baha'u'llah was still nominally a prisoner when He passed away > near Acre in May 1892, although the authorities had gradually > loosened their restrictions as they became acquainted with Him > and the nature of His teachings. During the long years of His exile > Baha'u'llah revealed the equivalent of more than 100 volumes of > writings, consisting of the laws and ordinances of His dispensation, > letters to the kings and rulers of the East and the West, mystical > teachings, and other divinely inspired writings. > In His Will and Testament, Baha'u'llah appointed His eldest > son, 'Abbas Effendi, Who adopted the title "'Abdu'l-Baha" ("Servant > of Baha"), as His successor and the sole authoritative interpreter of > His teachings. 'Abdu'l-Baha had shared His Father's long exile and > imprisonment and was freed only after a new regime was installed > by the "Young Turk" movement in 1908 . Shortly thereafter, at an > advanced age, He embarked on an arduous journey to Europe > and America where, from 1911 to 1913, He proclaimed Baha'u'llah's > message of universal brotherhood and peace to large audiences, consolidated fledgling Baha'i communities, and warned of the potential > ')' > IO THE BAHA I WORLD 2004- 2005 > > catastrophe looming on Europe's darkening horizon. By the outbreak > of World War r in 1914, 'Abdu'l-Baha had returned to His home in > Haifa, just across the bay from Acre, and devoted Himself to caring > for the local people, fending off famine by feeding them from stores > of grain He had safeguarded for such an emergency. 'Abdu'l-Baha's > humanitarian services and His promotion of intercultural harmony > were recognized by the British government, which, at the end of the > war, conferred upon Him knighthood-a tide He acknowledged but > declined to use. He passed away in 1921 and is buried on Mount > Carmel in a vault near the spot where He had interred the remains > of the Bab some years before. > Among the legacies that 'Abdu'l-Baha bequeathed to history is a > series of letters called the Tablets of the Divine Plan, which He had > addressed to the Baha'is of North America during the years of World > War r. These 14 letters directed the recipients to scatter to countries > on all continents and share with their populations the teachings > of Baha'u'llah- a mandate that led to the global expansion of the > Baha'i community. > Another legacy of 'Abdu'l-Baha is His Will and Testament, which > Baha' is regard as the charter of the administrative order conceived > by Baha'u'llah. This document appointed 'Abdu'l-Baha's eldest > grandson, Shoghi Effendi, as Guardian of the Baha'i Faith and authorized interpreter of its teachings. Successorship to the Founders > of the Baha'i Faith would be shared by the Guardian and an elected > Universal House ofJustice, whose complementary role would be to > create legislation supplementing the Faith's scriptures. > During the period of his Guardianship, from 1921to1957, Shoghi > Effendi concentrated on four main areas: the development of the > Baha'i World Centre in the environs of Haifa; the translation and > interpretation of the Baha'i sacred writings; the rise and consolidation of the institutions of the Baha'i administrative order; and the > implementation of 'Abdu'l-Baha's plan for the propagation of the > Baha'i Faith around the world. > At the Baha'i World Centre, Shoghi Effendi effected the construction of a superstructure for the mausoleum containing the > remains of the Bab, which had been brought secretly from Persia > and interred by 'Abdu'l-Baha in a spot designated by Baha'u'llah on > Mount Carmel. Shoghi Effendi beautified and expanded the simple > , ', > THE BAHA I COMMUNITY II > > native stone structure, which is today a site of pilgrimage for Baha' is > from all over the world. He enhanced the Baha'i properties and > initiated construction of the International Baha'i Archives building > to house the original Baha'i scriptures and artifacts from the early > days of the Baha'i Faith. This building, the first on the arc-shaped > path on the site designated as the world administrative center of > the Baha'i community, was completed in 1957· Shoghi Effendi's actions laid the foundations, literally and figuratively, for the further > development of the Baha'i World Centre. > Shoghi Effendi was also instrumental in interpreting the writings > of Baha'u'llah and 'Abdu'l-Baha and in translating them from the > original Persian and Arabic into English. The Guardian had served > as secretary to 'Abdu'l-Baha for a number of years and was a student > at Oxford University at the time of his Grandfather's passing. Shoghi > Effendi's mastery of Persian, Arabic, and English, coupled with the > authority conferred upon him as the appointed interpreter of the > Baha'i writings, made him uniquely qualified to undertake their > translation. He also translated The Dawn-Breakers, a history of the > Babi Faith; authored God Passes By, a history of the first century of > the Baha'i Faith; and wrote thousands ofletters to communities and > individuals around the world, elucidating passages from the Baha'i > writings and giving direction and impetus to Baha'i communities. > > Development of the Administrative Order > Shoghi Effendi's work in developing the Baha'i administrative order > is one of the most dramatic legacies of his years as Guardian. The first > step in this development was to encourage the organized, planned > expansion of Baha'i communities in places where local and national > Baha'i councils, known as Spiritual Assemblies, would eventually be > established. The Guardian effected this global expansion of Baha'i > communities through a series of international plans of varying duration, during which 12 National Spiritual Assemblies were elected. > At the time of Shoghi Effendi's sudden passing in 1957, the > Baha'i community was in the middle of a global plan of expansion > and consolidation called the Ten Year Crusade. During this period, > which concluded in 1963-the centenary of Baha'u'llah's declaration > of His mission in the Garden of Ric;lvan in Baghdad- the goal was > t> I > 12 THE BAHA I WORLD 2004-2005 > > to open 132 new countries and major territories to the Faith and to > expand existing communities in 120 countries and territories that > had previously been opened. These ambitious targets were in certain > instances actually exceeded by the end of the plan, in spite of the > difficulties posed by the Guardian's death. > 'Abdu'l-Baha, in His Will and Testament, had authorized the > continuation of the Guardianship through the appointment by the > Guardian of a successor from among his own sons, should he have > them, or other direct descendants of Baha'u'llah. Such a designation > was dependent upon the decision of Shoghi Effendi as to whether > an individual could be named who met the demanding spiritual > qualifications specified by 'Abdu'l-Baha. Shoghi Effendi had no children and died without designating such a Guardian to follow him. > He had, however, taken steps towards the election of the Universal > House of Justice, the supreme governing body of the Baha'i Faith. > He had also appointed a number of individual Baha'is to an auxiliary institution of the Guardianship called Hands of the Cause of > God. These individuals had been charged with protecting the unity > of the Faith and collaborating with National Spiritual Assemblies > around the world to ensure that the goals of the Ten Year Crusade > were won. Upon Shoghi Effendi's passing, these men and women > guided the Baha'i community to complete the plan initiated by the > Guardian and to hold the first election of the Universal House of > Justice in 1963. > Conceived by Baha'u'llah Himself, the institution of the Universal House of Justice is established on principles laid down in the > Baha'i sacred writings. Its initial election, by the members of the > 56 National Spiritual Assemblies that existed in April 1963, clearly > demonstrated the principle of unity so central to the Baha'i Faith, > with the nine members coming from four continents and representing a variety of religious and ethnic backgrounds. > Based on the authority conferred on it by the Founder of the > Faith, the Universal House ofJustice is now elected every five years. > It stands as the acknowledged central authority in the worldwide > Baha'i community and has, during the past 41 years, launched eight > global plans for the advancement of the Faith. From a worldwide > population of 408,000 in 1963, the Baha'i community has grown to > I) I > THE BAHA I COMMUNITY 13 > > more than 5.5 million members, and the number of National and > Regional Spiritual Assemblies has grown from 56 to 183. > > Spiritual and Moral Teachings > and Baha'i Community Life > The force that unites this diverse body of people is the vision > achieved through their belief in Baha'u'llah as a Manifestation of > God, in the social and administrative structures He established, > and in the spiritual and moral teachings He propagated. Central to > these spiritual teachings is the concept that there is only one God > and that the world's great religions have been established by Messengers or Manifestations of this Divine Reality- Abraham, Krishna, > Moses, Buddha, Zoroaster, Jesus, and Muhammad-Who have been > sent throughout history to deliver a divine message commensurate > with humanity's stage of development. Though the religions' social > teachings change through this process of progressive revelation, the > spiritual essence of all the major religions remains the same: humanity has been created to know and to worship God. The Baha'i > perspective sees the cumulative benefits of progressively revealed > religions as fundamental to an "ever-advancing civilization." What > divides various religious communities, Baha'is believe, comes not > from God but from humanity and its accretions to the essential > religious teachings brought by the divine Messengers. > At this stage of humanity's development, the unity of the human > race must be recognized, the equality of women and men must be > established, the extremes of wealth and poverty must be eliminated, > and the age-old promise of universal peace must be realized. Likening the development of the human race to that of an individual, the > Baha'i writings say that we have passed through stages analogous > to infancy and childhood and are now in the midst of a tumultuous adolescence, standing on the threshold of maturity. Baha'u'llah > taught that humanity is destined to come of age, but the course it > takes to achieve that goal is entirely in its own hands. > To promote the development of a society in which Baha'i ideals > can be fully realized, Baha'u'llah established laws and moral teachings > that are binding on Baha'is. Central to these is daily obligatory > prayer. Study of and meditation upon the Baha'i sacred writings each > ", > THE BAHA I WORLD 2004-2005 > > morning and evening are also enjoined. Baha'is between the ages of > 15 and 70, with certain exceptions, observe an annual 19-day, dawnto-dusk fast. Baha'u'llah referred to prayer and fasting as the "twin > pillars" of faith, an indication of their importance and the benefits > to be gained from them. He also raised work to the level of worship. > The main repository of Baha'u'llah's laws is a volume entitled the > Kitab-i-Aqdas, or the "Most Holy Book." > There are no dietary restrictions in the Baha'i Faith, but the consumption of alcohol and the use of narcotic and hallucinogenic drugs > are forbidden, as they affect the mind and interfere with spiritual > growth. Baha'u'llah counseled Baha'is to be honest and trustworthy, > to render service to humanity with an abundance of deeds rather than > mere words, to be chaste, and to avoid gossip and backbiting. He > forbade lying, stealing, adultery, homosexual acts, and promiscuity. > The importance of the family is central to Baha'i community life, > as is the moral and spiritual education of children. > Baha'is often gather together in their communities to study > the sacred writings of their Faith and to pray, but a central feature > in Baha'i community life is a meeting called the Nineteen Day > Feast, at which all members join in worship, consult about community affairs, and socialize. Pending the further development of > Baha'i communities, these meetings often occur in rented facilities, > people's homes, or in local Baha'i centers. The Baha'i writings call > for the erection in each community of a beautifully designed House > of Worship, surrounded by gardens and functioning as a spiritual > center of activity. A variety of social and humanitarian institutions > are also to be established around it. Seven Baha'i Houses of Worship presently exist, in Australia, Germany, India, Panama, Samoa, > Uganda, and the United States. Plans have been launched for the > construction of an eighth House of Worship in Chile, and sites have > been purchased around the world for the erection of many more. > The Houses of Worship are open to people of all faiths-or those > professing no particular faith-for prayer and meditation. Services > are nondenominational. There are no sermons, only readings and > prayers from the Baha'i writings and scriptures of other faiths with > music by an a capella choir. This preserves the sacredness of the > experience of hearing and meditating upon the Holy Word without > the interference of man-made concepts. > ,, , > THE BAHA I COMMUNITY > > Aims, Objectives, and Activities > As the Universal House of Justice stated in a message addressed to > the peoples of the world written in October 1985, coinciding with > the United Nations International Year of Peace, "Acceptance of > the oneness of mankind is the first fundamental prerequisite for > reorganization and administration of the world as one country, the > home of humankind." The ultimate aim of the Baha'i Faith is to > establish unity among all the peoples of the world, and it is because > of its orientation towards unity on an international scale that the > Baha'i community has been active at the United Nations since > that organization's inception. Today the Baha'i International Community, a nongovernmental organization (NGO) that represents the > collective voice of national Baha'i communities around the world, > enjoys special status with the Economic and Social Council (Ecosoc). It is particularly involved in addressing human rights issues, > the needs of women and children, and environmental concerns, as > well as pursuing sound, sustainable development policies. To coordinate its international efforts in these areas, the Baha'i International > Community's United Nations Office and Office of Public Information, as well as the Office of the Environment and the Office for > the Advancement of Women, collaborate with National Spiritual > Assemblies around the world. The Baha'i International Community's > activities at the United Nations have earned it a reputation as one > of the most effective religious NGOs in the UN system. Its national > and international representatives have taken active roles in the major > world summits and NGO forums sponsored by the United Nations > during the past decades. > Baha' is look towards a day when a new international order will be > established, a commonwealth to which all the nations of the world > will belong. As Shoghi Effendi wrote in 1936: > The unity of the human race, as envisaged by Baha'u'llah, > implies the establishment of a world commonwealth in which > all nations, races, creeds, and classes are closely and permanently united, and in which the autonomy of its state members > and the personal freedom and initiative of the individuals that > compose them are definitely and completely safeguarded. This > ,, , > r6 THE BAHA I WORLD 2004-2005 > > commonwealth must, as far as we can visualize it, consist of a > world legislature, whose members will, as the trustees of the > whole of mankind, ultimately control the entire resources of > all the component nations, and will enact such laws as shall be > required to regulate the life, satisfy the needs, and adjust the > relationships of all races and peoples. A world executive, backed > by an international Force, will carry out the decisions arrived > at, and apply the laws enacted by, this world legislature, and > will safeguard the organic unity of the whole commonwealth. > A world tribunal will adjudicate and deliver its compulsory and > final verdict in all and any disputes that may arise between the > various elements constituting this universal system. 1 > Shoghi Effendi went on to describe the tremendous benefits to > humanity resulting from such a world order: > The enormous energy dissipated and wasted on war, whether > economic or political, will be consecrated to such ends as will > extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the > extermination of disease, to the extension of scientific research, > to the raising of the standard of physical health, to the sharpening > and refinement of the human brain, to the exploitation of the > unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency > that can stimulate the intellectual, the moral, and spiritual life > of the entire human race. 2 > To make its aims and objectives widely known and to promote > its perspective on various issues, the Baha'i International Community not only collaborates with like-minded organizations within > and outside of the United Nations, but it also engages in public > information efforts to bring the spiritual and social principles of the > Faith to the attention of people everywhere. The persecution of the > Baha'is in Iran since the 1979 Iranian revolution has prompted wide > dissemination of information about the Baha'i Faith in the international news media. More than 200 members of the Faith have been > executed for their belief, which is considered as heresy by the regime, > and thousands more have been imprisoned, fired from their jobs, > , ', > THE BAHA I COMMUNITY 17 > > or had their homes confiscated or their pensions cut off as a result > of government orders. Baha' is around the world have responded in > unity to this ongoing persecution in Iran-the land in which their > religion was born- by petitioning their governments to take action > against this injustice. It is, to some degree, as a result of these efforts > that the persecutions have not been more extreme, although Iran's > Baha'is still face the possibility of arbitrary imprisonment and execution, and are still denied fundamental rights and freedoms. 3 > The Baha'i community has also taken a proactive approach > to 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 presentations and public > awareness programs throughout the International Year of Peace > and since, aimed at government figures , leaders of thought, and > the general population. The centenary of Baha'u'llah's passing in > 1992 was commemorated, in part, with the publication of a statement detailing His life, teachings, and mission, designed to increase > knowledge of the Baha'i Faith among members of the public. A > statement presenting the Baha'i perspective on social development, > The Prosperity ofHumankind, was disseminated at the World Summit for Social Development in Copenhagen in March 1995, and > later that year a statement entitled Turning Point for All Nations was > released as a contribution to discussions on the future of the United > Nations during its 5oth anniversary. In 1999, the Baha'i International > Community released Who Is Writing the Future? Reflections on the > Twentieth Century. Most recently, in 2002, the Universal House of > Justice addressed a message to the world's religious leaders. 4 > The Baha'i community has also been continually engaged in a > series of international teaching plans. It has seen rapid expansion in > different parts of the world, perhaps most notably in Eastern Europe > and the former Soviet Union, where national Baha'i communities > have been established in recent years following the collapse of longstanding political barriers. New national governing bodies are also > being formed elsewhere, as the Universal House of Justice deems > communities to have reached a sufficient level of maturity. > The existence and growth of the Baha'i community offer irrefutable evidence that humanity, in all its diversity, can learn to > live and work together in harmony. While Baha'is are not unaware > 18 "II WORLD 2004- 2005 > THE BARA > > of the turmoil in the world surrounding them, their view is succinctly expressed in the following words, taken from The Prosperity > ofHumankind: > A world is passing away and a new one is struggling to be born. > The habits, attitudes, and institutions that have accumulated over > the centuries are being subjected to tests that are as necessary to > human development as they are inescapable. What is required > of the peoples of the world is a measure of faith and resolve to > match the enormous energies with which the Creator of all things > has endowed this spiritual springtime of the race. 5 > The source of this faith and resolve is the message offered by > the teachings of Baha'u'llih, a message that deserves the thoughtful > consideration of all those who yearn for peace and justice in the > world. > > NOTES > > Shoghi Effendi, The World Order of Bahd'u'lldh: Selected Letters, 2nd rev. > ed. (Wilmette, IL: Baha'i Publishing Trust, 1991), p. 203. > Ibid., p. 204. > See pp. 163-174, 279-280 for further information on the continuing persecution oflran's Baha'i community. > For the full text of this message and a report on its presentation around the > world, see The Bahd'i World 2002- 2003 (Haifa: World Centre Publications, > 2004), pp. 79- 87 and 89-98. > Baha'i International Community Office of Public Information, The Prosperity of Humankind (1995). See The Bahd'i World 1994- 95 (Haifa, World > Centre Publications, 1996), pp. 273-296, for the complete text of this statement. > WRITINGS > AND MESSAGES > Baha'i Sacred Writings > A compilation from the writings of > Bahd'u'lldh, the Bdb, and 'Abdu'l-Bahd > about progress, science, and religion. > > From the Writings of Baha'u'llah > Arts, crafts, and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as wings to man's life, and a > ladder for his ascent. Its acquisition is incumbent upon everyone. > The knowledge of such sciences, however, should be acquired as > can profit the peoples of the earth, and not those which begin with > words and end with words .. . > In truth, knowledge is a veritable treasure for man, and a source > of glory, of bounty, of joy, of exaltation, of cheer and gladness unto > him. Happy the man that cleaveth unto it, and woe betide the > heedless.' > > [W]hatever is in the heavens and whatever is on the earth is a direct > evidence of the revelation within it of the attributes and names of > God, inasmuch as within every atom are enshrined the signs that > bear eloquent testimony to the revelation of that most great Light. > Methinks, but for the potency of that revelation, no being could > ever exist. How resplendent the luminaries of knowledge that shine > in an atom, and how vast the oceans of wisdom that surge within a > > /)I > 22 THE BAHA I WORLD 2004- 2005 > > drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath > been singled out for the glory of such distinction. For in him are > potentially revealed all the attributes and names of God to a degree > that no other created being hath excelled or surpassed . . . > From that which hath been said it becometh evident that all > things, in their inmost reality, testify to the revelation of the names > and attributes of God within them. Each according to its capacity, > indicateth, and is expressive of, the knowledge of God. So potent > and universal is this revelation, that it hath encompassed all things, > visible and invisible. 2 > > C*-1 > Unveiled and unconcealed, this Wronged One hath, at all times, > proclaimed before the face of all the peoples of the world that which > will serve as the key for unlocking the doors of sciences, of arts, of > knowledge, of well-being, of prosperity and wealth. 3 > > From the Writings and Utterances of 'Abdu'l-Baha > For every era hath a spirit; the spirit of this illumined era lieth in the > teachings of Baha'u'llah. For these lay the foundation of the oneness > of the world of humanity and promulgate universal brotherhood. > They are founded upon the unity of science and religion and upon > investigation of truth. They uphold the principle that religion must > be the cause of amity, union, and harmony among men. They establish the equality of both sexes and propound economic principles > which are for the happiness of individuals. They diffuse universal > education, that every soul may as much as possible have a share of > knowledge. They abrogate and nullify religious, racial, political, patriotic, and economic prejudices and the like. Those teachings that > are scattered throughout the Epistles and Tablets are the cause of the > illumination and the life of the world of humanity. Whoever promulgateth them will verily be assisted by the Kingdom of God. 4 > > C*-1 > While the religion of God is the promoter of truth, the founder of > science and knowledge, it is full of goodwill for learned men; it is > SACRED WRITINGS 23 > > the civilizer of mankind, the discoverer of the secrets of nature, and > the enlightener of the horizons of the world. Consequently, how can > it be said to oppose knowledge? God forbid! Nay, for God, knowledge is the most glorious gift of man and the most noble of human > perfections. To oppose knowledge is ignorant, and he who detests > knowledge and science is not a man, but rather an animal without > intelligence. For knowledge is light, life, felicity, perfection, beauty, > and the means of approaching the Threshold of Unity. It is the honor > and glory of the world of humanity, and the greatest bounty of God. > Knowledge is identical with guidance, and ignorance is real error. > Happy are those who spend their days in gaining knowledge, > in discovering the secrets of nature, and in penetrating the subtleties of pure truth! Woe to those who are contented with ignorance, > whose hearts are gladdened by thoughtless imitation, who have fallen > into the lowest depths of ignorance and foolishness, and who have > wasted their lives! 5 > > See how, in this day, the scope of sciences and arts hath widened > out, and what wondrous technical advances have been made, and > to what a high degree the mind's powers have increased, and what > stupendous inventions have appeared. > This age is indeed as a hundred other ages: should ye gather the > yield of a hundred ages, and set that against the accumulated product > of our times, the yield of this one era will prove greater than that > of a hundred gone before. Take ye, for an example, the sum total of > all the books that were ever written in ages past, and compare that > with the books and treatises that our era hath produced: these books, > written in our day alone, far and away exceed the total number of > volumes that have been written down the ages. See how powerful > is the influence exerted by the Daystar of the world upon the inner > essence of all created things! 6 > cyJ > > And among the teachings of Baha'u'llah is that religion must be in > conformity with science and reason, so that it may influence the > hearts of men. The foundation must be solid and must not consist > of imitations. 7 > 24 THE BAHA'f WORLD 20 0 4 - 200 5 > > Cif(_, > > Two calls to success and prosperity are being raised from the heights > of the happiness of mankind, awakening the slumbering, granting > sight to the blind, causing the heedless to become mindful, bestowing hearing upon the deaf, unloosing the tongue of the mute, and > resuscitating the dead. > The one is the call of civilization, of the progress of the material > world. This pertaineth to the world of phenomena, promoteth the > principles of material achievement, and is the trainer for the physical > accomplishments of mankind. It compriseth the laws, regulations, > arts, and sciences through which the world of humanity hath > developed; laws and regulations which are the outcome oflofty ideals > and the result of sound minds, and which have stepped forth into > the arena of existence through the efforts of the wise and cultured > in past and subsequent ages. The propagator and executive power > of this call is just government. > The other is the soul-stirring call of God, Whose spiritual teachings are safeguards of the everlasting glory, the eternal happiness and > illumination of the world of humanity, and cause attributes of mercy > to be revealed in the human world and the life beyond. > This second call is founded upon the instructions and exhortations of the Lord and the admonitions and altruistic emotions > belonging to the realm of morality which, like unto a brilliant light, > brighten and illumine the lamp of the realities of mankind. Its > penetrative power is the Word of God. > However, until material achievements, physical accomplishments, > and human virtues are reinforced by spiritual perfections, luminous > qualities, and characteristics of mercy, no fruit or result shall issue > therefrom, nor will the happiness of the world of humanity, which > is the ultimate aim, be attained. For although, on the one hand, > material achievements and the development of the physical world > produce prosperity, which exquisitely manifests its intended aims, > on the other hand dangers, severe calamities, and violent afflictions > are imminent. 8 > > These schools for academic studies must at the same time be training > centers in behavior and conduct, and they must favor character and > SACRED WRITINGS 25 > > conduct above the sciences and ans . Good behavior and high moral > character must come first, for unless the character be trained, acquiring knowledge will only prove injurious. Knowledge is praiseworthy > when it is coupled with ethical conduct and virtuous character; > otherwise it is a deadly poison, a frightful danger. A physician of > evil character, and who betrayeth his trust, can bring on death, and > become the source of numerous infirmities and diseases. > Devote ye the utmost attention to this matter, for the basic, the > foundation principle of a school is first and foremost moral training, > character, and the rectification of conduct. 9 > > C*-1 > The sciences of today are bridges to reality; if then they lead not to > reality, naught remains but fruitless illusion. By the one true God! > If learning be not a means of access to Him, the Most Manifest, it > is nothing but evident loss. 10 > > Strive as much as possible to become proficient in the science of > agriculture, for in accordance with the divine teachings the acquisition of sciences and the perfection of arts are considered acts of > worship. If a man engageth with all his power in the acquisition of a > science or in the perfection of an art, it is as if he has been worshiping God in churches and temples. Thus as thou enterest a school > of agriculture and strivest in the acquisition of that science thou art > day and night engaged in acts of worship- acts that are accepted at > the threshold of the Almighty. What bounty greater than this, that > science should be considered as an act of worship and art as service > to the Kingdom of God. 11 > > Every child must be instructed in sciences as much as is necessary. > If the parents are able to provide the expenses of this education, it > is well, otherwise the community must provide the means for the > teaching of that child. 12 > THE BAHA'f WORLD 2004-2005 > > In this new and wondrous Age, the unshakable foundation is the > teaching of sciences and arts. According to explicit Holy Texts, every > child must be taught crafts and arts, to the degree that is needful. > Wherefore, in every city and village, schools must be established > and every child in that city or village is to engage in study to the > necessary degree. 13 > > The virtues of humanity are many, but science is the most noble of > them all ... It is a bestowal of God; it is not material, it is divine. > Science is an effulgence of the Sun of Reality, the power of investigating and discovering the verities of the universe, the means by which > man finds a pathway to God. All the powers and attributes of man > are human and hereditary in origin, outcomes of nature's processes, > except the intellect, which is supernatural. Through intellectual and > intelligent inquiry science is the discoverer of all things. It unites > present and past, reveals the history of bygone nations and events, > and confers upon man today the essence of all human knowledge > and attainment throughout the ages. By intellectual processes and > logical deductions of reason, this super-power in man can penetrate > the mysteries of the future and anticipate its happenings. > Science is the first emanation from God toward man . . . God > has created or deposited this love of reality in man. The development > and progress of a nation is according to the measure and degree of > that nation's scientific attainments. Through this means, its greatness > is continually increased and day by day the welfare and prosperity > of its people are assured . > . . . science may be likened to a mirror wherein the infinite forms > and images of existing things are revealed and reflected. It is the very > foundation of all individual and national development. Without this > basis of investigation, development is impossible. 14 > > Baha'u'llah teaches that religion must be in conformity with science and reason. If belief and teaching are opposed to the analysis of > reason and principles of science, they are not worthy of acceptance. > This principle has not been revealed in any of the former Books of > divine teaching. 15 > SACRED WRITINGS > > All the sciences and arts we now enjoy and utilize were once mysteries, and according to the mandates of nature should have remained > hidden and latent, but the human intellect has broken through the > laws surrounding them and discovered the underlying realities. The > mind of man has taken these mysteries out of the plane of invisibility > and brought them into the plane of the known and visible. 16 > > '*-' > God's greatest gift to man is that of intellect, or understanding . .. Intellect is, in truth, the most precious gift bestowed upon man by the > Divine Bounty. Man alone, among created beings, has this wonderful power. 17 > > It is impossible for religion to be contrary to science, even though > some intellects are too weak or too immature to understand truth. > God made religion and science to be the measure, as it were, of > our understanding. Take heed that you neglect not such a wonderful > power. Weigh all things in this balance. > To him who has the power of comprehension religion is like an > open book, but how can it be possible for a man devoid of reason > and intellectuality to understand the Divine Realities of God? > Put all your beliefs into harmony with science; there can be no > opposition, for truth is one. When religion, shorn of its superstitions, > traditions, and unintelligent dogmas, shows its conformity with > science, then will there be a great unifying, cleansing force in the > world which will sweep before it all wars, disagreements, discords, > and struggles- and then will mankind be united in the power of > the Love of God. 18 > > Now, all questions of morality contained in the spiritual, immutable > law of every religion are logically right. If religion were contrary to > logical reason then it would cease to be a religion and be merely a > tradition. Religion and science are the two wings upon which man's > intelligence can soar into the heights, with which the human soul > can progress. It is not possible to fly with one wing alone! Should > a man try to fly with the wing of religion alone he would quickly > fall into the quagmire of superstition, whilst on the other hand, > ", > THE BAHA I WORLD 2 004 - 2 00 5 > > with the wing of science alone he would also make no progress, but > fall into the despairing slough of materialism. All religions of the > present day have fallen into superstitious practices, out of harmony > alike with the true principles of the teaching they represent and > with the scientific discoveries of the time. Many religious leaders > have grown to think that the importance of religion lies mainly in > the adherence to a collection of certain dogmas and the practice of > rites and ceremonies! Those whose souls they profess to cure are > taught to believe likewise, and these cling tenaciously to the outward > forms, confusing them with the inward truth. > Now, these forms and rituals differ in the various churches and > amongst the different sects, and even contradict one another; giving > rise to discord, hatred, and disunion. The outcome of all this dissension is the belief of many cultured men that religion and science > are contradictory terms, that religion needs no powers of reflection, > and should in no way be regulated by science, but must of necessity > be opposed, the one to the other. The unfortunate effect of this is > that science has drifted apart from religion, and religion has become > a mere blind and more or less apathetic following of the precepts of > certain religious teachers, who insist on their own favorite dogmas > being accepted even when they are contrary to science. This is foolishness, for it is quite evident that science is the light, and, being so, > religion truly so-called does not oppose knowledge. > We are familiar with the phrases "Light and Darkness," "Religion > and Science." But the religion which does not walk hand in hand > with science is itself in the darkness of superstition and ignorance. > Much of the discord and disunion of the world is created > by these man-made oppositions and contradictions. If religion > were in harmony with science and they walked together, much > of the hatred and bitterness now bringing misery to the human race > would be at an end. > Consider what it is that singles man out from among created > beings, and makes of him a creature apart. Is it not his reasoning > power, his intelligence? Shall he not make use of these in his study > of religion? I say unto you: weigh carefully in the balance of reason > and science everything that is presented to you as religion. If it passes > this test, then accept it, for it is truth! If, however, it does not so > conform, then reject it, for it is ignorance! 19 > SACRED WRITINGS 29 > > Among other principles of Baha'u'llah's teachings was the harmony > of science and religion. Religion must stand the analysis of reason. It > must agree with scientific fact and proof so that science will sanction > religion and religion fortify science. Both are indissolubly welded and > joined in reality. If statements and teachings of religion are found > to be unreasonable and contrary to science, they are outcomes of > superstition and imagination. 20 > > ~ > > Baha'u'llah declared that religion is in complete harmony with science and reason. If religious belief and doctrine is at variance with > reason, it proceeds from the limited mind of man and not from God; > therefore, it is unworthy of belief and not deserving of attention; the > heart finds no rest in it, and real faith is impossible.2 1 > > NOTES > > Baha' u'llah, Epistle to the Son of the Wolf (Wilmette, IL: Baha'i Publishing > Trust, 1988; 2001 printing), pp. 26- 27. > Baha'u'llah, The Kitdb-i-fqdn (Wilmette, IL: Baha'i Publishing Trust, 1993), > para. 107, 109 . > 3 Baha'u'llah, Tablets ofBahd'u'lldh Revealed after the Kitdb-i-Aqdas (Wilmette, > > IL: Baha'i Publishing Trust, I988), p. 96. > 'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL: > Baha'i Publishing Trust, 1996), section 7r.r. > 'Abdu'l-Baha, Some Answered Questions (Wilmette, IL: Baha'i Publishing > Trust, 1984), p. 137· > Selections from the Writings of'Abdu'l-Bahd, sections n 5-6. > Ibid., section 227.10. > Ibid., sections 225.1-5. > The Compilation ofCompilations, vol. l (Ingleside, NSW: Baha'i Publications > Australia, 1991), section 622. > Selections from the Writings of'Abdu'l-Bahd, section 72.3. > Ibid., section 126.r. > Ibid., section 227.23. > Ibid., section 109.r. > Foundations of World Unity (Wilmette, IL: Baha'i Publishing Trust, 1972), > pp. 6o-6r. > I) I > > 30 THE BAHA I WORLD 2004-2005 > > The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahd during > His Visit to the United States and Canada in r9r2, rev. ed. (Wilmette, IL: > Baha'i Publishing Trust, 1995), p. 434. > The Promulgation of Universal Peace, p. 351. > Paris Talks: Addresses given by 'Abdu'l-Bahd in Paris in r9n (London: Baha'i > Publishing Trust, 1995), sections n.r and n+ > Paris Talks, sections 44.23-26. > Ibid., sections 44.14-18. > The Promulgation of Universal Peace, p. 175. > Ibid., p. 231. > Highlights of Messages > from the Universal House of Justice > > ne of the outstanding features of the worldwide Baha'i > > 0 community is its unity of principle, vision, and action. One > would be hard pressed to find such a degree of unity in > any other community on earth. Its reason is not difficult to discern: > Baha'is look directly to the authoritative sacred writings of their > Faith, as revealed by Baha'u'llah, authoritatively interpreted by His > eldest son and appointed successor, 'Abdu'l-Baha, later expounded by > Shoghi Effendi in his capacity as the Guardian of the Baha'i Faith, > and now safeguarded by the Universal House of Justice. This clear > line of succession of authority from Baha'u'llah has flowed from the > institution of His Covenant, which He established "to direct and > canalize the forces released by His Revelation." The effect has been > to preserve the integrity of the Faith established by Baha'u'llah, to > maintain its unity, and to stimulate its expansion around the globe > over the past century and a half. While the Universal House of Justice has no power to alter any of the teachings explicitly given by > Baha'u'llah in His writings, it does have the authority to decide on > matters not specified in the texts and performs a number of specific > functions: "to ensure the continuity of that divinely appointed authority which flows from the Source of the Faith, to safeguard the > > , ', > 32 THE BAHA I WORLD 2004-2005 > > unity of its followers, and to maintain the integrity and flexibility > of its teachings." 1 > To this end, letters and messages flow regularly from the Universal House of Justice to National Spiritual Assemblies and to the > worldwide community, as well as to individual believers, offering > guidance and vision. One of the most important of these regular > communications is the message released each year during the Festival > of Ric;lvan (21 April- 2 May). > As the Baha'f world community embarked on the third year of > its current five-year plan of growth and development, the message > of the Universal House of Justice written at Ric;lvan 2004 conveyed > a strong sense that "processes set in motion" are unfolding as they > should-and bearing fruit in all parts of the world, as individuals, > institutions, and communities play distinctive roles in the plan and > yet also reinforce each other's actions. > The Universal House of Justice identified several areas in which > the capacity gained by the worldwide Baha'f community is particularly strong: the Baha'f education of children; the spiritual > empowerment of junior youth (ages 12-14); the movement of "clusters" (small geographic areas) to greater levels of activity; the ability > of the Baha' f community to reach out to a wider circle of people and > involve them in its activities; the emergence of structures within the > Baha'f community for administering intensive growth; and concentration on raising up human resources in certain geographic areas > that show special promise. The Universal House of Justice further > noted the role of training institutes in Baha'f communities around > the world as "an engine of growth" and the worldwide use of course > materials developed by the Ruhi Institute in Colombia, which has > given a sense of global coherence to the process oflearning in which > the Baha'f community is engaged. > In contrast, the Universal House of Justice wrote: > A chaotic international society, torn by conflicting perceptions > and interests, is assailed by rising terrorism, lawlessness, and corruption, and eroded by economic failure, poverty, and disease. > In its midst the Baha'f community is becoming increasingly > visible, inspired by a divinely revealed vision, building on solid > foundations, growing in strength through the processes that are > now in place, and undaunted by seeming setbacks. > FROM THE UNIVERSAL HOUSE OF JUSTICE 33 > > Recalling that the election of the Universal House of]ustice went > forward "without a missed step" when world crises necessitated the > cancellation of the 2003 International Baha'i Convention, and noting > the reconstitution oflong-dissolved Local Spiritual Assemblies in Iraq > "despite the disruption and chaos of life" there, the Universal House > of Justice wrote: "Now we announce with great joy the election, this > Ri<;lvan, of the National Spiritual Assembly of the Baha'is of Iraq, > restored after more than thirty years of stifling oppression." > The year 2004- 2005 saw the launch of several new or revamped > Websites by the Baha'i International Community. A letter on 4 January 2005 from the Secretariat of the Universal House of]ustice to all > National Spiritual Assemblies announced the launch of one of these: > the Baha'i Pilgrimage Website, at http://pilgrimage.bahai.org, which > offers information to assist Baha' is who are contemplating making > a pilgrimage or short visit to the Baha'i World Centre. 2 > The year also saw the publication of a significant statement commissioned by the Universal House ofJustice, entitled One Common > Faith, which was released on the occasion of Naw-Ruz (21 March) > 2005 . In a foreword to the statement, which is aimed at Baha'i readers rather than at a wider audience, the House of Justice wrote that > its publication was necessitated by "the accelerating breakdown in > social order," which "calls out desperately for the religious spirit to > be freed from the shackles that have so far prevented it from bringing > to bear the healing influence of which it is capable." The statement > thus expands on points made in an open letter to the world's religious > leaders, which was released at Ric;lvan 2002. The House of Justice > continued, "If they are to respond to the need, Baha'i'.s must draw on > a deep understanding of the process by which humanity's spiritual > life evolves. Baha'u'llah's writings provide insights that can help to > elevate discussion of religious issues above sectarian and transient > considerations." Through study of these teachings, the House of > Justice said, "Baha'is will come increasingly to appreciate that the > Cause they serve represents the arrowhead of an awakening taking > place among people everywhere, regardless of religious background > and indeed among many with no religious leaning." To this end, One > Common Faith "reviews relevant passages from both the writings of > Baha'u'llah and the scriptures of other faiths against the background > of the contemporary crisis." > /)I > > 34 THE BAHA I WORLD 2004- 2005 > > A letter dated 17 January 2005 announced to all National Spiritual Assemblies that "Considerations of age and the related needs > of the Cause have prompted Mr. Douglas Martin and Mr. Ian > Semple to request permission to relinquish their membership on > the Universal House of]ustice in accordance with Article v.2.(c) of > its Constitution." The House of Justice expressed "deep regret" at > the departure of these two "much-loved" individuals, noting that > Mr. Semple had been a member since 1963 and Mr. Martin since > 1993· The results of the by-election held for their successors were announced just over two months later, in a brief message on 20 March > 2005 that stated: "We welcome our newly elected members Payman > Mohajer and Paul Lample." > The election of Mr. Lamp le and Mr. Mohajer left two vacancies > on the International Teaching Centre, on which both men had been > members. To replace them, Gustavo Correa and Stephen Hall were > appointed as Counsellor members of that institution, as announced > in a letter from the Universal House of Justice to all National Spiritual Assemblies on 24 March 2005. > A major announcement was made by the Universal House of > Justice on 14 April 2005 regarding the site for the Baha'i House of > Worship in Chile. The first Baha'i temple in South America will > be constructed on a site north of Santiago, and a groundbreaking > ceremony is anticipated. Representatives from all national Baha'i > communities in the Western hemisphere will be invited to attend, > "with a special emphasis on the countries and indigenous peoples > of South America." The House of Justice noted in its letter that > the unusual and innovative design prepared by the project architect, Siamak Hariri of Canada, generated "unprecedented media > coverage of the project in Chile,'' and "[i] n connection with the > current decade-long commemoration of Chile's two hundred years > of independent nationhood, the Chilean Bicentennial Commission > has designated the house of Worship as one of a limited number > of official bicentennial projects in the private sector." The House > of Justice concluded, "This clearly reflects the civil authorities' recognition of the significance of this edifice and their confidence in > the benefit the undertaking will bring to Santiago and to Chile as > a whole." The letter also outlined the financial implications for the > FROM THE UNIVERSAL HOUSE OF JUSTICE 35 > > temple project, citing the total cost at $27 million, which is needed > to complete the construction within a three-year period. > Numerous letters during the year detailed specific events related > to the persecution oflran's long-suffering Baha'i community, from > the destruction of the House of Mfrza Buzurg in Tehran, to the > obstruction of Baha'i students from entrance to Iran's universities, > to arrests, to seizure of property, and perhaps most notably, to the > distribution of a letter from Iran's Baha'i community to President > Khatami. 3 > The messages of the Universal House ofJustice written between > April 2004 and April 2005 reflect a community engaged in a coherent, unified process of global education of its members, through its > institute program, which will better equip it to minister to the needs > of humanity. These communications show a community growing, > reaching outward, and yet at the same time actively working to > deepen its understanding of its teachings to better engage in meaningful dialogue with the wider society and find points of unity on > which positive relationships and collaboration can be built. > > NOTES > > The Constitution of the Universal House of justice (Haifa: Baha'i World > Centre, 1972), pp. 3-4. > For its part, the Baha'i International Community's Office of Public Information announced on l June 2004 the launch of a Baha'i Reference > Library Website and, on 20 April 2005, the launch ofThe Baha'ls Website, > to replace the Baha'i World site. The Reference Library can be accessed at > http://reference.bahai.org/, and The Baha'fs is accessible at http://bahai.org/. > For a full article on these new Websites, see pp. 143-145 of this volume. > Further details on this letter and on the persecutions in Iran can be found > on pp. 163-174, 279-280 of this volume. > EVENTS > 2004- 2005 > Worldwide Jubilee > 50TH ANNIVERSARY OF THE > OPENING OF THE TEN YEAR CRUSADE > > In 2004- 2005, many Bahd'i communities > celebrated their golden jubilees and remembered > the beginning ofan ambitious global plan for > the expansion of the Bahd 'i Faith. > > n 1953 Shoghi Effendi, the Guardian of the Baha'i Faith, initiated > > I a decade-long plan to spread the Faith around the world, which > he described as an "historic, spiritual venture, at once arduous, > audacious, challenging, unprecedented in scope and character in the > entire field of Baha'i history. " 1 Known as the Ten Year Crusade, the > plan called upon Baha'is to travel to those nations and territories > that had not yet been "opened" to the Faith. Individuals arose to > serve with selfless devotion, enduring many hardships and winning > many victories for their beloved Cause. > As Baha'is journeyed to the far reaches of the globe in order to > share Baha'u'llah's unifying message and assist in the development > of their new communities, this decade proved to be a dynamic period for the expansion of the Faith. These steadfast volunteers were > responsible, in just IO years, for increasing the number of National > Spiritual Assemblies around the world from 12 to 56. Shoghi Effendi > bestowed the accolade "Knight of Baha'u'llah"upon the individuals > who first established the Faith in these virgin territories. > Among the many countries settled by Baha'is in 1954-1955 > were Samoa and the Solomon Islands in the Pacific, Botswana and > > I) I > > 40 THE BAHA I WORLD 2004-2005 > > Burundi in Africa, and Monaco in Europe. The 5oth anniversary > festivities that were commemorated this year gave believers an opportunity to come together in celebration and to reflect on the > history and progress of the Faith in their countries. The following > presents highlights from the golden jubilees celebrated around the > globe during 2004-2005. 2 > > Africa > BOTSWANA > The minister oflocal government of Botswana, Dr. Margaret Nasha, > commended the activities of the Baha'i'. community and its efforts > to "further the development of Botswana along moral and ethical > lines" when she addressed its golden jubilee held IO to 12 December > 2004. The event brought together 370 participants from Australia, > Canada, Chile, India, and the United States, as well as many nearby > African countries. > Half a century ago, however, attempts to carry on Baha'i activities based on the Faith's fundamental principle of the oneness of > mankind received no such official endorsement. Until independence > in 1966, Botswana, then known as the Bechuanaland Protectorate, > was administered from Mafikeng in apartheid South Africa. As > such, Mafikeng was subject to strictly imposed conditions of racial > segregation, and the Baha' {s of Botswana had to meet under the > cover of darkness. > At the jubilee, Lally Lucretia Warren described her childhood > in apartheid-era Bechuanaland and her introduction to the Faith by > the Robarts family. Baha'i'. pioneers from Canada, John and Audrey > Robarts, along with their son Patrick and daughter Nina, brought the > Faith to Bechuanaland in 1954· Mr. and Mrs. Robarts and their son > each received the accolade Knight of Baha'u'llah, and Mr. Robarts > was later named a Hand of the Cause of God. > Mrs. Warren was IO years old when the Robarts family would > come to her house for meetings with her parents, James and Stella > Moncho, the first local couple to become Baha' is. "They could only > do this at night, and as they came towards the house they would > switch their [car] lights on and off to say, 'Is it OK, is it safe, can we > come?'" said Mrs. Warren, who served as a member of the Conti- > WORLDWIDE JUBILEE 41 > > Botswana government minister Dr. Margaret Nasha (center) arrives for > the jubilee celebrations with the vice-chairman of the National Spiritual > Assembly of the Bahd 'is of Botswana, Sheila Barongwi (Left), and Assembly > member Esther Moncho. > > nental Board of Counsellors in Africa from 1985 to 2000. "There > was no electricity in the black area during those days so my mother > would take a lantern and stick it out through the window and wave > it to say, 'oK, it's safe for you to come."' > Nina Robarts, who was a teenager at the time, told the jubilee > participants about the drama of those nights. "When we saw the > lantern, that was the most glorious sight for us. It meant we were > going to see our African friends that night," said Ms. Robarts, who > now lives in Canada. > I) I > > 42 THE BAHA I WORLD 2 004 - 2 00 5 > > A message written on behalf of the Universal House of Justice > to the jubilee participants said that "this historic event, at which the > shining spirit and soul-stirring exploits of the early believers will be > recalled, will surely inspire the friends to arise with renewed dedication to bring the healing Message of Baha'u'llah to the indigenous > peoples of your beloved country." > Among the other "soul-stirring exploits" described at the jubilee > was the way Mr. and Mrs. Robarts were able to present the Faith to > local people. They befriended Modiri Molema, a highly respected > medical doctor and the only black man who was permitted to associate with whites. Dr. Molema invited his friends and family to > hear about the Baha'i Faith, and he gave the Robarts family letters of > introduction to the dikgosi (traditional chiefs) of the Bechuanaland > Protectorate. > Dr. Molema accepted the Faith, but his enrolment was not made > public because of likely harassment due to his previous high-profile > political involvement. In 1955 his relative, Stanlake Kukama, became > the first native Tswana of Bechuanaland to become a publicly declared Baha' 1. > Mr. Kukama, who attended the jubilee celebrations, said he > had been an anti-apartheid activist and was a member of the South > African political party, the African National Congress. He said he > had detested white people because of their attitude towards Africans, > but that changed when he heard about the Baha'i Faith from the > Robarts family. "In 1955 I heard of the Baha'i Faith," Mr. Kukama > said, "and [found] the principles of the Faith were the solution to > [achieve] peace and harmony for mankind." > The African National Congress tried to woo back Mr. Kukama > for many years without success. The police kept him under surveillance even after he became a Baha'i because they did not believe > that he had given up partisan politics. Mr. Kukama later served for > many years as a member of the National Spiritual Assembly of the > Baha' is of Bophuthatswana and of South Africa. > Other early Baha'is present at the jubilee celebrations included > Goitsemodimo Bolokang, Gaolebale Komanyane, Mothusiotsile > Matabane, Esther Mancha (a member of the first National Spiritual > Assembly), and Michael Nthau. > WORLDWIDE JUBILEE 43 > > The participants made fond mention of others who had contributed significantly to the Botswana Baha'i community but were > unable to attend the jubilee, such as former member of the Continental Board of Counsellors Shidan Fat'he-Aazam, and a Baha'i > from the United States, Jeff Gruber, who organized the translation > of many of the Baha'i writings into the local language of Setswana > and who personally translated Baha'i scripture into several Bushman > languages. > At the jubilee celebration, member of the Continental Board > of Counsellors Enos Makhele spoke about the significance of the > Baha'i history in Botswana and the achievements and future plans > of the community. There are 30 Local Spiritual Assemblies in the > country, and Baha' {s can be found in several hundred villages and > other localities. > Baha' 1 choirs from the villages of Oodi and Tlokweng, as well > as the National Jubilee Choir and the Swaziland Baha'i youth choir > provided uplifting entertainment, and a dramatic presentation by a > group of Baha' { youth portrayed traditional and modern aspects of > cultural life in Botswana. > > BURUNDI > In a country that has endured many years of harrowing conflicts, > the golden jubilee of the establishment of the Faith in Burundi was > a time to reflect on principles of unity and peace. > The country has suffered terribly from the sustained violence > that erupted in 1993. Baha'!s have been among those killed during > the fighting, and many others have fled to neighboring countries. > The community has also suffered in other ways, experiencing the > destruction of several regional Baha'i centers. Despite the difficulties, the Baha' ls of Burundi have opened their activities to the wider > public, providing participants with spiritual solace, a respite from > their sorrows, and a vision of a united, peaceful future. > In a message to the Baha' ls of Burundi on the occasion of the > jubilee, the Universal House of Justice expressed its wish that "this > historic gathering may be a source of inspiration to the friends as > they endeavor to further advance the Cause of God in Burundi." > Other congratulatory messages arrived from a former member > of the Universal House of Justice, Mr. 'All Nakhjavanl, and his > I)/ > > 44 THE BAHA I WORLD 2004- 2005 > > A dance troupe that performed at the jubilee celebrations in Burundi in > August, 2004. > > wife, Violette, and from the Continental Board of Counsellors in > Africa. > During the celebrations, held at the national Baha'i center in > Nyakabiga, Bujumbura, from 27 to 28 August 2004, a member of > the Continental Board of Counsellors in Africa, Ahmad Parsa, spoke > about the important role the Burundi Baha'i community has played > in this region. "Despite all the difficulties in Burundi, the Baha'is > could keep their ideals and continue working for all the people of > the country without any distinction," Mr. Parsa said. > Mr. Parsa said many residents of Burundi who were originally > from Rwanda and the Congo region became Baha'is in Burundi and > then returned to their homelands where they have contributed to > the Baha'i communities and the wider society there. > The jubilee gathering was also a time to hear about the history > of the Faith in the country. > WORLDWIDE JUBILEE 45 > > The Faith came to Burundi in 1953 when Mary and Reginald > (Rex) Collison from the United States and Dunduzu Chisiza, a > young Baha'i from Malawi (then Nyasaland), arrived in Ruanda- > Urundi (now the independent countries of Rwanda and Burundi). > The Collisons, a retired couple, had previously rendered many > services in their Baha'i community in New York, through extensive > travels in the United States, and in Uganda. > Mr. Chisiza was their interpreter in Ruanda-Urundi. Government policies required the Collisons and Mr. Chisiza to leave the > country some 18 months after their arrival, but by the time of their > departure, there were about 20 Bah:i'is in the country. The first > person to accept the Bah:i' i teachings there was Selemani Bin Kimbulu, of Congolese origin from Bukavu. For establishing the Baha'i > community in Ruanda-Urundi, Shoghi Effendi named Mr. and Mrs. > Collison and Mr. Chisiza Knights of Baha'u'llah. > At the jubilee celebrations, one of the first Baha'is of Burundi, > Fidele Simwakira, age 75, spoke about his recollections of the early > days of the Faith in the country. Jubilee participants also enjoyed > artistic presentations, including poetry and traditional dances performed by a group from Kinama. > Mr. Bin Kimbulu, the country's first Baha'i, who now lives in > the Democratic Republic of the Congo, was unable to attend the > festivities because the border was closed. However, his grandson, Sylvestre Kitenge, was present as a member of the choir that entertained > jubilee participants. Others who addressed the jubilee gathering > about the history of the community were Zuruzuru Ezekiel, Barbara > and David Sunstrum, and Jean Baptiste Habimana. > > CAPE VERDE > In January 1954 Howard and JoAnne Menking decided to leave their > home in the United States to introduce the Baha'i Faith to Cape > Verde, then a poverty-stricken Portuguese colony. The Menkings left > Cape Verde in 1959 after the local Baha'i community was established. > A half-century later, in November 2004, Mr. Menking returned for > the jubilee celebrations of that community, accompanied by his > daughter and grandson. > Mr. Menking, now 79, told participants at the jubilee festivities > held on 18 November 2004 about the challenging conditions and > THE BAfil'f WORLD 2004- 2005 > > Some of the participants at the jubilee celebrations of the Cape Verde islands. > > slow progress of the Faith on the islands in 1954. In fact, so barren > were the results of the Menkings' initial efforts to interest local people > in the Baha'i Faith that Mr. Menking wrote to Shoghi Effendi and > asked about the wisdom of staying there when the needs of the > Baha'!s were so urgent on the mainland of Africa. Shoghi Effendi > replied that victories in a difficult post were more meritorious than > those easily won, and from that point onward the fortunes of the > Faith in Cape Verde improved. > The first local person to become a Baha' { was a good friend of > Howard Menking, named Frutuoso (meaning "fruitful"). Others > soon followed him into the Faith, including Claremundo (a name > meaning "the light of the world"), Inacio Barbosa Amado, Avalino > Barros, Octavio Brito, and Entonio Leon. By April 1956 there were > enough Baha'is in Praia to form the first Local Spiritual Assembly. > Three years later the Menkings returned to the United States, having each been awarded the distinction Knight of Baha'u'llah for > their efforts. > At the jubilee festivities the chairman of the Local Spiritual Assembly of Praia, Manuel Jesus Moreno, spoke about the history of the > WORLDWIDE JUBILEE 47 > > Faith in Cape Verde. Cristina Menking addressed the participants on > her Baha'i experiences in Cape Verde and on the role of women and > the importance of family life, and two members of the Continental > Board of Counsellors also spoke to the gathering. > Also present were representatives of the Baha'i community of > Portugal, Aminullah Shahidian and Varqa Carlos Jalali. Dr. Jalali > addressed the gathering about the aims and purposes of the Baha'i > Faith. > A photographic exhibition included photographs of the first > Baha'i institutions in Cape Verde, the early Baha'is, distinguished > Baha'i visitors to the country, and current activities of the Baha'i > community. > The National Radio of Cape Verde and Croule FM, a private > radio station, broadcast coverage of the jubilee. Three newspapers of > Cape Verde, Expresso das Ilhas, Horizonte, and A Semana, published > articles about the celebrations. > > EQUATORIAL GUINEA > When Elise Lynelle arrived in this West African country in 1954 to > introduce the teachings of the Baha'i Faith, she faced two major > obstacles. The first was a restriction on free association between > whites and blacks. The second was that she was allowed only a onemonth visa, barely enough time to get settled, let alone explain the > teachings of a world religion. > Nevertheless, she was able to help establish the Faith in this > country, then known as Spanish Guinea, and was named a Knight > of Baha'u'llah for her efforts. Fifty years later, she described those > early days to participants in the jubilee celebrations, which the Baha'i > community held here from 20 to 21 August 2004. > A young journalist from the United States, Ms. Lynelle (then > Elise Schreiber) arrived in Bata, Spanish G uinea, on 17 May 1954· > While in Bata, Ms. Lynelle was unable to make contact with black > Africans because of restrictions on association between the races, > and any new religion was frowned upon. However, a Spaniard, Jose > Ramos Espinosa, accepted the Faith. > With Mr. Espinosa's help, Ms. Lynelle joined a group of surveyors who were traveling in the colony looking for places to build > lighthouses. In June 1954, she sailed with them to the island of Co- > ,,, > THE BAHA I WORLD 2004-2005 > > Bahd 'is in Oveng, Equatorial Guinea. > > risco, where she met the elderly king of the island, Santiago Uganda > Mdelo and his nephew, Edward Robinson, both of whom readily > accepted the Baha'i teachings. King Uganda told Ms. Lynelle that > he had had a premonition about someone who would come to him > with a message. > Returning to the country for the first time in 50 years, Ms. > Lynelle said she was impressed by the changes that had taken place > in Equatorial Guinea and the progress of the Baha'i community, > which now has four Local Spiritual Assemblies. > Other speakers at the jubilee festivities to describe the early days > were Alberto Ntutumu, a member of the National Spiritual Assembly > of the Baha'is of Equatorial Guinea, and Miguel Bielo, a member > of the Auxiliary Board. Also present was Jose Maria Fierro Cueto > (also known as Dr. Pepe), who came from Mexico to Equatorial > Guinea in the 1980s to assist the Baha'i community. Some prominent > officials attended the celebrations, including the Health Minister, > Dr. Justino Obama Nve. > WORLDWIDE JUBILEE 49 > > A slide presentation about the history of the Faith paid tribute > to other early members of the community, among them Joseph > Enonguene and Johanna Ngompex, who came from Cameroon > in the 1960s. Theatrical and musical presentations entertained the > participants, a highlight being traditional dances by members of the > biggest tribe of Equatorial Guinea, the Fang. > The national television channel, RTV (Radio Television Malabo), > covered the event. A monthly magazine, La Gazeta, later published > an article about the celebrations. > > GHANA > "Spiritual Solutions for Social and Economic Problems" was the > theme of the celebrations held from 27 to 29 August 2004 to commemorate the establishment of the Faith in Ghana 50 years ago. > "I sincerely believe that the theme chosen for this celebration is to > engender our whole society to reflect on the principle that human > nature is fundamentally spiritual,'' Kwaku Agyeman Manu, the > Deputy Minister of Finance and Economic Planning, told participants at the Baha'i jubilee celebration. "I urge the rest of us who > are non-Baha'is to exhibit some of the good principles of religious > humility, to examine the noble principles of the Baha'i teachings," > he said. > During the past 50 years, the Baha' is of Ghana have been active in > social and economic development programs. A recent example is the > work of the Olinga Foundation for Human Development, founded > in 1999, which has been involved in promoting literacy and moral > education classes in primary and junior secondary schools in rural > areas of Ghana. In the Western region of the country, for example, > more than 5,000 children in 150 schools participate in such classes > with the help of the foundation. > Part of the jubilee was the awarding of prizes in a student essay competition organized by the Baha'i community. Students > throughout Ghana were asked to discuss four principles shared by > at least four of the world's main religions. On behalf of the National > Spiritual Assembly of the Baha'is of Ghana, Thelma Khelgati, a > former member of the Continental Board of Counsellors for Africa, > congratulated the winners and handed out the prizes. > I) I > > THE BAHA I WORLD 2004-2005 > > Two of the Bahd'is who introduced the Faith to Ghana, David Tanyi > (standing) and Benedict Eba/la (left), with Samuel Njiki, one of those who > took the Faith to Cameroon, r954 . > > A special feature of the celebrations was the launching of the > book tided Conquering the Hearts: A BriefHistory ofthe Baha'i Faith > in Ghana r95r-r995. Introducing the book, Diana Heymann-Adu, > the managing director of Meridian FM radio station, said that "the > WORLDWIDE JUBILEE 51 > > Bahi' i Faith has much appeal and relevance to the modern world" > and that the book, which tells about the lives of the early Bahi'is in > Ghana, will offer insights to future generations. > The Baha'i teachings were first brought to Ghana (then under > British rule and called the Gold Coast) in 1951 when Ethel Robertson > Stephens, an African-American Baha'i from Virginia, came to Accra. > Mrs. Stephens stayed one year in the Gold Coast. In the early 1950s > Baha'i pioneers established Baha'i communities in the Northern > Territories, Ashanti Protectorate, and British Togoland. Those three > regions, together with the Gold Coast, became the independent nation of Ghana in 1957· > Among the first Baha'!s in those three regions were three young > Bahi'is from Cameroon, Benedict Eballa (Ashanti Protectorate), > Edward Tabe (British Togoland), and Martin Manga (Northern > Territories). Other pioneers were Julius Edwards, a Jamaican from > Liberia (Northern Territories), and the first Baha'i from the Gold > Coast, Albert Buapiah (British Togoland) . For their services in establishing Baha'i communities in these regions the five men later > received the accolade Knight of Bahi'u'llih. > Another Cameroonian Bahi' i who assisted the Bahi' i community in Ghana in the early days was David Tanyi. In 1954, Mr. > Tanyi was named a Knight of Bahi'u'llih for introducing the Baha'i > Faith to Togo (then French Togoland) . In 1957, he moved to Tamale > (Northern Territories), and with his wife, Esther, and their children, > remained in Ghana for more than three decades. Today the Baha'i > community has 63 Local Spiritual Assemblies. > During the three days of festivities, participants enjoyed a variety > of artistic performances, including presentations by the local Bahi' i > youth choir, Flight 009, and songs and dances by the Bawdie Baha'i > youth group. Other musical performers included George O linga > of Uganda and Ekua Mensah from the United States. Some of the > first believers, among them Blanche Fredua-Agyemang, Emmanuel > Budu, Ernest Bentsil, and Prince Abaidoo, gave accounts of the early > years of the Faith in Ghana. After the celebrations, participants said > prayers at the gravesites of two of the early believers, Joseph Musah > and Beattie Casely-Hayford. > ", > THE BAHA I WORLD 2004-2005 > > GAMBIA > The Baha'i community of Gambia celebrated its golden jubilee from > 24 to 26 December 2004. The festivities coincided with the opening > of a new national Baha'i center in the coastal town of Bakau, about > ro kilometers from the capital. > Among the 200 people attending the opening and dedication > ceremony of the national center, held on 24 December 2004, were > representatives of the Buddhist, Christian, Hindu, and Muslim > communities. Also present were the nation's solicitor-general, Raymond Sock; the headman (Alkalo) of Bakau, Alhaji Luntung Jaiteh; > a representative of the local mayor of Kanifing municipality; and > other dignitaries. > Baha'i participants came from remote areas of Gambia, from > Guinea, Guinea-Bissau, Mali, Mauritania, and Senegal, and other > countries in Africa, Asia, Europe, and North America. > An uplifting performance by the Dakar Baha'i choir opened the > dedication ceremony, followed by the reading of messages from the > National Spiritual Assembly and other Baha'i institutions around > the world. Precious gifts from the beleaguered Baha'i community in > Iran were presented and gratefully received. > The keynote speaker was Wendi Momen, a member of the National Spiritual Assembly of the Baha'is of the United Kingdom, who > first went to Gambia in 1976 as a doctoral researcher. The ceremony > continued with a performance by Les Etincelles, a Baha'i dance > troupe from Dakar, displays of books and historical photographs, > and a celebratory dinner. > The center will provide a venue for administrative and devotional > meetings, study circles, children's classes, and social and economic development programs such as free computer lessons for the public. > The program for the jubilee celebrations, which began on 25 > December 2004, opened with performances on the balafon (African > xylophone) . The history of the Faith in Gambia was told in both > the Wolof and English languages, followed by a performance by the > Baha'i choir, the Nightingales of Gambia. > The story of the introduction of the Baha'i Faith to Gambia > by Fariborz Ruzbehyan was told by his grandson, lraj Sarvian, who > came from the United States for the jubilee celebrations. > WORLDWIDE JUBILEE 53 > > In Gambia in r9p, the Hand of the Cause of God 'Amatu'l-Bahd Rubiyyih > Khdnum (third from left), actively assisted in the election of village Spiritual > Assemblies. She is pictured here at the National Convention of Upper West > Africa. > > Mr. Ruzbehyan arrived in Gambia on 19 February 1954 and was > subsequently named a Knight of Baha'u'llah. Shortly after his arrival, > suffering greatly from asthma and fever, Mr. Ruzbehyan had to be > admitted to a hospital. His seeming misfortune turned into delight > when he was able to introduce the Faith to a fellow patient, Nelson > Ethan Thomas, who soon became the first indigenous Baha'i. > During his two years in Gambia, Mr. Ruzbehyan saw 300 people > accept the Baha'i teachings and helped with the elections of six Local > Spiritual Assemblies. He returned briefly in 1957 and purchased a > house in Serkeunda to serve as a Baha'i center. > Other historical accounts at the festivities came from Baha'is > who had left other countries to settle in Gambia and from Baha'is > who had visited as traveling teachers of the Faith. > They recalled the dedicated service of many Baha' is who had > since died, and recounted anecdotes of their experiences. Among the > Baha'is recalled with great affection was a dedicated pioneer from > Ghana, Yaw Asare, who served on the National Spiritual Assembly > and passed away in a tragic accident in 1992. The first Gambian > 54 THE BAHA'"I WORLD 2004- 2005 > > A traditional dance .from Gatenga was one of the presentations that > prompted joyous participants in the jubilee festivities of the Rwandan Bahd 'i > community to join the performers on the stage. > > woman to be elected to the National Spiritual Assembly, Ramatoulie > Dem, was warmly remembered by her granddaughter. > > RWANDA > The jubilee festivities in Rwanda were a major victory in the history > of the Baha'i community in that country, a speaker told the participants at the celebrations. Uzziel Mihembezo, one of the early Baha' is > of Rwanda, said that the event was proof that despite the genocide in > 1994, the Baha'i community continues to grow. Many Baha'is were > among the 800,000 to perish during the violence, and many others > fled the country. However, the community is thriving, with 28 Local > Spiritual Assemblies and Baha'is living in rn6 localities. > In a congratulatory message to the Rwandan Baha'is on the occasion of the 5oth anniversary celebrations, the Universal House of > Justice wrote: "We cannot help but marvel at the progress the Cause > of God has made in that land and express our humble gratitude to > Baha'u'llah for bestowing His healing Message upon the sorely tried > peoples of that country." > The official guest speaker at the festivities, Ndigabo Francois, a > government official of Nyagisagara, praised the Baha'i community > WORLDWIDE JUBILEE 55 > > for its efforts to build unity and understanding between Rwandans > of different ethnic backgrounds. Those efforts include a statement > in March 2000 by the National Spiritual Assembly of the Bahi'is of > Rwanda to the National Commission for Unity and Reconciliation > in which the Assembly urged that consideration be given to making > the principle of the oneness of humanity the basis for reconciliation > in the country. > The jubilee celebrations began on II December 2004 in Kigali > and continued the following day in the village of Nyagisagara, rno > kilometers from the capital city. The 450 participants at the jubilee > celebrations came from different regions of Rwanda, as well as from > Burundi, the Democratic Republic of the Congo, and Zimbabwe. > Entertainment included Baha'i choirs and dance troupes from Cyangugu, Gatenga, Goma, and Kigali that performed traditional and > modern dances. > Among those recounting stories to the gathering about the early > days of the Baha'i community were Kitoko Mangili, now the secretary of the National Spiritual Assembly, Uzziel Mihembezo, and > Isaac Ngwijebose. > The message of the Baha'i Faith was introduced to Rwanda (formerly part of Ruanda-Urundi) in 1953 by Mary and Reginald (Rex) > Collison, a retired couple from the United States, and Dunduzu > Chisiza, a young Baha'i from Malawi (then Nyasaland), all of whom > were designated Knights ofBaha'u'llah. Other members of the early > Rwandan Baha'i community included the late Alphonse Semanyenzi > and a medical doctor, Dr. Ataollah Taaid, who came with his wife, > Zahereh, to assist in the development of the Baha'i community. > After becoming a Baha'i, Mr. Semanyenzi worked at Dr. Taaid's > clinic in Kigali. In 1972, he was elected to the first National Spiritual > Assembly of the Baha'is of Rwanda. He also served as an interpreter > during the visits in 1972 and 1973 by 'Amatu'l-Baha Ru.l:i.iyyih Khanum, a Hand of the Cause of God. > Journalists from eight newspapers and magazines and from the > Rwanda National Radio and Radio Flash FM covered the event. The > three main newspapers in the country, one in French, one in English, > and one in Kinyarwanda, published articles about the jubilee. > ,, , > THE BAHA I WORLD 20 0 4 - 2005 > > SWAZILAND > Members of the royal fam ily and other dignitaries praised the > Baha'i community at celebrations marking the 5oth jubilee of the > Baha'i Faith in Swaziland. "The contribution of the Baha'i Faith in > Swaziland is highly commendable," said Zephania Hlatjwako, the > principal secretary to Prince Gabheni, the Minister of Home Affairs . Mr. Hlatjwako made his comment at the National Library in > Mbabane as he opened an exhibition of photographs depicting the > early Baha' Is in Swaziland. > "The Baha' Is have established an educational complex in Malagwane hill [in Mbabane] which strives to provide excellent academic > and moral education at pre-primary, primary, and high school levels," > Mr. Hlatjwako said. The school, founded in 1990, has more than > 850 enrollments this year. Students sit their examinations under the > Cambridge international examinations system. Another example of > the Baha'i contribution to education is the Tarbiyat School in Manzini. This institution assists pupils who have difficulties in regular > schools, with a curriculum that focuses on moral education, youth > enrichment, computer literacy, and mv/AIDS prevention. There are > four other Baha' I schools in Swaziland. > The jubilee celebrations, held from II to 16 May 2004, featured > presentations on the history of the Swaziland Baha'i community, > which now has 24 Local Spiritual Assemblies. The event was rich in > cultural entertainment. The Swaziland Baha'i choir sang and a local > Baha'i youth dance troupe gave performances inspired by Baha' I > principles. Thozi Nomvete and Crispin Pemberton-Pigott performed > a song written for the occasion with lyrics about the history of the > Faith in Swaziland. Guests received a color booklet produced for the > jubilee, depicting the major events in the history of the Swaziland > Baha' I community. > Some 600 participants, who came from Botswana, Lesotho, > Malawi, South Africa, and the United States enjoyed a traditional > feast, known as braai, which was held at the Baha' I center. Some > longtime Baha'ls, including Ben Dlamini, Chuck Ducker, and Jacob > Mdluli, told touching stories about the first Baha'ls in Swaziland, > Bula Mott Stewart and John and Valera Allen. > Ms. Stewart arrived in Swaziland from the United States on II > April 1954 and was designated a Knight of Baha'u'llah. She spent six > WORLDWIDE JUBILEE 57 > > weeks in that country and later moved to South Africa to serve the > Faith. On 19 April 1954, John and Valera Allen, also from the United > States, arrived in the country to help establish the Baha'i community, > and they, too, were named Knights of Baha'u'llah. > Mr. and Mrs . Allen were both elected to the first Local Spiritual > Assembly of Mbabane in 1955· In 1959, Mrs. Allen was elected to the > National Assembly of South and West Africa and served as secretary. > Later Mr. Allen served as the chairman of the first National Spiritual > Assembly of Swaziland, when it formed in 1971. > Among the first local people to become Baha' is were Isaiah Phala, > a teacher, and his wife, Jemima. Others to follow were Ben Dlamini, > Chris Kuhlase, Andrew Mofokeng, Maxwell N dlovu, and some of > ,, , > THE BAHA I WORLD 2 004-200 5 > > the children of the late King Sobhuza 11, including Princess Gcinaphi, > a medical doctor and ardent promoter of Baha'i principles. > On several occasions, Baha'is met the king, who often assured > them of his support for the Baha'i community. A tribute to him was > offered at the jubilee by Beth Allen, a member of the Continental > Board of Counsellors for Africa. > Representatives of King Mswati III and the Queen Mother were > present at the jubilee festivities, a sign of the continuing good relations between Swaziland's royal family and the Baha'i community. A > message from the king was read on his behalf by his brother, Prince > Phinda, a member of the Swaziland National Council, in which he > praised the Baha'i community's efforts in educational and agricultural > projects and their "active participation in and contribution to the > welfare of the Swazi nation." > Several newspapers reported extensively on the jubilee, among > them The Nation monthly magazine and the Weekend Observer. Radio Swaziland broadcast several talks on the Faith, both in English > and the local language, SiSwati. > > TOGO > A message from one of the Baha'is who introduced the Baha'i Faith > to Togo was a highlight of the jubilee celebrations, held from 20 to > 22 August 2004 in Lome and Djidjole. "I love you all so much, pray > for your spiritual growth and that you may continue in faith and > teaching the Cause ofBaha'u'llah- the Cause of God," wrote Mavis > Nymon, 82, who now lives in the United States and was unable to > attend the celebrations in this West African country. > Ms. Nymon, originally from Fargo, North Dakota, was 32 years > old when she and 59-year-old Vivian Wesson of Chicago, Illinois, > took the message of the Baha'i Faith to what was then called French > Togoland, arriving on 2 May 195+ In her letter, which was read to > the jubilee participants, she vividly described their dramatic landing > by large dugout canoe in Ghana and their subsequent night journey > across the border, ending with their arrival in the capital city of > Lome just before midnight. In her letter, Ms. Nymon described the > help she and Mrs. Wesson received from Togolese people and how, > about one month after their arrival, they met another Baha'i there, > David Tanyi, from Cameroon. For introducing the Baha'i teach- > WORLDWIDE JUBILEE 59 > > The Yoyovi Kondji choir from Togo at the jubilee festivities. > > Performers from Korbongon at the national Baha'i convention, Togo, 2000. > 60 ", > THE BAHA I WORLD 2004-2005 > > ings to French Togoland, the three received the accolade Knight of > Baha'u'llah. > Fifty years after their arrival, the Faith is established in 665 localities and there are rn8 Local Spiritual Assemblies. Later, Ms. Nymon > and Mrs. Wesson moved to Liberia to assist the Baha'i community > there. > More than 300 participants from 20 countries gathered in the > capital city of Togo to celebrate the golden jubilee of the Baha'i > community. Throughout the celebrations youth groups and choirs > provided entertainment. A message from the National Spiritual > Assembly described the early days of the Togo Baha'i community > and named those who first accepted the message of the Faith there, > including Emmanuel Ocloo, Bruno Adjakly, Samuel Ggogbo, Michel > Kokou, Negble Attigah, and the first Togolese woman to become a > Baha'i, Patience Adjakly. > An integral part of the jubilee was a regional Baha'i youth > conference, the main theme of which was "unity in diversity." > Performances came from the Henri Mantra dance group, La Voix > de l'Unite (Voices of Unity) choir of Djidjole, a choir from Yoyovi > Kondji, the Rossignols d'Akka (Nightingales of Akka) choir, and a > > Some of the participants at a gathering at the port ofKeelung > commemorating the anniversary of the arrival in I954 of early members of > the Taiwanese Baha'i community, Mr. and Mrs. Suleimani. > WORLDWIDE JUBILEE 61 > > dance group from Niamey, Niger. Presentations were given on the > history of the Baha'i Faith in Togo, and a slideshow brought back > memories of the early days. The jubilee received extensive coverage > in the local and national media. > The event was covered by Television Togolaise (a national television channel), Radio Lome (a national radio station), the Grand > Quotidien National d1nformation Togo-Presse (a national daily newsletter), and other private news services. > > Asia > TAIWAN > A joyous event held in Tainan, Taiwan, from 22 to 24 October 2004 > marked the 5oth anniversary of the arrival in Taiwan of Suleiman > and Ridvaniyyih Suleimani, a Persian couple who heeded the called > for volunteers to move to the island to support the fledgling Baha'i > community there. The Suleimanis arrived on 22 October 1954, > when there were only IO Bahi' is on the island. They remained in > Taiwan for the rest of their lives as stalwart members of the Baha'i > community. Following in their footsteps over the decades, Bahi'is > came from a range of countries to help local members develop the > Taiwanese Baha'i community. When the Suleimanis passed away, > Mrs. Suleimani in 1981 and Mr. Suleimani in 1989, they bequeathed > their home to the Faith, which now serves as the Baha'i center for > this thriving community. > On 21 October 2004, a group of Bahi'is held a prayer gathering at the port of Keelung, where the Suleimanis first arrived. The > next day more than IOO Bahi'is from Taiwan, as well as guests from > the United States, attended a morning devotional meeting at the > Bahi' i center, during which prayers and selections from the Baha'i > writings were read, chanted, and sung. Musicians played the flute, > guitar, and piano. The afternoon session included reading of congratulatory messages from the National Spiritual Assemblies of the > Bahi'is of Canada, Hawaii, Hong Kong, and the United States. A > representative of the city's mayoral office also brought greetings to > the participants. > A video presentation featured excerpts from the diary kept by > Mr. Suleimani. Some Taiwanese Bahi'is who remembered the couple > Left: Dr. Adelbert Muhlschlegel, a Hand > of the Cause (second from right), with > King Sobhuza II (center). Others pictured > (left to right) are Helen Wilks, > Mrs. Muhlschlegel, an aide to the King, > and Valera Allen (jar right). > Right: James > and Stella > Moncho, in > r986, the first > Bahd 'is in > Botswana (then > known as the > Bechuanaland > Protectorate). > Below right: > Knight of > Bahd 'u'lldh for > Togo, Mavis > Nymon, in > r956. > > Above: David Tanyi (back row, fourth from left in white shirt) > with Bahd'is in Tamale, Northern Ghana, in r960. Below: > Participants at the third convention of the Bahd 'is of the South > Pacific in Suva, Fiji, in r96r. > Above Left: Musicians performing at the golden jubilee of the Bahd 'i community of > Burundi. Above right: Dancers who performed at the Rwandan Baha'i jubilee festivities > in Nyagisagara. > > Above: Friends reunited at the Botswana > Bahd 'i jubilee celebration: Nina Robarts > (Left) and Lally Warren. Below Left: Some > of the children at the jubilee festivities in > Togo. Below right: Members of the Fijian > Bahd 'i community planting a Norfolk Above: Samoan men bearing torches during > Island pine to commemorate the early a jubilee reception at the residence of the > Fijian Bahd 'is. Head of State. > ,, , > THE BAHA I WORLD 2004-2005 > > shared stories and fond reminiscences. After a feast including Persian and Chinese dishes, there was a family fun night characterized > by music, singing, dancing, stories, and laughter. The next morning Baha'is gathered for prayers at the hilltop gravesite of Mr. and > Mrs. Suleimani. > > Australasia > > FIJI > One Baha'i community in Australasia that can trace its origins back > long before the Ten Year Crusade is Fiji, which marked its 8oth anniversary in 2004. Fijian Baha' is planted trees in honor of the occasion > > Participants at the first regional convention of the Bahd 'is of the South > Pacific, Suva, Fiji, in I959· Hand of the Cause of God Collis Featherstone is > at rear, fifth from left. A member of the Continental Board of Counsellors, > Tinai Hancock ofFiji, is seated in the front row, fourth from left. Irene > Jackson (later Mrs. Williams) is at front row, left. > WORLDWIDE JUBILEE > > A traditional meke (dance) .from Lau being performed at the Fijian Bahd'i > anniversary celebrations. > > and as a tribute to the Baha'is in Fiji and Iran. Four trees, each a different type of Norfolk Island pine (Araucaria) from different Pacific > countries, were planted at the Baha'i compound in Suva. > "A Norfolk pine from Australia signifies the services of Irene > Jackson Williams, who came here in the mid 1950s to assist the > Baha'fs," said Kirn Bowden-Kerby, the secretary of the National > Spiritual Assembly of the Baha'is of Fiji. > ''Another type of Araucaria, which can only be found in Fiji, > stands in memory of the first Fijian Baha'is," she said. > ''An Araucaria from Papua New Guinea was planted at the national Baha'i center to mark the 8oth anniversary of the Faith in Fiji > and one, a Cook pine from New Caledonia, for those Baha'is who > have been martyred in Iran." > Norfolk Island pines, distinguished by their height, beauty, and > symmetry, are well known by Baha' is for gracing the approaches to > the holiest places in the Baha'i world, the Shrine of Baha'u'llah and > the Shrine of the Bab in the Holy Land. > The plantings took place at the anniversary festivities, which were > held from 12 to 15 November 2004. Present at the festivities were > some longstanding members of the community including Victor > 66 ", > THE BAHA I WORLD 2004- 2005 > > Williams, AiseaAisake (the first Rotuman Baha'i), Apisai Matau, Yee > Wah Sing (the first Fijian Chinese Baha'i), and Lepani Vakaloloma. > They spoke about the early days of the Faith in Fiji and shared stories > about their first encounters with the Baha'i teachings. Among the > official guests at the celebrations was Ratu Joni Madraiwiwi, who > subsequently became Vice-President of Fiji. > During those celebrations, Fiji-based historian Graham Hassall addressed participants about the history of the Fijian Baha'i > community and the individuals who played an important role in > establishing it. Dr. Hassall highlighted the contributions of Irene > Jackson (later Mrs. Williams), a Baha'i from Australia, who arrived > in Suva on 21March195+ Ms. Jackson, who worked as a bookkeeper > in the capital, was soon elected as a member of the Local Spiritual > Assembly of the Baha'is of Suva and served as its secretary. In 1959, > when the first Regional Spiritual Assembly of the Baha'is of the > South Pacific was formed, Ms. Jackson was elected secretary. Today > there are 21 Local Spiritual Assemblies in Fiji, and Baha'is live in > more than 80 localities. > A New Zealand Baha'i, Nora Lee, had lived in Fiji from 1924 > to about 1930, and before Ms. Jackson's arrival there were already a > number of staunch Baha' is in the country. Among the Baha' is who > visited in the early days were Loulie Matthews and Alvin and Gertrude Blum. Among the first Fijians to accept the Faith were Nur > and Violet Ali and Wali and Zainab Khan. > The celebrations were rich in music and dance. The Baha'is of > the Lau Islands danced a traditional meke, while a youth group from > the island of Rabi and a Baha'i choir sang songs. The performance > of a Nasinu youth troupe included European, Fijian, and Indian > dances. > Following the public ceremony there was a joyous two-day celebration in the Baha'i compound where Baha'is from all over Fiji > shared stories and joined in group singing. > The Fiji Times, one of the mostly widely read dailies in the country, published an article about the anniversary festivities. > > MARIANA ISLANDS > On 2 May 2004, the Baha'is of the Mariana Islands celebrated the arrival of Cynthia and Edgar Olson, the Baha'i couple from Delaware, > WORLDWIDE JUBILEE > > The first Local Spiritual Assembly in the Marianas, 1956. At rear, left, is > Robert Powers. At front, left, is Joe Ilengelkei. Cynthia and Edgar Olson are > standing, second and third from right. > > in the United States, who brought the teachings of Baha'u'llah to > them 50 years ago. The dramatic story of the Olsons was recounted > at the gravesite of Mrs. Olson, who passed away in 1988. > The Olsons arrived in Guam in 1954, and from that foundation > the Baha'i Faith has spread across the four inhabited islands of the > archipelago, located in the Pacific Ocean. At the time of the Olsons' > arrival, the Mariana Islands were still a military area, controlled > exclusively by the us Navy, and security clearance was required > even for short-term visitors. Cynthia Olson came first, completing > the last leg of her 12,ooo-kilometer journey on a rare civilian Pan > Am flight, having convinced the Navy that she could be useful on > Guam. Meanwhile, Edgar had stayed behind to close up their store > and was anxiously awaiting word of her safe arrival. She landed on > 2 May 1954 and sent a cable the next morning, which was immediately read to a cheering audience at the us Baha'i National > ,, , > 68 THE BAHA I WORLD 2004- 2005 > > Convention. She was named a Knight of Baha'u'llah as the first > Baha'l to reach the Marianas. > In her memoirs, Mrs. Olson wrote about the first Baha'i Feast > on Guam, when she and Robert Powers, a young Baha'i sailor who > had been posted there temporarily, said prayers and had a picnic at > the water's edge in the southern village of Inarajan. Mr. Powers also > received the tide Knight of Baha'u'llah. > Her first job was as host of a popular daily program called > "Women's World" at the islands' only commercial radio station. Edgar, widely known as "Olie," followed a year later and also became a > TV executive and presenter. In addition, the couple opened a popular > Swedish pancake house on the island, which later functioned as a > Baha'i center for the community. The Olsons quickly fell in love > with the friendliness and generosity of the indigenous people, the > Chamorros. Other ethnic groups there include Filipinos, Micronesians, Asians, and a tiny minority of us mainlanders, often called > "haoles" or "statesiders." > In a message read at the commemoration event, Mrs. Madeleine > Bordallo, Guam's present us congresswoman, lovingly recalled Cynthia's support and encouragement for her as a fellow radio presenter > and later in Mrs. Bordallo's official role as the First Lady of Guam. > ''As we remember Cynthia, let us remember a lady who was kind > with her words, abundant with faith and hope, and generous with > her love," wrote Mrs. Bordallo. > Mrs. Olson later became a journalist for the United States Trust > Territory of the Pacific, and then a supervisor responsible for arranging scholarships for island students. Many of those students, some > of whom stayed in the Olsons' home, became prominent members > of Guam society, including legislators, teachers, and businessmen. > The first Micronesian islander to become a Baha'i was Joe Erie > Ilengelkei, who became the ninth member of the community, allowing the formation of the first Local Spiritual Assembly of the > Baha'is of Guam on 21 April 1956. Today, the community includes > seven Local Spiritual Assemblies. > > PAPUA NEW GUINEA > The Baha'is of Papua New Guinea celebrated the golden jubilee of > a community that includes more than 40,000 Baha'is living in all > WORLDWIDE JUBILEE > > 19 provinces of the country. Rather than holding the festivities in a > central location of this mountainous country where communities > are often separated by difficult terrain, the celebrations were held at > a variety of venues. > Some 700 Baha'is from the New Ireland region and their guests > gathered on 8 May 2004 for the anniversary festivities in Madina, > where in 1958 the country's first Local Spiritual Assembly was formed. > There are now 252 of those nine-member local Baha'i administrative > councils spread throughout Papua New Guinea. > To mark the occasion, the local Baha'is built a memorial pool at > the Madina Baha'i center as a tribute to the Baha'is who introduced > the Faith to the area. Colored lights illuminated two large stars that > were placed in the middle of the pool to symbolize Baha'u'llah and > the Bab. > The guest of honor was Rodney Hancock, who came to Papua > New Guinea in July 1954 from New Zealand to help establish a Baha'i > community. Mr. Hancock addressed the participants at the jubilee > > Tamun Kosep, a traditional chief and treasurer of the first Local Spiritual > Assembly ofMadina, Papua New Guinea (center), flanked by Rodney > Hancock (left), and ]ala! Mills, member of the Continental Board of > Counsellors for Australasia, with other Bahd'is at the jubilee festivities. > f) I > > 70 THE BAHA I WORLD 2004- 2005 > > Violet Hoehnke with children in Papua New Guinea, I954 · > > about the exemplary life of Violet Hoehnke, an Australian Baha'i > who introduced the Faith to Papua New Guinea, earning her the > accolade of Knight of Baha'u'llah, and who stayed at her pioneering > post for 50 years. Confined to bed, Ms. Hoehnke was unable to attend the jubilee celebrations. She passed away one month later, on > 4 June 2004, at the age of 87. 3 > Mr. Hancock also spoke of the difficulties of introducing the > Faith in the 1950s, when the Australian administration disapproved > of any friendly association between expatriates and local people. He > had to obtain special permission from the government before visiting > villages. It took more than a year before he and Ms. Hoehnke could > introduce the Faith to the first Papua New Guinean to become a > Baha' i- Apelis Mazakmat, a teacher from Munawai village in New > Ireland. > Participants at the jubilee also paid tribute to some of the other > early believers who have passed away, among them Axomerang, > Kelep, Romalus, Sairu, Salomie, Sanaila, and Tivien. > At the celebrations, New Ireland provincial administrator Robinson Sirimbat praised the efforts by the Baha'i community to > promote unity and understanding among the different religions in > the region. Guests enjoyed a lavish traditional feast. Baha'i choirs, > WORLDWIDE JUBILEE 71 > > string bands, and "singsings" (traditional dancing and singing) provided the entertainment. > In Rabaul, some 600 guests arrived on 3 April 2004 at the jubilee venue, Kulau Lodge, after traveling down a road decorated with > streamers, flowers, and a large banner. Donald Tulai, who grew up > in Rabaul, was the master of ceremonies. Among the participants > at the celebrations was Roslyn Bale, the first Papua New Guinean > woman to become a Baha'i in that area. A dance group, wearing > traditional costumes and headdresses, performed a dance that told > the story of the first Local Spiritual Assembly. > The local Baha'i communities in Alotau, Baimuru, Balimo, and > Pencat will hold their jubilee celebrations later this year. > > SAMOA > A royal welcome greeted participants ar the "Waves of One Ocean" > conference that marked the 5oth anniversary of the introduction of > the Baha' I Faith to Samoa and the 20th anniversary of the opening of > the Baha'i House of Worship in Samoa. The conference, held from > > The first Bahd 'f Local Spiritual Assembly in Samoa, I957 > , ', > 72 THE BAHA I WORLD 2004- 2005 > > 22 to 26 September 2004, attracted some 600 Baha'i participants > from 21 countries. > The Head of State of Samoa and member of the Baha' I Faith, His > Highness Susuga Malietoa Tanumafili II, extended his greetings to > the participants and expressed his joy in the many accomplishments > of the Samoan Baha'i community. The conference began with the > reading of a message from the Universal House ofJustice, in which it > praised the Samoan Baha'i community for its "energy, devotion, and > vitality." "Your nation has won the everlasting distinction of being > blessed by the presence of His Highness Susuga Malietoa Tanumafili > II, the first reigning monarch to accept the Message of Baha'u'llah," > the Universal House of Justice said. > Present at the jubilee banquet, held on 22 September 2004, > were acting Prime Minister Fiame Mataafa Naomi, other cabinet > ministers, the chief justice, members of the diplomatic corps, and > representatives of Christian churches. Welcoming the participants > on behalf of the government of Samoa, Fiame Mataafa Naomi said > she acknowledged with gratitude "the continuous and unwavering > service rendered by the Baha'i Faith to Samoa and its people for the > > Performers in traditional costume at the jubilee festivities in Samoa. > WORLDWIDE JUBILEE 73 > > last 50 years. " "You have demonstrated in words and deeds that religion is the real basis of civilized life, which includes peace building, > promotion of human rights, equality of men and women, education, > healthcare, and sustainable development,'' she said. > Among the Baha'!s present were Lilian Wyss-Ala'i, who introduced the Faith to Samoa in 1954, and Hossein Amanat, the architect > of the House of Worship. Mrs. Wyss-Ala'i, then single and aged 24, > arrived in Apia, Samoa, in 1954, while her brother, Frank, introduced > the Faith to the Cocos Islands. For their service, Shoghi Effendi > designated both of them as Knights of Baha'u'llah. > Mrs. Wyss-Ala'i, who continues to reside in American Samoa, > delivered an address to the conference in which she spoke of her > admiration for the Samoan people and shared historical anecdotes. > Today, the Baha'i community there includes 29 Local Spiritual > Assemblies. > The festivities included a traditional gift-giving ceremony, > musical entertainment, the performance of a traditional dance by > Samoan Baha'i Saifale'upolu Tamasese, a dramatic performance by > the Samoan Baha'i youth dedicated to the Baha'is in Iran, and a > Samoan dance performed by Mrs. Wyss-Ala'i. > Among gifts presented on that occasion was a traditional tapa > cloth given by the Tongan Baha'is to Mrs. Wyss-Ala'i in memory of > her late husband, Suhayl Ala'i, who served with great distinction in > the region as a member of the Continental Board of Counsellors. > During a visit to the House of Worship at Tiapapata, Baha'is > from the Samoan islands of Savai'i and Upolu performed songs and > dances that depicted the arrival of the first Baha'is, the dedication of > the Temple, and aspects of the Baha'i teachings. A devotional service dedicated to those Baha'is who brought the Faith to the Pacific > was held at the Temple and featured choirs from Samoa, American > Samoa, Australia, Fiji, and New Zealand. Mr. Amanat delivered an > address in the basement hall of the Temple. > The following day, more than 400 Baha' is attended a reception > at the private residence of His Highness, the Malietoa. Among > those present were members of the Continental Board of Counsellors, as well as representatives of the National Spiritual Assemblies > of Australia, the Cook Islands, Fiji, Hawaii, New Zealand, Samoa, > and Tonga. > I) I > > 74 THE BAHA I WORLD 2004-2005 > > Later, members of the National Spiritual Assembly, accompanied > by other members of the Baha'i community, presented traditional > gifts to the government of Samoa, which was represented by acting > Prime Minister Fiame Naomi and other cabinet ministers, including > Health Minister Siafausa Mulitalo Vui, who thanked the Baha'is for > their contributions to the country. > Baha'is in Samoa have made significant contributions to the > well-being of the Samoan people. There are five Baha'i preschools in > Samoa- two in Savai'i and three on Upolu. Members of the Baha'i > community have been active in human rights education and have also > produced a television cooking show promoting nutritional recipes. > The Baha'is then visited the gravesites, located on the Temple > property, of Hand of the Cause of God Dr. Ugo Giachery and Mr. > Ala'i. They also visited the Baha'i cemetery and the Baha'i Montessori school. > On 27 September, many conference participants attended a joyous picnic at a local beach. > The festivities and conference received extensive coverage by > national television, radio, and Samoan newspapers, published locally and abroad. > > Europe > ANDORRA > On 17 November 2004, Baha'is from Andorra la Vella, Spain, and > France attended the jubilee festivities of the Baha'i community of > Andorra. William Danjon Dieudonne, the first Baha'i in Andorra, > read the opening prayer at the celebration. > At a conference in Stockholm in August 1953, French-born > Mr. Danjon decided to answer Shoghi Effendi's call to establish > the Faith in countries where there were no Baha'is. When a keynote Baha'i speaker at the conference, the Hand of the Cause of > God Dorothy Baker, asked for a Baha'i to settle in Andorra, Mr. > Danjon volunteered. He left his home in Denmark and arrived in > this mountainous country, located between France and Spain, on 7 > October 1953, thus earning the accolade Knight of Baha'u'llah. "To > come to Andorra was the most important decision of my life," said > Mr. Danjon, who remains a resident. > WORLDWIDE JUBILEE 75 > > William Danjon (left) meets the Prime Minister ofAndorra, Marc Forne > Moine, at a reception for Bahd'i representatives before the anniversary > celebrations. > > In 1954, he saw the first fruits of his decision when two residents > of Andorra, Carmen Tost Xifre de Mingorance and her husband, > Jose Mingorance Fernandez, joined the Faith. They remained > steadfast until they passed away. Their son, Jose Mingorance Tost, > is now chairman of the Local Spiritual Assembly of the Baha' is of > Andorra. > Although it was difficult initially for Mr. Danjon to obtain a > job, he has since held prominent positions in the media, the public > service, and the Red Cross. For eight years, he represented the Andorra Trust Board in France, where he formally presented a book of > the Tablets of Baha'u'llah to two French presidents, who, by virtue > of their office, held the title of co-prince of Andorra. > The jubilee celebrations included a dinner; musical performances > with the piano, saxophone, and cello; presentations about the history > of the Andorra community; and prayers for the Baha'is of Andorra > n I > THE BAHA I WORLD 2004- 2005 > > Some of the early Bahd'is ofMonaco: (seated from Left to right) Gui/da > Navidi-Wa/ker, Florence UL/rich-Ke/Ley (with husband Larry Ke/Ley), > Shamsi Navidi (with granddaughter Alexandra Walker.) > > An early Spiritual Assembly ofthe Bahd 'is ofMonaco. > WORLDWIDE JUBILEE 77 > > who have passed away. Guests included representatives of Christian > churches, the diplomatic corps, the Red Cross, and the media. > > MONACO > More than 320 participants from 25 countries joined the Baha'!s of > Monaco to celebrate the 5oth anniversary of the introduction of > the Baha'i Faith in the principality, including guests from Albania, > Canada, the Democratic Republic of the Congo, Ghana, Italy, and > Uruguay. > The jubilee celebrations from 24 to 25 April 2004 were held at the > Theatre de Varietes in Monte Carlo and opened with the reading of > a welcoming message from the National Council of the Principality. > Present at the jubilee were members of the Continental Board of > Counsellors and representatives of the National Spiritual Assemblies > of France, Italy, and Switzerland. Congratulatory messages arrived > from other European Baha'i communities, and a message from > the Board of Counsellors for Europe was delivered to the Monaco > Baha'i community. The president of the Monaco National Council > sent representatives to the jubilee. Also present was a representative > of the mayor of Monaco. To commemorate the jubilee, the postal > authorities issued a special postal mark. > The celebrations featured many artistic presentations, including > performances by Tunisian-born singer Hatef Sedkaoui, also known > as Atef, guitarist Serge Merlaud, and pianist Francine Astani. Participants viewed slides depicting the history of the Monaco Baha'i > community, as well as a short film on the late Hand of the Cause of > God Ugo Giachery, who resided in Monaco during his later years. > In September 1953, Nellie French, 85, was the first Baha'i to arrive in Monaco, but she passed away a few months later. For her > act of service in bringing the Faith to the country, she received the > accolade Knight of Baha'u'llah from Shoghi Effendi . Shamsi Navidi > arrived from Iran in February 1954 with her daughters Vida and > Guilda, followed by her husband, Aziz Navidi, a few months later. > They were named Knights of Baha'u'llah, as were Florence Ullrich > (later Ullrich-Kelley), a young college graduate, and Olivia Kelsey, an > accomplished Baha'i author and poet, who arrived from the United > States in March 1954· > /)I > > THE BAHA I WORLD 2004-2005 > > Some of the participants at the jubilee celebrations in San Marino. Sohrab > Payman and his wife, Tabandeh, who introduced the Bahd 'i Faith to San > Marino, are pictured at right. > > Ms. Ullrich-Kelley said the Baha'ls initially found it difficult to > establish contact with the locals. However, they made the effort to > learn the language and soon met people who were interested in the > Faith. The first person to become a Baha'i in Monaco was Margaret > Lantz, of Luxembourg. Soon after her a Frenchman, M. Charbonnet, > who owned an antique shop in Monaco, also accepted the Faith. > Charlotte Campana was the first person of Monegasque nationality > to become a Baha'i. The first Spiritual Assembly of the Baha'ls of > Monaco was established in 1955. > One highlight of the jubilee was the reading of a prayer in Monegasque. The guests of honor at the jubilee were former member of > the Universal House of Justice, Mr. 'All Nakhjavfo{, who addressed > the participants on spiritual matters, and his wife, Violette, who > described the visit in the 1980s to Monaco of Amatu'l-Baha Ru}:ilyyih > Khanum, a Hand of the Cause of God and the widow of Shoghi > Effendi. > > SAN MARINO > Prominent government officials paid tribute to the Baha'i community of San Marino at a gala dinner celebrating the 5oth anniversary > of the Baha'i Faith in the country. The anniversary was "a very special > and important occasion," the Secretary of State for Industry, Claudio > WORLDWIDE JUBILEE 79 > > Felici, told mo prominent citizens of San Marino and their Baha'i > hosts at the event held on 25 September 2004. He conveyed greetings from the government and praised the Baha'is' efforts in human > relations and their attitude towards peace. > The activities of the Faith in seeking peace and religious unity > are well known in San Marino, a country surrounded by Italy, and > a member of the United Nations since 1992, which lays claim to the > description of "the world's oldest republic." A message read to the > jubilee dinner from the captains regent, Paolo Bollini and Marino > Riccardi, said, "the presence of the Baha'i community in San Marino > is of great significance and will help bring a future of certainty and > peace." > A prominent member of the Italian Baha'i community, Julio > Savi, delivered an address to the gathering in which he outlined the > history of the Baha'i Faith in San Marino. Dr. Savi described how > Tabandeh ("Toby") Payman of Iran was attending a Baha'i conference in Stockholm in 1953 when she decided to introduce the Faith > to San Marino as part of the Baha' is' rn-year plan to tal she moved directly to San Marino, where her husband, Sohrab, and > their daughter Chitty joined her some months later. They established > friendships, and soon the Baha'i ideas and principles became better > known in the country. > Mr. and Mrs . Payman received the accolade of Knight of > Baha'u'llah for their service in introducing the Baha'i Faith to San > Marino. They still reside there and were honored participants at > the jubilee festivities. The celebration continued with a concert in > the Titano theater where a prominent singer from Ghana, Ranzie > Mensah, performed, accompanied on the piano by Alfredo Matera > and by singers Stefy Piovesan, Aurelio Pitino, and Lidia Genta > Rigamonti. > > NOTES > > Shoghi Effendi, Messages to the Baha'i World I950-57 (Wilmette, IL: Baha'i > Publishing Trust, 1971), p. 42. > More information about many of the jubilee celebrations can be found on > the Website of the Baha'i World News Service, http://news.bahai.org/. For a > ,,, > 80 THE BAHA I WORLD 2004-2005 > > comprehensive list of countries and terrirories opened during 1954-1955, see > Glenn Cameron with Wendi Momen, A Basic Baha'i Chronology (Oxford: > George Ronald, 1996), pp. 309-327. > For more information on the life of Violet Hoehnke, see her obituary on > pp. 288-289 . > The Year in Review > > ince the implementation of the Five Year Plan in April 2001, > > S the Baha'i International Community has been engaged in a > process of systematic expansion and consolidation. This year > has seen a steady increase in the activities of the Baha'i community > around the globe. Aimed at fostering spiritual development as well > as building the capacity of individuals and local communities, the > "core activities," comprising study circles, devotional meetings, and > children's classes, are being carried out with increasing skill and enthusiasm. Baha'i communities worldwide have been transformed by > the galvanizing effect of these activities. The momentum generated > by their endeavors can be seen in their involvement in such diverse > areas as racial unity, social and economic development, education, > gender equality, and interfaith dialogue. While this article cannot > possibly encompass the breadth and number these activities, it does > provide a brief survey of the various events and achievements of > Baha' is in the past year. > > Advancement of women > "As long as women are prevented from attaining their highest possibilities, so long will men be unable to achieve the greatness which > > I) I > > THE BAHA I WORLD 2004- 2005 > > might be theirs," stated 'Abdu'l-Baha in an address He gave in 19u > in Paris, France. 1 Baha' is believe that equality between the sexes, one > of the fundamental principles of the Baha'i Faith, is a prerequisite > of world peace and that women must be given equal opportunities > in all fields of human endeavor in order for humanity to reach its > full potential. Activities undertaken around the globe demonstrate > the Baha'i community's commitment to this ideal. > This year, Baha'i communities throughout Canada celebrated International Women's Day in a variety of ways. The Baha'i > Women's Committee of Gatineau, Quebec, organized an event to > celebrate International Women's Day and the roth anniversary of > the Fourth World Conference on Women in Beijing. Joining the > event was SOPAR (the Society for Partnership), a nongovernmental > women's organization in India. Its founder, Angele Gingras, was > the honored guest and gave a presentation on the organization. The > program included an international dinner with dishes from several > countries and a presentation on the Beijing Platform for Action by > Mireille Hutchison, one of the Baha'f representatives at the Beijing > conference. > A similar event was held in Burnaby, British Columbia. Following > her trip to New York to attend the United Nations Commission on > the Status of Women, Elizabeth Wright, Director of the Office for > the Advancement of Women for the Canadian Baha'i Community, > gave the keynote address at a commemoration of International > Women's Day. She addressed an audience of several hundred, noting that 2005 represents "a crossroads for women in the movement > for gender equality and the advancement of women." It marks the > ten-year review of the outcome of the Beijing Conference and the > review of its Platform for Action, a document adopted by consensus > by 189 member states of the United Nations in 1995. 2 > Active participation of men and boys in promoting equality of > the sexes was the theme at this year's International Women's Week > Panel in Cochrane, Alberta. Following the title of the event, ''Achieving Greatness Together: The Role of Men and Boys in Advancing > Gender Equality," the panelists presented a variety of perspectives > on the topic, offering practical ideas for ways to advance equality > between the sexes. 3 The panelists included Dr. Garry Jones, an elementary English language arts specialist for the Calgary Board of > YEAR IN REVIEW > > Education, who is involved with the Males in Education Inquiry > Group, and Claire Young, a community resource worker with Family > and Community Support Services in Cochrane, who has received > an award for her work around family violence. > The International Day for the Elimination of Violence Against > Women (IDEVAW), also known as White Ribbon Day, was marked > in Canberra, Australia, on 25 November 2004 by an event co-hosted > by the Australian Baha'i Community, Amnesty International Australia, the National Council of Churches, UNIFEM, and the YWCA. > One hundred people attended the function, held in the ACT Legislative Assembly building. Attendees included Ngunnawal elders, > members of government, and heads of human rights and women's > organizations. MLA Mick Gentleman, representing the ACT Chief > Minister, gave a thoughtful speech about the role that men can play > in changing a culture of violence against women. "If this situation > is to change, men need to be part of the solution," he observed. > "Men must commit to full equality for women ... we as men need > to stand up and say to other men that violence against women is > absolutely unacceptable." Other speakers included Commander Steve > Lancaster, representing the Australian Federal Police, and Federal > Sex Discrimination Commissioner Pru Goward. Soul 2 Soul, the > Baha'i community's youth dance group, ended the program with a > powerful performance on domestic violence. > The Baha'i Office for Advancement of Women and the All India > Women's Conference (Arwc) co-hosted a seminar in the auditorium > of the information center of the Baha'i House of Worship in India > on 12 January 2005. The seminar was attended by more than 200 > participants from a number of schools, colleges, and NGOs around > New Delhi. The seminar was opened with a welcome address by > Mrs. Farida Vahedi, Secretary of the National Spiritual Assembly, > followed by the keynote speaker Mrs. Aparna Basu, President of > the AIWC. Following the talk there were workshops that included > art and drama on the theme of gender equality, and youth were > encouraged to discuss perspectives on gender equality from their > own expenences. > In Zimbabwe, a seminar was held at the Women's University in > Africa (wuA) in August, which was co-organized by the WUA and the > Baha'i community. The discussions revolved around contemporary > ", > THE BAHA I WORLD 2004- 2005 > > issues in education, such as quality of education, educational reform, > and gender issues. The 47 participants included the Head of Forum > of African Women Educationists, lecturers from three universities in > Harare, and officials from the Ministry of Education. > In Acuto, Italy, the Vision Association held its first International > European Conference, titled "Building Tomorrow Today." Founded > in Florence, Italy, in 2003, Vision is a nonprofit Baha'i-inspired > organization. Its goal is to facilitate the development of women's > spiritual, moral, and intellectual capacities and capabilities so that > they can become agents of social change. The conference, held from > 14 to 17 October 2004, included sessions on topics such as consultation and moral education. Participants examined women's role ii:i > social transformation, with workshops on life balance, spirituality > in business, and public relations. > On 2 October 2004, the l35th anniversary of the birth of Mahatma Ghandi, the Barli Development Institute for Rural Women > in India opened a new branch of its training center in the village > of Padria Kachhi in the district of Bhopal. The Institute currently > holds six-month and year-long residential courses for close to 200 > women each year. The courses offered at the new branch will be > non-residential and three months in duration. The subjects taught > will be health and hygiene, personal development, and cutting and > tailoring. "The purpose of opening this center is to reach the rural > women who are unable to leave their homes for long periods of time > to take training at the Institute in Indore," explained Mrs. Janak Palta > McGilligan, the Director of the Institute. The inauguration program > started with an invocation in Sanskrit for peace and harmony, followed by devotional recitations by the newly enrolled trainees. The > objective of this training Institute is to help women recognize their > potential and increase their self-confidence, so that through their > own personal development they will be better able to contribute to > the development of their families and society. 4 > In addition to grassroots efforts, Baha'is are also involved in organizations that influence ideas and policy on a national level. Three > Baha'i women serve on the national executive committee of UNIFEM > Ireland, which recently hosted a celebration of UNIFEM's roth anniversary in Ireland. Talks were given by Mahin Sefidvash, aid worker > Stephanie Frame, and the Minister of Foreign Affairs. > YEAR IN REVIEW > > A class of trainees at the Barli Development Institute for Rural Women in > Indore, India. > > A legal center that has done much over the years to contribute > to human rights for women recently won a high-profile case. The > Tahirih Justice Center in the United States offers legal, medical, > and social services to immigrant and refugee women. For over two > years the Tahirih Justice Center has been litigating a case against a > Maryland-based international marriage broker on behalf of a > Ukrainian woman who was paired with an abusive man and was > misled by the company regarding her legal rights. The victory marks > the first time in the United States that an international marriage > broker has been held liable for negligent conduct. 5 > A newly published handbook demonstrates the leading role > played by the Baha'i community of the United States in advocating > the ratification by the us government of an important international > treaty on women's rights . The handbook, which outlines the importance of the Convention on the Elimination of Discrimination > Against Women (CEDAW), was co-authored by Leila Rassekh Milani, > a spokesperson for women's issues for the National Spiritual Assembly of the Baha'is of the United States. A coalition of some 190 us > NGOs recently launched the book at the us Senate. > /)I > > 86 THE BARA I WORLD 2004- 2005 > > For more than a decade, a representative of the us National > Spiritual Assembly has co-chaired the coalition, which is known as > the Working Group on Ratification of CEDAW. The Convention is > an international "Bill of Rights" for women that addresses the political, cultural, economic, and social dimensions of human rights for > women around the world. The United States was active in drafting > the Convention and was one of the first nations to sign it. However, > it is also the only industrialized nation that has failed to ratify the > treaty, lacking the necessary votes in the us Senate. The handbook, > CEDAW: Rights that Benefit the Entire Community, was launched in a > Senate hearing room under the sponsorship of Senator Joseph Biden, > a member of the Senate Foreign Relations Committee. More than > roo attended, including representatives of the UN, NGOs, and Congressional staff "This handbook is an important educational tool > to gain the 67 votes needed for Senate ratification,'' commented a > spokesman for Senator Barbara Boxer. > Working with Ms . Milani on the book were Sarah Albert of > the General Federation of Women's Clubs and Karina Purushotma > of the us National Spiritual Assembly's office in Washington. The > book is a revised and expanded edition of Human Rights for All, an > advocacy book compiled and edited by Ms. Milani in 2ooi. The > second edition of the book focuses on the international impact of > the treaty and documents how the treaty has been used by activists, > lawyers, government agencies, and nongovernmental organizations to > address trafficking in women, Hiv!Ams, terrorism, national security, > and other key issues of global concern. > > Race unity > As a worldwide community, with individuals from more than 2,100 > ethnic and tribal groups who reside in more than 230 countries > and territories, the Baha'i Faith is among the more diverse bodies > of people on earth. This diversity extends to the local and national > levels, as Baha'i communities comprise people from a wide variety > of backgrounds, ages, professions, and educational levels. However, > far from being a source of conflict or contention, Baha' is believe > that such diversity is a cause of unity. 'Abdu'l-Baha explains, "The > diversity in the human family should be the cause of love and har- > YEAR IN REVIEW > > many, as it is in music where many different notes blend together > in the making of a perfect chord."6 > Since its inception 22 years ago, Nur University has been a leader > in supporting Bolivia's under-served communities. The first private > university in the country, it continues to successfully pioneer higher > education as a catalyst for social and economic development in Latin > America. Recently the Confederation of Bolivia's Indigenous People > (crnoB) awarded Nur University its highest honor, the Sombra > Grande, in celebration of crnoB's 22nd anniversary. The award was > made to Nur for its many years of educational support to indigenous > youth and for its promotion of social justice in the country, where > indigenous peoples comprise 62 percent of the population, most > of whom live in conditions of "extreme poverty" as defined by the > United Nations Development Programme (UNDP). > The Hedi Moani Memorial Secondary School Speech Awards > took place in association with Race Relations Day in Auckland, > New Zealand. Six finalists delivered speeches on race relations on 27 > March 2004, and the three winning speeches were broadcast on Radio New Zealand. Attracting entrants from throughout the country, > the competition is held in memory of Hedi Moani, an Iranian Baha'i > architect who spent the last 16 years of his life in New Zealand. He > was actively involved with the Maori community. > A forum held by the Baha'i community in the Republic of > Ireland attracted significant interest from the media. "lntercultural > Families, the Opportunities and the Challenges" was held at the > newly refurbished Baha'i center in Dublin on 23 October 200+ > The event included presentations by guest speakers Kim and David Douglas, authors of Marriage Beyond Black and White. Fifteen > nationalities were represented among the people at the event, many > of whom were part of intercultural relationships. Media coverage > included two radio interviews and a full-page article in Ireland's only > multicultural newspaper. The event also received praise from the > Minister for Social and Family Affairs in the Republic of Ireland. > In Singapore, various cultural and religious groups came together > in July to host a "Multi-Racial Multi-Religious Harmony Nite" > which attracted an audience of 5,000, including the President of > the Republic of Singapore, Mr. S.R. Nathan. There were various > 88 ", > THE BAHA I WORLD 2004- 2005 > > performances from a diverse array of cultures and religions, including > a dance on racism performed by a group of Baha'i youth. > More than 150 participants attended a memorial gathering in > Addis Ababa, Ethiopia, honoring the South African youth who were > martyred during apartheid in Soweto, South Africa. The event was > organized by the External Affairs Office of the National Spiritual > Assembly of Ethiopia and attracted people from various religious and > ethnic backgrounds. Prayers from different faiths were read, as well > as a statement from the Baha'i International Community on racism. > The coordinator for the African Committee of Experts on the Rights > and Welfare of the Child gave an informative keynote address outlining some of the challenges facing children in Africa today. Among > those present were representatives from the United Nations, as well > as other governmental and nongovernmental organizations. > The Native American Baha'i Institute (NABI) in Arizona, United > States, inaugurated the recent additions to its community center. > Designated as a regional training institute by the National Spiritual > Assembly, NABI's emphasis is on training human resources and responding to the needs of the surrounding population. The region > served by NABI covers 16,ooo square miles and includes uo Navajo and 5 Hopi communities in Arizona, New Mexico, and Utah. > Following a Navajo tradition, the community conducted a houseblessing ceremony, which incorporated prayers and chants from the > Baha'i Faith and from the Navajo culture. > The University ofTexas at Arlington's Baha'i Club and the Native > American Student Association sponsored an event at the university > to encourage understanding of Native American culture and to > promote the principle of the oneness of humanity. The sounds of > native flutes, harmonized chanting, and the steady beat of drums > filled the University Center Rosebud Theater during a performance > by the Kevin Locke Trio. Composed of award-winning singers, > dancers, and storytellers, the trio shared its heritage with an audience of about 300. > > The arts > Baha' is are increasingly recognizing the vital role of the arts in the > enrichment of community life and in deepening their understanding > YEAR IN REVIEW > > People's Theater representatives Erfan Enayati (second from right) and > Curtis Volk (right) with the Mayor of Offenbach, Gerhard Grandke (third > from right), and some members of the cast. > > of the Faith. From the use of role-playing and visual arts at conference workshops to traveling theater troupes, the arts provide a unique > way to combine the teachings of Baha'u'llah with an appreciation > of cultural diversity. > In Offenbach, Germany, an award-winning Baha'i-inspired theater project, People's Theater, began a new season of performances > in November. Aimed at preventing violence and promoting social > skills among school students, the group has won favor this year at the > highest levels of the federal government. The German Minister for > Family and Youth, Renate Schmidt, awarded two representatives of > People's Theater a financial grant to assist the further development of > the theater. People's Theater was one of 25 winners selected from 560 > entrants in a competition initiated by the Office of the Chancellor > to select projects with the most promise of benefiting society. > People's Theater was founded by Erfan Enayati, a Baha' { from > Offenbach. The Baha' { inspiration behind the People's Theater is > seen not only in its selection of the social topics that are the themes > of its performances, but also in its guiding principles such as the > THE BAHA'"I WORLD 2004-2005 > > People's Theater in action. Elements of the scene are outlined on the > blackboard. > > underlying unity of world religions and respect for all ethnic groups, > which play a fundamental role in every show. Presentations by the > People's Theater combine the elements of a talk show with those > of theater. Each show illustrates a conflict that exists in the school > where the show is being performed, such as violence, backbiting, or > dishonesty, and teaches virtues such as unity, justice, and the tool > of consultation to solve problems. The theater portion of the show > portrays the problem to the audience. In the talk show session that > follows, the audience discusses constructive solutions to the problem > through dialogue and role-playing. > Gerhard Grandke, the Mayor of Offenbach, has been a strong > supporter of the project since its inception in 2001. The project also > YEAR IN REVIEW 91 > > has the support of local government offices dealing with education, > community integration, and crime prevention, and it has received > a warm reception in the public school system. During the last two > years the People's Theater has performed more than 700 shows in > more than 40 schools. > One hundred and two participants gathered in the city of Baguio > in the Philippines for the Baha'i National Arts Festival. The festival, > held from 26 to 29 December 2004, attracted Baha'i artists from > 20 localities in the country who came to perform, display their art, > and encourage others to explore their own artistic skills and talents. > Performers, including the rock band Sublime Vision, sang songs > they had composed, and the NCR (National Capital Region) youth > group gave dramatized performances about the early history of the > Baha'i Faith. The dances performed by the San Jose City youth > troupe included depictions of Baha'i principles. A trio of dancers > performed modern and traditional dances, and poetry by Baha'i > authors, recited in English and Tagalog (the official language of the > Philippines) won a warm reception. Youth, junior youth, and adult > groups held discussions at the festival about the use of the arts in > community activities, demonstrating their commitment to including > artistic expression in the activities of the Faith. > Heartwarming performances brought life to Peace Fest 2004, > held from 30 to 31 October at the Louis G. Gregory Baha'i Institute > in South Carolina, United States, which is named after the Hand > of the Cause of God Louis G. Gregory. Close to 300 visitors came > to see a diverse selection of dance, song, poetry, and drumming. > Also set up were an information booth on the Baha'i Faith, food > stalls, and vendors selling hand-made crafts. One of the highlights > of the event was a presentation in tribute to Charles E. Bolden Jr., > this year's recipient of the Louis G . Gregory Award for Service to > Humanity. A retired Marine brigadier general and South Carolina > native, Bolden flew four space shuttle missions as an astronaut, > commanding one. > A multinational musical theater troupe enjoyed a positive reception in Vilnius, Lithuania, during a two-week tour organized > by the Local Spiritual Assembly of the Baha'is of Vilnius. The > Inspirit Performing Arts group, with members from 14 countries, > presented three performances of a musical play, Quest of the Spirit, > to enthusiastic audiences in the Elfu Theater in Vilnius. During the > 92 ", > THE BAHA I WORLD 2 004 - 2 00 5 > > tour, from 31 July to 12 August 2004, the 16-member cast composed > of volunteer staff from the Baha'i World Centre in Haifa, Israel, > performed songs, dances, and instrumental pieces in a production > that depicted aspects of the world's religions. The show's theme was > the path of the wayfarer in his search for spiritual truth. Other activities included a public photographic exhibition held in a hall located > near the city center. This well-attended display featured the work of > Ineta Alvarado, a Baha'i from Vilnius. On six evenings, members > of the troupe gave public talks on a variety of topics relating to the > Baha'i Faith, which were followed by discussions. The activities of > Inspirit sparked the interest of audience members, who have since > begun attending Baha'i study circles, devotional meetings, youth > and children's classes, and discussion meetings. > The Celebration! Congo Choir, a Baha'i troupe of singers, dancers, and musicians from the Democratic Republic of the Congo, > had its first North American tour in April 2005. With a mission to > promote a message of peace and unity through the arts, the choir > performed a musical theatrical production tided Bomoko: An African Story of Unity in Rhythm and Song that joyously celebrates the > glorious diversity of the oneness of humanity. The production, in > the Lingala language spoken in regions of the Congo, dramatized > the experiences of a mythical African village coping with the challenges of community prejudices when a young man and woman of > different tribes wish to marry. Through song, dance, and drama, the > events unfold as the villagers struggle to understand the meaning of > unity in diversity. > In the spring of 2004, Baha'i musicians from diverse cultural > backgrounds came together for a concert tour in North America. > Harmonizing a variety of musical styles and instruments, the > "Embrace the World" tour, from 15 April to II May, traveled to ten > us states and to British Columbia, Canada. The musicians performed > 20 concerts at packed venues in major cities such as San Francisco, > Seattle, Vancouver, Salt Lake City, and Houston. Audiences from > a wide range of religious and ethnic backgrounds responded with > standing ovations, sing-alongs, and insistent requests for encores. > The purpose of the concerts was "to share the Baha'i concept of > the oneness of mankind," said K.C. Porter, a multi-Grammy-awardwinning producer, songwriter, and keyboardist, who organized the > YEAR IN REVIEW 93 > > KC. Porter at the keyboard during a performance of "Embrace the World. " > > A dance from a performance of "Quest of the Spirit" in Vilnius, Lithuania, > featuring Tahmina Kakenova (left) from Kazakhstan and Penina Smith > from Papua New Guinea. > ,, , > 94 THE BAHA I WORLD 2004- 2005 > > concert series. "The spirit of unity was reflected not only in the > music, but with the diversity that was represented on the stage, featuring artists and musical styles from around the globe," he added. > Sharing the stage with Mr. Porter were Lin Cheng, a singer and > erhu virtuoso whose albums have sold by the millions in China, > and Iranian-born Farzad Khozein, a jazz-influenced classical violinist. Also touring were Colombian singer Leonor Dely with her > family's flute-and-percussion group, Millero Congo, and backing > musicians from the United States and Scotland. Local musicians also > had the opportunity for exposure as opening acts for some of the > concerts. They included the hip-hop group Justice Leeg in the Los > Angeles area, the Duwamish Tribe drumming group in Seattle, and > a roo-piece choir, Getting Higher, in Vancouver. As well as music, > the concerts included presentations of selections from the Baha'i > writings. The concert won positive reviews as people recognized > the uplifting message of the tour. The executive director of the Arts > Council in Lake County, California, Xian Yeagan, wrote, "It was the > integration of these styles in the hands of the masters that made the > concert so moving . .. [a] nd that was what the concert was all about, > embracing and unifying the world through art." > > Education > In the words of the Guardian of the Baha'i Faith, education is "one > of the most fundamental factors of true civilization." However, in > order for this education to achieve its fundamental purpose, it must > be "comprehensive in nature and should take into consideration > not only the physical and the intellectual side of man but also his > spiritual and ethical aspects.'' 7 This year saw a wide range of Baha'i > educational activities around the world. From conferences on Baha'i > scholarship and professional life to classes in moral development and > virtues training for children, Baha'is are committed to exploring and > developing the spiritual dimension of education. > Children's classes, which are held in Baha'i communities throughout the world, have in recent years been accepted and encouraged by > a wider society as a way of providing children with moral education. > In Australia, about 6,ooo primary school children are attending > Baha'i classes, which are offered in more than 300 state-run schools. > YEAR IN REVIEW 95 > > The classes are offered mainly to provide religious instruction to > Baha' { children. Yet more than 90 percent of the children in Baha' { > classes are from families who are not members of the Baha'i Faith, > indicating the wide appeal of the Baha'i approach to religious education. In accordance with the Baha'i belief that all the world's great > religions share the same divine origin and have been revealed progressively to humanity, the approach of Baha'i Education in State Schools > (BESS) includes an introduction to the world's other great religions. > BESS classes also stress the development of moral values as taught in > all world religions, such as patience, honesty, and compassion, as well > as Baha'u'llah's social principles, such as the oneness of humanity, > the equality of women and men, and the promotion of racial and > religious tolerance. Prayers and meditation are also incorporated. > Established in the 1980s, today BESS classes are taught by hundreds > of Baha'i volunteers in most states of Australia. > > In Perth, Western Australia, volunteer teacher Faeghe Evans teaches a Bahd '£ > Education in State Schools (BESS) class. > , , > ) > > THE BAHA I WORLD 2004-2005 > > Children at the Associariio Monte Carmelo in Mogi Mirim, Brazil, an > educational center that promotes the intellectual, physical, and spiritual > development of children and adolescents, aged 7 to I4, ftom all religious > backgrounds and ethnic groups. The center's after-school programs aim to > reinforce academic studies and foster moral development. > > Children from families who are not Baha'is may attend BESS > classes only with parental permission. There has been an enormous > growth of interest in BESS classes over the past decade and the classes > have expanded in number and size. The response from parents to > the BESS classes has been overwhelmingly positive, largely due to the > results parents see in the children who attend them. Many teachers > draw on a Baha'i curriculum known as the "Peace Pack," initially > developed in Western Australia by teacher Georgina Sounness and > illustrator Terri Turner. "The whole purpose of it is to empower > children to believe that peace is achievable and to give them the > tools to become peacemakers and assist them in bringing it about," > said Ms. Sounness. > Baha'i communities across Canada and Australia paid respect to > the teaching profession at events that marked World Teachers' Day. > The role of the educator is given prime importance in the Baha'i > Faith, and Baha'i communities in various countries have been active > supporters of the occasion, which was initiated by UNESCO in 1993 > and is observed internationally in October. In Mill Bay, British Columbia, Canada, teachers at five schools received gifts and a framed > YEAR IN REVIEW 97 > > quotation from the Baha'i writings that indicates the importance > of teachers: "The education and training of children is among the > most meritorious acts of humankind." Elsewhere, the Baha'is of > Richmond Hill, Ontario, Canada, organized a teacher appreciation > event that included a dinner and performances by students from a > nearby Baha'i-inspired school of performing arts, the Nancy Campbell Collegiate Institute. > In Australia, teacher appreciation events were held in such places > as Cairns, Darwin, Melbourne, Hobart, and Perth. In the weeks > leading up to the events, children attending Baha'i religious education classes in government schools and after-school Baha'i education > classes were encouraged to recognize the contribution that teachers > make to their lives. In the Melbourne suburb of Eltham, more than > 200 guests, including teachers, school principals, a local mayor, and > members of Parliament gathered at a dinner and special presentation > for teachers . Baha'is in other places organized events to show their > appreciation of teachers such as special morning teas, dinners, and > presentations at school assemblies. Brisbane held its first Teacher > Appreciation event with four schools hosting a morning tea for 160 > teachers. In Rockhampton, Queensland, the students went to every > class to present a red carnation to their teachers. Some teachers said > that this was the first time in their careers they had received such > recognition and appreciation for their efforts. > The Rowhani Baha'i School in Vanuatu has seen a dramatic > increase in the interest of local families in the school, demonstrating a receptiveness in society to the Baha'i model of education. The > number of students at the school has grown from 60 to 140 in the > past year. The increase in enrollment is due to the school's reputation for academic, spiritual, and moral education. The school also > received praise for the standards of excellence it is aiming to achieve, > for its high level of discipline and spirituality, and for the service > opportunities that it provides for young children. > The 15th annual function of New Era High School in Panchgani, > India, was inaugurated by the chief guest Sri Narayan Mishra, the > Director-General of Police. Words of Baha'u'llah and a dance performance created a serene atmosphere. Sri Narayan Mishra talked > about the importance of teachers in shaping the characters of young > children, praised the performance of New Era during the past 15 > THE BAHA'f WORLD 2004-2005 > > years, and spoke about its contributions to society. The children of > the school presented a cultural show depicting the theme of unity > and love for nature and culture. More than 2,000 people attended > the function and about 800 students performed on the stage. > A Baha'i-inspired institute was established in Australia in 2004 > with a commitment to assisting in building a culture of peace. The > Education for Peace Institute is a nonprofit nongovernmental organization that offers a range of programs for children from eight years > of age to adult. Its programs are based on the Education for Peace > > Anita Vega and Juan Tamares ofEcuador at the "Growth and Victories" > conference held in Otavalo. > YEAR IN REVIEW 99 > > curriculum, which has been developed and applied in various forms > in the Baha'i community over the past 12 years. The programs are > designed to empower participants to discover their inner selves, cultivate their spiritual qualities, and channel them towards building a > culture of peace using the skills required for peace making. Programs > are available in a range of formats, including distance education, > classes, camps, and residential schools. The institute currently has > an annual intake of 400 students. > Around the world, conferences took place at which Baha' is > came together to explore aspects of scholarship and spirituality. The > Eighth European Baha'i Conference on Law, organized by the Law > Association of the Tahirih Institute, was held in the Netherlands. As > part of its ongoing effom to promote Baha'i scholarship in law and > law-related disciplines, and to encourage professional cooperation > and fellowship among lawyers and law students, this year's program > brought together presentations by scholars as ;ivell as panel discussions and workshops on criminal, commercial, and constitutional > law, and on mediation. > The conference, held from 9 to 12 December 2004, attracted > participants from IO countries. Among the highlights was a lecture > delivered by Professor Brian Lepard of the University of Nebraska; > he emphasized the importance of looking at the ethical teachings > of the world's religions in developing international law to effectively > protect human rights. Professor Lepard said that moral and ethical > teachings of religions, which underpinned international law at its > historical formation, give that moral foundation to human rights by > declaring that they are God-given rights; they also give recognition > to the individual's duty to promote and protect the human rights > of others. Among the papers delivered by Baha'i lawyers were "State > and Religious Order in Baha'i Theology" byTajan Tober (Germany), > "The Oneness of Humanity as a Contemporary Legal Principle" by > Neysun Mahboubi (United States), "The Place of Idealism in an > Emerging International Legal Order" by Salim Nakhjavani (United > Kingdom), and "From Empire to Empathy: Law, Spirituality, and > the Oneness of Humankind," by Payam Akhavan (Canada) . > The Baha'i Association of Mental Health Professionals held > its sixth annual conference at Bosch Baha'i School in Santa Cruz, > California, USA. The theme of this year's conference was "The > ,, , > IOO THE BAHA I WORLD 2004- 2005 > > Brain and the Spirit: In Search of the Whole Self" Presentations > integrated Baha'i scripture with scientific knowledge. Presentations > included "The Biology of Belief" and "Spirituality and Psychology: > An Emerging Partnership." > More than 1,200 people from 16 countries came together in > Calgary, Alberta, for the 28th Annual Conference for the Association for Baha'i Studies-North America, on the theme "Spirit and > Intellect: Advancing Civilization." The plenary and breakout sessions > investigated the meaning and history of civilization, its connection > to the qualities inherent in human nature, and the process by which > cultures and civilizations develop and change character. Presenters and audience members represented higher and intermediate > academic institutions, artists and design professionals, community > development practitioners, business people, and others in the general > community. Speakers included architect Siamak Hariri, artist Otto > Donald Rogers, members of the Continental Board of Counsellors > Nicola Towfigh and David R. Smith, political scientist Andy Knight, > associate professor of history Susan Stiles Maneck, and former > director of the Centre for Studies on Religion and Society at the > University of Victoria, Harold Coward. > The 12th Annual Conference of the Association for Baha'i > Studies- Japan was held in Sapporo. Under the theme "The Prosperity of Humankind," presentations addressed various topics such > as the need to implement virtues training at home, in education, > and in business, and the current overemphasis on material aspects > of well-being with no recognition of the interconnectedness of > humankind. Participants explored the institute process as an engine > for human change and as a means to address contemporary problems. The opening talk, delivered by Dr. Sandra Fotos, discussed the > community-building nature of the institute process and the ways in > which study circles, implemented by Baha'i communities worldwide, > enhance consultative skills. > At the request of the National Spiritual Assembly, the Association for Baha'i Studies-India, in collaboration with the Foundation > for the Advancement of Science, organized a training workshop for > Baha'i youth throughout the country. The purpose of the workshop > was to empower them to reach out to people in their own social > circles and to engage with them in acts of service. With full support > YEAR IN REVIEW IOI > > and wide publicity generated by the National Spiritual Assembly and > the Counsellors, the workshop attracted more than 90 participants > from 24 cities and towns of India. The plenary sessions were led by > Sona Arbab from the Baha'i World Centre, and workshop facilitators > included Counsellor Payam Shoghi, Farida Vahedi, Dr. Vasudevan > Nair, and Collis Rost. The weekend included creative evening workshops with music, poetry, and dance, as well as a panel discussion > in which youth shared their successes and challenges in promoting > the three "core activities" in their communities. > > Children and youth > Children and youth play a unique role in the activities of the Baha'i > Faith. Through their energy and creativity, they contribute to the > vitality of communities and the advancement of society. The Baha'i > writings encourage youth to render service to mankind: "Blessed is > he who in the prime of his youth and the heyday of his life will arise > to serve the Cause of the Lord."8 > In Mbabane, Swaziland, children from the Baha'i Primary School > experienced the personal satisfaction of giving to others during a > recent visit to the Shewula Orphanage, where they delivered clothes > to more than 200 orphans. The clothes were collected by the Baha'i > students as part of their celebration of Ayyam-i-Ha, an annual period of charity and hospitality for Baha'is. Participating in the trip > were students from the grade 6 and 7 classes who sang songs and > performed a dance on the theme of poverty. > In the Solomon Islands, more than 30 children from the Baha'i > community spent time at the National Referral Hospital's Children's > Ward during Ayyam-i-Ha. Accompanied by their teachers and parents, the children prayed for the young children in the hospital, sang > songs, and presented gifts to them. > Varqa international children's magazine, a bimonthly magazine > from Canada, is dedicated to the moral and intellectual development > of children through Baha'i-inspired principles. Varqa entered an > exciting new phase in its distribution through a series of promotions > designed to introduce the magazine to more than 8,ooo Canadian > children-the first time a Baha'i-inspired children's magazine is > being openly marketed to the general public. At Toronto's annual > , ', > 102 THE BAHA I WORLD 2004-2005 > > Baha'i children listen attentively in a spiritual education class in Fiji. > > Participants at the national Bahd 'i youth conference in NZerekore, Guinea. > YEAR IN REVIEW 103 > > KidSummer festival, 6,ooo copies of Varqa were placed in free sample > bags that were given to the children who participated in the events, > and at the annual Word on the Street festival, Canada's largest book > and magazine festival which boasts more than 180,000 visitors, > Varqa's booth was set up alongside those of the leading publishers > in children's books and magazines. > In the spring of 2004, 17 members of Canada's Nancy Campbell > Collegiate Institute's (Nee1) Grade 11 World Citizenship class and 3 > staff members went on a service project to the Bahamas. The trip > was part of Nee1's World Citizenship Curriculum (wee) , a series of > mandatory courses that focus on developing students' capacities and > vision as world citizens and service-oriented leaders. Each year, students in the class have the opportunity to participate in an overseas > service trip to put into action many of the concepts they learn about > in wee. Through the trip, students develop an understanding of > themselves as world citizens as well as their skills of service, and they > also render a practical service that is needed and can be sustained in > the community being served. On this trip, the students participated > in several meaningful service opportunities on the island of New > Providence. One week was spent at All Saints Camp, an mv/ AIDS > care center for 48 adults and 13 children, helping paint houses for the > residents there. The second project was to teach literacy and virtues > at an elementary school, and the final service was to perform the > Nee1 dance workshop's dances in New Providence. > To launch its new program FLAME (Foundation for Leadership > and Moral Empowerment) , the Social and Economic Development > Services (SEDS) of Malaysia organized a three-day seminar to bring > together people who have been active in promoting the Junior Youth > Spiritual Empowerment Programme (JYSEP). Entitled "Charting > New Horizons in the JYSEP, " the seminar's main objectives were > to deepen the vision and understanding of JYSEP, to promote the > program in corporate and public institutions, and to develop ways > to reinforce the JYSEP courses through junior youth holiday camps > and gatherings. Forty people from eight countries participated in > this seminar. > One hundred and seventy youth from Croatia, Italy, and Sicily > gathered at a national youth conference in Acuto, Italy. From the > inception of the Five Year Plan, youth have been systematically in- > /)I > > THE BABA I WORLD 2004-2005 > > valved in initiating study circles, devotional gatherings, and children's > classes. Throughout the conference, the workshops were inspired > by courses in the Ruhi curriculum, which facilitates discussion on > various social and spiritual issues. > Baha'i youth from 30 countries came to the Townshend International School in Hluboka, Czech Republic, for the Changing Times > European Youth Forum from 26 December 2004 to I January 2005. > The seminar, organized by a team of European Baha'i youth, was > the third annual event of its kind, its reputation for learning and > camaraderie attracting participants from many European countries > as well as from Australia, Canada, Costa Rica, Namibia, New Zealand, Samoa, and the United States. The keynote speakers were 'Ali > and Violette Nakhjavcini. Mr. Nakhjavcini shared his insights on > the current world situation and spiritual matters, and recounted his > memories of growing up in the Holy Land. Other speakers included > Italian industrialist Giuseppe Robiati and psychiatrist Hamid Peseschkian. In his talk, Dr. Peseschkian emphasized the need for good > time management in meeting the challenges of living a balanced, > faith-centered life. Workshops addressed a variety of themes such as > consumerism, the art of communication, leadership and power, and > using the arts to express a vision of a new world. > The Baha'i youth of Guinea held their third National Youth > Conference in N'Zerekore in July. The theme of this year's conference was "The Baha'i Faith: History and Perspectives." More than > 60 youth from nearly all the regions of the country participated in > workshops such as "The Central Figures of the Faith," "Baha'i Administration,'' and "The Role of Youth Now,'' using the performing > arts to elucidate the themes. > The State Baha'i Youth Committee of Orissa in India organized > a state-level youth festival (GLORY 2004) at the Baha'i House in > Bhubaneswar, drawing an attendance of more than 80 youth from > throughout the state. Among the activities of the weekend were a > devotional gathering, songs, various workshops, and talks on aspects > of the Faith including "The Role of Youth in Present Society" and > "Baha'i Administration." > The Nordic Youth Conference was held in Enkoping, Sweden, > in March of this year. The main speaker, Dr. Suheil Bushrui, gave > a talk on the main theme of the conference, "The Writings of > YEAR IN REVIEW > > Shoghi Effendi." Through workshops, discussions, and lectures, > the participants deepened their understanding of the life of Shoghi > Effendi and explored some of his most important writings, such as > The World Order of Bahd'u'lldh, The Advent of Divine justice, and > God Passes By. > The Baha'.f Youth Workshop, a Los Angeles-based dance collective, recently celebrated its 30th anniversary with a conference and > reunion . Youth from throughout the United States and Canada > gathered together for eight days of training, rehearsal, teaching, > and service, and explored ways to further enrich and develop the > workshop experience. > The conference, titled "Inspiration for Generations," drew members and alumni of Baha'.f dance workshops all over the country to > Los Angeles for a week of intensive training and street teaching. The > conference was a time to develop new skills in the performing arts as > well as a time to reminisce. Since 1974, when the first Baha'.f Youth > Workshop formed, hundreds of young people have passed through > the workshop program. Using the arts to promote the principles of > the Faith, Baha'.f workshops like the one in Los Angeles have sprung > up all over the world. 9 > One such initiative took place in August 2004 in Japan. Twenty > youth from several countries around the world gathered in Japan > and spent ten days on a Peace Relay and Dance Workshop trip. > During this period the youth, who came from Canada, Japan, > Korea, Rwanda, the UK, and the us, performed in various Japanese > cities including Hiroshima, Yamaguchi, Fukuoka, and Nagasaki. > Conceived and initiated by the youth themselves, this project's aim > was to promote the unifying message of Baha'u'llah through dances > inspired by social teachings of the Baha'.f Faith. > > Community development > Reports indicate that Baha'.f communities worldwide are moving > ahead with increasing momentum as they develop and expand their > human resources through the systematic implementation of the "core > activities" in their localities. > To facilitate the worldwide process of systematic development in > Baha'i communities, countries have been mapped and sectioned into > , ', > 106 THE BAHA I WORLD 2004- 2005 > > "clusters" of a composition and size that maximize human resources > and the potential for growth. Through the implementation of the > institute process, which promotes the three core activities of study > circles, devotional meetings, and children's classes, clusters have become organized areas of intensive growth around the world. Clusters > worldwide, from Sumgait, Azerbaijan, to Vancouver, Canada, are > experiencing growth through the institute process. > In its letter of 9 January 2001 introducing the Five Year Plan, > the Universal House of Justice envisioned reflection meetings as > periodic gatherings for consultation "to reflect on issues, consider > adjustments, and maintain enthusiasm and unity of thought." In > the past four years, reflection meetings have become an important > influence in encouraging individual initiative and an integral part > of the evolution of communities. > There is no definitive format for the gatherings. In various > clusters around the globe new insights are being gained about > the implementation of cluster meetings, and communities are experimenting with creative ways to establish a dynamic and unifying > atmosphere. > The Fako cluster in Cameroon begins its meeting with a devotional program and singing. The Lugari cluster in Kenya utilizes the > arts in the form of dramatic skits and role-playing. In Nepal, youth > are taking a leading role in reflection meetings; the youth of the > Sunsari cluster not only organize and participate in the reflection > meetings, they also visit members of the community in advance to > encourage and educate them about the importance of the meetings. > In Victoria, Australia, some of the clusters devote time to sharing the > achievements of the communities relating to the three core activities, to increase enthusiasm and to inspire participants to undertake > further initiatives. > Communities are learning how to use reflection meetings as an > impetus for action. In Biharsharif, India, reflection meetings serve > as a means for the believers to learn how to become more systematic > in their collective undertakings. A report of a reflection meeting in > Broward County, Florida, in the United States, demonstrates how > such meetings can be used to launch a campaign to significantly multiply individual actions, which in turn can contribute to increased > growth. In India, a believer who accepted the Faith over 20 years > YEAR IN REVIEW > > ago commented, "Reflection gatherings have filled the entire community with excitement, providing us with the realization of what > needs to be done and how we are to do it. Regular interaction in > these gatherings ensures that our efforts are based on existing human > resources and this approach has paved the way for success." > Another example of communities coming together to evaluate > their progress and set new goals is the three-day Institutional Consultative Gathering that was organized by the National Spiritual > Assembly of the Bahi'1s oflndia in Gwalior from 25 to 27 February > 2005 . More than 400 Baha'ls from 26 states of India, representing > State Baha'i Councils, administrative committees, training institutes, cluster-level agencies, and the Auxiliary Board, took stock of > the achievements of the past four years. The event also enhanced > understanding of the elements that contribute to accelerated growth. > Participants shared recent experiences of planning, expansion, con- > > At the Bahd 'i > center in > Suva, Fiji, > participants > study a course > designed to > assist them to > become tuto rs > ofstudy circles. > ,, , > 108 THE BAHA I WORLD 2004-2005 > > , ~ _....,.... > Some of the I,200 participants at the "Portals to Growth" conference in > Sydney, Australia, in October 2004, representing a wide diversity ofages and > backgrounds. > > solidation, human resource development, and evaluation associated > with intensive growth cycles in some of the clusters. As a result, > the Baha'i communities of India, Bangladesh, Pakistan, Nepal, > and Sri Lanka received the necessary impetus to set a new vision of > growth. > Service to society was the focus of the Australian Baha'i conference "Portals to Growth-Creating Capacity for Service." The > conference, held from r to 4 October in Sydney, attracted 1,200 > participants and was mirrored by a sister conference held from 7 to > IO October in Perth, which was attended by 700 people. The participants focused on the energy that is being unleashed through study > circles and other core activities of Baha'i communities worldwide. At > the time of the conference, more than 380 study circles were being > conducted in Australia, and Baha'i classes were being held in 320 > government schools. Members of study circles undertake voluntary > community service, thereby learning to integrate personal spiritual > development with serving others. Dr. Farzam Arbab, member of the > Universal House of]ustice and keynote speaker at both conferences, > said that study circles not only build a sense of optimism about the > YEAR IN REVIEW 109 > > future, but also empower individuals to act for positive change and > the "emphasis on a grassroots approach allows a great range of individual approaches and initiatives to be developed, and those that > prove particularly effective can be broadened and made more widely > available." As well as exploring ways to expand and enhance the > study circle process, the conference participants also looked at how > to steadily improve Baha'i educational classes offered to children. > Baha'i summer schools worldwide also contribute to the consolidation and harmony of a community through a balance of devotions, > study, and recreation. Common themes of summer schools this year > were the creative ways the core activities are now being carried out > by Baha'is throughout the world. A string of summer schools was > held across Europe, in countries such as Croatia, Ireland, Norway, > Romania, and Slovakia. > In Romania, the emphasis was on workshops and how Baha'is > and their friends could improve the way they carry out the community's core activities. The participants prepared skits, decorated > prayer books, made invitations for devotional meetings and study > circles, and learned how to tell stories. > More than 300 Baha'ls gathered for Norway's summer school > at Beitostolen, where guest speaker Dr. Hossain Danesh of Canada > addressed the topic of how to mature as human beings within the > > A presentation ofdrawings by children at the Bahd 'i summer school in > Romania. > ,, , > IIO THE BARA I WORLD 2004-2005 > > Paricipants at the Bahd 'i summer school of Croatia and Slovenia. > > context of family, work, and Baha'f service. The summer school > involved specific programs for children, junior youth, and youth. > In Ireland there was an emphasis on programs for the younger > members of the Baha'f community. Junior youth built a large wooden > swing and a "watch tower" as part of the recreational program at > the country's summer school, attended by more than 500 people in > Waterford City. ''Awakening the Spirit" was the theme of the school, > which mixed panel sessions and workshops with traditional lecture > formats. Visiting speakers included scholars and writers Wendi and > Moojan Momen, and Rita and Viv Bartlett. > The principal guest speaker at Slovakia's national summer school > was Dr. Firaydoun Javaheri, member of the Universal House ofJustice, who spoke about the role of the Baha'f Faith in the twenty-first > century. Baha'f actor and comedian Omid Djalili and his wife, Annabel Knight, presented a drama workshop. Other speakers included > Raymond and Furugh Switzer, who talked about marriage, family > life, and managing time and money. > The summer school of Croatia and Slovenia was held from 21 > to 28 August in Seline, Croatia. Participants came from the host > countries, as well as nearby Bosnia and Herzegovina, and Serbia and > YEAR IN REVIEW n3 > > World Order, a quarterly journal published by the National > Spiritual Assembly of the Baha'is of the United States, received an > international award for Best Journal Design in recognition of new > designs for its cover and interior that convey the journal's multidisciplinary nature. > The award was presented to the World Order staff by the Council > of Editors of Learned Journals (CELJ) at a ceremony held in conjunction with the Modern Language Association annual conference in > Philadelphia on 27 December 2004. The CELJ, whose membership > comprises more than 450 journal editors, is a major international > organization dedicated to appraising academic journals in the humanmes. > World Order, which has been published since 1966 and has an > international readership, is devoted to consideration of the spiritual, > moral, cultural, and social challenges confronting world society at > a time when humanity must recognize its oneness and establish a > global, just civilization. World Order has published articles, editorials, > and reviews on race and racism, the equality of men and women, > human rights, the environment, the United Nations, spiritual approaches to economic problems, and interfaith dialogue. It also has > a reputation for publishing poetry and photographs of high artistic > ment. > > Involvement in the life of society > Baha'is around the globe are dedicated to creating a peaceful world > civilization. As an international nongovernmental organization, > the Baha'i International Community is involved in a wide range of > activities to advance the welfare of society, including extensive work > with the United Nations, participation in dialogues with leaders of > thought, and interaction with the wider public. > In December 2004 a tsunami in the Indian Ocean caused death > and destruction on an unprecedented scale. The magnitude of > suffering experienced by the millions affected by the catastrophe > caused people throughout the world to respond with compassion > and concern. Baha'i communities worldwide demonstrated their > commitment to alleviating suffering by contributing to relief efforts > through monetary means, donation of time and skills, and memo- > I) I > > n4 THE BAHA I WORLD 2004- 2005 > > rial meetings. Baha' is were among the key organizers of national > tsunami memorials around the world. From Brazil to Singapore, > Baha'is encouraged their communities to embrace a vision of the > unity of mankind and to consider the importance of cooperation > in all aspects of life. > The Baha'i community of Norway was one of three religions > on the organizing committee of a national commemoration for the > victims of the December 2004 Southeast Asian tsunami disaster. > More than 1,000 people attended the event on 16 January 2005, > World Religion Day, including the King and Queen of Norway, the > Crown Prince and Princess, 50 ambassadors, and top-ranking government officials. The ceremony, open to the public, was broadcast > on national television. One of Norway's most respected newspapers, > Aftenposten, referred to the ceremony as an "important and historic > step in creating mutual understanding and respect among different > religions in Norway." For the ceremony, Oslo Town Hall was lit with > 500 candles. Eleven faiths were represented with readings from their > holy writings on hardship and hope. Music was interspersed with > the readings and included Norwegian folk music, African drums, > > Participants at an interfaith tsunami memorial service held at the Bahd '£ > House ofWorship in Sydney, Australia. > YEAR IN REVIEW Il5 > > the Persian santor, and Indonesian cymbals. Performers included an > orchestra and a children's choir. > Another event dedicated to the victims of the tsunami was held > at the national Baha'i center in Luxembourg. Prayers and holy writings from various faiths were recited in an atmosphere of respect > and meditation. The chosen texts highlighted the themes of peace, > fellowship, love, and trust in God. > The Slovenian Baha'i community regularly organizes interfaith > programs in order to strengthen relations with different religious > groups. On World Religion Day, the community organized a > memorial for the tsunami victims which included prayers and music. > Religious representatives also gathered at the national Baha'i center > in Sofia, Bulgaria, to mark World Religion Day. The event brought > together representatives of more than 30 religions. > Eight hundred mourners attended the special service for victims > of the tsunami held at the Baha'i House of Worship in Sydney, > Australia, on 16 January, and a multifaith memorial service organized > by the Baha'i community of Kingborough at the Hobart Town > hall on the same day was attended by over 200 worshippers. Baha'i > communities around the country hosted or participated in interfaith > services to pray for the victims of the tsunami, express support, and > collect funds for relief and reconstruction efforts. > In Vanuatu, the Baha'is, in conjunction with the Indian community, organized an interfaith memorial service for the tsunami > victims. The event was held at the Baha'i gardens on the eve of 9 > January. The ceremony was attended by the Indian High Commissioner, the British High Commissioner, the French Consul, other > government officials, and members of nongovernmental organizations. Members of various religious communities shared prayers > and holy writings. In Indonesia, the Baha'is raised $6,ooo us for > the tsunami relief fund, which they took to the Ministry of Social > Welfare. > An event organized by the Baha'i community of Seri Setia, > Malaysia, for the United-Nations-designated World Peace Day drew > a crowd of 500, 40 percent of whom were not Baha' is. The event, > tided "For the Love of Peace,'' was held in the serene setting of > the Tropicana Gold and Country Resort in Petaling Jaya. Bernard > Ong, who spoke on behalf of the Baha'i community, highlighted > ,, , > n6 THE BAHA I WORLD 2004- 2005 > > Baha'u'llah's call to the kings and leaders of the world urging them > to meet together to establish peace. Guests included Tan Sri Lee > Lam Thye, the well-known socialist, and Yante Ismail, representative > of the United Nations Development Programme (uNDP) Malaysia, > who thanked the Baha'i International Community for its efforts in > creating a culture of peace. > "Tranquility Zones" have been growing in popularity since their > creation by the Baha'i community in Swindon, UK. Implemented by > Baha'is in various communities around the world, Tranquility Zones > are serene environments designated for prayer and meditation, where > one can take time to focus on one's spiritual well-being. This past > year, four Baha'i health sciences students at Melbourne University > in Australia initiated the creation of a Tranquility Zone at the Royal > Melbourne Hospital. These youth designated their undertaking as a > service project for the hospital community and sought to create an > environment of relaxation and spiritual rejuvenation in the midst of > a high-pressure workplace. With the approval of the hospital's chaplaincy coordinator and support from their Local Spiritual Assembly, > they created posters and began publicizing their project throughout > the hospital. In a dimly lit room decorated with candles and flowers, > eight to ten short readings from various holy scriptures are recited > while relaxing music plays in the background. Hospital staff and > patients alike have found the Tranquility Zone to be a haven where > they can reflect, meditate, and spiritually recharge. > The roth anniversary of the United Nations International Year of > the Family was celebrated in Stratford, Ontario, Canada, with three > days of events during Family Week, 9 through 15 May, as proclaimed > by Stratford's city council. The events, organized by the Baha'i > community of Stratford together with members of the general community, included a panel discussion, speeches by local high school > students, virtues workshops, and dance and choir performances. A > large community youth choir performed one evening, and students > from the Baha'i-inspired performing arts school the Nancy Campbell > Collegiate Institute, performed an African-inspired dance celebrating > the origins of life. A panel of experts from the fields of education, > medicine, counseling, community service, and religion spoke about > the challenges and stresses facing families today and the steps we can > take to improve the quality of family life. > YEAR IN REVIEW 117 > > In the Solomon Islands, Baha'i Keithie Saunders received special > acknowledgment from the government for her efforts in community > development. Saunders, the daughter of Knights of Baha'u'llah Alvin and Gertrude Blum, was awarded the Solomon Islands Medal > for Distinguished Service in the field of community development. > She was included in a list of prestigious recipients, including Prime > Minister John Howard of Australia and Prime Minister Helen Clark > of New Zealand. > The Baha'i community of Portugal was represented at a municipal conference on ethnic minorities. The City Hall of Lisbon and the > Municipal Committee to Promote Equality, Rights, and Opportunities held a conference on the theme of "Immigration and Ethnic > Minorities: Integration and Citizenship" to which they invited the > Baha'i community. During the conference, held on 16 November > 2004, the representative of the Baha'i community emphasized its > role in receiving Baha' is from Eastern Europe as well as helping > non-Baha'i citizens from that part of the world. > The Baha'i community of Stuttgart, Germany, joined seven other > religions in a round table event on World Religion Day to discuss > development of the city's peace manifesto. The Stuttgart Religious > Round Table, a committee with official status to intervene in the > event of religious conflict in the city, opened a panel discussion > on ''A manifesto for peaceful, active interaction among religions > in Stuttgart." More than 450 took part. The manifesto, which has > already been signed by 23 faith groups in the city, aims to foster > cooperation of religious communities and the promotion of their > mutual understanding. The Baha'i community was one of the seven > religions represented on the panel that spoke about reconciliation > and confirmed that the manifesto's spirit had already borne fruit in > their respective communities. > In Uganda, a Baha'i delegation met with HRH Henry Wako > Muloki, the Kyabazinga (King) of the Kingdom of Busoga in May. > The community also met with Hon. Justice Benjamin Odoki, the > Chief Justice of the Republic of Uganda. > In April, a delegation of the Baha' is of North West Province in > South Africa presented prayers and Baha'i writings in a ceremony to > thank the Hon. Premier Dr. Popo Molefe for his IO years of leadership in the province. > ,, , > n8 THE BAHA I WORLD 2004- 2005 > > Prominent international visitors to the Baha'i House of Worship in India during the past year expressed their admiration for the > Temple that attracts more than 3.5 million visitors annually. Crown > Princess Margareta of Romania and her husband, Prince Radu von > Hohenzollern-Veringen, attended a prayer service at the Temple on > 14 November 2004. On 13 December 2004, the First Lady of the > Slovak Republic, Silvia Gasparovicova, attended a similar service at > the House of Worship. > > Social and economic development > "Be anxiously concerned with the needs of the age ye live in, and > center your deliberations on its exigencies and requirements," > Baha'u'llah instructed His followers. 1°From grassroots initiatives to > international policymaking, this guidance is at the heart of Baha' I > efforts in social and economic development, seen as a collaborative > process designed to empower individuals and communities. > Several seminars and conferences were held this year to promote discourse on social and economic development. In India, an > international interfaith conference on the prevention and control > of mviAms was held in December 2004. Organized by the Amity > Humanities Institute and the National AIDS Control Organization, > the primary focus of the conference was to discuss the initiatives to > combat and contain the global mv/AIDS pandemic. The secretary of > the National Spiritual Assembly of the Baha'ls oflndia, the director > of the Interfaith Activities Department at the national office, and > a member of the Baha'i Office for Advancement of Women represented the Baha'i Faith at the conference. Copies of the statement > of the Baha'i community of India were included in the conference > folder. The statement discusses the spiritual principles that provide > the framework for developing appropriate practical measures to deal > with this global issue. The Baha'i community in India is actively > engaged in a wide range of activities in every state in the country > to help reduce vulnerability to mviAms and to mitigate its social > impact. These include moral and life skills development for children, > programs to promote gender equality in families and communities, > and adult classes on the application of spiritual principles in daily > life. The National Spiritual Assembly emphasized that religious com- > YEAR IN REVIEW n9 > > Crispin > Pemberton-Pigott > ofSwaziland > with his awardwinning Vesto > stove, which was > honored by the > Design Institute > ofSouth Africa. > Hatefefwo• > Cook smott ;;tft > Vesto s'oves > > munities can play a key role in fostering the change of heart that > will lead to changes in behavior that will, in turn, make possible an > effective response to the HIV/ AIDS epidemic. > Dr. Roza Olyai of Gwalior represented the Baha'i Faith in the > first meeting of the South Asia Inter-Religious Council (SAIRC) on > HIV/AIDS held in New Delhi, India, from 19 to 20 November 2004. > The purpose of the first meeting of the SAIRC was to engage senior > leaders of major faiths in the region in a dialogue on the role of religion on HIV/AIDS prevention, care, and support, in order to develop > an interfaith consensus for action in the fight against HIV/AIDS. Dr. > Olyai shared the endeavors of Baha'i communities worldwide and the > comprehensive system of education to encourage the development > of virtues. The Baha'i representative was among five individuals appointed to the drafting committee, which brought out the two-day > conference's final statement. > While the Baha'i International Community is involved in policymaking on international and national levels, individual Baha' is are > ", > THE BAHA I WORLD 2004-2005 > > taking initiative in their own communities to assist in the material > and spiritual progress of humanity. > In Australia, a project to bring 120 refurbished computers to the > Central Pacific island nation of Kiribati for use in schools began in > March 2004 under the direction of a member of the Queensland > Baha'i community, Len Limpus. The first batch of 30 computers > arrived in June, followed by the second in August. A community > work coordinator for Salvation Army Employment Plus, Mr. Limpus > began developing the project when he learned from the President of > Kiribati that many nongovernmental schools in Kiribati had tight > budgets and no computers. > Inspired by the Baha'i belief in sustainable development and > dedication to enriching the lives of others, Crispin Pemberton- > Pigott and his wife Dawn moved to Swaziland almost three decades > ago, founding New Dawn Engineering. The company designs and > manufactures a wide range of simple but highly efficient machines > > Participants in a seminar, The Family and Social Cohesion, sponsored > by the Institute for Social Cohesion, an agency of the Bahd'i community > of the UK, gather for a small group discussion following a presentation by > Ceridwen Roberts, a senior research fellow at the University of Oxford. > YEAR IN REVIEW 121 > > for use at the village level in developing regions. After noticing the > need for energy- and cost-efficient stoves in local communities, > Mr. Pemberton-Pigott designed an innovative stove that is both > efficient and commercially viable. The Vesta stove burns just onequarter of the wood needed to cook on an open fire, and is virtually > smokeless. New Dawn has sold more than 1,000 of the new stoves > since early 2002. Moreover, the stove was honored last year by the > Design Institute of South Africa (msA), talcing the Chairman's Special > Award, and was described as "an outstanding piece of design which > is of the highest international standard." Judging criteria included > innovation, cost/value relationship, performance, safety and ergonomics, environmental impact, appearance, and ease of installation > and maintenance. The portable Vesta stove burns wood and dung > more efficiently and with fewer emissions than conventional stoves, > a considerable benefit in a region where forests are becoming increasingly difficult to sustain. It can also be manufactured relatively > cheaply, malcing it financially viable for people at the lower end of > the economic scale. > Against a backdrop of national concern, the Baha'i community > of the United Kingdom has taken a leading role in promoting wider > discussion of how to heal the divisions that have arisen as Britain > grows more diverse. In 2000, the Institute for Social Cohesion, > an agency of the National Spiritual Assembly of the Baha'is of the > United Kingdom, was created to assist British society at large to foster > a greater sense of unity amidst growing diversity. The Institute has > sponsored a series of seminars and workshops that have sought to > bring together community leaders and policy makers in an effort to > facilitate greater dialogue. > The most recent Institute event, held on 6 July 2004, was a oneday seminar held at the Baha'i national center offices, focusing on > "The Family and Social Cohesion." The featured speaker was Ceridwen Roberts, a senior research fellow at the University of Oxford and > former director of the Family Policy Studies Centre. In attendance > were representatives from major faith communities. After remarks by > Ms. Roberts, participants broke into two discussion groups, where > they concluded that faith groups, rather than the government, were > best equipped to promote positive family values. 11 > ,, , > 122 THE BAHA I WORLD 2004-2005 > > Interfaith > The principle of the unity of religion is at the center of the Baha'i > teachings. Baha'!s believe "that all the great religions of the world > are divine in origin, that their basic principles are in complete harmony, that their aims and purposes are one and the same" and that > they "represent successive stages in the spiritual evolution of human > society." 12 Baha'ls worldwide are engaged in community interfaith > activities and seek to foster friendship and understanding among > members of different religions. > In 1950, the National Spiritual Assembly of the Baha'!s of the > United States of America instituted an annual World Religion Day. > Different communities have adopted this idea, and it is observed > in many countries around the world. The third Sunday of January > each year has been designated for this celebration. Since its inception > more than 50 years ago, World Religion Day has earned considerable > praise from leaders of various religions, communities, government > officials, and the general public for fostering interfaith understanding and harmony. > In Canada, the Baha'i community of Halifax, Nova Scotia, > commemorated World Religion Day with an interfaith event that > attracted an audience of 300. The 2005 program focused on children > and youth, and included choral singing, dances, instrumental music, > poetry, readings, and dramatic presentations. Eleven faiths were represented through various readings and performances, which included > a call and response song in Sanskrit, a drum dance by the Kippu > [Eagle] Dancers of the Mi'kmaq First Nation, the Baha'i Junior > Youth Slap Dancers, recitations from the Qu'ran, a dramatic piece > by the young Shambala choir, and choirs from the Christian, Buddhist, and Baha'i communities, including the Fire and Light Baha'i > Chorale. Generous contributions from the audience contributed to > the UNICEF tsunami relief effort and ro the Metro Food Bank. > More than 150 people attended a multifaith service in Tasmania at > Hobart Town Hall on 18 January to mark World Religion Day, organized by the Baha'i community of Kingborough. Part ofTasmania's > bicentennial commemorations, the service was held to celebrate the > diversity of faiths that have come to Tasmania during the past 200 > years. Representatives from various religions offered prayers and > YEAR IN REVIEW III > > Montenegro. The theme of the sessions was "Living by the Will of > God," and presentations included "Baha'i Family Identity," "Spirituality at Work," "Marriage and Finding a Partner," "Baha'i Burial > Laws and Writing a Will," and "Prayer." > More than 230 adults, youth, and children gathered from all > provinces at the Xtreme Momentum Conference in Bloemfontein, > South Africa. The purpose of the gathering was to celebrate, promote, and encourage the activities of Baha'i communities. Through > devotions, workshops, and creative performances, participants shared > their experiences and ideas on ways to encourage and expand devotional gatherings, children's classes, and study circles in Baha'i > communities. One highlight was a talk by Jonah Mungoshi from > Zimbabwe, who spoke about the capacity of the core activities to > act as portals for entrance into the Faith, and the importance of > genuine friendship and concern for one another in developing our > love for humanity. > One group of Baha' is from Queensland, Australia, developed > an innovative way to maintain a study circle across long distances. > A resident of the mining town of Mount Isa, Maxien Bradley > found a way for members of a study circle to meet regularly despite > > In Queensland, Australia, David Podger participates in a study circle. > I) I > II2 THE BAHA I WORLD 2004- 2005 > > the desert and farmland that separated them in the vast outback. > In the sparsely populated regions of the Northern Territory and > Queensland, regular meetings had not seemed possible until Ms. > Bradley suggested an inexpensive form of telephone conferencing. > Since 2001, the telephone study circles have expanded, and now four > members from the original group have become tutors themselves and > are facilitating other telephone study groups. The members of the > group have bonded through their involvement in the study circle; > in addition to studying the material, they pray together, sing songs, > read poetry, and share stories of their backgrounds and teaching > efforts. Telephone study circles are also active on the other side of > Australia. One based in the remote town of Tom Price in Western > Australia has a participant 2,000 kilometers away. > Serembam, Malaysia, holds a special place in the annals of Malaysian Baha'l history as the place where the first Local Assembly in > West Malaysia was formed in 1954· This year Seremban celebrated its > golden jubilee as 400 Baha'is, young and old, gathered to reminisce, > gain inspiration from stories of the Faith in the early days, and pay > tribute to those who dedicated their lives to establish the Faith in > the country. The guest of honor was Ng Poh Loh, the only surviving > member of the first Local Assembly. There was a special session to > pay tribute to the early believers and to those who became Baha'is > during the Ten Year Crusade. > On 2 October 2004 the Baha'i community of Nashville, Tennessee, in the United States, dedicated its new center. More than 300 > Baha'is and their friends from all over Middle Tennessee gathered for > morning and afternoon programs, including devotions, performances > by the Voices of Baha choir, presentations honoring significant > Baha'!s in local history, and heartfelt speeches by the building architects and a National Spiritual Assembly member. The new center has > already won an Excellence in Construction award from the Middle > Tennessee chapter of the National Builders and Contractors Association and has been entered in a national competition. The center > symbolizes a continued commitment to the oneness of humanity, > noted guest speaker Kenneth Bowers. Particularly because of the > South's history of racism, he said, the center is a sign of the "power > of the revelation of Baha'u'llah to transform, not only our society, > but also the entire world." > YEAR IN REVIEW 123 > > scriptural readings on the theme "Love Your Neighbor." The service > also featured dance, musical performances, and meditation. > In Greece, the Baha'i community of Patras organized a devotional > gathering for World Religion Day which was attended by members > of the Catholic, Orthodox, and Baha'i Faiths. The event, held in > a hall belonging to the Catholic church of Patras, began with soft > music and readings from different religions. The Patras community > has held this event annually for the past 25 years. > The National Interfaith Forum of New Zealand was held over > the weekend of n - 13 February 2005 in Auckland. This Baha'iinitiated forum brings together people of different religious backgrounds to consult about ways of promoting the elimination of > religious prejudice. The Auckland Interfaith Council hosted the > National Forum this year. The Race Relations Commissioner, Joris > de Bres, was present, along with several politicians and leaders of > different faiths . Among the seminars was a presentation based on > the letter from the Universal House ofJustice to the world's religious > leaders, written in 2002. 13 > On 28 November, the Inter-Religious Organization (IRo) of > Singapore hosted a Peace and Harmony Charity Carnival. The > purpose of the event was to raise the consciousness for interfaith > and interracial harmony and to raise funds for community services > such as nursing homes, welfare, and educational interfaith activities. > Baha'i youth performed songs and a step dance at the carnival. > In observance of Malaysia's 47th year of independence, the Baha'i > community organized one national and eight state-level devotional > gatherings at which government officials and members of other > religions in Malaysia joined the Baha'!s to pray for the country's > peace and prosperity. > The Baha'i community of Portugal was invited to take part > in various interfaith conferences and events around the country. > A Baha'i representative gave a talk about unity in diversity at a > University of Lisbon interfaith meeting on IO November 2004, to > an audience of more than 200. The presentation underlined the > importance of the role of women in building society with justice as > its basic pillar. The event was attended by members of the Buddhist, > Christian, Hindu, Jewish, Muslim, and Baha'i communities. > /)I > > THE BAHA I WORLD 2004-2005 > > The Federal Government of Brazil, through its Secretariat for > Human Rights, has implemented a project to elaborate a popular > educative booklet entitled Religious Diversity and Human Rights, with > the goal of promoting understanding and tolerance among the different religious groups in Brazil. A number of different religions were > invited to participate in the elaboration of the text. Secretary of the > National Spiritual Assembly, Carlos Alberto Silva, participated in all > the meetings of the ecumenical group that consulted extensively on > this project. The official launch took place on 9 December 2004, at > a ceremony attended by the Minister of Human Rights, the Minister > of Race Equality, other government officials, and representatives of > 34 religious groups. > > NOTES > 'Abdu'l-Baha, Paris Talks: Addresses Given by 'Abdu'l-Baha in Paris in I9II-I9I2 > (London: Baha'i Publishing Trust, 1972), p. 133. > For more information about the review of the Beijing Platform for Action, > see p. 153 . > For more information, see the Baha'i International Community's statement > "The Role of Men and Boys in Achieving Gender Equality," in The Baha'i > World 2003-2004 (Haifa: World Centre Publications, 2005), pp. 2n-212. > For a profile of the Barli Development Institute for Rural Women, see > The Baha'i World 2000-200I (Haifa: World Centre Publications, 2002), pp. > 219-227. > For a profile of the Tahirih Justice Center, see The Baha'i World 2003-2004 > (Haifa: World Centre Publications, 2005), pp. 203-209. > 'Abdu'l-Baha, Paris Talks, p. 53. > From a letter written on behalf of Shoghi Effendi, 9 July 1931, in "Scholarship," The Compilation of Compilations, vol. 3 (Ingleside, NSW: Baha'i > Publications Australia, 2000), p. 229. > Baha'u'llah, in "Youth: A Compilation," The Compilation of Compilations, > vol. 2 (Ingleside, NSW: Baha'i Publications Australia, 1991), p. 415. > For more information on youth dance workshops, see the article on pp. > 221-246 and The Baha'i World I994-95 (Haifa: World Centre Publications, > 1996), pp. 172-177. > 10 Baha'u'llah, Gleanings .from the Writings ofBaha'u'llah (Wilmette, IL: Baha'i > > Publishing Trust, 1983), p. 213. > For more information on the Institute for Social Cohesion, see The Baha'i > World 2002-2003 (Haifa: World Centre Publications, 2004), pp. n5-n6. > YEAR IN REVIEW > > Shoghi Effendi, "The Faith of Bahi'u'llah" in World Order, vol. 7, no. 2 > (Winter 1972-1973), p. 7· > For the full text of this statement, see The Baha'i World 2002- 2003 (Haifa: > World Centre Publications, 2004), pp. 89-98. > Parliament of the World's Religions > > th the rise of activity on the part of civil society during > > W the course of the past several decades, it is only natural > that different religious groups should seek to become part > of the dialogue. Religion is indisputably one of the most profound > influences on both individual and collective development, and its > insights into the spiritual dimensions of humanity cannot be discounted. But when it comes to religious groups collaborating, often > their disagreements and differences in belief and practice override > their mutual desire to assist humanity. As the Universal House of > Justice pointed out in an open letter to religious leaders worldwide, > "[O]rganized religion, whose very reason for being entails service to > the cause of brotherhood and peace, behaves all too frequently as > one of the most formidable obstacles in the path; to cite a particular > painful fact, it has long lent its credibility to fanaticism." 1 > This is not a new issue, of course, but the necessity of interaction in our increasingly interdependent world has made it more > immediate. As the Universal House of Justice suggests, "The challenge facing the religious leaders of mankind is to contemplate, with > hearts filled with the spirit of compassion and a desire for truth, the > plight of humanity, and to ask themselves whether they cannot, in > > ,, , > 128 THE BAHA I WORLD 2004- 2005 > > humility before their Almighty Creator, submerge their theological > differences in a great spirit of mutual forbearance that will enable > them to work together for the advancement of human understanding and peace." 2 > It was the actions of religious leaders willing to undertake the effort to work towards common understanding and collaboration that > led to an interfaith movement that began to coalesce towards the end > of the nineteenth century. In 1893, that movement gave birth to an > event titled the World Parliament of Religions, which took place in > Chicago under the aegis of the World Colombian Exposition. The > Parliament was the first formal gathering of religious leaders from > East and West, and the event is widely recognized as the birth of > the interfaith movement. > As the Universal House of Justice noted about the event: > Briefly, it appeared that ancient walls had fallen . For influential > thinkers in the field of religion, the gathering stood unique, "unprecedented in the history of the world." The Parliament had, its > distinguished principal organizer said, "emancipated the world > from bigotry." An imaginative leadership, it was confidently > predicted, would seize the opportunity and awaken in the earth's > long-divided religious communities a spirit of brotherhood that > could provide the needed moral underpinnings for the new > world of prosperity and progress. Thus encouraged, interfaith > movements of every kind took root and flourished.3 > The Council for a Parliament of the World's Religions (cPwR), > desiring to carry on the tradition a century later, inaugurated a series > of new gatherings, beginning with a centenary Parliament in 1993 > and followed by a Congress of more than 7,000 people in Cape > Town, South Africa, six years later. Both were held in service to the > CPWR's stated purpose, which is to "cultivate harmony between the > world's religious and spiritual communities and foster their engagement with the world and its other guiding institutions in order to > achieve a peaceful, just, and sustainable world." > Despite the efforts of it and other like-minded groups, however, > and the fact that religious communities worldwide are engaged in > fostering interfaith dialogue, the religious landscape has, if anything, > become more stratified since that meeting in 1999. The awareness > ) > PARLIAMENT OF THE WORLDS RELIGIONS 129 > > of the danger of religious fanaticism has risen on the global stage, > largely thanks to the increased visibility of Islamic terrorist groups. > In other spheres, such as biology, debates over ethics and morality > have created a visible tension between religious representatives and > their secular counterparts. > Nevertheless, in July 2004, the latest of these religious Parliaments was convened in Barcelona, Spain, a place where the message > of the danger of fanaticism was especially resonant, as only months > before bombs exploded by Islamic terrorists had blown up four > packed commuter trains in Madrid, killing 190 people. The explosions, the worst in Europe in 15 years, made the city an appropriate > place for discussing Islam and violence in religion, said Parliament > organizers. > The event in Barcelona, held from 7 to 13 July, drew an estimated > 8,ooo people, each coming with different aims and hopes, but all > seeking greater understanding and collaboration among the various > religious communities. Open to religious leaders and adherents > alike, the event involved more than 400 workshops, panel discussions, and artistic presentations. The overall focus was on promoting > interreligious dialogue, and panels at the event highlighted the ways > religious communities can contribute to progress on four central > issues: religious violence, access to safe water, the fate of refugees > worldwide, and the elimination of debt for poorer nations. At the > opening assembly Wednesday evening, thousands gathered to listen > to chanting Buddhist monks, dressed in orange and red tunics. Shirin > Ebadi, the Iranian lawyer and human rights activist who won the > 2003 Nobel Peace Prize, gave the keynote address. > The 2004 Parliament was one of a range of events that were > part of the Universal Forum of Cultures, the first in a series of international cultural events organized to support peace, sustainable > development, human rights, and respect for cultural diversity. The > executive director of CPWR, Dirk Ficca, described the uniqueness of > this gathering by pointing out, "When people of faith commit to > address religious violence and other pressing issues facing the global > community, they follow through. We make a commitment not only > to the world, but out of a deeply rooted religious or spiritual conviction. That is what makes the Barcelona Parliament commitments > so special. "4 > n I > 130 THE BAHA I WORLD 2004- 2005 > > Members of the Baha'i community, an outspoken supporter of > interfaith collaboration, participated in and supported the Parliament, taking their inspiration from Baha'u'llah's guidance that they > should "[c]onsort with the followers of all religions in a spirit of > friendliness and fellowship." 5 Seeing all religions as fundamentally > united in their origination from a single God, Baha' is have been > involved in key areas of all three modern Parliaments, 6 with more > than 20 Baha' is participating in panel discussions, giving speeches, > and taking part in other events at the 2004 gathering. Another 80 > Baha' is from more than 12 countries also attended. Miguel Gil, who > represented the Baha' is of Spain, said the Spanish Baha'i community > gave significant support by providing volunteers and organizational > assistance, stating that the goal for Baha' is at the Parliament was "to > help further understanding between the different religions." > Lally Lucretia Warren, a Baha'i from Botswana, attended as one > of 15 members of the Parliament's international advisory committee- a group that includes such figures as the Dalai Lama, Anglican > Bishop Desmond Tutu of South Africa, and Ela Gandhi, the granddaughter of Mahatma Gandhi- and because of her participation > in Interfaith Action for Peace in Africa, which was initiated by the > > Lally Lucretia ~rren, > a Bahd 'i from > Botswana, chairs one > of the plenary sessions > of the Parliament of > the World's Religions > in Barcelona, Spain, > in 2004. > ' RELIGIONS > PARLIAMENT OF THE WORLDS l3l > > Lutheran World Federation. In describing the purpose of the event, > Ms. Warren said that the Parliament would not dictate to the world > what to do, but referred to Baha'u'llah's description of religion as > "the chief instrument for the establishment of order in the world, > and of tranquility amongst its peoples." 7 Ms. Warren chaired one > of the Parliament's plenary sessions and participated in a panel on > "Religion, Religions, and Religious Unity: A Baha'i View" with Julio > Savi from Italy and Chris Hamilton from the USA. Ms. Warren began > her involvement in interfaith activities two decades ago as one of the > organizers of local observances of World Religion Day, an annual > event established more than 50 years ago by the Baha'i community > in the United States; it now sees observances all over the world. > Other Baha'i participants included Denise Belisle of Canada, > who was sponsored by the Goldin Institute because of her work in > an interreligious "Partner Cities" project that grew out of her activity > on the Interfaith Council of Montreal. Jan Saeed of Salt Lake City, > Utah, USA, was sponsored by Brigham Young University because of > her efforts on the Salt Lake lnterreligious Council during the 2002 > Winter Olympics. Brian Lepard, a professor oflaw at the University > > \ n I n .t-1%\\ >rlf k. > > Bahd 'is attending the Parliament of the World's Religions, .from left to right: > Robert Bennet (UK), Jan Saeed (US), A.K Merchant (India), Badi Daemi > (Andorra), Denise Belisle (Canada), and Miguel Gil (Spain). > ,, I > > 132 THE BAHA I WORLD 2004- 2005 > > of Nebraska, came at the invitation of the Global Ethics and Religion > Forum because of his scholarship on international human rights > and religion. Moojan Momen, a Baha'i scholar from the United > Kingdom who gave a well-attended talk at the Parliament on "The > Baha'i Theological Basis oflnterreligious Dialogue," said that Baha'is > are able to contribute particularly well to interfaith dialogue because > of a belief system that defuses those elements of religion that tend > to produce conflict. > A Call to Our Guiding Institutions, a document issued from the > 1999 Parliament, served not only as a consensus of that meeting but > also as a guidepost for future action, stating: > We find ourselves at a moment when people everywhere are coming to recognize that the world is a global village. Unique to this > moment is the possibility of a new level of creative engagement > between the institutions of religion and spirituality and the other > powerful institutions that influence the character and course of > human society. What is needed now is a persuasive invitation to > our guiding institutions to build new, reliable, and more imaginative partnerships toward the shaping of a better world. 8 > Unlike the Parliaments in 1993 and 1999, this one did not produce a consensus statement. Instead, religious communities made > separate commitments towards aiding each of the four stated goals. 9 > Nevertheless, with regard to the goal of promoting tolerance and > understanding, most participants viewed the 2004 Parliament as a > success, while some saw the event as more symbolic than anything > else and were skeptical that practical action would emerge as a result, > particularly since the Parliament's ability to influence government > policies was questionable. > Still, the goals that it identified and promoted are essential. In > their speeches and discussions, religious leaders and activists from > an entire spectrum of beliefs and ideals repeatedly advocated recognition of human interdependence and recognition of the common > spirit that pervades religion. Whether that advocacy will lead to real > change remains to be seen, but the responsibility has been placed in > the hands of religionists everywhere and many of them seem willing > to do their part to aid a process that the Universal House of Justice > describes as vital to no less than the success of human civilization: > ' RELIGIONS > PARLIAMENT OF THE WORLDS 133 > > With every day that passes, danger grows that the rising fires > of religious prejudice will ignite a worldwide conflagration the > 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 to > extinguish animosities that claim to possess Divine sanction. > The crisis calls on religious leadership for a break with the past > as decisive as those that opened the 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. At this > greatest turning point in the history of civilization, the demands > of such service could not be more clear. 10 > > NOTES > > Universal House of Justice, To the World's Religious Leaders (Haifa: Baha'f > World Centre, 2002), p. r. > Universal House of Justice, The Promise ofWorLd Peace (Haifa: Baha'i World > Centre, 1985), p. n. > To the World's Religious Leaders, p. 4. > Press release, http://www.cpwr.org/2004Parliament/. > 5 Baha'u'llah, Lawlf-i-Dunya, Tablets of Bahd'u'LLdh Revealed after the Kitdbi-Aqdas (Wilmette, IL: Baha'f Publishing Trust, 1988) , p. 87. > There was no Baha'i representation at the original Parliament in 1893, since > there were no Baha'fs in North America ar rhar rime. However, rhar event > was rhe occasion rhar marked rhe first public mention of Baha'u'llah, in a > paper by Rev. Henry H . Jessup. > 7 Baha'u'llah, Epistle to the Son of the Wolf (Wilmette, IL: Baha'f Publishing > Trust, 1988), p. 28. > A CaLL to Our Guiding Institutions, available at http://www.cpwr.org/resource/ call_ro_gis.hrm. > See http://www.cpwr.org/2004Parliament/Barcelonacommitments/. > To the World's Religious Leaders, p. 13. > Restoration of the Prison Cell > of Baha' u'llah in Acre > > n the late 1860s, Baha'i pilgrims walked hundreds of kilometers > > I from Persia, winding their way over barren mountains, past > treacherous enemies, and through blistering deserts, to reach > the ancient Mediterranean city of Acre, in what is now northern > Israel. Their goal was to visit Baha'u'llah, the Founder of their Faith, > Who was being held prisoner in a fortress after His banishment to > Acre by the Ottoman authorities. A victim of patently false charges, > Baha'u'llah was incarcerated there with His family and some of His > followers on 31August1868. For many pilgrims, simply to gaze upon > that majestic prophetic figure was the most important moment of > their lives. Sadly, many came all the way from Persia only to be > turned back at the gates of this walled city. They often stood by the > outer moat of the citadel and contented themselves with a glimpse > of Baha'u'llah as He waved from a window high above the wall. > Today, thousands of Baha'is come as pilgrims to this same city > and to nearby Haifa. And it is likewise a high point in their lives > merely to visit the places where Baha'u'llah lived from 1868 until His > passing in 1892. Among the focal points of Baha'i pilgrimage has > been a visit to the room in the fortress where Baha'u'llah was held > from 1868 to 1870, and where He revealed some of His best-known > > ", > THE BAHA I WORLD 2004-2005 > > The citadel in Acre where Bahd'u'lldh was imprisoned. The windows of His > cell are in the upper right corner. > > works, including a proclamation of His divine mission to political > and religious leaders. > Since September 1995, however, visits to this holy place were > suspended because of the need for extensive restoration and conservation work. After 15 years of negotiations, research, and planning, > the restoration work began in 2003 and finished in June 2004. Approved by the government authorities keen to preserve the heritage > of the site, the project was supervised and financed by the Baha'i > World Centre. > While the reopening marks a significant event for Baha'is around > the world, the research, careful thinking, and delicate negotiations > behind its restoration also offer the world at large considerable insight as to the historical and scientific outlook of the Baha'i Faith > as a modern, independent world religion. > > Acre in history > Acre is an historic city in its own right. It was a principal base of > the Romans, the Persians, and the Crusaders, who named the city > St. Jean d'Acre and for whom it served as their last capital and > RESTORATION OF PRISON CELL 137 > > foothold in the Holy Land. The building where Baha'u'llah was > held prisoner was erected by the Ottomans in about 1797 on top of > the hospice of the Hospitallers of St. John, one of the few surviving > Crusader structures. > By 1868, however, the city that was once described by David > as "the Strong City" and designated by Hosea as "a door of hope" > had fallen into a state of disorder and disrepair. 1 It had sunk "to > the level of a penal colony to which murderers, highway robbers > and political agitators were consigned from all parts of the Turkish > empire." 2 Acre was used by the Ottomans as a repository for some > of the worst criminals in the empire. Banishment to this city was > considered equivalent to a death sentence because of the filthy and > plague-ridden conditions. > In one tablet, Baha'u'llah described it as "the most desolate of the > cities of the world, the most unsightly of them in appearance, the > most detestable in climate, and the foulest in water. It is as though > it were the metropolis of the owl." 3 According to a proverb, the air > was so putrid that birds would drop dead when flying overhead. > Baha'u'llah's imprisonment in Acre was characterized by great > suffering and bitter turmoil which "surpassed even the agonies of > the Siyah-Chil ofTihran." 4 Disease was widespread in the barracks > and a number of the believers died from the foul conditions of the > water and inadequate food. In June 1870, His anguish intensified > when His 22-year-old son, Mirza Mihdi, fell through an unguarded > skylight onto a crate below, receiving fatal wounds. The injured > youth expressed that "his sole desire was that the gates of the prison > should be opened so that the believers might visit their Lord" and > entreated his Father to accept his life "as a ransom for those who > were prevented from attaining the presence of their Beloved. "5 > Shortly after that tragic death, the Ottoman authorities decided > that the citadel was needed to house troops. Accordingly, in November 1870, after two years, nvo months, and five days in the citadel, > Baha'u'llah and His family were moved to house arrest within the > walls of Acre. > > Renovation > Dominating the northwestern corner of the ancient walled city, the > citadel has remained under the control of successive civil administra- > ,,, > THE BAHA I WORLD 2004- 2005 > > The cell of Bahd'u'lldh before the recent restoration, circa r92r. > > tions. The fact that the British used the fortress to imprison Jewish > resistance fighters during the first half of the twentieth century gives > it a special significance in Israeli history. By the early 1990s, however, > deterioration of the citadel had advanced to the point that the government of Israel decided conservation work was vital to preserve > the entire structure. > For years the discussion made little headway, but then it was real - > ized that a major undertaking to excavate and restore the Crusader > buildings below the citadel had weakened the structure. And so > about IO years ago, the Israeli authorities embarked upon a project > to reinforce and renovate the citadel. Because of the citadel's importance to Baha'is, the Baha'i World Centre offered to collaborate > on the project. > The story of the citadel's renovation offers an instructive lesson > on the art of compromise in historic renovation. In this case, the > fortress-prison has historic significance not only to Baha'is, but also > to Jewish groups concerned with preserving the memory of freedom > RESTORATION OF PRISON CELL 139 > > The cell of Bahd 'u'lldh following restoration in 2004. > > fighters who were incarcerated and executed there during the British > Mandate. > One key issue that quickly emerged during the consultative process was what time period the restoration should reflect. The Israelis > wanted it to date to 1947, to coincide with the historic breakout > of Jewish prisoners, while the Baha'1s wanted it to reflect the time > period around the 1870s, when Baha'u'llah was incarcerated. > The Baha'i International Community conducted detailed negotiations with Israeli authorities regarding the restoration and use of > the upper floor of the northwest tower, the location of Baha'u'llah's > cell and associated rooms. Ultimately, an agreement was reached on > a creative compromise under which the interior of the upper floor of > the northwest tower would be restored to the situation that existed > in 1920, while the exterior of the building would be restored to its > condition in 1947· The period of 1920 was chosen for the interior > instead of 1870 because there was virtually no documentation from > the time before the arrival of the British and it seemed unlikely that > much had changed during the last 50 years of Ottoman rule. > /)I > > 140 THE BAHA I WORLD 2004- 2005 > > Research > Before the restoration project began, the Baha'{World Centre commissioned a study of the site by the Architectural Heritage Center > at the Israel Institute of Technology in Haifa, the Technion, and > consulted with a local authority on Ottoman architecture to ensure > the historical integrity of the planned restoration. > Research determined that the Ottoman citadel had been built in > stages during the eighteenth and nineteenth centuries and that the > northwest tower is located on top of the remains of the Hospitaller > quarter of the Knights of the Order of St. John, a Crusader structure. > In the Ottoman era, the citadel housed the residences of local rulers > but later was used mainly as a military barracks. > The upper floor of the northwest tower of the complex where > Baha'u'llih and His family were incarcerated was probably built > about 1797, according to the Technion researchers. Architectural > details, including some decorative panels, indicate that the rooms > were intended for somebody of high rank, such as a military > commander. > At the time Baha'u'llih was confined there, however, the place > was dilapidated. The roof had been constructed of wooden beams > and rafters covered with rubble and low quality mortar. Dust and > grit from the rubble rained through the rotten ceiling timbers into > the rooms below. The living quarters were dirty and the water was > contaminated. Baha'u'llah's room in the southwest corner of the > tower was part of an apartment comprising six other rooms where > members of His household stayed. > Researchers looking for descriptions of the cell and the living arrangements during the time of Baha'u'llih's incarceration consulted > contemporary reports, photographs, and accounts by Western Baha'i > pilgrims who visited in the early years of the twentieth century, as > well as later historical records. > Researchers believe that there were no significant changes to the > upper floor until the 1920s, when the British undertook major renovations, replacing the roof and much of the paving. More alterations > were made in 1947, when the British, who were using the citadel as a > prison, made part of the upper floor into the prison infirmary. After > an escape of prisoners elsewhere in the citadel, the British authori- > RESTORATION OF PRISON CELL 141 > > ties changed the original frames of the doorways in the upper floor > from stone arches to perpendicular concrete beams, and replaced > the wooden doors and partitions with steel grilles. > In preparing the restoration project, Baha'i experts consulted > plans of the upper floor that had been made by the British administration before it undertook the alterations in the 1920s. The plans, > found in local archives, documented how the floor would likely have > looked in the time of Baha'u'll:ih. > There was one important detail of which the researchers were > initially unsure. The British had replaced the roof from which > Baha'u'll:ih's son, Mirza Mihdl, fell to his death. The location of the > skylight was not indicated in the plans found in the archives and thus > its exact historical location was uncertain. The problem was solved > in the 1990s with the retrieval from German aerial photographic archives in Munich of an aerial photograph taken of the citadel in 1917. > The original roof, in which the skylight is clearly visible, was still > in place when that photograph was taken. As part of the structural > reinforcement of the building carried out by the Israeli authorities > before the start of the Baha' { restoration, a new concrete roof was > cast. It incorporated the historic skylight at the location indicated > by the 1917 aerial photograph. > > Restoration project > The restoration of the upper floor of the northwest tower, planned > under the supervision of the Universal House of Justice, began in > 2003. One major consideration involved the degree to which the > restoration should reflect modern building techniques and how an > authentic appearance would be achieved. In general, traditional > materials were used to obtain as authentic a restoration as possible. > For example, one part of the work involved installing false ceilings > made of katrani timber, the dense and heavy wood used by the Ottoman builders, under the concrete roof. White lime plaster of the > type used in the nineteenth century was applied in the many places > where the original had peeled off The doorways were restored to > the shape of an arch, and wooden doors in the original style were > installed. In the cell of Baha'u'll:ih, six lighting and storage niches > that had been sealed off were re-opened and the floor was restored > /)I > > 142 THE BAHA I WORLD 2004-2005 > > to its original type. In Baha'u'llah's cell, the windows now have > horizontal bars as shown in early twentieth-century photographs. > In other windows, the grid pattern used during the British mandate > has been retained. > Another consideration during the renovation was meeting modern safety codes. The challenge was to find a way to deal with modern > needs and requirements in an historical building without it looking > incongruous. The solution involved using copper lanterns, discreet > spot lighting, and smoke alarms that are tucked away. However, the > cell of Baha'u'llah was exempted from such constraints, owing to > its sacred status. > With the restoration complete, Baha'f pilgrims will now have > a more accurate understanding of the circumstances surrounding > Baha'u'llah's imprisonment in a place where, despite maltreatment, > He was nonetheless able to further His Faith and teachings. "His > enemies," 'Abdu'l-Baha has written, "intended that His imprisonment should completely destroy and annihilate the blessed Cause, > but this prison was, in reality, of the greatest assistance, and became > the means of its development. "6 > > NOTES > > Shoghi Effendi, God Passes By (Wilmette, IL: Baha'i Publishing Trust, 1974), > p. 184. > Ibid., p. 185. > Ibid., p. 186. > Ibid., p. 185. > Ibid., p. 188. > Ibid., p. 196. > Baha'i International Community > Website Launches > > n 20 April 2005 the Baha'i International Community's Office of Public Information announced the launch of a new > Website, designed to function as an introduction to the > Baha'i Faith for general inquirers, researchers, and journalists and to > serve as a portal to the entire family of official Baha'i International > Community sites. > "The Baha'is," located at http://bahai.org/, replaces "The Baha'i > World," previously posted at that address, as the official presence of > the Baha'i International Community on the Internet. > The new portal features improved accessibility and a more integrated presentation of the increasing volume of articles, statements, > perspectives, and accounts available on the Baha'i International > Community's sites. It provides the user with concise summaries of > aspects of the Faith, such as its history, institutions, and basic tenets, > as well as a directory of articles cross-referenced by topic. Visitors > to the site can choose whether to view a brief introduction of the > central figures and institutions of the Faith or more detailed explanations on Baha'u'llah, the Bab, 'Abdu'l-Baha, Shoghi Effendi, and the > Universal House of Justice. There is also a wealth of information on > various facets of the Faith, including beliefs and practices, administration, social teachings, and community life. The site features a set > > ,, , > 144 THE BAHA I WORLD 2004-2005 > > C01n ing of Age > At times, it can seem that human society is falling > apart altogether. Yet developments in all arenas oflife > are often the source of hope and signs of an emerging > Verily I say, sense of indh-idual and collective responsibility. > Baha u 1lah 's writings illuminate this seeming > this is the Day contradiction. Like an adolescent m oving to > in which adulthood, h u manity is gro\\-:ing up. > mankind can Around the world Baha'is are sti-iving to contribute to > behold the Face, the building of a global society that reflects humanity's > coming of age. You are welcome to explore this effort. > and hear the > Voice, of the > Promised One. > BAH.l. U'LL..\H > > of frequently asked questions and a brief explanation of the essential > activities of the institute process, the collaborative learning program > in which the worldwide Baha'i community is now engaged. It also > enables access to the latest Baha'i news and feature stories. > Among the sites that can be accessed through the portal are > "Baha'i Topics: An Information Resource," a comprehensive collection of articles about the Baha'i Faith, its teachings, history, and > community; the Baha'i World News Service; One Country, the > quarterly newsletter of the Baha'i International Community; and > the Baha'i Statement Library, an archive of statements by the Baha'i > International Community. > The Baha'i Reference Library, another new addition to the > Baha'i International Community's family of official sites, is also accessible through the portal or directly at http://reference.bahai.org/. > Launched on 2 June 2004, it is the authoritative online source of > the Baha'i sacred writings. The Website includes the sacred writings > of Baha'u'llah, the Bab, and 'Abdu'l-Baha in English, Arabic, and > Persian, as well as other Baha'i publications. > The launch of the Baha'i Reference Library marks the first time > that a comprehensive authoritative library of Baha'i scripture has > WEBSITE LAUNCHES 145 > > \fie/come to the > Search > BAHA'I > Authors > > Baha·u'tl.:ih > REFERENCE > > The Bdb > > Abdu'l-Baha LIBRARY > > Shogh1 Effendi What is the Bah6'i Reference Library ft is permissible to study > > Un1ver$.:ll HOU$~ of > Ju~t1ce The Bahl)'f Reference Library is an aoency sciences and arts, but such > of the Baha'f International Community, a sciences as are useful and > non·governmental organization that > > Coropi!at1ons represents and enco mpas ses th e worldw id e would redound to the progress > membership of the 8ah.9'f Faith. and advancement of the people. > > Others > About this Site Thus hath it been decreed by > Titles Him Who is the Ordainer, the > This site provides electronic access to > > Listed b.,. Autho1 se lected writings of the Bah8'f Faith in All-Wise. > > Listed AlphobeticaH~ Engli sh1 Pers ian and Arabic. Publications in > the orioinal languaoes are made available - B•h • 'u'll £h,T,1 bletsof > Language s in the Persian and Arabic options under B•h • 'u'll • h, p. 26 > •Lanouaoes • > • English > )o LC"'""'.Jij > > been available on the Internet. "The site is expected to assist researchers, students of religion, and the general public worldwide in > gaining greater access to the Baha'i holy texts," said the director of > the Office of Public Information of the Baha'i International Community, Douglas Moore. > The improved organization and integration of Baha'i material on > the Web aims to enhance its use as a resource by those studying the > Faith in their professional, academic, official, or personal capacities. > Several previously distinct Websites have now been brought together > under the common banner of "The Baha' is" portal, supporting the > increasing needs of the Faith and the demand for information by > the global community. > A Website providing information for Baha'is who are planning > to make a pilgrimage or short visit to the Baha'i World Centre was > also launched during the year. It is accessible at http:/ !pilgrimage. > bahai.org/. > The Baha'i International Community will launch two more > official sites in the near future: a media bank that includes a collection of Baha'i images for use in publications and Websites, and a > glossary, which will offer definitions and a pronunciation guide to > key Baha'i terms. > Baha'i International Community > ACTIVITIES > > T > he United Nations Office of the Baha'i International Community (BIC) gives voice to the vision and concerns of the > worldwide Baha'i community at the United Nations. With > more than 5.5 million members in 191 independent countries and 45 > dependent territories, Baha'is work for the establishment of a united > global community, built on a vision of human oneness and collective > security, and are dedicated to the creation of a spiritual, sustainable, and ever-advancing civilization. In its diplomatic efforts, the > United Nations Office seeks to assist the international community > to translate this vision into reality, by lending spiritual momentum > to the global processes driving the world towards peace. > The work of the Baha'i International Community's United Nations Office has evolved significantly since it first became involved > with intergovernmental processes at the global level. The League of > Nations was the first international forum where Baha'is were able > to promote their vision and the principles they see as underlying > peaceful relations among nations- this through the establishment > of the International Baha'i Bureau in Geneva. At this early stage > of its diplomatic engagement, the Baha'i community's contributions consisted primarily of establishing the independence of the > > I) I > > THE BAHA I WORLD 2004- 2005 > > Baha'i Faith as a world religion and sharing its central tenets of > unity and equality with a nascent global community. Following the > founding of the United Nations in 1945, recognition of the Baha'i > International Community's capacity to contribute meaningfully to > the organization's deliberations resulted in the granting of special > consultative status with the Economic and Social Council (1970), > the United Nations Children's Fund (1976), the United Nations > Development Fund for Women (1989), and the establishment of > a working relationship with the World Health Organization. The > United Nations global conferences of the 1990s provided a further > opportunity for a deeper and more direct Baha'i engagement and > contribution to deliberative processes at the global level. > In recent years, the Baha'i International Community's United > Nations Office has sought to influence thought and action at the > United Nations by bringing its vision and principles directly to bear > on the most pressing issues on the organization's agenda in the form > of analysis and comprehensive, concrete proposals for actions and > reform. Under the guidance of the Community's United Nations > Office, the capacity of national Baha'i communities to raise issues > with their governmental officials has increased significantly and has > thereby supported the work of the Baha'i International Community > at the United Nations. > > Reform processes at the United Nations > Throughout its engagement with the United Nations, the Baha'i > International Community's United Nations Office has consistently > added its voice to debates about reforms and changes to the organization. As the calls and proposals for comprehensive UN reform in the > face of a dramatically changed global context have reasserted their > primacy on the UN agenda, the community has grounded its contributions in the understanding of UN reform as part of an organic, > evolutionary course characterized by increasing levels of integration > and unity in governance structures and processes. > Over the last year, the twin issues of collective security and > socio-economic development have dominated the United Nations > agenda, fuelled by Secretary General Kofi Annan's sweeping reform > agenda aimed at making the UN a more responsive, collaborative, > BABA"'I INTERNATIONAL COMMUNITY 149 > > and effective organization in addressing the global challenges of the > twenty-first century. In the buildup to the September 2005 High- > Level Plenary Meeting of the General Assembly, which will consider > reform proposals and review progress since the 2000 Millennium > Summit, the United Nations released four seminal reports dealing > with UN- civil society relations, collective security, development, > and comprehensive reform respectively. 1 The Baha'i International > Community contributed to the deliberative processes surrounding > these themes by inviting Baha'i experts to participate in panel discussions, facilitating civil society contributions to deliberations on > UN reform, and submitting concrete recommendations for a more > effective United Nations. > One of the Baha'i International Community's primary areas of > engagement in the UN reform agenda has been in addressing the > Millennium Development Goals (MDGs)-a set of eight quantitative > targets based on the major goals agreed upon at the UN conferences > of the 1990s, which have been synthesized into a global agenda > for development and constitute the organizing framework for UN > work in this area. 2 In its response to the UN regarding MDGs, the > Community's United Nations Office stressed the importance of > universal participation in the development process, the application > of knowledge from the fields of science and religion, as well as the > need for an earnest re-evaluation of global systems and processes > - including governance, trade, and the private sector-that perpetuate the growing extremes of wealth and poverty. During the annual > UN Department of Public Information NGO Conference, the Baha'i > International Community's United Nations Office spearheaded and > cosponsored a panel discussion titled "Getting to Yes for the MDGs," > which explored different ways in which nongovernmental organizations could form effective partnerships for the achievement of the > MDGs. During the NGO Forum held in preparation for the annual > meetings of the Commission on Social Development, the Baha'i > International Community moderated one of the Forum's main > panel discussions, which addressed the continuing relevance of the > comprehensive development agenda generated at the World Summit > on Social Development in 1995 to the achievement of the MDGs. In > Santiago, Chile, regional representatives of the Baha'i International > Community to the UN Economic Commission for Latin America > /)I > > THE BAHA I WORLD 2004-2005 > > and the Caribbean (ECLAC) worked closely with the Conference of > NGOs (CONGO) in planning the CONGO-ECLAC-sponsored seminar > on "Partnerships for a New Era: Achieving the Millennium Development Goals." The Baha'i International Community hosted a > networking reception on the first evening of the seminar and offered > visits to a Baha' !-inspired project in the community of Las Condes > following the seminar. > The uN's focus on mechanisms to promote global security > through a broader understanding of collective security and the development of UN working methods better suited to today's global > threats, provided yet another opportunity for substantive input > from the Baha'i International Community. In its response to the > Secretary-General's report outlining proposals for UN reform, the > Baha'i International Community supported the uN's comprehensive > approach to collective security and reiterated the Baha'i vision of a > system of collective security within a framework of global federation, in whose favor all nations of the world will have ceded claims > to make war. The Bic's United Nations Office, along with 12 other > NGOs, participated in a meeting with Allan Rock, Canadian Ambassador to the UN, to discuss NGO responses to the report. > In addition to comments on the proposed agenda for UN reform, > the UN invited NGOs to submit issues that they deemed important > for discussion and that were not already on the agenda at the High- > Level Summit in September. In response, the Baha'i International > Community stressed the importance of recognizing the individual's > freedom to hold religious belief of his or her choosing and the concomitant freedom to change one's religion or belief In its statement > to the UN, the Baha'i International Community stated, "Until all > people are free to openly practice and share their beliefs within the > parameters of equally applied laws, as well as change their religion > or belief system, development and peace will prove elusive. " On > a related theme, the Baha'i International Community called on > the UN to address religious extremism as a major obstacle to peace > and well-being, noting, "Hesitancy to acknowledge and forcefully > condemn the religious extremism motivating terrorist acts weakens > the effectiveness of the uN's efforts to bring an end to international > terrorism." > , ,, > BAHA I INTERNATIONAL COMMUNITY 151 > > Human rights > The promotion of human rights continued to be a focal point for > the Baha'i International Community's United Nations Office, guided > by the belief in the inherent dignity and noble nature of the individual as well as the equality of all human beings as the prerequisite > for a just, prosperous, and sustainable world. This year, the Baha'i > International Community held the chair of the NGO Committee on > Freedom of Religion, Conscience, and Belief (Geneva) and continued its active participation in the NGO Committee Against Racism > and Racial Discrimination, the NGO Committee on Human Rights, > and the Special Committee oflnternational NGOs on Human Rights > (Geneva) . > Within its broader work on human rights, the Baha'i International Community endeavored to protect the rights of Baha'is > around the world to practice their own faith, addressing in particular a continuing pattern of persecution of the Baha'i community > in Iran. The United Nations General Assembly passed a resolution > condemning the human rights situation in the Islamic Republic > of Iran, making specific mention of the situation of Baha'is. The > Community's United Nations Offices worked closely with external > affairs representatives from Canada and other parts of the world > to make this possible. This year's meetings of the Commission on > Human Rights, however, failed even to consider a resolution on human rights in Iran. "In view of the sharp increase of human rights > violations against the Baha'i community of Iran, it is nothing less > than shocking that the Commission on Human Rights has for the > third year in a row failed to renew international monitoring of the > situation,'' said Bani Dugal, Principal Representative of the Baha'i > International Community to the United Nations, in a press release. > For three years, while the Commission has not presented a resolution on Iran, the situation has deteriorated, marked by a resumption > of violent attacks approaching the levels of persecution experienced > 20 years ago. > The Baha'i International Community took the opportunity to > submit its recommendations for strengthening the United Nations > human rights machinery in response to a request from the United > Nations Office of the High Commissioner for Human Rights to > the NGO community for suggestions as to how the Office can more > , , > ) > > THE BAHA I WORLD 2004- 2005 > > effectively discharge its mandate. In terms of structural and functional reforms, the Baha'i International Community's United Nations > Office called for a strengthened field presence at the country level, > increase in the Office's budgetary resources, and continued levels of > substantive engagement with the NGO community. Beyond these > reforms, however, it stressed that "the legitimacy of the United > Nations human rights machinery can be restored only through an > unwavering adherence to the highest principles of justice, including those elaborated in the Charter of the United Nations and the > Universal Declaration of Human Rights." > > Advancement of women > The work of the Baha'i International Community towards the advancement of women, one of its core programmatic areas, continued > with full vigor, developing external affairs capacity and raising the > profile of the Community's engagement in this issue. As chair of the > NGO Committee on the Status of Women (NGO-csw), the Baha'i > International Community's Principal Representative played a pivotal > role in orchestrating the participation of nearly 600 nongovernmental organizations from all over the world at this year's Commission > on the Status of Women. The Community's United Nations Office > provided office space for NGo-csw staff, facilitating the coordination of this record-breaking level of civil society participation and > effectively coordinating the work of nirie dedicated volunteers. The > diversity of NGOs, represented by more than 2,700 civil society > participants, brought women's perspectives and experience to bear > on the issues before the Commission and evidenced the strength, > increase, and level of organization of women's advocacy networks > worldwide. At this year's meeting, 191 UN member states reaffirmed > their commitment to the ambitious goals articulated 10 years ago > at the Fourth World Conference on Women, held in Beijing, and > acknowledged gender equality as a prerequisite for meeting the Millennium Development Goals. Baha'i advocacy in this area continued > to stress the pivotal role of men and boys both in advancing the rights > of women and in reaping the benefits of a greater equality. As stated > by Abdu'l-Baha, ''As long as women are prevented from attaining > /)I > BAHA I INTERNATIONAL COMMUNITY 153 > > their highest possibilities, so long will men be unable to achieve the > greatness which might be theirs." > The NGO Committee on the Status of Women played a key role > in coordinating the contribution of NGOs to the work of the Commission. As chair of the NGO Committee, Ms. Dugal organized a > Consultation Day for NGOs, reviewing the commitments in the > Beijing Platform for Action and assessing progress towards the realization of these commitments over the last ro years. These were > supplemented with daily briefings for NGOs. In an effort to recognize > individuals' achievements in the area of the advancement of women, > the Committee hosted a reception for more than 300 representatives of member states, at which it presented Louise Arbour, the > UN High Commissioner for Human Rights, with a "Person of Distinction Award." During the Commission, Ms. Dugal, as Chair of > the Committee, was invited to speak at a High-Level Round Table > commemorating the 25th anniversary of the CEDAW by the General > Assembly as well as at a panel commemorating 30 years of UN efforts > to promote gender equality. In her speeches, she acknowledged the > momentum and levels of transnational collaboration generated by > international conferences but noted the disconnect that exists today > between implementation and ideals. She said, "States can no longer > be permitted to shirk from their responsibilities on the pretext of > domestic jurisdiction or cultural relativism . .. The full equality of > men and women ... is a prerequisite for the attainment of the very > ends the UN was created to serve." > In January 2005, the Baha'i International Community's Principal > Representative to the United Nations was invited to speak on the > subject of women's role in conflict prevention, conflict resolution, > and peace building at a conference on gender mainstreaming and > the Millennium Development Goals. The conference was held in > Islamabad, Pakistan, and was co-sponsored by the Pakistani Prime > Minister's Office and the UN Department of Economic and Social > Affairs. As honorary guest speaker, Ms. Dugal emphasized the importance of keeping women central to the peace process, including > full participation in decision making and implementation during > post-conflict reconstruction, peace-building, and peacekeeping > processes. > n I > 154 THE BAHA I WORLD 2004- 2005 > > Social development > With the presence of a new representative in the area of Social > Development, the Baha'i International Community's work in this > area expanded markedly during the year in review and was further > strengthened by the contributions of invited Baha'i experts. > As a member of the Executive Committee of NGOs for Social > Development (with more than 40 member NGOs), Bahiyyih Chaffers > took the lead role in managing the process of committee administration. In this capacity, the Community's United Nations Office > worked closely with the Mission of South Africa to the United Nations, the Chair of this year's Commission on Social Development, > to ensure comprehensive NGO participation in the Commission and > assisted in organizing a Civil Society Forum preceding the Commission. As a result of this positive relationship, the NGO Forum during > the Commission was able to take place at the UN itself, thereby raising > the profile of the NGO presence. > The focus of this year's Commission on Social Development was > to review progress made since the groundbreaking World Summit > on Social Development in 1995, at which n5 world leaders forged a > plan for a comprehensive, "people-centered development," pledging > to focus international development efforts on overcoming poverty, > fostering employment, and social integration. Many gathered for > this year's meeting expressed concern that Copenhagen's comprehensive vision of development had been overshadowed by narrower > concepts of development and that issues of global security had > displaced social justice on the global agenda. In the end, member > states issued a declaration upholding the main principles adopted > in the Copenhagen Declaration and affirmed that the Millennium > Development Goals are "crucial to a coherent, people-centered approach to development." > During the Commission, Dr. Haleh Arbab Correa, representing > the Colombia-based Foundation for the Application and Teaching > of the Sciences (FUNDAEC), was invited on behalf of the UN Department of Economic and Social Affairs to participate, alongside > ambassadors and ministers, in the High-Level Round Table focused > on the promotion of full employment. In her comments, Dr. Correa > emphasized the role that moral education plays in the construction > of a new world. She highlighted the importance of understanding > ", > BAHA I INTERNATIONAL COMMUNITY 155 > > education as an holistic process that goes beyond the training of skills > to include development of attitudes and concepts- such as service > to humanity- that should be taken into consideration in promoting > employment. Dr. Correa spoke again at an event, co-organized by > the Baha'i International Community and the Subcommittee on the > Eradication of Poverty, tided, "Participation Works: International > Success Stories in the Fight Against Poverty." Describing the philosophy behind FUNDAEC, a Baha'i-inspired organization working > in socioeconomic development, Dr. Correa spoke of the role that > science and religion play in development and stressed that "people > should not be looked at as problems" but rather as protagonists > who, with proper education, can take charge of their own and their > community's development. > In order to expand its participation, and contribution to UN > events, the Baha'i International Community has increasingly called > on experts within the worldwide Baha'i community, those with > specialized knowledge relevant to particular UN-identified themes or > events. This year, Dr. Stephen Gonzales, a law professor and leading American expert in conflict resolution, was invited to attend > and observe the proceedings of the recently formed United Nations > Permanent Forum on Indigenous Issues (PFII). The 16-member > Permanent Forum, established in 2000, is an advisory body and subsidiary organ of the United Nations Economic and Social Council, > with a mandate to discuss indigenous issues related to economic and > social development, culture, the environment, education, health, and > human rights. It is a unique body within the UN system, representing a transnational cultural community rather than a member state. > Given the history of Baha'is' involvement in community development work with indigenous populations, the annual meetings of the > PFII present a important opportunity to learn more about the central > issues of concern from indigenous people themselves. > At this year's meetings of the UN Commission on Sustainable > Development, the Baha'i International Community played an active role in facilitating the involvement of faith communities in > the UN Decade of Education for Sustainable Development (DESD). > Coinciding with its international launch, the Baha'i International > Community's United Nations Offices hosted a consultation to > explore the contributions of faith communities to the aims of the > ", > THE BAHA I WORLD 2004-2005 > > Decade. Peter Adriance, External Affairs Representative of the United > States Baha'i community and co-chair of the Faith Sector team of > DESD, led the meeting. The United Nations Educational, Scientific, > and Cultural Organization (UNESCO) had identified faith communities as important partners in carrying out the aims of the Decade > and supported the meeting by advertising it on the UNESCO Website. > The Baha'i International Community co-sponsored two more events > during the Commission, which further explored the contributions of > faith communities and served to raise the profile and shape a vision > of faith community involvement in the Decade. > The Baha'i International Community continued to follow the > work of the World Summit on the Information Society, which > launched its first phase in Geneva, Switzerland, in December 2003 . > In the Declaration of Principles, 175 member states pledged to "build > a people-centered, inclusive, and development-oriented Information > Society," where all can "create, access, utilize, and share information and knowledge." In light of the promotion of the principles > of the oneness of humankind and its physical incarnation in global > systems of communication and administration, the role of information and communications technologies-particularly issues of > equitable access-are paramount. In this year's Second Preparatory > Committee meetings leading up to the Second Summit in November 2005, Bahiyyih Chaffers, representing the Baha'i International > Community's United Nations Office, became an active member of > the NGO Working Group on Working Methods, which met daily to > generate ideas for effective and efficient methods of NGO participation in the conference process. > > Meetings > This year, the Baha'i International Community's Principal Representative to the United Nations was invited, as a leader within her > religious community, to participate in the annual meeting of the > World Economic Forum in Davos, Switzerland. This marked the > first year that the Baha'i International Community was represented > at this high-level forum. The annual meetings of the World Economic Forum bring together influential leaders from government > (including heads of state), business, academia, nongovernmental > /)' > BAHA I INTERNATIONAL COMMUNITY 157 > > organizations, media, religion, and the arts to debate challenging > issues on the global agenda, identify emerging risks and trends, > and search for ways to address them. This year, under the theme > "Taking Responsibility for Tough Choices," participants focused on > issues of poverty, climate change, equitable globalization, and good > governance. Since the first meeting in 1970, the annual meeting's > participant base and focus have grown from a strictly market-driven > agenda to encompass a growing diversity of actors and issues shaping the global economic, social, and environmental situation. It is > particularly noteworthy that against the backdrop of a traditionally > capitalist and market-driven agenda, the perspectives of religious > leaders were given a hearing. Ms. Dugal, one of only three female > religious representatives invited to attend, spoke on panels dealing > with global governance, gender equality, and values in leadership. > She also took part in a cultural event designed to celebrate religious > and cultural diversity, titled a "Celebration of Faith." All four events > provided a rich opportunity to introduce concepts from the Baha'i > writings and bring these ideas to bear on the challenging issues before > the global community. > The Baha'i International Community also continued its active > involvement in the World Faiths Development Dialogue, which > began in 1998 as an initiative of James D. Wolfensohn, former > President of the World Bank, and Lord Carey, then Archbishop of > Canterbury, with the aim of facilitating a dialogue on poverty and > development between religious leaders and international development institutions. This year, at the fourth meeting of the World > Faiths Development Dialogue, Matthew Weinberg represented the > Baha'i International Community before some 60 senior religious, > policy, and political leaders from around the globe, who gathered > to discuss the future direction of the Dialogue initiative and to map > out possible areas for concrete collaboration. In his remarks, the > Baha'i representative emphasized that individuals and communities > must be regarded as "active protagonists in tracing their own path > of development, in creating and applying knowledge-knowledge > that not only enhances material welfare but also deepens human > solidarity." The Baha'i International Community offered its experience of facilitating a policy dialogue on the intersection of science, > religion, and development, which has proven useful in understanding > ,, , > THE BAHA I WORLD 2004-2005 > > how spiritual perspectives can strengthen the theory, practice, and > assessment of development. > > Public information > Based at the Baha'i World Centre in Haifa, Israel, with a branch office in Paris, the Baha'i International Community's Office of Public > Information (oPr) oversees and organizes public information activities throughout the worldwide Baha'i community in conjunction > with a network of National Public Information Officers (NPros) > who carry out the external affairs and public information work of > National Spiritual Assemblies. > The Haifa Office receives dignitaries and other important visitors to the Baha'i World Centre. From 21 April 2004 to 20 April > 2005, the office arranged 298 special visits for some 2,561 dignitaries, leaders of thought, and prominent people from 70 countries. > Visitors included diplomats, religious leaders, physicians, professors, > parliamentarians, researchers, military officials, educators, students, > journalists, tour guides, business people, and members of civil society > and nongovernmental organizations. > The Office received 26 ambassadors from 20 countries as well > as other government ministers and officials, including those from > Australia, Austria, Bosnia and Herzegovina, Brazil, Chile, China, > Colombia, the Czech Republic, Ethiopia, Finland, India, Latvia, > Nigeria, Norway, the Philippines, Poland, Slovenia, Spain, Sri Lanka > and Uzbekistan. > The Office also received film crews, reporters, journalists, producers, and photographers from local and international television and > radio stations. Much of the media coverage centered on the Baha'i > gardens and the Shrine of the Bab as popular tourist attractions in > Haifa. > The Office of Public Information's Paris branch contributes to > the work of the Baha'i International Community by assisting with > public information initiatives and training in Europe and the francophone world and through continued involvement with the European > Union, UNESCO (the United Nations Educational, Scientific, and > Cultural Organization), and Eastern Europe's Stability Pact (formerly > the Royaumont Process). 3 This year, the Office supported the imple- > , , > ) > > BAHA I INTERNATIONAL COMMUNITY 159 > > mentation of a new Happy Hippo Show project in Bulgaria, titled > "Roma and Juliet," which promoted interethnic, interreligious, and > intercultural dialogue. The project included 20 performances in II > different towns and involved about 1,100 youth. > The Office's ongoing efforts to support national Baha'i communities in their public information efforts included organizing the > nth annual European Public Information Management Seminar, in > Budapest, Hungary, in July 2004. The seminar focused on different aspects of work with the media and on interfaith dialogue. A > total of 60 participants from 28 European countries representing 26 > National and Regional Spiritual Assemblies in Europe participated > in the seminar. > As part of its partnership with UNESCO for the International > Decade for a Culture of Peace and Nonviolence against the Children of the World, the Paris Office continued assisting European > National Spiritual Assemblies and Baha'i-inspired associations to > post their respective projects on the UNESCO Website dedicated to > the International Decade. > The Office offered support to various Baha'i-inspired nonprofit > organizations in Europe and also oversaw the production and publication of the French edition of One Country magazine, as well as > the European Public Information Bulletin. During the past year, the > Office collaborated with the National Spiritual Assembly of France > in the production of a video in English and French, entitled Promoting Unity in Diversity, about the two Baha'i exhibitions held at the > European Parliament in 2004. 4 > The Office of Public Information's publications, both print and > Web-based, are intended to provide news and information about > the activities of the Baha'i International Community. The official > Website of the Baha'i International Community is the flagship site > of the Baha'i presence on the Web and receives an average of 50,000 > visitors monthly. 5 The site contains excerpts from the Baha'i writings, > information about the history and teachings of the Baha'i Faith, and > perspectives of the community on issues facing mankind. Links to > Websites of national Baha'i communities are also available. > The Baha'i World News Service continued its fourth year of > publication via its Website, receiving more than 60,000 visits per > month. 6 > 160 THE BAHA'I WORLD 2004-2005 > > One Country, the official newsletter of the Baha'i International > Community, entered its 16th year of publication. Published quarterly in English, French, German, Chinese, Spanish, and Russian, > it reached more than 50,000 readers in at least 180 countries and > maintained a presence on the World Wide Web. 7 > One Country won two awards for issues produced during 2004- > 2005, among them a prestigious Grand Award in the APEX 2005 > Awards for Publication Excellence, which was given to One Country > for overall excellence in the nonprofit, small office category. Just roo > APEX Grand Awards were handed out, in 16 categories, from among > 5,000 entries, according to the contest's organizers, Communications Concepts. One Country also won an Award of Excellence in > the columns and editorials subcategory, for its Perspective editorial > tided "Literacy and Development," which was published in the > April-June 2004 issue. > During the year, One Country's stories covered a wide range of > activities undertaken by Baha'i communities worldwide. The April- > June 2004 issue featured a major story on the efforts of Ugandan > Baha'is to promote literacy through a distinctive program that also > teaches steps towards practical social and economic development. > The October-December 2004 issue carried a story on how the Baha'i > community of Australia has won appreciation for religious classes > in state schools that emphasize moral values and respect for other > cultures. Other issues during the 2004-2005 period covered the Copenhagen Plus Five and Beijing Plus Five conferences at the United > Nations. Ongoing coverage of the persecution of the Baha'is in Iran > was another focus of One Country during the period, with three such > stories, including a major account of Iran's efforts to destroy the > cultural heritage of the Baha'i community there. Perspective editorials during the year discussed Baha'i approaches to re-envisioning > collective security and the challenge of extreme poverty. > > NOTES > > The four reports include: We the Peoples: Civil Society, the UN and Global > Governance, Panel of Eminent Persons on UN-Civil Society Relarionships > (June 2004); A More Secure World: Our Shared Responsibility, Report of rhe > Secrerary-General's High-level Panel on Threars, Challenges, and Change, > December 2004); Investing in Development: A Practical Guide to Achieve > the Millennium Development Goals, Millennium Project Report to rhe > BAHA",I INTERNATIONAL COMMUNITY 161 > > Secretary-General Qanuary 2005); In Larger Freedom: Towards Development, > Security and Human Rights for All, Report of the Secretary-General (March > 2005). > The eight Millennium Development Goals are: eradication of poverty, > achievement of universal primary education, promotion of gender equality, > reduction of child mortality, improvement in maternal health, combating > mv/AIDS, ensuring environmental sustainability, and developing a global > partnership for development. > For more information on the s1c's involvement in this initiative, see > The Bahd'f World I998-99 (Haifa: World Centre Publications, 2000), pp. > 145-150. > For more information, see The Bahd'f WorU 2003-2004 (Haifa: World Centre > Publications, 2005), pp. n3-n8. > 5 The site can be found at http://bahai.org/. > The site can be found at http://news.bahai.org/. > The site can be found at http://www.onecountry.org/. > Update on the Situation > of the Baha' is in Iran and > Arab Countries > > T > he Baha'i community of Iran has endured persecution > throughout its 161-year history, including executions, imprisonments, torture, and confiscation of property; denial of > the right to operate as a peaceful, law-abiding religious community; > and violation of its fundamental human rights. These acts of repression and persecution continued during 2004 and 2005. > > Destruction of Baha'i holy places > In the spring of 2004, the house-like structure that marked the resting place of Quddus, or Mulla Mu}:iammad-'Ali Barfurushi, who is > revered by Baha'is as the foremost disciple of the Bab, was razed to > the ground in Babul, with the full sanction of the authorities. When > Baha'is appealed to the national government to halt the action, > they were assured that the remains would not be disturbed and that > the site would be covered with a green lawn. However, although it > appeared that the desecration had stopped, the dismantling of the > gravesite continued surreptitiously until it was entirely demolished. > The Baha'i community was not even permitted to retrieve the > remains of Quddus so that they could be interred with respect at > another site. The Principal Representative of the Baha'i International > Community at the United Nations remarked that this act utterly > ", > THE BAHA I WORLD 2004- 2005 > > contradicted the Iranian government's claim that the human rights > situation in that country is improving. > The destruction of Baha'i holy places continued two months > later, with the demolition of the house of Mirza Buzurg-i-Nuri, > the father of Baha'u'llah, in Tehran. This residence occupied an > important place in the history of the Baha'i Faith, as it was where > Baha'u'llah recovered from His imprisonment in the Siyah-Chal > before beginning His journey of exile to Baghdad. Unlike the quiet, > gradual destruction of the grave of Quddus, the demolition of the > house of Mirza Buzurg was carried out quickly and in the open-perhaps a measure of the Iranian government's confidence in its ability to > carry out its stated plan to slowly but surely "strangulate" the Baha'i > community. 1 The demolition of this particular residence did, however, raise an outcry in several major Iranian newspapers. Hamshahri > published a lengthy article about the life of Mirza Buzurg and the > architecture of his house, and another paper, Etemaad, referring to > the house as a "matchless model of art, spirituality, and architecture," > termed its destruction "a tragic national and cultural calamity" because of Mirza Buzurg's connection to the court of Fat~-'Ali-Shah > and his eminence as one of Iran's greatest calligraphers. > In response to the Iranian government's destruction of Baha'i > holy places, national Baha'i communities around the world sponsored the publication of the statement Cultural Cleansing: Destroying > a Community, Erasing Memory in September 2004. It stated, in part, > "The hatred of the extremist mullahs for the Baha'is is such that > they, like the Taliban of Afghanistan who destroyed the towering > Buddhist sculptures at Bamiyan, intend not only to eradicate the > religion, but even to erase all traces of its existence in the country > of its birth."2 The goal of the publication was to call the world's attention to the destruction of cultural landmarks that are part of the > heritage of the entire world. The statement appeared in newspapers > in Australia, Canada, France, Germany, Norway, the United States, > and the United Kingdom, including the New York Times, the Los > Angeles Times, the Washington Times and the Washington Post in the > us; the London Times in the UK; Le Monde in France; Frankfurter > Allegemeine, Suddeutsche Zeitung, and Die Zeit in Germany; the > Globe and Mail, National Post, Le Devoir and La Presse in Canada; > and The Australian. > ,, , > BAHA IS IN IRAN > > Letter to President Khatami > By August 2004, pressure on the Baha'i community by authorities > had intensified to the point where individual members were being > threatened and the Baha'i community was ordered to suspend all > social, educational, and community-related activities-anything beyond individual observance of religious obligations. They were told > that even introducing themselves as Baha' fs would be considered an > attempt to teach their religion and was therefore an illegal act. > In this climate of repression, on 15 November 2004, the Iranian > Baha'i community addressed a letter to the president of Iran, Hojjatoleslam Siyyid Mohammad K.hatami. It was also widely distributed > to governmental and nongovernmental authorities and agencies > throughout the country. The letter, courteous in tone, reviewed the > history of the persecution of the Iranian Baha'i community, outlined > the relevant principles in the Iranian constitution, the Universal > Declaration of Human Rights, and various other international covenants and conventions, quoted several pertinent verses from the > Qur'an, and clearly stated the principles of the Baha'i Faith-including loyalty and obedience to government. The letter concluded > by stating that throughout the quarter century during which the > Islamic government has held the reins of power, the Iranian Baha'i > community has always stood firm-and ready to contribute to the > progress of the country: > To every act of injustice, Baha'fs have responded with magnanimity. Faced with widespread and intense persecutions and > multi-faceted iniquities, the Baha'fs have never deviated, even > by a hair's breadth, from the straight divine path, and they > continue to hold fast onto the cord of patience and tolerance as > dictated by their Faith and belief. They fain would expect that, > over such a long period of time, which should have been sufficient to remove suspicions and misunderstandings, the esteemed > authorities would have realized that the Baha'is firmly believe in > the oneness of God and the divine nature of all religions and > prophets, as well as the realm beyond as confirmed in all the > divine scriptures; they obey the laws and regulations of their > country in accordance with the principles of their religion; they > strive to preserve the interests of their homeland by offering > 166 ", > THE BAHA I WORLD 2004-2005 > > cultural, social, economic, and developmental assistance; and > they would never refuse any service to establish human virtues > and perfections which fulfil such universal visions as world peace > and the oneness of humanity. > In conclusion, the Iranian Baha'i community made the request > that the government, "based on the Constitution, will take immediate action to ensure the emancipation of the Iranian Baha'i > community, reinstating their human rights and restoring the privileges of which they have been deprived." > Upon receiving the letter, the majority of governmental and > nongovernmental authorities reacted with sympathy; however, a > number of the Baha'is who were involved in distributing the message were arrested. In the case of one young man, authorities initially > demanded approximately us$3 ,400 bail to secure his release; the > individual did not wish to comply, since experience indicates that > such payments contribute to establishing a system of extortion from > people who have no constitutional protection. Largely owing to > international pressure by various governments, this young man and > the other individuals who were arrested were released without bail > after several weeks of imprisonment. > > Arrests, attacks on individuals and communities, > confiscation and destruction of individuals' property > Attacks on individual Baha'is, Baha'i communities, arrests, and the > confiscation and/or destruction of Baha'i-owned property increased > during 2004-2005. > The case of an individual Baha'l in Hamadan is particularly chilling. In July 2004, a Baha'i optician in that city was kidnapped several > times and brutally attacked by strangers who threatened him with > death if he did not recant his faith and become a Muslim. He went > to the police, who documented the case, which was then referred to > a Revolutionary Court. However, the court investigator returned the > documents to the police station and instructed that such cases not > be documented in the future, since the Baha' is would then be able > to demand their rights and complain to international authorities. > The Baha'i eventually persuaded another police official to file a complaint, and this time the judge warned him repeatedly to withdraw > /)I > BAHA IS IN IRAN > > his complaint. or "it would cost him dearly." Although the judge > eventually allowed the complaint to be filed, the complainant was > then taken to the "information division" where he was interrogated > about his beliefs, strongly advised to convert to Islam-and warned > that he should remember what had happened to another Baha'i in > Hamadan, who had been killed under mysterious circumstances the > previous month. > It is therefore clear that Baha' is cannot expect protection from > the government. In fact, Baha' is have found that government officials often express and foster negative attitudes towards Baha' .fs. > For example, a report in The Irish Times on 20 May 2004 quotes a > passage from the question and answer section of the new Website of > the Iranian Supreme Leader, Ayatollah Ali Khamenei: > Q. "We have Baahi [Baha'i] neighbors," writes one, referring to > Iran's largest religious minority that is routinely persecuted by > the authorities. "Our neighbours are good people and we have > excellent relations with them. What should we do?" > > A. "These people are harem [haram] (forbidden, unlawful) and > are the enemy of our religion and beliefs," replies Khamenei. > "You should end your relationship with them." > Several months after the distribution of the letter to President > Khatami, a new wave of arrests began. Two individuals who had been > arrested in November and then released were re-imprisoned; this time > they were convicted in court- without legal representation- and > sentenced for periods of one to three years. In early March, three > prominent members of the Baha'i community in Tehran were arrested after their homes were ransacked by the Iranian intelligence > agency and documents pertaining to the Baha'i community were > confiscated. > In January and February 2005, in the city ofYazd, Baha'is were > harassed and assaulted, and the Baha'i cemetery was destroyed, with > tombstones smashed and the remains of the interred left exposed. > Baha'i business premises were burned to the ground. > Other disturbing events during the period under review include > the suspension, by an Islamic court, of the sentence given a man > who murdered a Baha'i. While the court recognized, based on > /), > > 168 THE BAHA I WORLD 2004-2005 > > the defendant's own testimony, the crime as a "quasi-intentional" > murder, and he was convicted, the sentence was suspended as time > served and it was further decreed that no "blood money" should be > paid to the family because they are apostates. The worry is that the > theological basis of the decision will be used by Muslims to support > the belief that they can kill Baha'is without fear of serious punishment by Iran's courts. > And in October 2004, six Baha'i homes in the village of Kata in > the Buyir-AJ:imad region were confiscated by the authorities-solely > on the basis of the owners' membership in the Baha'i Faith. Baha'is > in this village have previously endured shootings, mob attacks, and > the burning of their properties; since the early days of the Islamic > revolution they have been subjected to pressure intended to force > their conversion to Islam. > > Persecution of Baha'i students and efforts to hinder > their pursuit of education > One of the social, educational, and community activities that the > Baha' is were ordered to suspend in August 2004 was the Baha'i > Institute for Higher Education, which has functioned as a private > university for Baha'i youth in Iran, who are routinely denied entrance > to the country's universities. > During the same month, an individual was arrested arbitrarily > for printing Baha'i studies material. Kept for over a month in prison, > he was released only after bail amounting to us$n4,ooo had been > posted. > Also at that time, the Iranian government devised a devious > scheme to demoralize students who were applying for university > admission. In the past, university entrance forms required applicants > to identify themselves as members of one of the officially recognized > religions in Iran-Islam, Christianity, Judaism, or Zoroastrianism. > No other choices were permitted, and Baha' is, who refuse to lie about > their religious affiliation, have thus been prevented for more than 20 > years from entering universities in Iran. In 2004, the Baha'i community was assured by government officials that the forms would be > changed and that religion would not be a barrier to Baha'i students > taking the university entrance exams. Instead of being required to fill > BAHA'fs IN IRAN > > in a slot for their religious affiliation, university applicants were simply asked which of the four approved religious subject examinations > they wished to take. Baha' !s were assured that by choosing Islam as > the subject on the examination, there would be no implication that > students were members of that faith. However, after the students > took the exam, officials proclaimed that their action constituted a > declaration of themselves as Muslims. > When the Baha'i students learned of this duplicity and approached the authorities to correct the mistake, the government > at first seemed helpful, then stalled, and finally responded that the > students either had to accept the identification as it stood or give up > their efforts to enter university. Eventually, the authorities offered > to admit only IO of the 800 Baha'i students who had applied for > admission to university; those IO refused, in solidarity with their > fellow Baha'i youth. In the end, no Baha'i students were admitted > to university, in spite of government promises and the Baha'!s' high > scores on the entrance examinations. In fact, Muslim students with > much lower scores were routinely admitted. > It seems clear that the entire exercise constituted a ploy on the > part of the Iranian government to placate Western governments and > convince them that Iran is improving the lot of the country's Baha'i > community. This is clearly not the case. One recalls the statement in > the 1991 Golpaygani memorandum from the Iranian Supreme Revolutionary Council on "the Baha'i question," which states that Baha'!s > "must be expelled from universities, either in the admission process > or during the course of their studies, once it becomes known that > they are Baha'!s." 3 Indeed, on one Iranian Ayatollah's Website, in response to a question about whether registering Baha'ls in educational > institutions is in the interests of Islam, the Ayatollah responded, > "Their registration as Baha'!s, which is an anti-Islamic intelligence > organization, is not allowed and is contrary to the interests oflslam > and the principles and values of the Islamic Revolution." > > Media > An upsurge in attacks beginning in January 2005 appears to have > been coordinated with the launching of a campaign of defamation > against the Baha' !s in the government-controlled media- and was, > 170 THE BAHA'I WORLD 2004-2005 > > in part, a response to the letter presented by the Baha'i community > in November 200+ In December 2004, an article entitled "Behind > the Shadowy Letter of the Baha'is" on the batzab.com Website responds to the letter to President Khatami by accusing the Baha' is > of being "used as a tool by the Zionists" and hints darkly that "if > Baha'ism [sic] becomes a political tool in the hands of foreigners, it is > only natural that the officials of the Islamic Republic would have to > change their method of dealing with the Baha'is." During the same > month, another article on the same Website makes similar accusations regarding "links of the Baha'is with the Zionists, which pose > a danger to Iran" and hopes "that the security and justice officials of > Iran will pay more attention to uprooting this corrupt sect." In an > article injomhouri-e-Eslami (the Islamic Republic Newspaper) on 8 > January 2005, the Baha'i appeal to the Iranian President is characterized as a "provocative" activity and "part of a plan by the United > States" to exert pressure on Iran. In fact, the article accuses the us > government of financing the distribution of the letter to remove the > government of the Islamic Republic, since it cannot do it by military > force. Another article, on the Website of the Cultural Foundation of > Rahpouyan of Shiraz, is devoted entirely to attacking aspects of the > Baha'i Faith and threatens retribution against Baha'is, saying that > the Iranian people have tolerated the presence of the Baha' is in Iran > for the past two decades but have reached the limits of their patience > and will no longer refrain from assaulting them. The conclusion of > the article requests the government to be proactive in preventing > "apostate" Baha'is from manipulating the religious sentiments of > the country's Muslim population. > Outside Iran, media coverage took a different tone. In France, > articles in many different newspapers and on various radio stations > reported on the exclusion of Baha'i students from university and > followed up on the Cultural Cleansing statement published after the > destruction of the house of Baha'u'llah's father in Tehran. > In January 2005, the Luxemburger Wort, a church-owned paper, > published an article entitled "The Hidden Face of Khatami: A Bastion against Religious Proselytism," following the president's tour of > seven African countries that month. The article describes the Iranian > government's concern about the "considerable presence" of Iranian > Baha'i immigrants in Africa and reports that President Khatami > /)I > BAHA IS IN IRAN > > "is said to have asked the heads of state of the countries he visited > not to encourage the spread of the movement." In an interview > broadcast on Radio France Internationale in January, an academic > from the Graduate Institute oflnternational Studies in Geneva also > commented on President Khatami's focus during his African tour, > noting that Iranian officials appear to have among the aims of their > diplomatic work the exercise of pressure on African countries to halt > Baha'i activities. > In October 2004, Voice of America (voA) broadcast an editorial, > reflecting the views of the United States government, regarding Iran > and religious freedom, which mentioned the fact that "Baha'1s are > special targets of abuse" in that country, that they "are not permitted > to teach or practice their religion, obtain government jobs, or attend > Iranian universities," that "their property has been seized and they > are victims of arbitrary arrest and imprisonment," and that "several > Baha'i sites of great religious significance have been destroyed by > Iranian authorities." In February 2005, the VOA Persian-language > service carried an interview regarding the persecution of Baha' {s in > Iran, following the recent desecration of the cemetery in Yazd. > > Actions at the United Nations and > by national governments > Once again this year, international agencies-with one lamentable > exception-and national governments around the world continued > to monitor the situation oflran's Baha'is and to speak up on their > behalf. > The 9rnd Session of the International Labour Organization > (1LO) was held in Geneva in June 2004, at which the report of the > ILo's Committee of Experts mentioned the discrimination against > the Baha'ls practiced in Iran and urged the government to address > the issue. Furthermore, it asked the government to provide current > information regarding the education and the position of Baha' {s in > the labor market that will show how it is making efforts to bring > their situation into line with the Convention on Discrimination in > Employment and Occupation. > On 17 November 2004, the Third Committee of the United > Nations General Assembly adopted a resolution on the human > ", > THE BAHA I WORLD 2004- 2005 > > rights situation in Iran, mentioning the Baha'is in two paragraphs. > The resolution was co-sponsored by 39 countries, with 69 countries > voting in favor, 55 against, and 51 abstaining. > On 20 December 2004, for the 17th time since 1985, the United > Nations General Assembly passed a resolution on the human rights > situation in Iran, with specific mention of the persecution of the > Baha'i community there. The resolution, introduced by Canada, > expressed "serious concern" about the human rights situation and > called on Iran to "eliminate all forms of discrimination based on > religious grounds," taking note of the recent upsurge of human > rights violations against the Baha' is. It specifically mentioned "the > continuing discrimination against persons belonging to minorities, > including Christians, Jews, and Sunnis, and the increased discrimination against the Baha'is, including cases of arbitrary arrest and > detention, the denial of free worship or of publicly carrying out > communal affairs, the disregard of property rights, the destruction > of sites of religious importance, the suspension of social, educational, and community-related activities, and the denial of access > to higher education, employment, pensions, and other benefits." > The resolution passed by a vote of 71 in favor and 54 against, with > 55 abstentions- a greater margin of votes in favor than in the Third > Committee session. The Baha'i International Community's Principal > Representative at the United Nations expressed gratitude for the > resolution, commenting that "expressions of concern by the international community such as this remain the chief means of protection > for Iran's beleaguered Baha'i community." > In its session in January 2005, the United Nations Committee > on the Rights of the Child considered the second periodic report > of Iran on its implementation of the provisions of the Convention > on the Rights of the Child. While the report asserted that there is > general improvement in the rights of Iranian children, the committee expert who served as country rapporteur raised the issue of > discrimination against the Baha'is in Iran, expressing the committee's > concern about restrictions regarding freedom of religion and noting that Baha' is were reportedly discriminated against in regard to > education, employment, travel, housing, and cultural activities. > The Iranian delegation responded that since Baha'i children were > BAHA",IS IN IRAN 173 > > required, along with all other children in the country, to complete > eight years of schooling, there was no case of discrimination against > them and that the government promotes human rights education > in Iranian schools. > Unfortunately, the United Nations Commission on Human > Rights, meeting in Geneva in March and April 2005, once again > refused to put forward a resolution condemning the human rights > abuses in Iran. In an oral statement, the Baha'i International Community urged the Commission to table and pass such a resolution, > saying that "the gross, flagrant, repeated violations of human rights in > Iran- including the abuses that target Baha'ls in that country-warrant the re-establishment of a monitoring mechanism." The Baha'i > International Community's Representative in Geneva also noted > that "human rights violations in Iran have again become so grave > that, in our view, they warrant a clear signal from the international > community"; and the Principal Representative commented, "In view > of the sharp increase of human rights violations against the Baha'i > community of Iran, it is nothing less than shocking that the Commission on Human Rights has for the third year in a row failed to > renew international monitoring of the situation ... We are very > disappointed at the failure of the Commission on Human Rights > to live up to its mandate." > During the year, governments around the world also expressed > their support for Iran's Bahi'is. In the United Kingdom, for example, > parliamentarians tabled an Early Day Motion expressing concern > over the destruction of the house ofBahi'u'llah's father in Tehran and > the government's actions to prevent Baha'i students from entering > university. Parliamentary Questions were raised on the issue, and it > was also brought forward in a debate on European Union relations > with Iran. Dr. Denis MacShane, Member of Parliament and Minister > for Europe, commented, "I hope that the whole House will send a > message of solidarity to people of the Baha'i Faith. It is a great, noble, > tolerant, and peace-loving religion, and its treatment at the hands > of the Iranian authorities is an insult to human values anywhere in > the world." The situation of Iran's Bahi'is was also mentioned in > the government's 2004 Annual Human Rights Report, released in > November 2004. > ", > THE BAHA I WORLD 2004-2005 > > The situation of the Baha' Is in other Muslim countries > The Baha'i community in Egypt, which is severely circumscribed > in its activities, has also been the target of much negative publicity in the newspapers. In August 2004, after a visit to Egypt by > members of the American Committee for Religious Freedom, the > magazine Nisf EL-Dunia published a four-page article attacking the > Baha'i Faith, recirculating old accusations that it is a tool of British > imperialism and of Zionism. The article also reported the response > of two shaykhs to a question regarding the persecution of Baha'is > by Muslims, saying, > first of all, Egypt does not know of any persecution of the followers of any denomination or religious sect, and secondly: All > that has any relation with the Baha'is has disappeared since 1987, > following their acquittal by the Egyptian judicial authorities of > the accusation of conspiracy, of reopening of the Baha'i Assemblies that were closed by a presidential decree in 1960, or trying > to preach the Baha'i [Faith]. The file was totally closed. > These assertions are false, as the record shows. And in fact, at a meeting of the Continuation Committee for the organization Interfaith > Action for Peace in Africa, held in Nairobi, Kenya, in July 2004, the > organization's president reported that in response to the organization's > proposal to hold the next continental interfaith summit in Egypt, > the Egyptian authorities had stated that they would not allow the > summit to take place there as long as Baha' is were included among > the participants. > In Kuwait, two articles published in the al-Seyassah newspaper > attacked the Baha'i'. Faith with similar false accusations but were > countered by an article written by another Muslim who asserted, "Ir > is the right of individuals of any religion or belief to request to teach > this religion or belief if the country is democratic and especially if > those requesting to do so are citizens." > > NOTES > > See Baha'f International Community, The Bahd 'f Question: Cultural > Cleansing in Iran (2005), pp. 16-21, for a more complete discussion of this > document and its implications for the Baha'fs in Iran. > See pp. 279-280 for the complete text of this statement. > 3 See The Bahd'f Question, pp. 16-2r. > ESSAYS~ STATJEMJENTS~ > AND PROFILJES > Science and Morality > Graham Walker views science and > morality as a pathway to social > integration. > > orals-the principles which guide personal behavior- > > M equate with ethical theory which, according to the renowned German philosopher Emmanuel Kant, should > ideally be based on universal values . Morals may be derived from > any combination of natural law, philosophy, altruism, utilitarianism, > deontology, and theology, so it is unsurprising that currently there is > no universal moral system. It is this relativity which is the source of > conflict. This essay looks at how that relativity could be reduced. > Moral principles change with time, and morals from previous > ages are not always appropriate to current situations. 1 For example, > 2,000 years ago the population of the earth was 200 million and > the doubling time was one thousand years, so it was "moral" to go > forth and multiply, notwithstanding some of the social implications. > Today, the population is around 6.5 billion and doubling time is > 50 years, so few would consider the same exhortation to be moral > now. Times have changed, but some still proscribe contraception, > in spite of the starvation of huge numbers. > Morals are also gender dependent. We are aware of the different > male and female roles which society has shaped, only some of which > are supportable. Nevertheless, it is now widely accepted that this > > /)I > > 178 THE BAHA I WORLD 2004- 2005 > > division of labor should not confer different civil or human rights > and that the concept of "universal morals" should apply equally to > both genders. > As cities become increasingly multiracial, cultural moral relativity > is causing problems. For example, imbibing alcohol is seen as immoral hedonism by one but as a harmless pleasure-almost a rite > of passage-to another; the thigh-high skirt and bare midriff are > wanton to some but an innocent fashion to others; honor killings > and the stoning to death of female (not male) adulterers are reasoned > disincentives to protect morality in some cultures, while in others > adultery is accepted, but not condoned. > Morality can also be numerically as well as culturally dependent. > As Steven Pinker comments in The Blank Slate: > If only one person in the world held down a terrified, screaming > little girl, cut off her genitals with a septic blade and sewed her > up leaving a small hole for urine and menstrual flow, the only > question would be how severely should that person be punished. > But when thousands commit the same crime on millions of girls, > the enormity of the act is not magnified a million times. It is > instead, attributed to culture and magically becomes less, not > more horrible.2 > The field of morality is of shifting sand, and its principles are > sometimes artfully applied. The moralizing of political or ethnic > matters has frequently been utilized to licence aggression against > those with whom we disagree-with catastrophic consequences.3 > Interpretation of holy scriptures by the learned for the purpose of > manipulation of the public is commonplace, and healthy skepticism > is always appropriate when politicians moralize. > > Science and moral relativity > Science can help not only in dispelling suspicion, misinterpretation, > and harmful dogma, but also in providing some evidential basis of a > consistent, nondenominational morality founded on universal values. > This is not a new ontology, as "macro" aspects of this relationship > between science and morality surround us and are obvious and historic. For example, promiscuity is related to divorce, illegitimacy, > SCIENCE AND MORALITY 179 > > and sexually transmitted disease; greed and intolerance are related to > violence and war. It is clear, then, that social evils are related to the > absence of moral values. In the natural world, on the other hand, > if one observes the holistic organization of ants and termites, one > sees that these minute insects create a stable, productive community > which would be impossible without high levels of communication, > cooperation, and altruism. Their colonies have organized division > of labor; foragers selflessly share information with others regarding > the location of food; there is self-sacrifice in the protection of the > community. All of these behaviors benefit the colony, and all are > characteristics of civil society. (On the downside, it has to be said > that the industrious and social ant has been bypassed by evolution, > not having changed in 20 million years.) These two simple examples > show that we only need to observe our surroundings to see the effect > of morality and its absence. > What is new and less self-evident is the "micro" aspect of the > relationship between science and morality: Information from the > enhanced understanding of genetics, neurology, and physiology has > been made possible by the rapid acceleration of technology. For example, science is able to explain the microbiological cause of sexually > transmitted disease-and therefore the relation to promiscuity, which > moral teaching forbids. Similarly, the intellectual disintegration associated with drug abuse is explicable by the neurological degradation > visible on brain scans. The effects of the media on child behavior > become clear when the large numbers are analyzed by computer. In > short, science makes the case for morality more believable. > Science, however, must also be seen as a relative truth. Some of > what we positively believe as undeniable scientific truth today will be > discarded in the next IO years, in the same way as we have discarded > some scientific "certainties" of yesteryear. Science and morality both > share relativity, but where moral relativity is the cause of disagreement and even extreme violence, scientific relativity is accepted and > statistically incorporated into thresholds of certainty.4 > > Starting at the beginning > It is said that man is between two infinities: the universe on one hand > and his atomic components on the other. Our natural inquisitiveness > ,, , > 180 THE BAHA I WORLD 2004-2005 > > drives a strong desire to understand this relationship and its evolution. The question of "the beginning" is perhaps best characterized > as "Big Bang versus Genesis"-and, for most scientists, there is no > contest. However, cosmological studies of the astounding symmetry > and balance in this aspect of reality indicate to some that the chance > theory of the Big Bang and evolution is statistically unacceptable > and that there must be a supreme being and a grand design. Many > eminent scientists ascribe to this explanation. > To look at one example in support of this perspective, there is an > infinitesimally small chance that the carbon-based organic chemistry > of all living matter happened by accident. From the initial moment > of the expansion of the original matter (an unknown which both > atheists and deists must take on faith), the particles began to form > simple atoms such as hydrogen and helium, with stable nuclei and > electrons. These atoms, under the influence of precise pressures and > temperatures of the cosmic furnace, formed different, more complex molecules. The force of gravity accurately balanced the force > of expansion. Paul Davies, professor of physics at Imperial College, > London, calculated that the relation of these two forces had to be > precise to rn 60 for the universe to exist.5 This balance induced the > formation of stars, which associated into galaxies. The compression > of the material of stars caused increased temperatures and fusion of > atoms to produce a greater variety of molecules of greater complexity > such as nitrogen, oxygen, and carbon. The subsequent exploding supernovas distributed these further afield. After each explosion, gravity > again caused the formation of more galaxies with stars, planets, and, > in our case, sun and moon, in what we know as "the Milky Way." > Alternating light and darkness, warmth and cold through a 24-hour > period is secondary to the harmonious spinning and orbiting of the > earth amongst planets held perfectly in balance by gravity. 6 > From this seemingly ordered beginning evolved man and the > uncounted varieties of plants and animals based on carbon chemistry. But the natural rate of triple collision of three helium particles > to form one carbon inside a star is rare and would not produce the > amount of carbon necessary for our particular chemistry. It just so > happens that a phenomenon known as carbon resonance augments > the collision rate, resulting in exactly the ratio of carbon, oxygen, > and nitrogen needed to provide the building blocks for organic life as > SCIENCE AND MORALITY 181 > > we know it. "Coincidences" of this sort are innumerable throughout > the physical world. > Such evidence supports the anthropic principle which postulates > that for us to exist, the universe has to be precisely as it is. But this > begs the question, why should it be precisely as it is for us to exist? > Sir Fred Hoyle, the eminent astronomer,7 stated that the calculation > of the chance of all of these "coincidences" is so great that it puts the > question of a "super-intellect" beyond doubt, and if God (supreme > intellect, grand designer) exists, then the moral attributes ascribed > to such a deity by prophets gain credence and authority. Of course, > we might accept this proof of God's existence without accepting the > prophets as "official messengers," but if the world is created by God, > then every creation comes from His design, including prophets. > How we recognize a true prophet is difficult to define. There have > been numerous seers, mystics, minor prophets, and philosophers > who have had some influence on human progress, but perhaps one > of the defining characteristics by which a true or major prophet is > objectively recognized is the degree of social turbulence that follows > the revelation. The main religions that have appeared throughout > recorded time are all associated with a named prophet, upheaval, > and social reorganization. 8 Jesus brought tolerance and forgiveness > and reduced internecine tribal warfare, and Mul:iammad elevated > learning to the status of prayer, helped to change the existing power > structure, and sped academic progress in the Middle East and thence > the West. 9 > Is this logic of design sustained if we look at the other end of > our two infinities? The matrix of symbiotic processes that secure our > biosphere also seems too complicated to have arisen by chance. The > wonder of the human organism is difficult to accept as simply the > result of a series of millions of mitotic accidents starting from an ad > hoc agglomeration of carbon, nitrogen, and oxygen. The atoms we > have inherited from the primordial explosion make up our molecules > of varied degrees of complexity, from simple salt to hemoglobin. > Hemoglobin is a wonder of nature itself- able to absorb oxygen during inhalation, transport it, and liberate it at the extremities where it > picks up carbon dioxide to transport it back to the lungs and release it > by exhalation. The beautiful, ultra-complex double helix DNA of each > of our cells controls a microscopic factory with specific products and > ", > THE BAHA I WORLD 2004- 2005 > > functions, control mechanisms, signal emitters, and receivers. Groups > of such cells cooperate to form an organ that works in harmony with > other organs for the good of the whole being, 10 a whole which can > respond successfully to a spectrum of extremes of temperature, of > varied oxygen pressure in the atmosphere, of hydration, and nutrition. To many, this complexity and order, with its built-in repair, > protection, and servo-mechanisms, indicate a supreme designer, not > chance. Although science explains mechanisms but not rationale, it > appears logical, on statistical grounds, to imply again the existence > of a grand conductor of this symphony of perfection. > > Hard and soft science > Hard science is the irrefutable stuff of laboratories; it is measurement that can be tested by others anywhere in the world and allied > to the accepted scientific and mathematical principles applied by all > scientists. In contrast, soft science may be thought of as observation > that leads through interpretation to a more or less reliable conclusion. Its substrate is not scientific measurement but statistics, which > make the conclusions sound. For example, the incidence of sexually > transmitted disease, illegitimacy, depression, suicide, and economic > status in a large number of people from widely differing backgrounds > 40 years ago was compared to that in a similar number of people and > similar groups today. It was found that all of these parameters had > increased simultaneously with a significant rise in wealth. Therefore, > it is sound to conclude that material wealth does not buy health or > happiness- a theme familiar in religious doctrines and borne out > by sociology. 11 > In the same vein of soft science, the historical evidence of human > evolution does not reflect an altruism driving the creation of empires. > Some empires, however, proved more long lived than others, and > the more durable empires are characterized by the cohesive power > of a civilizing philosophy. Contrast, for example, the legacy of the > Mongol and Roman Empires. In 1259 CE, the former extended from > Poland and Hungary in the west to China in the east, embracing > Turkey, Hungary, Poland, Russia, China, Vietnam, Tibet, Kashmir, Pakistan, Afghanistan, Persia, and Iraq. These countries were > subdued by the ferocity of the warlike Mongols until the death of > SCIENCE AND MORALITY > > Tamerlane in 1405 CE, when the empire disintegrated because of its > failure to unite peoples and create institutions. At no time during its > 150 years was there peace, and there is little in the way of a Mongolian > inheritance. The Roman Empire, on the other hand, embraced all > the countries bordering the Mediterranean Sea, a smaller area but > with a greater population. The jurisdiction lasted from 12 to 565 CE, > and after Emperor Augustus there were 200 years of peace and prosperity among disparate cultures that had been united by a common > language (Latin) and stabilized by international trade, the popular > pursuit of knowledge, the justice and civil rights of Roman law, and > strong institutions balancing government. The fall of the Roman > Empire resulted in retrogression in some areas where the institutions were not sustained, but the legacy is evident in the conquered > countries to this day, in their judicial systems, art, culture, and Latin > usage. The civilizing effect of the Roman Empire is clearly related to > the relatively moral and ethical basis of its administration, in contradistinction to the brutal but transient influence of the Mongols. > Similar bases of communal stability, which have been observed in > primates, will be discussed later. > > The survival advantage of morality > This is soft science but nevertheless worthy of consideration. Not > only does an overtly material existence fail to return the happiness > sought, but it is also related to a shorter life span. Conversely, moral > and spiritual beings will be at less risk of various illnesses such as > sexually transmitted disease, diseases of addiction, accidents, depression, atypical pains, and obesity with the commensurate risk of heart > attack and stroke. Studies show that people with such an outlook > have lower divorce rates, less stress, suffer less violence, are less likely > to commit suicide, and suffer less distress when dying. > The appeal of a scientific basis to morality is multifaceted. Science is replicatable and objective, and its methodology is therefore > a cohesive force that unites all scientists. It is respected as a source > of knowledge and unbiased opinion in the public at large. More > important, it supports a common moral perspective for every culture, religion, and race by helping to dispel superstition and fear. > While it may only explain small sectors of reality, it contributes > ", > THE BAHA I WORLD 2004- 2005 > > understanding of those aspects not explained by religion. Herein > lies not only the compatibility of religion and science but also their > mutual dependence. 12 > > Neuroscience > Let us now examine some aspects of the neurology of morality. Is > there, for example, a brain center for morality? Is it intelligence dependent? Is it inherited or inducible, or both? In other words, this is > the old question of whether nature or nurture predicates behavioral > development. > In the medical field, a modern investigatory tool called a molecular resonance imaging scan, or MRI, can be modified to show which > areas of the brain are functioning. If functional MRI brain scans are > taken of patients being anesthetized, activity areas progressively close > down in all parts of the brain as the depth of anesthesia increases. > The loss of consciousness is not associated with inactivity in any > particular area. Since moral deliberation relies on conscious thought, > we can conclude that morality is not related to a center but to the > whole network of neurones (nerve fibers) and synapses (junctions); > in other words, it is spatially diffuse. Using the same scanner, we > can also observe that certain areas are active with certain thought > processes. For example, an offensive or frightening image will light > up a particular area called the amygdala. In computing terms, this is > a small but powerful ROM center that does not react in the same way > to pleasant images. More interestingly, even if the images are shown > too quickly to be recognized or when the volunteer is distracted, the > amygdala still lights up, implying that offense generates an emotional > reaction of which we are unaware, as well as a conscious reaction. > This unconscious response occurs at a level that is instinctive or > non-mediated (i.e., not processed by conscious thought). It seems > to be common to all those tested so far and is probably the neurological basis of the ethical sentiments we all have in common- the > universals of humanness. Seeing an abandoned baby in the snow > or the deformed or the injured and starving all provoke the feeling > of empathy, which Ray Dolan, professor of cognitive neurology at > the Institute of Neurology in London, describes as "non-mediated > reactions"-the watering of the eye when one sees another person's > SCIENCE AND MORALITY > > eye injured or the feeling of nausea when listening to others vomiting, for example. 13 This "gut feeling" helps define the instincts of > right and wrong. It is the basis of deontological ethics or, put simply, > what is right is what we all know to be right. > How does hard neuroscience sit with sociological and behavioral science? William S. Hatcher, retired Professor of Philosophy > and Mathematics at Laval University, Quebec, Canada, regards the > simple fact that all individuals react positively to love, acceptance, > and generosity as proof of the universality of these spiritual values. 14 > It may be argued conversely that some cultures exhibit different > emotional reactions, and demonstration of these three behaviors in > certain circumstances may be entirely unwelcome. However, if we > define emotional reaction in terms of the intellectual content, not > the stimulus, all cultures will exhibit literally hundreds of common > behaviors. For example, if a person feels pleased, then the facial expression would be identified by other cultures as indicating pleasure. > The stimulus will vary with culture, however; I might applaud a fine > golf shot and show pleasure, but to an Amazonian Indian the same > experience would be greeted with puzzlement. 15 In fact, in 1989, > Professor Donald E. Brown compiled a list of 364 human universals > as a result of recording behavior among numerous different tribes > from many countries. 16 Incidentally, many universals were found in > children before acculturation, indicating that we are not born with > a "blank slate" but with a beginner's set of social reactions. > Two other deductions can be made from the numerous spiritual > qualities that are found on Brown's list. First, many of these spiritual > qualities are unquestionably instinctive, which belies the contention > that all human instincts are animalistic. Second, the list provides > circumstantial evidence of innate goodness, presumably supported > by hardwired neurological circuitry. > The identification of the amygdala reaction to offense is the > beginning of the mapping of particular centers for certain social functions, and many other areas of the brain having the purpose of social > engagement have been described. It is also clear that these centers > have numerous connections with other centers; in fact, the network > grows as identification techniques become more sophisticated. > 186 THE BAHA"II WORLD 2004- 2005 > > This type of basic hardware does not fully explain our complexity > and variability. We need, in computer jargon, terabytes of RAM to > enable behavior of the levels of sophistication seen in humans. > If we examine the brain tissue of the newborn animal or human > under a powerful electron microscope, we see a few neurons with > few synapses on a featureless background or matrix, but after two > months, it is totally changed: There is now a rich network of neurons and a myriad of connections. And after two years, the picture > is almost all neurons and synapses. These changes are the anatomical > result of learning: more facts, more synapses. The network allows > numerous connections to be made, some repeated reflexively, as in > riding a bicycle, and some new, as in innovative thought. This is the > all-important capacity known as neural plasticity. It is reasonable > to expect those networks to reflect various types of experience and > learning. For example, if a child is subjected to violence and deprivation, there will be synapses registering this experience, while a child > surrounded by love and comfort will have formed different synapse > groupings. These groups, the basis of associated memory, are called > engrams and are elicited by psychiatrists through word or picture > association tests. To one patient, for example, red is associated with > rose, love, happiness, while a different upbringing may retrieve the > sequence red, blood, pain, hate. > The gradual elaboration of memory and reasoning proceeds at a > particular pace. Psychometric testing shows that levels of sophistication of reasoning are age-related. An infant would not be aware of > much more than the logical presumption that crying is the agreed > signal for food or nappy change. A five-year-old would be expected > to be protective towards a sibling but not to appreciate why excessive consumption is destroying the planet. These stages were first > described by Jean Piaget, a Swiss psychiatrist who died in 1980 and > was known for, among other work, his description of the six stages > of childhood development. This developmental process can also be > described in terms of levels or orders of thought. For example, "I > know the date" is a first order of thought, while "I know that you > know the date" is a second order of thought, and so on. Higher > primates are capable of second-order thought, as is a five-year-old > human, while reasonably intelligent adults are capable of fourth > order, which is one of the prerequisites of moral deliberation . > SCIENCE AND MORALITY > > Second-order thought enables apes and orangutans to hold details > of acceptable behavior, such as who to please and who it is safe to > bully, who owes or is owed a favor- a basic moral code, in fact. > The communal discipline endows the group with stability, which, > in turn, allows peaceful aggregation of larger numbers. In contrast, > the larger brain capacity of humans allows fourth-order thought > and therefore the intellectual equipment to moralize beyond self to > a moral system that embraces all humanity, detached altruism, the > future of the planet, and other wide-ranging issues. > It is also clear that there are apes in their communities that obviously do not pull their weight in the provision of food, protection, > and other activities; they are called freeloaders, like their human > counterparts. In the ape community, there is a limit for tolerance > of freeloading and if it is surpassed, it will result in the expulsion > of the individual. This "risk versus reward" assessment requires second-order thought. (Ideally, morality is its own justification, but in > practice, disincentive for transgressions reinforces the system.) > Deception behavior is also observed in apes, which indicates > that they have awareness of the results of transgression and the likely > punishment. Nevertheless, some will make the decision to take the > risk and to try deception. This is seen, for example, in young males > endeavoring to find a mate amongst the harem of the alpha male. > Deception in humans has been studied by observing the difference in response delay to a question answered truthfully or > dishonestly. Volunteers were instructed to answer questions truthfully or otherwise while their brain function was monitored by an > MRI scanner. Scans showed a delay when volunteers lied and thus > indicated that the default state of the brain was truth telling. This is > not surprising, since truthful response is first-order thought, while > deception requires second-order thought and a period of deliberation. Lying, therefore, is an acquired skill, and so it is unsurprising > to find the frontal cortex activity enhanced on the MRI scan during > deception. > To the question, what purpose does deception serve, the answer > is "both good and bad." Always to tell the truth would be difficult > and occasionally brutal. On occasions, lying smoothes social intercourse. On the other hand, deception may be practiced for self-gain. > To be deceived for the purpose of protecting one's sensitivities is > 188 ", > THE BAHA I WORLD 2004-20 05 > > acceptable, but deception for gain causes offence, even though it > may confer short-term advantages for the deceiver, as seen in studies > of game theory. > Game theory is a research tool which was evolved in 1944 by > the Hungarian genius John von Neumann to test economic survival > strategies in groups. A simple example is called the prisoners' dilemma. In this scenario, two prisoners are questioned by the police. > If they stay loyal to each other and say nothing, both receive a onemonth prison sentence. If, however, one defects and gives evidence > against the other, he is released and the other "gets" six months; if > the two of them defect, both "get" three months. Therefore, if your > partner defects, you are better off if you also defect, reducing your > sentence from six to three months. If your partner remains silent, > you are still better off defecting. In fact, whatever your partner does, > you are better off defecting. Yet if he employs the same strategy, you > both end up with longer sentences than if you remained loyal. The > moral implication is that pure logic is mutually disadvantageous and > altruism is mutually beneficial. > Economists initially rejected the bleak conclusion these games > produced, because it did not reflect the true nature of human behavior. It was then recognized that life is not a sequence of single > games but similar situations that are repeated, introducing the elements of trust, forgiveness, and reputation. Now the outcomes were > more optimistic, for the altruists prospered if the game was played > long enough. Many games were designed to approximate life's dilemmas and decisions, and eventually Robert Axelrod organized a > computerized tournament of 14 different programs, in which each > played the game 200 times against the others, against itself, and > against a random program. The program that won consistently was > Tit For Tat, the "nicest" program-which simply cooperated for the > first round and then did what the other did. It succeeded because it > was clear and predictable; it was nice to nice partners, retaliatory to > betrayers, and forgiving to repenters. > The extrapolation of game theory to human behavior is of limited use, but it confirms the social value of a reputation for honesty, > altruism, and justice. It also indicates that reciprocity and punishment are useful social tools. Game theory shows how these factors > SCIENCE AND MORALITY > > are advantageous, and some of the scientific data shows that they > are predisposed, either by nature or nurture. > > Brain capacity and morality > In survival games of various designs, where players are secretly given > roles of cooperators, "honest johns," or liars, the honest cooperators > usually win and achieve a stable community. We see the same phenomenon in apes where there is a group survival advantage to this > basic moral discipline of honest cooperators. It confers advantages > of protection, cooperation, larger groups, and a richer gene pool to > reduce harmful mutations. > The intellectual capacity to enable such cooperation can be > related to the size of a particular part of the brain called the neocortex, also named "the social brain" by Sean Spence, Professor of > Primatology at Sheffield University. 17 He found that there is a linear > relationship between the ratio of body weight and neocortex weight > and the size of community. This holds true for monkeys, apes, and > humans. Extrapolation of the graph of results for primates indicates > the stable group for humans would be 150. It is impossible to assess > the number of acquaintances, relatives, friends, fellow club members, > and work colleagues in the same way as ape families . However, if > we look at traditional gatherings such as those for celebrations of > puberty, food gathering, and communal decision making in primitive tribes, we find the number is around 150. This is not simply the > number of faces one can remember; it also reflects the number of > people one cares about- another function of moral behavior. > An interesting experiment assessing spare brain capacity also > shows inducibility. A group of adults matched for age and sex was > divided into three. None were piano players. Members of the first > group were shown finger exercises and practiced them three times > per day on the piano. The second group were also shown the finger > exercises but were only allowed to observe the piano players carrying out the piano practice three times per day. The third group were > controls and were not shown the exercises nor did they play the > piano. Functional brain scans were carried out on all three groups > once each day for five days. While the scans taken before the experiment began were comparable with regard to the areas of the brain > /)I > THE BAHA I WORLD 2004- 2 0 05 > > which were to be studied, over the next five days groups one and > two showed a gradually enlarging area of activity. By contrast, the > controls showed no change. The change was evidence of new activity-new synapses rapidly developing over a short period, not only > in the motor cortex (brain tissue that controls movements) but also > in the social/emotional part of the brain. 18 > This experiment also indicated the immense spare capacity of > the human brain. These findings do not accord with our accepted > understanding of evolution, where functional demand precedes > structural modification; rather, in the case of the brain, we seem to > have been endowed with a structure far beyond the requirements of > the time. If the rapid enlargement of the human brain (which occurred relatively recently in evolutionary terms) was not a response > to need, why did superfluous brain tissue occur? Could one argue > that this would indicate an interventionist God, Who, knowing > what our future would require, equipped humans with the necessary latent capacity? > > Moral impairment > Morality clearly depends on brain capacity as well as experience, > and it can be impaired by damage to the social brain. Such damage may occur through physical injury, tumor growth, degenerative > disease (such as Alzheimer's disease), and substance abuse. The first > recorded case of behavior change after trauma was reported in 1856, > when an American railroad worker by the name of Phinneas Gage > was compacting dynamite into the side of a hill with an iron bar > prior to excavation. The dynamite exploded, propelling the meterlong iron bar through the man's left cheek, eye socket, and frontal > part of the brain. After a brief period of unconsciousness, he sat up > and was helped to the local hotel. He recovered sufficiently by six > weeks to return to work. However, his doctor recorded a dramatic > change in his personality; from being gentle and sociable and a good > husband, he changed into a violent, addictive man. 19 > Professor Faraneh Vargha-Khadem of the Institute for Child > Health in London examined functional MRI scans of children and > adults who had sustained damage to the frontal lobes of the brain, > where the social brain is located. Their personality disorders, like that > SCIENCE AND MORALITY > > of Phineas Gage, were clearly related to the damaged frontal areas > of the brain. 20 This work also illuminates the importance of training to childhood behavior. For example, if the frontal cortex area is > damaged early in childhood, there is no processing and loading of > experience to the conscious, and the patient will therefore be unable > to deliberate on the right or wrong of a situation. If the injury occurs > later than, say, 15 years, the programming has occurred but there is > still antisocial behavior. The difference is that now the patient is > capable of deliberation and is aware of the misbehavior, but still he > will not change. He simply does not care. > The frontal cortex receives information from the hardwired centers of the brain, from engrams, and directly from the centers that > register sensory experiences. It probably processes this input, deliberates, and formulates patterns of behavior and judgments, which > are normally subject to updates as new experiences or thoughts are > logged. The brain retains this malleability, or the capacity to independently evolve thought processes following new information or > meditation. In highly artificial circumstances such as indoctrination, > this independence of thought can be disabled, and certain thoughts > become inaccessible to reason and logic. This is the mental process > of fanaticism and is typically used to promote the importance of > dogma above the individual, or, in the Kantian concept of ethics, > the elevation of means above the ends: To deliberate or not to deliberate; on one hand, to own and develop one's faith, its expression > and influence on life, one's relationship to the world, and one's own > responsibilities, or, on the other hand, to be owned by that faith and > to be an automaton, blindly responding to another's orders .21 > Taking the question of child training a little further, one may > ask why apparently healthy children sometimes become sociopathic. > Michael Penn, Professor of Psychology at Franklin and Marshall > College, Pennsylvania, has argued that unless a child is able to recognize the relation between misdemeanor and punishment, he or she > will eventually be unable to respond to the rationale of discipline. > This situation may arise either if the child has a genetic trait that > predisposes him or her to antisocial behavior, or through repetitive, > irrational abuse. An example will serve to illustrate the point: A group > of normal adults and psychopathic adults were informed that at the > end of a IO-second countdown they would receive an unpleasant > ,, , > THE BAHA I WORLD 2004-2005 > > stimulus. Skin electro-conductivity measurements in psychopaths > showed little change in conductivity; in contrast, non psychopathic > volunteers showed a significant rise in conductivity when the countdown started and an accelerating rise as the count approached the > end point.22 Evidently, the physiological change associated with > fear of anticipated pain is absent in psychopaths. This neurological > defect seems to be in the limbic system of the brain, a center which > is strongly associated with emotional development. > Another experiment which added to the understanding of training involved the state of helplessness. Normal volunteers were divided > into three equal groups. Two groups were subjected to aversive events > such as painfully loud noise. Members of one group, by application > and perseverance, were able to find a method of ending the aversive > event and continued to apply themselves to solving the problem of > each event. For the second group, there was no solution; they eventually realized that they could exert no control and began to suffer > the aversion passively. Members of the third group were subjected to > neither and were simply the control. Researchers suggested that the > real-life equivalent to this experiment is recognition of the relation > of action to outcomes. The important outcomes in shaping moral > behavior are reward and punishment, as we see in the hierarchical > behavior control in primates. If there is a neurological deficit that > prevents this logical modification of behavior, antisocial behavior > disorder is the outcome, as with the frontal lobe injuries reported by > Vargha-Khadem. When there appears to be no justice or logic to life's > successes or failures and when good behavior and bad have the same > result, then again the outcome is likely to be antisocial behavior. > Culpability and management of the two etiological types, however, are quite different, which brings up an interesting philosophical > point relating to forensic aspects of behavior. The definition of > antisocial behavior disorder is independent of causes. If the diagnosis > relies on definitions and protocols (or is, in other words, evidence > based), as is the current tendency, then there may be no difference > in the management of the offender, regardless of the cause. A valuebased diagnosis, however, suggests that there should be consonance > between the treatment of antisocial behavior and its cause. For example, there may be a group with neurological deficit due to trauma > or genetic abnormality, who cannot be culpable since they are not > SCIENCE AND MORALITY 193 > > conscious of the digression and are incapable of responding to corrective discipline, while those who are antisocial because of abuse > are capable of response but need expert therapy. > It is frequently asserted that the media are responsible for instantiation of violence in children and its continuing expression in > adulthood. Several mechanisms for this have been suggested, the > most supportable of which are desensitization (repeated viewing of > violent material), behavioral effects (encouragement to see aggressive > behavior as the norm), and cultivation effects (developing a distorted > view of the world). While there is a significant body of opinion that > supports the relationship between violent behavior and the hours > of violence viewed, the Commission on Children and Violence > (1995) found that the context in which the violence was viewed was > the primary factor. This indicates that a child in a moral domestic > environment would be less influenced than one in a permissive or > violent environment. > Incidentally, there is an interesting condition which seems to > indicate the importance of love even to the physical growth in > children. Children who are deprived of nothing except affection > fail to thrive not only emotionally, which is no surprise, but also > physically. This condition is called "nonorganic failure to thrive." > The mechanism is unclear. > > Genes and character > We have seen that there are individuals who are not equipped to be > socialized because of neurological abnormalities, the locus of which > may be the frontal lobes (social brain) and may be due to injury > or genetic aetiology. Genes work in two ways: first, by influencing the biological structure of the brain and second, by shaping its > development. > There is a variable relationship between genes and behavior > abnormalities. Schizophrenia, on the one hand, has long been > recognized as a Mendelian inherited dominant abnormality. This > means that if one identical twin is schizophrenic then the other > will also be schizophrenic, while if one fraternal twin has schizophrenia the other has a 50 percent chance of being affected, and > if one parent is schizophrenic there is a 25 percent chance in each > , ,, > 194 THE BARA I WORLD 2004- 2005 > > offspring. However, according to Akira Sawa and Atsushi Kamiya, > this disease is a neuro-developmental fault, involving architectural, > cellular biological, and protein abnormalities, which could all stem > from a gene for schizophrenia. 23 But there appear to be additional > influences, including environmental factors, which are involved in > the full manifestation of the symptoms of schizophrenia. 24 So even > for schizophrenia, the psychogeneticists' "banker,'' there appears to > be a multifactorial influence on expression, which demotes the importance of the gene. Thus, behavioral geneticists assert that most > genes are probabilistic. That conclusion frustrates both sides in the > "nature versus nurture" debate, for neither can claim pure expression > of effect, not even for schizophrenia. > The controversy between nature and nurture is not so swiftly > resolved by the assertion that there are more subtle and less predictable effects stemming from combinations of genes on adjacent sites > and variable penetrance. The expression of some genes may also > depend on whether the gene is inherited from the father or mother. > To complicate the picture further, the expression of any gene, not just > schizophrenia, may be influenced by the environment. As Dr. Craig > Venter, president of the American company Celera, who defined > the human genome simultaneously with the Sanger Laboratory in > Cambridge, has said, "You cannot define the effect of genes without > defining the effect of the environment." 25 > Clearly, the determinist view of one gene per character trait for > humans cannot be correct, as humans possess merely 30,000 genes > (only twice as many as the fruit fly), even if environment does influence expression. The reductionist view that understanding the > genome will allow complete explanation of human variability is > equally untenable and wildly optimistic. How, then, can the sophistication and variation of human beings be explained? The answer > lies in the variable penetrance, environmental effects, group effects, > subtle control genes, and the large numbers of minigenes or snips > (single nucleotide polymorphisms) that confer multifunctionaliry. > The frustrating thing for eugenecists is that qualities of giftedness > such as great musicianship, athleticism, or leadership are emergenic- expressed only when there is a certain combination of genes > and circumstantial factors. > SCIENCE AND MORALITY 195 > > Some genes have a narrow predictable expression, and others are > more variable and subtle. One example of the former is the DRD4 > gene mutation, the effect of which is antisocial behavior and aggression. This mutation seems to have arisen about 40,000 years ago and > was probably a survival advantage then, spreading quickly through > the population; unsurprisingly, its expression is sexlinked. > At the other end of the spectrum, one confronts the myriad complexities of the effects of the FOXP2 gene, which plays an important > role in language and speech development and is one of a family of > genes that play a role in the formation of the embryo itself. Since > its influence is therefore exerted at both ends of the spectrum of development-embryological and social-the importance of this gene > cannot be overestimated.26 In conferring the capacity for speech, and > therefore sharing knowledge and experience as well as the ability to > organize and cooperate, it acted as a springboard to propel mankind > forward at a pace that would otherwise have been impossible. Ir was > the gene that probably enabled socialization more than any other, > with a fundamental role in the evolution of moral behavior. > The description of the human genome, the fundament of humanness, can be written as a formula that is common to all. This, > in itself, has underpinned the oneness of humankind and the elementary observation that the only qualification for human rights > is to be human, not a particular color or race. Mining the human > genome treasures will augment the objective understanding of human behavior. > Identical twin studies show the power of the genetic component > in character and behavior. Similarities in identical twins, whether > they are raised together or separated at birth, are significantly greater > than in fraternal twins or in brothers and sisters. Again, virtual twins > (unrelated babies, one or both adopted) who are raised together > from birth show no similarities in behavior, character, or IQ, beyond > that attributable to chance. The obvious deduction is that genes do > influence character and behavior. Some single genes have a powerful > influence on mind and a dominant expression. Most traits, however, > are related to groups of less dominant genes, which are more or > less influenced by other genes. For example, genes related to moral > behavior that are of subtle expression are easily overwritten by upbringing. On the other hand, many studies indicate that the behavior > /)I > > THE BAHA I WORLD 2004- 2005 > > of profoundly antisocial individuals has shown consistency since early > childhood through adulthood and has defeated the best efforts of > their parents. This, again, suggests an inherited causation. A simple > example of nurture trumping nature is given by Steven Pinker. The > field of different strains of corn grown in a field will attain different > heights because of the different genes, a single strain of corn grown > in different fields, one dry the other irrigated, will show differences > in height because of the environment. 27 > > Future > We have seen how science may explain our innate moral nature and > how it can be evolved or compromised by experience, genes, and > brain damage. To conclude this glance at a small sample of the huge > volume of available science which can be adduced to this topic, let us > look briefly towards the future. Carbon-silicone interface chemistry > promises implantable data and intelligence. Silicone chips similar > to those in our computers, loaded with information and programs, > may be implanted in humans, short circuiting the onorous task of > learning. Someday before too long, people may be able to buy a > chip off the shelf for school matriculation exams, a law degree, or > to achieve proficiency in an international language. While this may > cause rejoicing in classrooms around the world, many questions immediately arise. Who, for example, loads and programs the chips? > It is unlikely that any ethical body would be funded for the costs > of development, even if there were acceptance. This kind of project > is entrepreneurial, leaving the door open to subliminal suggestion, > whether for political or commercial reasons, and resulting in individuals' loss of autonomy. Furthermore, data implantation does > not endow wisdom, although in response it could be argued that > eliminating the hours of learning information that is readily available from implants, or, less controversially, powerful computers the > size of a wrist watch, would free us to use the time more effectively > in deliberation, which begets wisdom. > > Conclusion > Throughout history mankind has consistently demonstrated an > instinctive thirst for knowledge, an urge to seek explanations when > SCIENCE AND MORALITY 197 > > confronted with uncertainty, a drive to conquer physical challenges. > Much of the research cited in this essay, motivated by these factors, > was aimed at the rationale of behavior. It is fortunately possible to > extrapolate the findings to inform the parallel question of the nature > of morality. The essay begins this process by indicating the biological > substrate of moral capacity and the sociological factors in its evolution. Neurology and psychology explain aspects of dysfunction. > To find common ground for diverse moral codes, especially religious codes, proves elusive and is frequently ignored. Where distrust > and suspicion exist, there is a tendency to focus on differences rather > than commonalities, which increases division. Impartial sciencebased reasoning transcends cultural differences in other theaters of > scientific endeavor, and it is hoped that the same approach will prove > to be a unifying force in the area of moral conflict. The genetic and > sociological data depict humankind as one family whose behavioral > patterns include vastly more shared features than disparities. How > can this not encourage brotherhood and integration? > The evidence relating moral living to personal and public health > is clear. Similarly, scientific evidence of planet degradation exposes > the lack of moral direction in governments, institutions, and industry > that threatens the very survival of mankind. > Neuroscience illuminates different causes of antisocial behaviors, > enabling distinctions to be made between the deliberately immoral, > the misdirected, and the noncompetent person. These distinctions > indicate the necessary differences in management of the individual > and societal causes. > Finally, the wider acceptance of the consonance between science and religion, which latter is an important aspect of moral > considerations, might encourage a more critical appraisal of extreme > religious dogma. It is also clear that the problems of multiracial > societies have not been solved by the assimilation approach, as in > France, nor multiculturalism, as in the UK. Integration seems to be > the most promising model, and this body of research may be a small > impetus to this end. > THE BAHA'f WORLD 2004-2005 > > NOTES > > In referring to this subject, the sacred writings of the Baha'i Faith refer to > two kinds of religious teachings: the first are eternal and unchangeable, > while the second "relate to the material affairs of humankind. These are > the material or accidental laws which are subject to change in each day of > manifestation, according to exigencies of the time, conditions and differing capacities of humanity." 'Abdu'l-Baha, The Promulgation of Universal > Peace: Talks Delivered by 'Abdu'l-Bahd during His Visit to the United States > and Canada in r9r2 (rev. ed. Wilmette, IL: Baha'i Publishing Trust, 1982), > p. 106. > Stephen Pinker, The Blank Slate: The Denial ofHuman Nature and Modern > Intellectual Life (London: Penguin, 2002), p. 273. > As the Guardian of the Baha'i Faith, Shoghi Effendi, wrote of what he > termed the "triple gods" of nationalism, racialism, and communism, "Their > high priests are the politicians and the worldly wise, the so-called sages of > the age; their sacrifice, the flesh and blood of the slaughtered multitudes; > their incantations, outworn shibboleths and insidious and irreverent formulas; their incense, the smoke of anguish that ascends from the lacerated > hearts of the bereaved, the maimed, and the homeless." The Promised Day > Is Come (rev. ed. Wilmette, IL: Baha'i Publishing Trust, 1996), p. 186. > 'Abdu'l-Baha cautioned listeners about such attitudes in a speech He gave in > the United States in 1912, saying, "Mathematicians, astronomers, chemical > scientists continually disprove and reject the conclusions of the ancients; > nothing is fixed, nothing is final; everything is continually changing because > human reason is progressing along new roads of investigation and arriving > at new conclusions every day." Promulgation, p. 21. > 5 Paul Davies, "What Happened before the Big Bang?" in God for the 2Ist > Century. Russell Stannard, ed. (Radnor, Pennsylvania: Templeton Foundation Press, 2000), pp. 10-12. > 'Abdu'l-Baha's statement, ''All the orbs and luminaries in this illimitable > universe are, likewise, obedient to nature's regulation," supports this interpretation. Promulgation, p. 351. > Fred Hoyle, Plumian Professor of Astronomy, Cambridge University. > Founder of the Institute of Astronomy. > As Baha'u'llah wrote, "Witness how every time the Day Star of Divine > bounty hath shed the light of His Revelation upon the world, the people > of His Day hath risen against Him and repudiated His truth. They who > were regarded as the leaders of men have invariably striven to hinder their > followers from turning unto Him Who is the Ocean of God's limitless > bounty." Baha'u'llah, Gleanings from the Writings ofBahd 'u'lldh (Wilmette, > IL: Baha'i Publishing Trust, 1983), p. 56. > SCIENCE AND MORALITY 199 > > 9 'Abdu'l-Baha said, "until the European religionists withdrew from the East, > leaving ashes of desolation behind them and finding their own nations in > a condition of turbulence and upheaval. Hundreds of thousands of human beings were killed and untold wealth wasted in this fruitless religious > warfare. " Promulgation, p. 265. > ° > Compare this statement: "In the human body every cell, every organ , > every nerve has its part to play. When all do so, the body is healthy, vigorous, radiant, ready for every call made upon it. " The Universal House of > Justice, Wellsprings of Guidance: Messages .from the Universal House ofjustice > (Wilmette, IL: Baha'i Publishing Trust, 1976), pp. 37-38. > See, for example, the following passage: "For a long time the religious > world had been weakened and materialism had advanced; the spiritual > forces of life were waning, moralities were becoming degraded, composure > and peace had vanished from souls, and satanic qualities were dominating > hearts; strife and hatred overshadowed humanity, bloodshed and violence > prevailed. " Promulgation, p. 95. > 'Abdu'l-Baha has said, "Put all your beliefs into harmony with science; > there can be no opposition, for truth is one. When religion, shorn of its > superstitions, traditions, and unintelligent dogmas, shows its conformity > with science, then will there be a great unifying, cleansing force in the > world which will sweep before it all wars, disagreements, discords, and > struggles-and then will mankind be uni red in the power of the Love of > God." 'Abdu'l-Baha, Paris Talks: Addresses Given by 'Abdu'l-Bahd in r9n > (London: Baha'i Publishing Trust, 1995), p. 146. > Raymond Dolan, lecture given at "The Science of Morality" conference, > College of Physicians, London, 2002. See also Raymond Dolan, "On the > Neurology of Morals, " Nature 2:n (November 1999), pp. 927-929. > William S. Hatcher, lecture given at "The Science of Morality" conference, > College of Physicians, London, 2002. > Stephen Pinker, in The Blank Slate, pp. 435-439. > Ibid. > Robin Dunbar, "The Evolution of rhe Social Brain," Evolutionary Anthropology 6 (1998), pp. 178-90. > Susan Greenfield Dana, Chapter l, "How to think about rhe brain," in > Guide to Brain Health (Washington: Dana Press, 2002), pp. 5-16. > Images and text at rhe Warren Anatomical Museum, Francis A. Counrway > Library of Medicine, Harvard Medical School, Harvard University, Massachusetts, USA . > Antoine Bechara er al., "Characterization of rhe decision-making deficit > of patients with ventro-medial prefrontal cortexlesions," Brain 123, pp. > 2189-2202. > In this regard, the Baha'i writings caution, "O Son of Spirit! The best > beloved of all things in My sight is Justice; turn not away therefrom if > , ', > 200 THE BAHA I WORLD 2004- 2 00 5 > > thou desirest Me, and neglect it not that I may confide in thee. By its aid > thou shalt see with thine own eyes and not through the eyes of others, and > shalt know of thine own knowledge and not through the knowledge of thy > neighbor. Ponder this in thy heart how it behooveth thee to be." Baha'u'llah, > The Hidden Words (Wilmette, IL: Baha'i Publishing Trust, 1975), pp. 3-4. > Robert Hare, "Twenty Years of Experience with the Cleckley Psychopath," > in WH . Reid, Unmasking the Psychopath (WW Norton, 1986). > Akira Sawa and Atsushi Kamiya, "Elucidating the pathogenesis of schizophrenia," British Medical journal (2003) 327= 632-633. > 24 H. Karlsson et al., "Retroviral RNA identified in the CSF and brain of indi- > > viduals with schizophrenia," Proceedings ofthe National Academy ofScience, > USA (2001) 98: 4634-39. > Craig Ventnor, in conversation with Mark Henderson, The Times (21 February 2001), News 5. > C.S.L. Lai et al., "A novel forkhead domain gene is mutated in a severe > speech and language disorder," Nature (2001) 413: 519-523. > Steven Pinker, The Blank Slate, p. 49. > World Watch > Ann Boyles looks at some current > views of the opportunities and > challenges presented by "progress. " > > ebster's dictionary defines "progress" as movement nearer > > W to some aim, or a supposed gradual advancement or improvement in the condition of mankind, especially from > a scientific or material standpoint. The latter half of the twentieth > century, in particular, has seen unprecedented advances in science > and technology, the fruits of which have been diffused throughout > the world. The increase in material wealth that this has brought to > the First World is generally seen as the benchmark of progress, and > with the expansion of global markets and communications networks, > that materialistic concept has been widely promoted through the > media, business and technology sectors, and social and economic > development theories and initiatives. People everywhere now desire > something akin to the material comfort they see in Western movies and television shows; allied to this are (to a greater or lesser > degree) expectations connected to work, wages, education, living > standards, democratic governance, and human rights. As one writer > has observed, "progress in the Western sense has become a virtually > universal aspiration" 1-even though its achievement may still be a > distant dream for the vast majority of the world's peoples. But is > it, in fact, an entirely desirable or sustainable aspiration, or do we > > 202 THE BAHA'I WORLD 2004-2005 > > perhaps need to reconsider our view of progress and the criteria we > use to measure it? > First, the good news. In The World Is Flat: A Brief History of > the Twenry-first Century, Thomas L. Friedman posits that a recent > technological advance, the development of "a global, Web-enabled > playing field that allows for multiple forms of collaboration-the > sharing of knowledge and work-in real time, without regard to > geography, distance, or, in the near future, even language,'' is one of > the biggest steps forward that humanity has ever made. And while > he admits that it is not yet accessible to everyone, he argues that "it > is open today to more people in more places on more days in more > ways than anything like it ever before in the history of the world."2 > This leveling of the playing field (or "flattening of the world") > through technology provides humanity with greater opportunities > than it has ever had before-and could even promote peace. According to Friedman's slightly tongue-in-cheek "Dell Theory of Conflict > Prevention," no two countries that are part of a just-in-time global > supply chain for any large corporation would ever want to wage war > because it would entail such serious disruption to their economic > well-being in a competitive, interdependent world. 3 In short, he > argues, "we are now connecting all the knowledge centers on the > planet together into a single global network, which-if politics and > terrorism do not get in the way-could usher in an amazing era of > prosperity and innovation." 4 > Gregg Easterbrook also sounds a positive note in his recent > book The Progress Paradox-even though, as the volume's subtitle > How Life Gets Better While People Feel Worse suggests, progress has > not necessarily made us happier. But while we may think things are > getting worse (a perception promoted in the media), Easterbrook > contends that conditions for many people are getting much better. > He admits that "more than a billion people live on $1 a day," but, > he continues, "In 1975, 1.6 billion people lived at what the United > Nations classifies as 'medium development,' meaning with reasonably decent living standards, education, and health care. Today > 3.5 billion people do-a stunning increase in the sheer number of > human beings who are not destitute." He also cites a long list of > other signs of progress: the spread of democracy in the developing > world, a rise in global adult literacy from 47 percent in 1970 to the > WORLD WATCH 203 > > current 73 percent, the big increase in school enrollment for girls, the > spread of modern communications, the decline of infant mortality, > a rise in life expectancy, a drop in the percentage of people who are > malnourished, nuclear disarmament, a decrease in the number of > armed conflicts, and lower annual global military spending. 5 > In contrast to Friedman's and Easterbrook's largely upbeat perspectives, however, a spate of recent publications have sounded the > alarm about current notions of "progress" and humanity's prospects > if we continue to follow our current path. Ronald Wright's A Short > History of Progress, Jared Diamond's Collapse: How Societies Choose > to Fail or Succeed, and Jane Jacobs' Dark Age Ahead, for example, all > offer somber warnings. > Wright's and Diamond's discussions are organized largely around > threats to the environment. In A Short History of Progress, Wright > separates the threats into three categories developed by archaeologist Joseph Tainter in his analysis of past societal collapses. 6 The first > category, the Runaway Train, portrays a catastrophic course from > which society cannot depart; in Wright's view, today's upsurge in > population and pollution, the acceleration of technology, and concentration of wealth and power are our society's "linked runaway > trains." 7 The second category, the Dinosaur, describes a government > or rulers that cannot evolve to meet changing needs and conditions; > in our world, "the dinosaur factor" is evident in vested interests' > opposition to change and "inertia at all social levels" in the face of > current crises. 8 The third category, the House of Cards, denotes the > society's weak infrastructure, contributing to its rapid and complete > demise; 9 Wright notes that as we place higher and higher demands > on our environment and ecosystems, we are becoming more and > more vulnerable to "natural fluctuations" such as crop failures caused > by increasing weather instability (droughts, floods, fires, and hurricanes), pollution surges, and disease. 10 Progress, then, has created > grave problems that need our full attention and commitment, or we > stand in danger of becoming yet another cautionary example on the > long list of failed societies. > In his 1996 Pulitzer Prize-winning book Guns, Germs, and Steel, > Jared Diamond looked at environmental factors that contributed to > the rise of certain civilizations; in 2005, with Collapse, he has turned > to their demise. Are there lessons we can learn, he asks, about what > ", > THE BAHA I WORLD 2004- 2005 > > makes a society vulnerable, about ways to avoid committing "ecocide," about recognizing indicators of approaching collapse, and > about devising effective measures to stave it off? 11 > Damage to the environment and the ways in which a society deals > with its environmental problems, climate change, and the presence of > friendly or hostile neighbors are all common factors in the survival or > collapse of past societies, says Diamond; 12 we would be wise to give > them careful consideration. And attached to these larger elements > are 12 more specific, linked problems, which have all arisen because > of our success as a society-our progress-and must be addressed > if we are to avoid environmental catastrophe today: the destruction > of natural habitats (or their conversion to man-made habitats); > unsustainable or mismanaged wild food stocks (especially fish); the > loss of species and biodiversity; the loss of arable land through erosion; the dwindling of affordable fossil fuel sources; the depletion > of fresh water sources; the overuse of earth's limited photosynthetic > capacity for human purposes, to the detriment of natural growth; > the release of toxins into the natural environment; threats posed by > the introduction or inadvertent transfer of alien species; problems > associated with global warming; the demand of an increasing human population on natural resources; and the effects of high-impact > living on the environment. 13 > The urgency of our situation is evident when we consider the > following facts: people in the First World consume 32 times more > resources and generate 32 times more waste than people in the Third > World, and "if the people of China alone achieved a First World > living standard while everyone else's living standard remained constant, that would double our human impact on the world." 14 Of > course, people in the Third World want to live like people in the > First World, and they are encouraged in this hope by First World > and United Nations development agencies; yet, Diamond says, > the prospect is unsustainable. In fact, the First World itself cannot > continue much longer on the same course, since it is rapidly using > up both its own resources and those from the Third World. "What > will happen," Diamond asks, "when it finally dawns on all those > people in the Third World that current First World standards are > unreachable for them, and that the First World refuses to abandon > those standards for itself?" 15 > WORLD WATCH 205 > > The challenges are serious but not insurmountable. In some ways, > Diamond writes, we are at lower risk than past societies, thanks to > the positive effects of technology, globalization, modern medicine, > and our wider knowledge about past and other modern societies. > On the other hand, the "unintended destructive effects" of that same > technology, our heightened interdependence because of globalization, > our dependence on modern medicine, and our huge population all > serve to increase our risk. 16 > In her recent book Dark Age Ahead, renowned urban anthropologist Jane Jacobs focuses on problems facing contemporary North > American society through the lens of culture rather than environment. "We show signs,'' she warns, "of rushing headlong into a Dark > Age"-"a culture's dead end," 17 as five essential "pillars" of culture > are being weakened to the point of irrelevance. > The first pillar, family and community, has been undermined > by factors such as the disproportion between housing costs and median income and by automobile culture. 18 The second pillar, higher > education, now focuses on "credentialing" rather than "educating" > students- gearing degree programs to lead to high-paying jobs and > leaving society short-changed, since ''A vigorous culture capable of > making corrective, stabilizing changes depends heavily on its educated people, and especially upon their critical capacities and depth > of understanding." 19 Third, in the fields of science and science-based > technology, we have sloppy scientific practices even while we claim > to venerate science almost to the point of worship, and in the modern interconnected world, the consequences of such bad science > may be "devastating." 2° Fourth, the disappearance of subsidiarity > ("the principle that government works best-most responsibly and > responsively-when it is closest to the people it serves and the needs > it addresses") and fiscal accountability ("the principle that institutions collecting and disbursing taxes work most responsibly when > they are transparent to those providing the money") has seriously > reduced the effectiveness of government at all levels.2 1 And fifth, > the lack of self-policing in learned professions such as accounting > has contributed to a culture of greed and dishonesty in the high > echelons of North American business, where "a presentable image > makes substance immaterial." 22 > /)I > 206 THE BAHA I WORLD 2004- 2005 > > Jacobs' concerns relate to the undermining of integrity in the > human support networks that form the basis of society, in education that nurtures thoughtful citizens who can advance society, in > scientific practice that should protect our physical well-being, in > governance that should be responsible and accountable to those > who elect it, and in the corporate world that should nurture honest > leaders. Absent such integrity, problems such as "racism, profligate > environmental destruction, crime, voters' distrust of politicians and > thus low turnouts for elections, and the enlarging gulf between rich > and poor along with attrition of the middle class"- which she sees as > symptoms of the decay- assume greater and greater ascendancy. 23 > Easterbrook also attributes rampant dishonesty and bad character in business leaders in America to our intense pursuit of material > progress, while other negative consequences include the lack of > social justice associated with poverty, near-poverty, and the lack of > universal health care. 24 > One final point about integrity. Francis Fukuyama has devoted > an entire volume to a discussion of trust as a necessary element in > successful relations-whether economic or social, at the local, national, or international level. His focus is social capital, "a capability > that arises from the prevalence of trust in a society" and is "created > and transmitted through cultural mechanisms like religion, tradition, > or historical habit." In communities that share ethical values, social > capital arises from mutual trust arising from "prior moral consensus" rather than "a rational investment decision."25 Furthermore, > Fukuyama argues, such social capital has an impact on the economy: > "If people who have to work together in an enterprise trust one another because they are all operating according to a common set of > ethical norms, doing business costs less." 26 Conversely, if there is no > trust in society, doing business costs more, since relationships must > be governed by formal, enforced regulations. Thus, values directly > affect the cost and pace of "progress." > Thomas Friedman, while largely focusing on the opportunities brought by technological advances, identifies another kind of > threat inherent in our interconnected world, namely that technology > "superempowers" both innovators and those bent towards more destructive ends, 27 and creates instability by increasing the gap between > WORLD WATCH 207 > > the haves and the have-nots.28 How can we deal effectively with these > threats? His response is as much a warning as an answer: > We need to think more seriously than ever about how we encourage people to focus on productive outcomes that advance and > unite civilization- peaceful imaginations that seek to "minimize > alienation and celebrate interdependence rather than self-sufficiency, inclusion rather than exclusion," openness, opportunity, > and hope rather than limits, suspicion, and grievance. 29 > As he puts it, "there may be nothing more dangerous today than a > failed state with broadband capability." 30 > Another somber note is sounded by Ronald Wright, who concludes A Short History ofProgress with the warning: > Things are moving so fast that inaction itself is one of the biggest mistakes. The rn,ooo-year experiment of the settled life > will stand or fall by what we do, and don't do, now. The reform > that is needed is not anti-capitalist, anti-American, or even deep > environmentalist; it is simply the transition from short-term to > long-term thinking. From recklessness and excess to moderation > and the precautionary principle.31 > And while Jared Diamond is similarly concerned, his tone is > cautiously optimistic at the conclusion of Collapse, where he argues > that since we ourselves have created the problems we face with the > environment, we also control our handling of them. In that connection, we face two crucial types of choices. Like Wright, Diamond > contends that the first is "the courage to practice long-term thinking, > and to make bold, courageous, anticipatory decisions at a time when > problems have become perceptible but before they have reached > crisis proportions."32 The second is "the courage to make painful > decisions about values" 33- to ask which of our traditional values > are suited to this new situation and which should be discarded or > changed. For example, we need to reassess the extent to which we > will be able to retain the values and standards of the First World's > consumer society. Diamond sees hope in the expanding diffusion of > environmental awareness and in the opportunities we have, because > of our interconnectedness, to learn from each other's mistakes before > it is too late. 34 > ,, , > 208 THE BAHA I WORLD 2004-2005 > > As we have noted, Jane Jacobs' worries about where we are headed > also stem from values-related concerns. She concludes her book with > the following caution: > History has repeatedly demonstrated that empires seldom seem > to retain sufficient cultural self-awareness to prevent them from > overreaching and overgrasping ... a society must be self-aware. > Any culture that jettisons the values that have given it competence, adaptability, and identity becomes weak and hollow. > A culture can avoid that hazard only by tenaciously retaining > the underlying values responsible for the culture's nature and > success. That is a framework into which adaptations must be > assimilated. 35 > Thomas Friedman would agree. While he is a huge booster of globalization and the interconnectedness it brings, he also admits that "a > flat, frictionless world" can "pose a threat to the distinctive places and > communities that give us our bearings, that locate us in the world." > In other words, values and culture may be in jeopardy: > Some obstacles to a frictionless global market are truly sources of > waste and lost opportunities. But some of these inefficiencies are > institutions, habits, cultures, and traditions that people cherish > precisely because they reflect nonmarket values like social cohesion, religious faith, and national pride. If global markets and > new communications technologies flatten those differences, we > may lose something important. That is why the debate about > capitalism has been, from the very beginning, about which frictions, barriers, and boundaries are mere sources of waste and > inefficiency, and which are sources of identity and belonging > that we should try to protect. 36 > Again, long-term thinking is necessary, and careful, deliberate > consideration needs to be given to which "inefficiencies"-or values-are too important to allow to be discarded, either deliberately > or inadvertently, in the name of "progress." In the introduction to > Culture Matters: How Values Shape Human Progress, Lawrence E. > Harrison writes, "Integrating value and attitude change into development policies, planning, and programming is . .. a promising way > to assure that, in the next fifty years, the world does not relive the > WORLD WATCH 209 > > poverty and injustice that most poor countries, and underachieving > ethnic groups, have been mired in during the past half century." 37 > However, Harrison notes, "the extent to which cultural change > should be integrated into the conceptualizing, strategizing, planning, and programming of political and economic development" > is highly controversial-especially when proposals for such changes > are initiated by the First World. 38 > Cultural relativists argue that "each culture defines its own goals > and ethics, which cannot be evaluated against the goals and ethics of > another culture" 39 and fear that promoting value changes will obliterate cultural diversity. In response to such objections, Harrison points > out that, in fact, 50 years of steadily improving global communications have ensured that Western notions of progress have spread all > over the planet, and furthermore, it is patronizing to believe that > the concept of progress as encompassing "a longer, healthier, less > burdensome, more fulfilling life" is not found in many cultures. > The controversy highlights the challenge of finding the balance > between standing aside and doing nothing to assist a society to advance and the temptation to exercise excessive, paternalistic control > over its development. Surely the solution to the dilemma is to work > with a society to help it clarify its own values in light of its current > situation, to chart its own course of progress, and to provide desired > assistance without any strings attached. > While scientific, technological, and other material advancements > are obvious fruits of progress, it is clear that the "progress" we see > around us carries great threat as well as great promise-and that > is perhaps its nature. Gregg Easterbrook refers to the "unsettled > character" of progress: even though "we'd like to think progress > causes problems to be solved in a final sense," more often we find > that "for each problem solved, a new one crops up." 40 Because the > problems in our modern world are greater in scope and therefore > potentially much more dangerous than those in previous eras, given > our interdependence, we need to think carefully about the kind of > "progress" we pursue. > Rather than looking at progress purely from an economic vantage > point, some experts are attempting to develop measurements based > on less tangible but no less important factors that are not found in > the GDP (Gross Domestic Product)- the international standard of > , , > ) > > 210 THE BAHA I WORLD 2 004 - 2 0 05 > > progress and achievement. Some of these alternative efforts have > incorporated the concept of social capital as a measure of progress. > One index, called the Measure of Domestic Progress (MDP), "adjusts > personal consumer expenditure to account for a variety of economic, > environmental, and social factors not included in the GDP." It "adds > in the benefits of household labor, accounts for income inequality, > subtracts social costs (such as crime, congestion, family breakdown) > and environmental costs (such as air pollution, resource depletion, > and the 'hidden' costs of climate change) and makes adjustments > for long term investment and economic sustainability." 41 While > critics object that these sorts of indices are of limited use because > intangibles cannot be reliably quantified, surely their use in addition > to purely economic indices is helpful in painting a more complete > picture of society's real progress, including social and environmental > indicators.42 > Such measures accord with Gregg Easterbrook's assessment that > humanity must move beyond the purely material measures of progress that have preoccupied us. In earlier stages of history, we assigned > top priority to material security, comfort, and health, and second > place to "the great questions of meaning." 43 Now, however, we have > arrived at a point where we want both: > [S]ociety is undergoing a fundamental shift from "material want" > to "meaning want," with ever larger numbers of people reasonably secure in terms of living standards, but feeling they lack > significance in their lives. A transition from "material want" to > "meaning want" is not a prediction that men and women will > cease being materialistic; no social indicator points to such a > possibility. It is a prediction that ever more millions will expect > both pleasant living standards and a broad sense that their lives > possess purpose. 44 > Easterbrook sees this shift as "progress on an historically unprecedented scale- involving hundreds of millions of people" and a > transition that "may eventually be recognized as a principal cultural > development of our age. "45 > While Lawrence Harrison admits that "an end to poverty is > clearly one of the universal goals, and that inevitably means higher > levels of consumption," he does not wish to limit the definition of > WORLD WATCH 2II > > progress to "the affluent consumer society." Rather, he looks to the > Universal Declaration of Human Rights for broader parameters: > Everyone has the right to life, liberty and the security of person . . . > human beings shall enjoy freedom of speech and belief .. . All > are equal before the law and are entitled without any discrimination to equal protection . . . Everyone has the right to take > part in the government of his country, directly or through freely > chosen representatives . .. Everyone has the right to a standard > of living adequate for the health and well-being of himself and > of his family, including food, clothing, housing and medical > care and necessary social services ... Everyone has the right to > education.46 > In Harrison's view, then, we can best measure progress by the > extent to which people enjoy the rights enshrined in the Declaration > of Human Rights. This, in turn, leads more and more people not > only towards material progress but also towards more meaningful > lives, in which we are better able to address "big" questions such as > these: What does it signify, to exercise stewardship over the earth? > How do we foster wise, moral leadership in our societies- whether > in governance, academic life, or business? How do we educate our > brightest youth so that they think effectively about and become > committed to addressing the broader questions of society rather than > simply becoming trained for lucrative jobs? How can we learn to > live together on this planet as one people-one human family- so > that everyone feels justly treated? How do we balance the pursuit of > material well-being with that of social justice? > Religion would seem to be a force that might help us answer > such questions. Yet religion has often been identified as a force that > impedes progress, especially when religious feelings isolate followers from humanity as a whole. Friedman, for example, cautions, > "Religions are the smelters and founders of imagination. The more > any religion's imagination-Hindu, Christian, Jewish, Muslim, Buddhist- is shaped in an isolated bubble, or in a dark cave, the more > its imagination is likely to sail off in dangerous directions. "47 And > Diamond writes, "Religious values tend to be especially deeply held > and hence frequent causes of disastrous behavior." 48 > ", > THE BAHA I WORLD 2004-2005 > > The world-governing council of the Baha'i Faith, the Universal > House of Justice, would agree. In a letter to the world's religious > leaders in 2002, it wrote: > [R]eligious institutions have too often been the chief agents in > discouraging exploration of reality and the exercise of those intellectual faculties that distinguish humankind. Denunciations of > materialism or terrorism are of no real assistance in coping with > the contemporary moral crisis if they do not begin by addressing > candidly the failure of responsibility that has left believing masses > exposed and vulnerable to these influences. 49 > Yet at the same time, the Baha'i writings refer to religion as "the > light of the world" and state clearly that human happiness, achievement, and the progress of society come from obedience to divine > law. 50 Reaching "to the roots of motivation," says the Universal > House of Justice, religion is "the seminal force in the civilizing of > human nature," and "is also capable of profoundly influencing the > structure of social relationships. Indeed, it would be difficult to think > of any fundamental advance in civilization that did not derive its > moral thrust from this perennial source." 51 > The concept of progressive revelation, which lies at the heart of > the Baha'i Faith, teaches that the Founders of all the world's great > religions have been sent by God at different points in human history > to guide us towards the next stage of our social as well as our spiritual > development. In this day, Baha'fs regard the principle of justice-one > of their religion's central tenets-as "the practical expression of awareness that, in the achievement of human progress, the interests of the > individual and those of society are inextricably linked." 52 > Given such teachings, Fukuyama's concept of social capital and > its importance in relationships resonates strongly with Baha'fs. As > the Baha'i International Community has stated: > Social advancement ... arises from the ideals and shared beliefs > that weld society together. Meaningful social change results > as much from the development of qualities and attitudes that > foster constructive patterns of human interaction as from the > acquisition of technical capacities. True prosperity- a well-being > founded on peace, cooperation, altruism, dignity, rectitude of > WORLD WATCH 213 > > conduct, and justice-flows from the light of spiritual awareness > and virtue as well as from material discovery and progress. 53 > Indeed, while Baha' is applaud the scientific, technological, and > material advances that have been made throughout the past century, > they also share many of the concerns voiced by Diamond, Wright, > Jacobs, Friedman, and Easterbrook, recognizing in progress as it > is currently defined a force capable of both great good and great > destruction. As 'Abdu'l-Baha observed: > [W]hen thou lookest at the orderly pattern of kingdoms, cities > and villages, with the attractiveness of their adornments, the > freshness of their natural resources, the refinement of their appliances, the ease of their means of travel, the extent of knowledge > available about the world of nature, the great inventions, the > colossal enterprises, the noble discoveries and scientific researches, > thou wouldst conclude that civilization conduceth to the happiness and the progress of the human world. Yet shouldst thou turn > thine eye to the discovery of destructive and infernal machines, > to the development of forces of demolition and the invention > of fiery implements, which uproot the tree of life, it would > become evident and manifest unto thee that civilization is conjoined with barbarism. Progress and barbarism go hand in hand, > unless material civilization be confirmed by Divine Guidance, > by the revelations of the All-Merciful and by godly virtues, and > be reinforced by spiritual conduct, by the ideals of the Kingdom > and by the outpourings of the Realm of Might. 54 > For humanity to achieve true prosperity and progress, Baha'!s > believe, all peoples must have the opportunity to develop their > capability "to participate in the generation and application of knowledge," so that "all of the earth's inhabitants [can] approach on an > equal basis the processes of science and technology which are their > common birthright." And like Friedman, Baha'!s see technology as > contributing to this forward movement. As the Baha'i International > Community has written, "the accelerating revolution in communication technologies now brings information and training within reach > of vast numbers of people around the globe, wherever they may be, > whatever their cultural backgrounds." 55 > ,, , > 2r4 THE BAHA I WORLD 2004- 2005 > > In line with its view that both spiritual and material advancement are necessary for the achievement of genuine well-being, the > Baha'i community supports efforts to re-evaluate the indices used to > measure progress, particularly in development work. While recognizing the usefulness of accepted indicators in monitoring and shaping > progress, Baha'is see the need "to extend the boundaries of what is > valued and measured, to make development indicators more reflective of what actually constitutes individual and community progress" > including "human capital, social capital, culture, social integration, > and community well-being."56 As the Baha'i International Community writes, such indicators should be "based on universal principles > which are essential to the development of the human spirit and > therefore, to individual and collective progress" and should "emerge > from a vision of development in which material progress serves as a > vehicle for spiritual and cultural advancement."57 > Since numerous global action plans generated at recent United > Nations summits mention governmental commitment to spiritual > as well as social and economic development, the Baha'i community > feels that it is timely to explore, with other religions and development > agencies, the elaboration of nonmaterial indicators to measure human > progress. In that connection, the Baha'i International Community > has put forward five principles that could serve as a foundation for > spiritually based indicators: unity in diversity, equity and justice, > equality of the sexes, trustworthiness and moral leadership, and > independent investigation of truth (freedom of conscience, thought, > and religion) .58 Indicators based on those principles could then be > developed to address policy areas such as economic development; > education; environmental stewardship; meeting basic needs in food, > nutrition, health, and shelter; and governance and participation.59 > While efforts to identify and use spiritual indicators of development are geared to society as a whole, Gregg Easterbrook also > stresses the practical value of individuals' acquisition of spiritual > qualities such as forgiveness and gratitude. Of the former, he says, > Even when someone wrongs you, feeling fury or experiencing > hate only causes your life to descend into unhappiness and resentment. Then you are the one who suffers, not the person you're > angry at. Forgiving, on the other hand, lifts the burden. Perhaps > when Buddha, Jesus, Baha'u'llah, and other great spiritual figures > WORLD WATCH 215 > > taught followers to forgive those who sin against them, this wasn't > only the pronouncement of holy philosophy- they were giving > practical down-to-earth life advice.60 > And of gratitude, Easterbrook writes, "Grateful people tend > to suffer less anxiety about status or the accumulation of material > possessions. Partly because of this, they are more likely to describe > themselves as happy or satisfied in life." 61 But beyond their benefit > to individuals, he concludes, such qualities also profit humanity as > a whole: > Spiritual awareness generally links, in research, to increased > chance of happiness, lower stress, and less depression. In turn, > the more people who appreciate the interconnectedness of all life, > the greater the chance that society as a whole will be a clement > place. 62 > Having glanced at a number of perspectives on issues connected > to progress, we come again to the question: What prospects lie before us? Will society become more clement, more populated with > forgiving, grateful, happy, less stressed people? Will we moderate our > expectations of material wealth to allow for a more equal distribution > of resources? Will the "Battening of the world" usher in the "amazing > era of prosperity and innovation," as Thomas Friedman predicts, or > will our society collapse from the weight of our overconsumption > and resource depletion, as Ronald Wright and Jared Diamond fear? > The answers are as yet unclear, but, as Diamond writes, > [B]ecause we are rapidly advancing along this non-sustainable > course, the world's environmental problems will get resolved, > in one way or another, within the lifetimes of the children and > young adults alive today. The only question is whether they > will become resolved in pleasant ways of our own choice, or in > unpleasant ways not of our choice, such as warfare, genocide, > starvation, disease epidemics, and collapses of societies. 63 > And Ronald Wright echoes the point: > We have the tools and the means to share resources, clean up pollution, dispense basic health care and birth control, set economic > limits in line with natural ones . If we don't do these things now, > ,, , > 216 THE BAHA I WORLD 2004- 2005 > > while we prosper, we will never be able to do them when times > get hard. Our fate will twist out of our hands. And this new > century will not grow very old before we enter an age of chaos > and collapse that will dwarf all the dark ages in our past. 64 > These two predictions resonate with Baha'!s, who recall a similar > observation made in 1985 by the Universal House of Justice in a > statement titled The Promise of World Peace. It said: > Whether peace is to be reached only after unimaginable horrors > precipitated by humanity's stubborn clinging to old patterns of > behavior, or is to be embraced now by an act of consultative > will, is the choice before all who inhabit the earth. At this critical juncture when the intractable problems confronting nations > have been fused into one common concern for the whole world, > failure to stem the tide of conflict and disorder would be unconscionably irresponsible.65 > To address the problems we face and provide us with the impetus > to move forward in a wise manner, we need a compelling vision. > But where can such a vision be found today? Some may look to > the globalization movement, but Friedman condemns its failure "to > play any constructive role in shaping the global debate on how we > globalize, precisely when such a role has become even more important as the world has gotten flatter." And while globalization is not > going away, it does need to become "more compassionate, fair, and > compatible with human dignity." In short, says Friedman, "There > is a real role today for a movement that could advance the agenda > of how we globalize-not whether we globalize." 66 > Baha'fs see the Baha'f Faith as such a movement, with teachings > and principles appropriate to this interconnected world. As Shoghi > Effendi, the Guardian of the Baha'f Faith, wrote in 1931: > Surely the world, contracted and transformed into a single > highly complex organism by the marvellous progress achieved > in the realm of physical science, by the world-wide expansion > of commerce and industry, and struggling, under the pressure > of world economic forces, amidst the pitfalls of a materialistic > civilization, stands in dire need of a restatement of the Truth > underlying all the Revelations of the past in a language suited > WORLD WATCH 217 > > to its essential requirements. And what voice other than that of > Baha'u'llah- the Mouthpiece of God for this age-is capable of > effecting a transformation of society as radical as that which He > has already accomplished in the hearts of those men and women, > so diversified and seemingly irreconcilable, who constitute the > body of His declared followers throughout the world? 67 > The experience of the Baha'i community offers compelling evidence "that humanity can live as one global society, equal to whatever > challenges its coming of age may entail." 68 > United by its belief in one God Who has progressively revealed > His will through a series of Divine Educators, its conviction that we > are all members of one family, and its commitment to establishing > a just world where all people can live in dignity, the Baha'i community is working with some urgency to promote an understanding > of "progress" that encompasses both the spiritual and the material > aspects oflife, for, as 'Abdu'l-Baha warned: > [U] ntil material achievements, physical accomplishments and > human virtues are reinforced by spiritual perfections, luminous > qualities and characteristics of mercy, no fruit or result shall issue therefrom, nor will the happiness of the world of humanity, > which is the ultimate aim, be attained. For although, on the > one hand, material achievements and the development of the > physical world produce prosperity, which exquisitely manifests > its intended aims, on the other hand dangers, severe calamities, > and violent afflictions are imminent. 69 > Thoughtful observations and warnings by commentators such > as Jared Diamond, Ronald Wright, Jane Jacobs, Thomas Friedman, > and Gregg Easterbrook can only serve to raise greater awareness of > serious issues surrounding our well-being-if not our very survival; > to fuel discussion about the kind of society we want; and to spark > positive action while there is still time. > I) I > > 218 THE BARA I WORLD 2004-2005 > > NOTES > > Lawrence E. Harrison, Introduction to Culture Matters: How Values Shape > Human Progress, Lawrence E. Harrison and Samuel P. Huntington, eds. > (New York: Basic Books, 2000) , p. xxvi. > Thomas L. Friedman, The World is Flat: A BriefHistory of the Twenty-first > Century (New York: Farrar, Straus and Giroux, 2005), pp. 176-177. > Ibid., p. 420. > Ibid., p. 8. > Gregg Easterbrook, The Progress Paradox: How Life Gets Better While > People Feel Worse (New York: Random House Trade Paperbacks, 2004), pp. > 68- 74. > See Joseph Tainter, The Collapse of Complex Societies (Cambridge: Cambridge University Press, 1988), p. 59; cited in Ronald Wright, A Short > History ofProgress (Toronto: Anansi, 2004), p. 107. > Wright, p. 128 . > Ibid., p. 129. > 9 Ibid., pp. 107-108. > > ID Ibid., p. 130. > Jared Diamond, Collapse: How Societies Choose to Fail or Succeed (New York: > Viking, 2005), p. 8. > Ibid., P· II. > For a detailed discussion of each of these points, see Diamond, pp. 486- > 96. > Ibid., p. 495 . > Ibid., p. 496. > Ibid., p. 8. > Jane Jacobs, Dark Age Ahead (Toronto: Vintage Canada, 2005), pp. 3-4. > Ibid., p. 38. > Ibid., p. 63. > Ibid., p. 99. > Ibid., pp. 103 and 124. > Ibid., p. 136. > Ibid., pp. 24-25 . > Easterbrook, p. 255. > Francis Fukuyama, Trust: The Social Virtues and the Creation of Prosperity > (New York: The Free Press, 1995), p. 26. > Ibid., p. 27. > 27 Friedman, p. 8. > Ibid., p. 279. > Ibid., p. 443. > Ibid., p. 435. > Wright, p. 13!. > WORLD WATCH 219 > > Diamond, p. 522. > Ibid., p. 523. > Ibid., pp. 522 and 525. > Jacobs, p. 176. > Friedman, p. 204. > Harrison, p. xxxiv. > Ibid., p. xxx. > 39 Ibid., p. xxvi. > Easterbrook, pp. 84-85. > http://www.neweconomics.org/gen/well-being_mdp.aspx. See also http:// > www.gpiadantic.org/ for another proposed measure, the Genuine Progress > Index. > These new measuring tools have been implemented in some cities in the > United Kingdom, the United States, and Canada, and even at the national > level in Bhutan. For an interesting article on the introduction of this kind > of index in Bhutan, see Andrew Rev kin, "A New Measure of Well-being > from a Happy Little Kingdom," The New York Times online (4 October > 2005). > Easterbrook, p. 210. > Ibid., p. xix. > Ibid., p. 21!. > Harrison, p. xxvi. > Friedman, p. 463 . > Diamond, p. 432. > The Universal House of Justice, To the World's Religious Leaders (Haifa: > Baha'i World Centre, 2002), p. 2. > Abdu'l-Baha, The Secret ofDivine Civilization (Wilmette, IL: Baha'i Publishing Trust, 1990), p. 7r. > To the World's Religious Leaders, pp. 6-7. > Baha'i International Community, The Prosperity ofHumankind (1995), section 2.3 > Baha'i International Community, Overcoming Corruption in Public Institutions (20or). > '.Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL: > Baha'i Publishing Trust, 1996), p. 297. > The Prosperity ofHumankind, section 44 > The Baha' I International Community, Valuing Spirituality in Development: > Initial Considerations Regarding the Creation of Spiritually Based Indicators > for Development. A concept paper for the World Faiths and Development > Dialogue, Lambeth Palace, London, 18-19 February 1998 (London: Baha'i > Publishing Trust, 1998), II, p. IO. > Ibid., m, p. 12. > Ibid., IV, pp. 14-18. > /)I > 220 THE BAHA I WORLD 2004-2005 > > Ibid., v, pp. 19-24. > Easterbrook, p. 23r. > Ibid., p. 239. > Ibid., p. 239. > Diamond, p. 498. > Wright, p. 132. > The Universal House of Justice, The Promise ofWorld Peace (Haifa: Baha'i > World Centre, 1985), p. r. > Friedman, p. 387. > Shoghi Effendi, The World Order ofBahd 'u'lldh: Selected Letters (Wilmette, > IL: Baha'i Publishing Trust, 1991), p. 47. > The Promise ofWorld Peace, p. 20. > 'Abdu'l-Baha, Selections, pp. 297. > Promoting the Evolution > of Culture: > INTEGRATING THE ARTS > INTO BAHA'f COMMUNITY LIFE > > 'A > bdu'l-Baha is reported to have called the arts "a gift of the > Holy Spirit." 1 Indeed, Baha'u'llah wrote that "the mere > revelation of the word 'Fashioner'" releases sufficient power > to "generate, through successive ages, all the manifold arts which the > hands of man can produce" and that "its animating energies, stirring > within all created things, give birth to the means and instruments > whereby such arts can be produced and perfected." 2 Baha'is, then, > see a close link between the divine creative impulse and individual > expressions of artistic creativity. Of course, there are many varieties > of artistic expression, but in the Baha'i perspective, "These gifts are > fulfilling their highest purpose, when showing forth the praise of > God."3 > Artistic endeavors have long been valued in the Baha'i community, as members have striven to give creative expression to their belief > There have, of course, been notable figures in the arts who have > embraced the Baha'i Faith throughout its short period of existence, > . and the richness of their work is recognized.4 Yet, community and > culture are evolutionary in nature, and because the Baha'i community is still so young and relatively small, most artistic contributions > have been "grassroots" expressions of the creative impulse. > > 222 THE BAHA'f WORLD 2004-2005 > > As late as 1957, a letter written on behalf of Shoghi Effendi stated > clearly, "there is no cultural expression which could be called Baha'i > at this time (distinctive music, literature, art, architecture, etc., being > the Bower of the civilization and not coming at the beginning of a > new Revelation)." 5 Twenty-eight years later, the Universal House of > Justice reiterated this point in a letter to an individual, writing that > "Baha'i art, music, architecture or culture ... will doubtless emerge > in the future as a natural outgrowth of a Baha'i civilization."6 > By the time of the worldwide Baha'i Four Year Plan (1996-2000), > the community had evolved to the point where the Universal House > of Justice asked Baha'!s to "give greater attention to the use of the > arts," which, " [a] t the level of folk art, ... can be pursued in every > part of the world, whether it be in villages, towns, or cities." 7 > As a result of this guidance, the Baha' 1community is now making > a concentrated effort to integrate the arts into its life-particularly > through the institute process, a collaborative learning program being > pursued by Baha'1s around the world. Individuals are encouraged to > develop and give greater expression to the creative impulses that each > of us possesses. As members of Baha'i institutions are also engaged in > this process, all elements of the community are working in harmony, > and study has fostered the development of creativity at all levels. > The development of the arts enhances community life, forging > heartfelt connections among individuals, whether children or adults. > Artistic expression creates a sense of intimacy and an atmosphere > of trust, which can revolutionize relationships-whether the artist's > view of him- or herself, the creator's relationship to the material he > or she is seeking to express, or relationships among audience members who view the work. Artistic presentations based on the history > of the Baha'l Faith, for example, convey not only information and > knowledge, but also a feeling of identification with historical figures, > which strengthens people's faith-the writer's, the actors', and the > audience's. And for those who strive to express something important > to them-whether a spiritual insight or an episode in the life of a > historical figure-the artistic effort contributes to personal growth > through the learning of new skills, even by people who may have felt > they had no talent in this area. Expressions do not need to be grand > in scope. Encouragement of crafts as well as the arts is found within > the institute process, and participants who claim they had absolutely > I), > > ARTS IN THE BAHA I COMMUNITY 223 > > no creative talent or skill have reported their surprise and satisfaction > at learning to fashion items as simple as greeting cards. > When Baha'is seek to teach or proclaim the spiritual truths of > their Faith, the arts can communicate those truths in a powerful > way that goes beyond intellectual comprehension or appreciation. > Grassroots artistic initiatives such as local youth dance workshops > can help people address serious social issues such as the equality of > the sexes, drug and alcohol abuse, and war. Baha'fs have also explored > other approaches to social issues through the arts. In Ethiopia, a > number of Baha'i artists, journalists, and writers have established an > arts group aimed at youth, with the goal of promoting behavioral > transformation and encouraging the unprejudiced search for truth, > and in Mongolia, the volunteer group Youth Can Make a Difference > Against Alcohol, of which most members are Baha' fs, has offered > workshops and performances at secondary schools on the issue of > alcohol abuse. > And finally, purely as entertainment, the arts can create feelings > of joy both in artists and in those who share the fruits of their efforts. > In fact, Baha'fs are finding that grassroots arts initiatives introduce a > > Some of the musicians at a national Bahd 'i youth conference in Guinea. > /)I > > 224 THE BAHA I WORLD 2004- 2005 > > spirit of dynamism and creativity at all levels of community life and > foster greater receptivity and appreciation for the arts in general. > A key point regarding the artistic expressions being promoted in > the Baha'i community is the encouragement that they be culturally > varied and appropriate. The universal principles and common history > of the Faith find lively expression through a wide diversity of cultures. In Armenia, for example, participants in an institute campaign > learned Armenian songs, read Armenian poems, looked at Armenian > paintings, and viewed Armenian classical films, to explore connections between spiritual education and their own cultural heritage. > And sometimes gatherings become joyous multicultural celebrations. > A Councilfire gathering in August 2004 in Washington State, USA, > featured Makah traditional songs, but also Celtic music, songs from > Kenya and Tonga, Persian chanting, and prayers in French, Spanish, > Makah, Tsimshian, and languages from Southwestern tribes and from > Togo- and well into the night, participants were enthusiastically > learning Persian dancing. In many communities around the world, > native drumming, singing, storytelling, and other cultural activities > have become part of regularly planned activities. > One Baha'i artist, Istvan Dely, describes a gathering with a group > of Saamaka Bush Negroes at the Baha'i center in Kambalua, in > the heart of upper Suriname. Five days previous, the junior youth > in another village downriver took one of the quotations from the > Baha'i writings in the first book of the Ruhi Institute curriculum, > Reflections on the Life of the Spirit, in their own language, and set it > to music. Since then, two other villages have learned it and added > their own compositions in their traditional musical styles. Now, to > the accompaniment of Mr. Dely-a Hungarian-born, Afro-Cubantrained percussionist visiting Suriname-and a local Saamaka tutor, > who are beating traditional apinti and apuku drums, almost the > entire village has gathered, is learning the words ("Say: 0 brethren! > Let deeds, not words, be your adorning"), and is joining in. The > air is electric with the music. As he drums, Mr. Dely records the > music on a cassette recorder so that other communities can learn it, > too. "This process,'' he writes, "simple as it looks, is nothing short > of creating new folklore"; the sacred word, planted at the heart of > a culture, has begun the process of transforming its members. That > is why, writes Mr. Dely, the Universal House of Justice has stated > ,, , > ARTS IN THE BAHA I COMMUNITY 225 > > repeatedly that the systematic and grassroots focused use of the arts > is an essential part of the institute process.8 > Within the institute process, in which the Baha'i community is > engaged in all parts of the world, reside three core activities: study > circles (a decentralized training program centered around spiritual > themes), devotional meetings for prayer and worship, and classes for > the spiritual education of children. These activities are open to all > who are interested, whether Baha'is or not. Of course there are many > other types of gatherings that also form part of Baha'i community > life, but these core activities have been a major focus during the past > several years, and Baha' is have been experimenting in ways to make > the arts an integral part of them. 9 > Study circles have been called "[a] natural channel through which > the friends can express their artistic talents and sentiments," 10 and > tutors are encouraged to introduce the arts in ways that will stimulate participants' spiritual development, help them to become aware > of ways they can render meaningful service, to open up "creative > channels through which can flow inspiration," and to help release > "the force of attraction to beauty." 11 A few examples will illustrate > the point. One tutor took up ballet again, which she had loved as > a child, after reading about this encouragement of the arts. A study > circle participant began to compose music, while another held an > exhibition of his paintings, and another tutor decided that even > though he didn't feel he was naturally gifted as an artist, he would > take a pottery class. He reported that when he completed his first > project, he was surprised at how enjoyable it was to create something. > Furthermore, he was able to make connections with artists whom he > could invite to his study circle to share their knowledge and skills. > On the same theme, a tutor attended a workshop on cardmaking, > to learn how to integrate the arts into her study circle. Although she > claimed to be not at all artistic, she found the activity enjoyable and > felt empowered, by the end of the workshop, that she had actually > made something she could give away-a feeling that was heightened > by the enthusiastic reception of one of her cards, when she presented > it to a friend. And in Nunavut, one of the northern territories in > Canada, participants in a program initiated by an individual Baha'i > that encourages children to express themselves through painting are > also experiencing the joy that comes through developing their ere- > , ', > 226 THE BAHA I WORLD 2004-2005 > > ative power. In small communities where services are limited, youth > suicide is a serious problem, and opportunities for artistic expression > are limited, the program has become very popular. > Experience has shown that arts activities reinforce learning. Participants in one study circle developed artistic presentations based > on one aspect of a Baha'i quotation that they had been learning > and found that their comprehension of the passage was greatly enhanced. In Honduras and Nicaragua, young people from Garifuna > background have responded enthusiastically to the incorporation > of dance, music, songs, painting, drama, and storytelling in their > study. At a tutor training session, drummers and dancers analyzed > their own cultural story dances, such as those performed at funerals, for movements and story elements upon which they could > build dances appropriate for Baha'i sacred occasions. As a result > of this analysis and experimentation, the youth's attitudes, sense of > inspiration, and their appreciation for reverence and beauty grew > markedly. The development of dramatic skits has also helped study > circle participants relate the materials they are studying to situations > in their local communities. > Sometimes even basic attempts to encourage creative expression > can change group members' views of, and relationships with, each > other. When one tutor asked study circle participants to write down > their interests, she discovered that one was interested in filmmaking, > another wrote poetry, and one composed music-and even though > the participants knew each other, they weren't aware of each other's > interests and talents. Now they were able to encourage each other, > share their work, and draw on the various talents of group members > in collective projects. > Puppetry, knitting, embroidery, creating art from recycled > materials, various kinds of music, and storytelling are some of the > many other types of artistic expression that have been used in study > circles around the world. One study circle even enlisted the help of > a professional animator to develop pictures to enhance the members' > storytelling efforts. > Baha'is have found that the arts help to establish a spiritual, > uplifting atmosphere in the devotional gatherings that they have > organized, which have taken many different shapes in various parts > of the world and to which Baha'is and their friends contribute > ARTS IN THE BAHA",I COMMUNITY 227 > > At the Arts Academy in the UK, performers Shirin Youseffian-Maanian from > Greece and Bill George from Pennsylvania, USA, show a young participant a > puppet used in Bill's theater work. > > poems, music, sacred stories, and other appropriate artistic offerings. > For example, communities in Tanzania often perform a traditional > dance called the "bwasi bwasi" after their devotional meetings outside > the Baha'i centers. > Children in spiritual education classes all over the world respond > eagerly to arts activities. In Kinshasa in the Democratic Republic > of the Congo, for example, children's classes have begun to make > extensive use of dramatic skits to learn their lessons, and have > performed their plays, choral presentations, and puppet theater in > several schools in the area, including one for handicapped children, > while in Kiribati, the children in a local Baha'i class put on a show > that included a dance on the subject of racial disunity and a play > based on a local song. In Bermuda, a Baha'i-initiated children's > program entitled ''A Peace of Art," uses the arts to promote a deeper > understanding of moral virtues. > On a wider scale, in Australia, the Baha'i Education in State > Schools (BESS) initiative has incorporated the arts into its spiritual > education program, drawing on skilled individuals from the Baha'i > and the wider community, including resources developed through > /)I > > 228 THE BAHA I WORLD 2004- 2005 > > A children's performance at a summer school in Slovakia. > > the institute process. One school holiday program in Western Australia, called "Art Beat," featured a four-day "Creative Expressions" > workshop that included dance, role-playing, cooperative games, and > drama, while a second program focused on textiles, creative writing > and storytelling, creating treasure boxes, and claywork. All incorporated Baha' ( themes such as the oneness of the human family and > gems of virtues, and parents enjoyed an exhibition and performance > of the children's work at the end of the week. > Children's festivals sponsored by Baha'!s in Cambodia and Sabah > have used the performing arts extensively, including instruction in > Khmer traditional dances, traditional musical instruments, dramatic > performances, songs, and storytelling, with chants for prayers and > sacred writings composed by the youth themselves. > Throughout the world, Baha'is are holding "reflection meetings" > at regular intervals to review and analyze what they have learned > from their study and actions within the framework of the institute > process and to develop forward-looking plans. As with other events, > the arts are gradually becoming an important element of these meetings. Skits and artistic presentations by children and youth are often > ", > ARTS IN THE BAHA I COMMUNITY 229 > > incorporated, as are displays of artwork done in study circles, with > some participants sharing insights about their artistic efforts. They > are sometimes even used as an aid to the study of recent documents > pertaining to the institute process. One reflection meeting in the > northern coastal region of Colombia featured songs and Hidden > Words of Baha'u'llah chanted by a local musical group, while youth > from a study circle presented local dances. In Australia, a youth choir > and dance workshop formed with the specific goal of performing at > the next reflection meeting, where they were warmly received. While > rehearsing for the event, the older and younger youth got to know > each other much better, enhancing their identity as Baha'is and the > unity of the entire community. > Building on this increase in artistic capacity that has been > nurtured through the institute process, many communities have > incorporated the arts into the devotional portion of the Nineteen > Day Feast to make it more creative and uplifting, and in Papua New > Guinea skits have been performed at Feasts to facilitate community > education about Baha'i teachings and laws. The arts are also becoming central elements of Baha'i holy day commemorations around > the world. > National gatherings have also been enlivened by artistic contributions. A recent National Convention in Tonga not only featured > music and devotions in preparation for the election of the National > Spiritual Assembly, but there was also a musical festival that included > singing and poetry readings . In Angola, delegates and observers at > the National Convention sang songs, drummed, and played other > traditional instruments. More and more National Conventions report that artistic elements-particularly music- heighten the spirit > of the event. > In the United Kingdom, the annual National Baha'i Festival > regularly incorporates the arts, including choirs, dramatic monologues of Baha'i heroes and heroines, and performances of full-length > dramatic works on themes relevant to the current plan. That national > community is now able to draw upon greatly increased artistic resources, thanks to both the institute process and the very successful > annual summer Arts Academy it holds, in which participants have > explored subjects such as drama, creative writing, mask-making, > music, painting, and dance in classes facilitated by experts in these > ", > THE BAHA I WORLD 2004-2005 > > Participants in a "Performing with Masks" workshop at the Arts Academy > in the United Kingdom. > > areas. In Germany, the annual summer festival at the European > House of Worship in Langenhain also regularly features music, > drama, and the arts. > And even institutional meetings and conferences have been enlivened by the arts. One in the British Columbia/Yukon region of > Canada included not only artistic transitions but also the dramatic > presentations of reports, a coffee house, and interactive theater, while > works of art produced by a junior youth arts workshop provided the > backdrop to the plenary sessions. At a conference in Macau, youth > opened each session with an "artistic moment, " including singing, > creative centerpieces, drama, and poems, which established a sense > of reverence before morning prayers. Such activities helped participants learn practical ways to integrate the arts into study circles and > devotional meetings. > /)I > ARTS IN THE BAHA I COMMUNITY 231 > > During the past few years, the Baha'f community has been > celebrating significant anniversaries of the establishment of the > Faith in various countries, and artistic contributions have featured > prominently on the programs around the world, particularly traditional dances and choral presentations. In Samoa, the program > also featured youth performing a drama dedicated to the Baha' fs > of Iran. An original drama on the life of Baha'u'llah was created by > three young women from Pointe Noire, in the Republic of Congo, > for the commemoration of the 5oth anniversary of the Faith in that > country, while celebrations in Laos included a presentation of the > history of the Faith on the stage through drama, with background > slides and music. In the Democratic Republic of the Congo, 5oth > celebrations featured stories, film, songs by Baha' f choirs, dances > and dramatic presentations on the general theme "moving towards > unity and peace." > The Mixed Bag Company, a group of artists from the United > Kingdom, traveled to the Faroe Islands for the 5oth anniversary of the > Baha'i community there, to offer the population a unique gift: a music-dance composition based on excerpts from the poetic-prose work > "The Tower on the Edge of the World" by internationally acclaimed > Farnese writer William Heinesen. The group also ran a "tranquility > zone" devotional meeting while in the Faroes. Celebrations in the > Canary Islands featured a special commemorative video of the past > 50 years as well as "musical moments,'' including one based on verses > from the Book of Psalms, performed by a renowned soprano from > Gran Canaria. Baha'fs in Belarus saw their 25-year history through a > multimedia program, while also enjoying a performance of the youth > dance workshop, classical guitar music, and exhibitions of books and > photographs. Jamaica, on the occasion of its 6oth anniversary, also > welcomed a junior youth dance workshop to the festivities. > Fiftieth anniversary celebrations in Tonga were replete with > artistic contributions, including a traditional Tongan dance, a performance of the hoop dance by a native American Baha'f visitor, > presentations by local choirs as well as one from New Zealand, a > choir competition, crafts displays and sales, and a series of workshops on music, cinematography, teaching through the arts, and the > development of the Baha'f community. > ", > THE BAHA I WORLD 2004- 2005 > > Baha'i summer and winter schools around the world are also > concentrating more on the arts. At one winter school in the Mariana > Islands there was a poetry reading, singing, skits, and a local artist > presented his work, while classes in Chinese black ink drawing and > flower arranging were part of the program. In Canada, the Maxwell > International School in British Columbia has, for the past several > years, offered a youth summer school focused on the arts, called the > Eagle Arts Academy. > Intensive conferences and training sessions on the arts have been > held all over the world, with some focused specifically at youth > and others at different cultural groups. Participants at an institute > training course for indigenous Baha' is in South Dakota, USA, were > encouraged to create songs, poems, and dramatic sketches to express > what they had learned. Conferences on Persian Arts and Letters in > the United Kingdom, Germany, Brazil, and Botswana have featured > music and poetry, talks on Persian music and poetry, and biographies > of historians, writers, and poets of the first Baha'i century. > An arts institute for youth and junior youth in South Africa > trained participants in the skills of being a master of ceremonies, > in modern and traditional dance, in producing an original drama, > and in music and singing. At a series of youth forums in the USA, > youth and junior youth produced dramatic skits on Baha'i heroes > and heroines or illustrating principles such as the harm that results > from backbiting. They also wrote poems and music, and created > inspirational drawings . Participants planned to teach the new songs > they had learned to others at feasts, devotional gatherings, and > children's classes. > At an Arts and Spirituality conference in New Zealand, adult > and youth workshops focused on writing, poetry, Maori flax weaving, painting, and claywork, while children learned songs, acted in > dramas, participated in a dance workshop, and experimented with > art materials. In the Philippines, a gathering on the same theme featured training in the performing arts, with a public presentation at > the conclusion. And in Limoges, France, an intensive five-day course > trained participants in ways to promote the arts within the Baha'i > community by integrating them into core activities. Workshops > focused on dramatic expression (including puppetry, shadow theater, tableaus, and storytelling), handcrafts (such as masks, origami, > ", > ARTS IN THE BAHA I COMMUNITY 233 > > mobiles, and candles), "plastic arts" (collage, stained glass, stencils, > and cardmaking), and the use of drama in memorization (from classical theater to role-playing, interactive theater, and mime). Following > this workshop, several participants went home and facilitated acreative workshop for youth and young professionals in Belgium. > Baha' is who work professionally in the arts also appreciate the > opportunity to meet and discuss the connection between art and > their belief. That is the impetus behind the annual weekend conferences for Baha'is in the recording industry, sponsored by the Bosch > Baha'i School in California, USA. The conference features many live > performances and workshops on both spiritual and practical topics, > such as putting the Baha'i writings to music, roles and responsibilities > of the artist, incorporating the arts in the community, and touring > the college circuit. > Youth drama and dance workshops have formed around the > world, allowing members to address serious issues such as substance > abuse, family violence, oppression of women, and the oneness of > religion and of humankind through their artistic efforts. Workshop members generally go through training that focuses on both > physical and spiritual aspects; the spiritual component now often > centers around study of the sequence of institute courses. The dance > workshop format has become increasingly popular with youth and > has spread all over the world. The Diversity Dance Workshop, for > example, which aims to offer moral and social education through > dance, has expanded to more than mo troupes in various countries, > each adapted to the situation of the locality in which it is based. > Workshops have performed in a wide variety of venues to audiences of all ages-from schools to tourist resorts to a school for > disabled children in Fiji; to a Native Friendship Center in British > Columbia, Canada; to the opening of new buildings on the campus > of the Ocean of Light International School in Tonga, where the > local Baha'i youth dance workshop choreographed a new dance > called "education," showing the importance of a balance between > spiritual, physical, and academic education; to a rehabilitation center > for trauma and torture survivors in Denmark, in connection with > the UN day for Torture Victims; to a conference examining offensive weapons, drugs, and violence in the USA; to public squares in > cities in Albania; to the National Cultural Center in G uyana, at a > /)I > > 234 THE BAHA I WORLD 2004- 2005 > > Corinne Padilla, Philippines, and Nemat Hossieny, India, perform a scene > from "Quest of the Spirit," a production by the musical theater group > Inspirit. > > performance in aid of Kids First, an NGO run by the country's First > Lady, which helps children in need of urgent medical care. > To facilitate cross-national training, three members of Portugal's > Gerac;:ao Viva dance workshop traveled to Brazil to train Baha'i youth > , ', > ARTS IN THE BAHA I COMMUNITY 235 > > and their friends there in dramatizing social issues through dance. > I > > The training comprised three components: spiritual (including the > importance of the integration of the group, using texts from the > institute courses); physical (including dance practice); and training in generating love, cooperation, and unity in the group. Public > performances in the seven Baha'i communities visited by the youth > trq.iners met with enthusiastic responses. In a similar vein, Canada's > Wildfire Dance Theater group offered shows to youth and adults > and also conducted dance workshops for local youth during a visit > to Guyana. > Since 2000, Beyond Words, an international Baha'i youth performing arts and empowerment initiative, has toured extensively in > cities, townships, and rural areas throughout South Africa, performing dances on drug abuse, sexual abuse, mv/ AIDS, gang violence, > equality of men and women, poverty, and racism. They also facilitate > interactive dramas, encouraging audience participation, on domestic > violence, racism, equality, and suicide, performing songs in Zulu, > Xhosa, Nyanja, SiSwati, Afrikaans, Tswana, and English. During > 2003, Beyond Words also performed at the UN World Summit on > Sustainable Development in Johannesburg, where it was showcased > as one of the sustainable development projects run by the Baha'i > community. By 2004, Beyond Words was assisting with an institute campaign at a local high school in Mafikeng. The group also > performed at 5oth anniversary celebrations in South Africa and > Lesotho. > In Senegal, a youth performing arts group named Les Etincelles > (Sparks) was formed under the direction ofJean Jacques Yem and the > Afrika Bikonda troupe. 12 Including Baha'is and youth from various > religious and national backgrounds, from 8 to 16 years of age, the > group has performed its original material, based on contemporary > and traditional rhythms of West African dances, at universities, > schools, cultural centers, and dance festivals. Mr. Yem, an author > and playwright living in Mali, also trained a youth theater group > at a 2004 youth summer conference in the Democratic Republic of > the Congo to perform a play about the diversity of religions, which > humorously illustrates the tension that arises from strained relations > between them and offers the Baha'i response. This kind of theater > has proven to be an effective way of reaching out to both Christian > ,, , > THE BAHA I WORLD 2004-2005 > > i > Les Etincelles, a Bahd 'i dance troupe .from Dakar, Senegal, performing at > the opening of the new Bahd 'i center in Bakau, Gambia. > > and Muslim groups. In Greece, a youth music theater group named > Phoenix, under the direction of Helen Kontos, has for two summers > performed a musical play on human rights. Venues included public > spaces, other spaces provided by municipalities or in collaboration > with NGOs, and a Roma camp outside Thessaloniki. > Mana (which means "the Almighty" or "the Powerful" in most > Polynesian languages) is a Baha'i music and cultural performing > arts group based in Sydney, Australia. Its members are mostly youth > whose roots lie in Samoa, Tonga, and the Cook Islands-a diversity > mirrored in their music, which is a blend of Polynesian rhythms > and sounds fused with pop. The group grew out of a study circle in > 2001, in which a number of Baha'f Polynesian families were studying Reflections on the Life of the Spirit together. They found that > putting the quotations to music greatly assisted their memorization, > so they asked the mother of some of the participants, who is a wellknown singer-songwriter in the Pacific, to compose melodies for > them. Eventually, group members decided that it would be helpful > ,, , > ARTS IN THE BAHA I COMMUNITY 237 > > to the Baha'i community to produce a CD of their songs and make > it available as a tool for others memorizing the quotations in the > book. So far, Mana has released two CDs, Reflections on the Life ofthe > Spirit and Arising to Serve (based on the first two books in the Ruhi > Institute curriculum), and aims to release a CD for every book in the > sequence of courses. Mana has also performed all over Australia and > toured Samoa, combining its unique sound with traditional dances > and performances of the Pacific. The seventh book of the Ruhi curriculum, Walking a Spiritual Path, presents the idea that appreciation > of beauty is a spiritual force that can lift individuals to higher levels > of existence. To strengthen this force, Mana aims to create music > that can be integrated into study circles, participants' learning, and > activities of the whole community. > While the seven Baha'i Houses of Worship around the world > have long-established choirs that perform at services in the temples, > the development of choral music in the Baha'i community and the > establishment of choirs around the world were given impetus by > the uplifting performances of the international choir formed for > the Second Baha'i World Congress in New York City in 1992. The > Voices of Baha choir, for example, under the direction of Tom Price, > > Adrienne Ewing-Roush of the Voices of Bahd gospel choir performs a solo > during a performance in Stuttgart, Germany. > /)I > THE BAHA I WORLD 2004-2005 > > A family ofpercussionists perform during the "Embrace the World" tour in > North America. (Left to right) Shango, Istvan, and David Defy. > > who directed the choir at the World Congress, is an international > choir that comes together for several weeks each year to travel to > different parts of the globe. It has performed in venues such as the > National Music Auditorium in Madrid, Spain, and Carnegie Hall > in New York, USA. The Voices of Baha gospel choir, from the United > States, has also traveled to Europe to perform, while the Celebration! > Congo Choir traveled from the Democratic Republic of the Congo > to the USA in April 2005. 13 > Many more national, regional, and local choirs have formed in > countries all over the world, performing at anniversary celebrations, > Baha'i holy day commemorations, Nineteen-Day Feasts, and other > local events. In the Eastern Caroline Islands, the choral music from > the World Congress has been received enthusiastically by a population that is accustomed to singing in church. In Tanzania, members > of a youth choir accompany themselves with local instruments that > they have fashioned. > Tours by Baha'i musicians and musical groups are also increasing in number. During a recent tour to California, USA, the Millero > Congo musical group, formed by Istvan and Leonor Dely of Colombia, South America, offered concerts that included music inspired by > ,, , > ARTS IN THE BAHA I COMMUNITY 239 > > the verses of Baha'u'llah. The group also performed at a devotional > meeting, which they opened with instrumental prayers expressing > African and Native South American spiritualiry on gaita flutes and > drums, and prayers sung in Haitian Creole and Spanish. In 2004, > an "Embrace the World" concert tour brought together musicians > from various countries for a tour that covered major cities in the > western USA and Canada. 14 > As noted earlier, the materials used worldwide in the institute > process have sparked an explosion in the production of indigenous > Baha'i songs in communities all over the world, as Baha'is have put > passages from the sacred writings of their Faith to music and composed new Baha'i poems and songs. In the Democratic Republic of > the Congo, members of the Pygmy tribe inspired participants at one > gathering with an original song that said, "Never refuse tests from > God, as their purpose is to develop your capaciry. If you do not > experience them, you may never become what God intended you > to be." Participants in a study circle that completed a course that > examined the lives of Baha'u'llah and the Bab were moved to compose their own poems and songs about the sufferings of Baha'u'llah. > Some small geographic areas have collectively even written their > own "anthems," which they sing at their reflection meetings. And in > Papua New Guinea, Baha'is have held traditional "sing-sings" that > have created such a joyful atmosphere that they have continued into > the early hours of the morning. > As seen with the group Mana from Australia, participants in > some study circles have taken selections from the Baha'i writings > and have set them to music, producing CDs and cassette tapes so > that others can learn and enjoy the songs, too. In Fiji, a CD of music with passages from the Baha'i writings in Hindi has stirred the > hearts of Indian families who attend devotional meetings there, and > selections have also been aired on a Hindi-language radio station. A > CD of chanted prayers was also made and released in Laos, and the > Hidden Words and Baha'i prayers have been recorded in Setswana, > for distribution in southern Africa. > Youth in Malaysia, inspired by the visit of the Voices of Baha > choir, formed their own choir and made four CDs of devotional > songs-two in English and two in Malay, and music on a Baha'i > cassette from Nepal inspired the creation of a spiritual dance in the > f) I > > 240 THE BAHA I WORLD 2004- 2005 > > Sikkim/Himalayan region of India. Baha' is in the Russian Federation produced a CD with songs composed or sung by Baha'is about > different principles of the Faith. The recording also included prayers, > Hidden Words put to music, and traditional Russian and Ukrainian > songs. > In Canada, individual initiative saw the production of a series of > audio books containing selections from the Baha'i writings, including > those used in the Ruhi curriculum, with background music. Another individual had a CD made with 14 Baha'i prayers in Japanese, > to make available as gifts to the more than 9,000 Japanese tourists > who visit Canada's Northwest Territories each year. And in 2003, > a CD made by Baha'i artists and musicians to commemorate the > 15oth anniversary of Baha'u'llah's incarceration in the Siyah-Chil > was presented to all Local Spiritual Assemblies in British Columbia > and the Yukon, in Canada. > Baha'i music is also gaining wider exposure as the result of another individual initiative: radioNUR, which provides live streaming > programming over the internet 24 hours a day, 7 days a week, and > features music by a diverse range of Baha'i recording artists from all > over the world. > 'Abdu'l-Baha called the stage "the pulpit of the future," and > there has been a great upsurge in dramatic productions throughout > the Baha'i world, which seems to have been sparked especially by > the Second World Congress in 1992. Some have been created and > performed by professionals, while others are more simple, grassroots > efforts, but all have sought to give expression to some aspect of > Baha'i belief. > Susan Hegarty, an actress from Los Angeles who performed at > the World Congress, took her one-woman play entitled "What Can > I Do with My Heart?" to the Edinburgh Fringe Festival in 2002. The > drama, which tells the story of Juliet Thompson, an early member > of the American Baha'i community, was short-listed for the Fringe's > Amnesty International Freedom of Expression Award. One theater > critic described the piece as making "a strong case for one woman's > decision to live her life in the service of art and spirituality." Another one-woman play, entitled ''A Woman and Her Words," about > the renowned Persian poet and Babi Tahirih, was performed by its > creator, Muhtadia Rice, at the 2002 Maitisong Festival in Botswana; > I) I > > ARTS IN THE BAHA I COMMUNITY > > and "Respect," a play by Dorothy Marcie depicting, through music, > the progress made by women throughout the twentieth century, has > also been performed throughout North America. > In 2001, Arts for Nature in the United Kingdom arranged for the > performance of a drama paying tribute to the life of 'Amatu'l-Baha > Ru}:iiyyih Khanum, who was a supporter of the organization, for HRH > Prince Philip, diplomats, and invited guests. In the performance, > four actresses personified four major aspects of Ru}:iiyyih Khanum's > life and character, using words taken from her own lectures and > writings, while four other women, from Botswana, Macau, Bolivia, > and Iran, wove a floral tapestry as the story unfolded- a metaphor > for Ru}:iiyyih Khanum's rich and varied life. > ZlPOPO, an interactive form of drama that promotes the discussion of moral issues in a positive atmosphere, was originally > developed by Shamil Fattakhov for Russian television but has now > spread to more than 20 countries. The format uses one-act dramas > that freeze at a crisis point in the action to promote discussion of > a wide variety of moral and social issues common in people's daily > lives. 15 At a four-day interactive ZIPOPO training workshop in Panchgani, India, students and teachers of the Kisan Veer College of > Shivaji University produced nearly 30 English and Marathi scripts > on issues such as caste prejudice, the education of girls and the > equality of men and women, environmental problems, and ethnic > and religious unity, incorporating traditional dances, songs, music, > and costumes. In Austria, ZIPOPO workshops were sponsored by > GLOBart, an NGO dedicated to "connecting art and sciences," as a > social service for schools in three cities for students aged 12 to 19. > The public performance that followed one workshop centered on > racial and ethnic conflicts. GLOBart also presented Mr. Fattakhov > with an innovation award for his participation in the peacemaking > process in the Balkans from 1998 to 2001. Another project featuring > interactive dramas about social issues is People's Theater, initiated > by the Baha'i community in Offenbach, Germany. 16 > Some theatrical productions have grown directly out of the > institute process. In Finland in 2004, the Naantali Amateur Theater troupe performed a play called "The Seven Valleys" by Tuula > Kuitunen. The idea for the play, which is based on a work by > Baha'u'llah that depicts the journey of the human soul, arose when > ", > THE BAHA I WORLD 2004- 2005 > > Members of the Naantali Amateur Theater troupe in Finland perform > Tuula Kuitunen's play, "The Seven Valleys. " > > the author and other members of a Baha' f study circle started holding devotional meetings open to the public. A theater critic for the > regional newspaper called the piece "food for the soul" and said that > he had "never experienced a similar feeling in theater or in any other > event." And during an institute campaign in Darjeeling, India, junior > youth created two dramatic works: the first about the problems of > superstition and the second about Badf', a young hero in Baha' f > history. After each performance, participants reflected on the script > and the presentation and consulted about ways to improve it. > ", > ARTS IN THE BAHA I COMMUNITY 243 > > As with drama, efforts in the field of visual arts range from those > created by professional artists to those by children and others who > may never have attempted any kind of art. > Baha'i'. artist Sima Baher of Uruguay took inspiration from the > Baha'i'. writings for her 2004 exhibition "The earth is but one country" at the Pacifico Gallery of the Borges Cultural Center in Buenos > Aires, Argentina. The exhibition, with paintings on themes such as > world peace, the unity of mankind, the equality of men and women, > nature and the environment, religion, and the situation of the world, > also included quotations from the Baha'i'. writings that inspired the > artist in her work. When the same exhibition was shown later in > the city of Adrogue, Ms. Baher met with members of the Theater > Department at the House of Culture and challenged them to develop > a drama based on selections from two books she had authored on the > themes of world peace and the unity of humanity. Audiences found > the resulting performance very moving. At an informal gathering > following the exhibition, which was attended by people who had > shown interest in her work, Ms. Baher introduced the main concepts > of the institute program and invited people to participate in a study > circle and to bring their children to the spiritual education classes > that were being held by the Baha'i'.s. > Professional photographers have also turned their talents towards > the expression of their belief and support for the institute process. > Francisco Gonzales Peres of Spain has traveled around the world for > a number of faith -based projects, including a book of photographs > of Baha'i'. Houses of Worship. Another publication focuses on the > native peoples of America and the important role assigned to them > by 'Abdu'l-Baha in the emergence of a united and diverse world civilization. Photographer Denny Allen has assisted Baha'i'. communities > in southern Africa to consolidate their sense of Baha'i'. identity by > producing and arranging for the distribution of Baha'i'. photographs > to families throughout the region. > On Palm Island in North Queensland, Australia, study circle tutors created posters of all the quotations in Reflections on the Life of > the Spirit, decorating them with indigenous and tropical drawings. > Participants liked them so much that they asked that they be laminated so they could be enjoyed by other groups, too. Posters with > quotations and colorful illustrations were also popular in Auckland, > ,, , > 244 THE BAHA I WORLD 2004- 2005 > > New Zealand, where participants in a project to visit families in their > homes made posters to share during the visits. > In Sri Lanka, an art competition was based on the images and > quotations in a coloring book that had been printed for children's > classes. And in Brazil, students at the School of the Nations were > challenged to create posters to illustrate each of the 30 articles of > the Universal Declaration of Human Rights in honor of UN Human > Rights Day. The resulting display, shown in one of the main corridors of the Federal Chamber of Deputies, also included a poem > written about each article by a popular poet from the northeast of > the country. > Young Baha'i filmmakers in Canada and Australia have organized > film festivals based on their conviction that this art form has great > capacity to uplift people. Organizers of the Australian festival say > that they are striving to promote a message of peace and to encourage people to discuss issues surrounding harmony and unity. The > theme of their 2005 festival is "woman," and entrants were advised > that a useful starting point in their exploration of the theme was > The Promise ofWorld Peace, a message issued in 1985 by the Universal > House ofJustice that highlighted an important relationship between > the role of women and the establishment of world peace. At the > 2003 Canadian festival in Edmonton, Alberta, participants held a > workshop on filmmaking and a panel discussion on individual initiative within the Baha'i community and the importance of the arts. > Among the themes explored at the festival were the spiritual nature > of human beings, the equality of men and women, the elimination > of prejudice, world peace, life after death, the harmony of science > and religion, and the history of the Baha'i Faith. > While grassroots arts initiatives have multiplied within the Baha'i > community, other Baha'i artists have achieved national and international renown for the excellence of their creative expression. One > of these is Norwegian Baha'i composer Lasse Thoresen. Among his > more recent accomplishments, in 2004 Mr. Thoresen was given a > three-year appointment as composer in residence of the prestigious > Music Festival of Radio France. In 2001, his oratorio "Terraces of > Light" was performed at the inauguration of the Baha'i Terraces on > Mount Carmel. Furniture craftsman Philip Koomen, of the United > Kingdom, was among a select group of British designers invited to > ,, , > ARTS IN THE BAHA I COMMUNITY 245 > > a special event in November 2004 at Buckingham Palace, held in > the presence of Queen Elizabeth II, to celebrate excellence in design > education and practice. Mr. Koomen attributes the Baha'i International Community's statement The Prosperity of Humankind as the > inspiration behind an exhibition of his recent work entitled "Out > of the Woods." And the highly original architectural design created > by Canadian Baha'i architect Siamak Hariri for the Baha'i House of > Worship in Chile has brought accolades from more than 40 major > architectural publications. An estimated 100,000 people viewed an > exhibit of the design, arranged at the invitation of the College of > Design in Toronto. > Baha'u'llah wrote that when the Word of God "manifesteth > itself in the mirrors of the hearts of craftsmen, it unfoldeth new > and unique arts." 17 It is impossible at this time to see what arts will > develop in the dispensation of Baha'u'llah. Yet even from the few > examples shown here, it is clear that the Baha'i community, with > guidance and encouragement from its international institutions, > has intensified and systematized its efforts to develop its members' > capacity for creative expression- thus contributing to the evolution > of Baha'i culture. > > NOTES > > 'Abdu'l-Baha" as recorded by Lady Blomfield, The Chosen Highway (Wilmette, IL: Baha'i Publishing Trust, 1954), p. 167; in The Importance of the > Arts in Promoting the Faith (Thornhill: Baha'i Canada Publications, 1999), > no. 23, p. ro. > Baha'u'llah, Gleanings from the Writings ofBahd'u'lldh (Wilmette, IL: Baha'i > Publishing Trust, I983), LXXIV, pp. 141- 142; in The Importance of the Arts, > no. 4, p. 4. > 'Abdu'l-Baha, in The Importance of the Arts, no. 23, p. rr. > For a brief discussion of some early Baha'i artists, see "The Language of the > Heart: Arts in the Baha'i World Community" in The Baha'i World I994-95 > (Haifa: World Centre Publications, 1996), pp. 243-272. > From a letter written on behalf of Shoghi Effendi to the National Spiritual > Assembly of the Baha'ls of the United States of America, 21September1957; > in The Compilation of Compilations, vol. 2, p. 82. > Letter written on behalf of the Universal House of Justice to an individual, > 23 June 1985; cited in The Importance of the Arts, no. 57, p. 26. > Letter of the Universal House of]ustice to the Baha'ls of the world, 2I April > I996; cited in The Importance of the Arts, no. 69, p. 34. > ", > THE BAHA I WORLD 2004- 2005 > > Istvan Dely, "New Lore-New Folk= New Folklore: Music in the Institute > Process," at http://www.upliftingwords.org/Articles/Folklore.htm. > For more on the Baha'i community's efforts in connection to the institute > process, see "Creating a Culture of Growth: The Institute Process in the > Baha'i Community" in The Baha'i World 2000-200I (Haifa: Baha'i World > Centre, 2002), pp. 191-199. > Letter of the International Teaching Centre to all Continental Counsellors, > 5 November 200I. > "Promoting the Arts at the Grassroots," in Walking Together on the Path of > Service, Ruhi Institute curriculum, p. 131; cited in letter of the International > Teaching Centre to all Continental Counsellors, 5 November 200I. > For more on Afrika Bikonda, see The Baha 'i World I994-95 (Haifa: World > Centre Publications, 1996), pp. 252-253. > For more on the Celebration! Congo Choir's tour, see p. 92 of this volume. > For more on the "Embrace the World" tour, see pp. 92-94 of this volume. > 15 ZlPOPO is also known by the names "The Happy Hippo Show" and "Stop > > and Act." For more on this initiative, see The Baha'i World I996-97 (Haifa: > World Centre Publications, 1998), pp. 229-33 and The Baha'i World I998-99 > (Haifa: World Centre Publications, 2000) , pp. 146-150. > For more on People's Theater, see pp. 89-91 of this volume. > Baha'u'llih, in The Importance of the Arts, no. l, p. 3. > PROFILE: > The Nosrat Foundation, Mali > > n countries all around the world, national educational systems > > I are decreasing in performance and effectiveness-and failing the > increasing numbers of children they are meant to serve. In Mali, > for example, UNICEF estimates that between 1996 and 2003 primary > school enrolment and attendance comprised 39 percent of the eligible > population, with the total adult literacy rate in 2000 standing at 26 > percent. And while there are about 12,000 towns and villages in the > country, there are only some 2,000 public schools. Clearly, children > in Mali are at a great disadvantage. > To help meet the high demand for schooling and to fill the gap > in the many villages without government-run schools, the national > government decreed in 1994 that schools established in communities with more than 60 children would be officially recognized. In > response, USAID and other donors mounted a program to establish > community-based schools, which succeeded in more than doubling > the number of schools in the country. Still, the need for many more > remained. > In 2000, working within the parameters of the government-endorsed, community-based school program, Chahine and Donush > Rassekh established the Nosrat Foundation. Mrs. Rassekh, who serves > > , , > ) > > THE BAHA I WORLD 2 004-2 00 5 > > Students, parents, and teachers gather at the inauguration ofa community > school in Mali, established with the help of the Nosrat Foundation. > > as co-director of the Foundation with her husband, had previously > worked for the USAID program and had seen first-hand that although > the initiative was supported by the national government, there was > initially some resistance at the level of the local school system- in > part, because the concept was new in Mali and most of these schools > relied on foreign pedagogical and teacher training methods. She saw > an opportunity to work with eight villages where there are strong > Baha'i communities. The goal was to establish schools that would > use a participatory approach to develop human resources and capacity. They would also adopt a universal approach to the development > of capabilities and would emphasize moral education. Inclusion of > Baha'i principles such as the education of girls and the participation > of women on the school boards, Baha'i procedures for the election > of school boards, and the practice of consultation would be other > features of the schools. k an outgrowth of that initial effort, Nosrat > has helped to establish five more schools in villages where there is > no Baha'i community-but regardless of whether or not there is a > Baha'i population, the schools are open to all children. > NOSRAT FOUNDATION 249 > > One of the teachers welcomes those attending the inauguration ofa > community-based school established by the Nosrat Foundation. > > Although the Nosrat Foundation is small, run only by the codirectors and three trainers, the story of this Baha'i-inspired agency's > evolution is encouraging. Within four years of its establishment, and > with funding from the government of Luxembourg, the Foundation > had set up 13 schools in villages in the Koulikoro, Kayes, and Sikasso > regions of Mali, where there were no primary schools. By the start > of the 2004- 2005 school year, 339 girls and 587 boys-a total of 926 > students-were enrolled in the community schools' kindergarten and > grades l-3. Another 126 were involved in literacy programs aimed at > junior youth, aged 12 to 15. > Nosrat's founders attribute the organization's ability to reach > so many students in just four years to the approach that it has adopted. Rather than putting all its energy into running one school > that would reach no more than a few hundred children and parents > a year, the Foundation wants to help develop the capacity of others > to run their own schools. Thus, Nosrat is currently developing and > assessing a series of classroom materials and training manuals that > can be adapted locally as each community builds its capacity. > /)I > > THE BAHA I WORLD 2004-2005 > > First grade students line up to enter their classroom in one of the > community-based schools established by the Nosrat Foundation. > > With this vision and approach, the Nosrat Foundation has focused on work at three levels. First, it develops materials for teacher > training, for parent awareness, for the management of community-based schools, and for the use of students and teachers in the > classroom. Second, Nosrat conducts training of trainers, of parents > and of teachers. And third, it conducts testing of the materials it has > developed in the field at community-based schools. > > Community involvement > The schools that Nosrat has established are owned by the community. > The villagers themselves provide many of the construction materials > for the buildings, which generally consist of three classrooms and > latrines. Parents make mud bricks and do the actual construction, > while Nosrat provides what is difficult to find or provide locally, > such as cement and iron to cover and protect the walls and sustain > the long-term roofing; specialized labor; tables and benches; didactic > materials such as maps, books, and notebooks; and training, monitoring, and evaluation. > NOSRAT FOUNDATION > > Each village has an Association of Parents, which manages the > project at the community level. The Association's responsibilities > include requesting official status from regional and communal authorities and choosing teachers and paying them regularly. School > fees and recurring costs are covered mostly through monthly dues, > with the amount decided by the parents themselves. Schooling is in > high demand in Mali, and so commitment on the part of parents is > deep. Another factor contributing to the sustainability of the schools > is that regional school authorities have begun to take greater ownership of them by providing additional books and paying some of the > teachers' salaries. > Because most parents are illiterate and have no experience in > managing a school, Nosrat conducts training for the community and > its school board members . The goal is to build human resources at > the grassroots, increasing the capacity of the board to manage the > school and make it grow in a spirit of unity and service. > This training takes place at the local level, with a 20-session program. Twelve sessions are held before the school opens the first year > and the remaining 8 occur during the first year, to help the board > solve operational problems that may arise, to improve the quality of > the school, and to plan for its growth. > All of the training modules rest on a spiritual foundation. For > example, the module on conducting a school board meeting is based > on the Baha'i concept of consultation; the module on managing > school finances is based on the quality of trustworthiness; and the > module on equality in schooling is based on the Baha'i concept of > equality of the sexes, the advancement of women, and the importance of girls' education. Parents discuss the role of women on the > school board and the importance of seeking female teachers, who > are rare in rural settings. Teachers discuss how not to discriminate > against girls and how to encourage them in the classroom. > > Teacher training > Generally, teachers hired by the community-based schools established > with the help of the Nosrat Foundation have a one-year renewable > contract with their community. Most come from the village or > the area near the school and are youth who have not finished high > ", > THE BAHA I WORLD 2 004 - 2 00 5 > > school and who would otherwise go to town looking for work in > the dry season. > Like the training at the community level, the teacher training > conducted by the Nosrat Foundation is morally and spiritually > oriented, attempting to instill an attitude of teaching as an act of > service to the community. Training sessions, intended to develop the > capabilities of the teachers, are participatory and equip teachers with > exercises to assist the children with comprehension. Sessions also > instruct the teachers in how to tell stories. After the initial training, > which is conducted from July to September, teachers go into the > classroom. They then participate in two-week "refresher/reflection > sessions" held each year during the December and March school > breaks . > Although few of the teachers in the community-based schools > are Baha' is themselves, all receive training in two books of the Ruhi > curriculum, which is being used by Baha'i communities all over the > world. The first book in the series, entitled Reflections on the Life of > the Spirit, looks at the spiritual nature of human beings and covers > topics such as the nature of the soul, our relationship to our Creator, > and life after death. The third book in the Ruhi curriculum provides > practical training for teachers of first-level children's classes. These > two books are supplemented by Concepts for a Positive School Environment and Qualities and Attitudes of Teachers, developed by the > Uganda Baha'i Institute for Development. Teachers are also trained > in grade-specific texts that they will use with their students, as well > as the materials from all previous grades, so they know what the > pupils have learned prior to coming into their class. > To monitor the schools, Nosrat's staff members visit each one at > least once a month, observing in classrooms and holding consultative > meetings with teachers and discussions with parents. This process > helps the staff identify strengths, concerns, and the parents' degree > of involvement in their community's school, and enables teacher > training to continue in the field on an evolving and applied basis. > > Pedagogy and curriculum development > The classrooms inside the mud brick schools are by no means elaborate. Aside from benches and tables, materials are limited to a few > notebooks. Most of the walls are covered with black paint so that > NOSRAT FOUNDATION 253 > > In the classroom, students consult about the text of the story they are > learning. Texts ftom previous stories "owned" by the pupils can be seen on > sheets ofpaper on the walls. > > they can be used as blackboards. Although classroom materials may > be scarce, it is clear that the students are eager to learn. > The pedagogical approach used by the Nosrat Foundation is > simple but effective. Each Monday morning, the teacher gathers > his or her first-graders and, using pictures, tells them a new story, > either in their local language or in Bambara, Mali's national language. Then he or she asks them some basic questions about it, to > check comprehension. The next morning, the children discuss the > moral theme of the story, and in the afternoon, they prepare group > role-plays of it. On Wednesday, the children dictate a summary of > the story to the teacher, who helps them to decide collaboratively > about the chronology of events and the best wording. Through > consultation, the class comes to an agreement about the text and > takes full ownership of the story, which the teacher transcribes on > the classroom blackboard or on sheets of paper on the walls. As the > weeks pass, the new text of each story is added to the previous one, > until all of the blackboards are full or the walls are covered. At that > point, the teacher writes the text in a notebook or a few notebooks, > which slowly begin to constitute the class's reading corner. > ", > THE BAHA I WORLD 2004-2005 > > Through this process, the children also begin to read- a new > letter each week- and identify each new letter in all previous texts > on the blackboard. They learn to write the letters, first by tracing > them in the air, then by writing outside in the dirt, then with chalk > on the classroom blackboards, and finally with pencils in their > notebooks. They progress rapidly, and within five or six weeks they > are able to read simple words. At the same rime, they have become > familiar with the texts of the stories they've heard and understand > their meaning because they have taken ownership of them through > a consultative process. > In addition to learning the alphabet, the children study about > parts of the body, colors, numbers, about the world around them > (such as the usefulness of water), and moral qualities such as humility and politeness. Other topics covered in the stories are shapes, > work (professions and trades), the diversity of people's homes, and > cultural diversity, such as various kinds of dress and ornaments that > people wear in different parts of the world. Projects have children > ask elders about the origins of their village or other topics, and collaborative projects develop skills of consultation and problem solving. > All of this is accomplished through a child-centered, participative > methodology. And since people have no access to written materials > or posters, teachers are trained to use objects at hand, such as those > found in the natural world outside the classroom, to teach subjects > such as mathematics. > Using a team approach and working with the new curriculum > being developed by Mali's Ministry of Education as a basis, the Nosrat Foundation has developed materials that expand on the moral > aspects of the curriculum, that are relevant to the children's lives, > and that are based on the development of specific capabilities. While > the curriculum is certainly Baha'i-inspired and Baha'i principles are > included, there is no direct mention of the Faith. All materials have > been shared with, and evaluated by, the Ministry. > In the first grade, spiritual qualities such as courage, sacrifice, > politeness, h umility, and kindness to animals are emphasized in the > stories that form the heart of the curricular materials. For example, > a boy named Moussa has a dream that he is making fun of his > friends who are all different, but then a magician comes along and > makes them all the same. When Moussa wakes up, he has a greater > NOSRAT FOUNDATION 255 > > appreciation of the diversity of his friends . In another story, Ali goes > to school but also helps his father, who is blind, to make beautiful > baskets. Simple fables are also used. One that illustrates the power > of people working together features an old man who tries to pull up > a big yam plant, but he can't do it alone. He asks an old woman to > help him, but the two of them are still not strong enough. She asks > her granddaughter for help, and the granddaughter asks the goat, > who asks the cat, who asks the mouse for assistance. Together, with > everybody's help, they are finally able to pull up the yam. Other > fables in the curriculum include the commonly known ones about > the lion and the mouse and the tortoise and the hare. > In grade two, the students study the same stories and qualities > that they learned in grade one, but this time in French, Mali's international language. Familiarity with the stories helps them pick up > the new language more quickly and easily. Vocabulary and grammar > from the stories make up the French lessons, while math, sciences, > and humanities are more advanced than the previous year. > By grade three, the children know enough French to work directly from their workbooks. At this level, for the first time, all texts > are included in the student workbook, and activities for all subjects > are integrated. The story of two children runs throughout the entire > workbook. Through their story, which includes details about what > the children eat, where they live, and their cousins who are refugees > from ethnic conflict, students learn sciences, including the digestive > system, mouth, and teeth; about healthy foods and various fruits, > trees, and plants- including medicinal plants; geography, and other > topics. They also learn about topics such as the origins of their parents, the need to love and accept people from different backgrounds, > similarities among people (shown through Venn diagrams), the virtue > of helping others, how to make a trip to the market, how to cook, > and how to take care of a sick relative. Math exercises on division, > multiplication, buying and selling, numbers up to 100,000, and > simple games are also woven into the curriculum. > > Junior youth spiritual empowerment and literacy program > In 2004, the Nosrat Foundation decided to develop a program in > the same villages where the schools have been established, to reach > /)I > > THE BAHA I WORLD 2004- 2005 > > the junior youth, aged 12- 14, who are too old to attend the school in > their village. The first level of this literacy program uses a workbook > entitled Breezes of Confirmation, originally developed at the William > Masedha Foundation in Zambia, which has been translated into > Bambara. The pedagogical approach is similar to that used in the > schools: During the first year of the program, there is a 5- 6 week > program in Bambara, and in the second year, the youth study the > same text in French. As the program expands, additional books > aimed at junior youth, including Walking the Straight Path (developed in Macau) and Drawing on the Power of the Word (developed > in Colombia) will also be used, in French. Nosrat has found that > the youth in this age range learn quickly, especially when they are > first exposed to the material in their local language. > As with the organization of the school, each village is responsible > for the survival and growth of the literacy program, with the goal > of having all the junior youth acquire the ability to read and write. > The Association of Parents manages the project at the community > level, finds the tutors, who also have a one-year renewable contract > with the community, and pays them. > > Next steps > While opportunities have arisen for the Nosrat Foundation to build > more schools, it has opted to monitor and improve existing community schools rather than to expand the number. Fifth and sixth > grades will be added to the schools in 2006 and 2007 respectively. > Project evaluation carried out in June 2004 indicated a high degree of parental involvement and satisfaction with their schools, their > children's academic performance, and their attitudes and behavior. In > fact, some parents commented that the second-grade students in the > schools set up by Nosrat read and write at a higher level than fifrhgrade students in the public schools system. To build on this strong > start, it has been suggested that parental involvement be increased > by training teachers about relations with parents and by inviting > members of the community to share their traditional knowledge > with the children, whether songs, stories, medicinal plants, or other > topics. The establishment of small libraries in each of the schools, > NOSRAT FOUNDATION 257 > > recommended in the evaluation, was begun during the 2004-2005 > school year and will be continued in 2005- 2006. > The Nosrat Foundation's future plans include the development, > assessment, evaluation, editing, and publication of materials for > grades 1- 6. Gradually, the materials are being edited to give them > a more professional appearance for printing, making them easier > to disseminate, and are being translated into English so that they > can be used more widely. A second area of focus is on training > school initiators and teachers in Mali, as well as sharing the Nosrat > Foundation's experience with other like-minded organizations in > francophone Africa. > With its solid, spiritually oriented, community-supported, and > culturally rooted program, the Nosrat Foundation has stepped > forward to meet a real need in villages in Mali. As the Foundation > builds its own capacity to manage increasingly complex actions, > it will become more and more adept at assisting villagers to equip > themselves with the qualities and capabilities to lead productive > lives, to be knowledgeable and engaged citizens, and to bend their > energies towards becoming, in the words of the Baha'i writings, "a > source of social good." > Freedom of Religion > The Bahd 'i International Community's response > to the United Nations Development Programme's > 2004 Human Development Report, 25 May 2005. > > ver 50 years ago, the Universal Declaration of Human > > 0 Rights boldly proclaimed the inherent dignity and the > equal rights of all members of the human family. Guided > by the vision of equality for all, the Declaration enshrined the > fundamental right of every human being to freedom of thought, > conscience, and religion. Despite the international community's > unanimous 1 adoption of this Declaration and its codification in > subsequent instruments of international law, 2 the world bears witness to persistent intolerance and discrimination based on religion > or belief, the proliferation of violence in the name of religion, the > manipulation of religion in the interest of political ideology, and > increasing tensions between religion and State policies.3 The rising > tide of religious extremism has fuelled these developments, threatening security, human development, and efforts towards peace. > Widespread violations of this right- most often targeting women > and minorities- have continued. Given the interdependence of > human rights, such violations have compromised, among others, > the right to education, employment, peaceful assembly, citizenship, > political participation, health, and, at times, life itself Indeed, the > promise of freedom of religion or belief for all remains one of the > most contested and pressing human rights of our time. > > ", > THE BAHA I WORLD 2004- 2005 > > The freedom to hold beliefs of one's choosing and to change > them is central to human development. It is the individual's search > for meaning and the desire to know who we are as human beings that > distinguishes the human conscience. As such, we applaud the United > Nations Development Programme for its 2004 Human Development > Report titled Cultural Liberty in Today's Diverse World, which, for > the first time in the Report's 15-year history, acknowledged cultural > liberty as a "vital part of human development" and affirmed the > "profound importance of religion to people's identities."4 Indeed, the > concept and analysis of human development throughout the Human > Development Reports have evolved dramatically out of a materialist > approach centered on wealth and income to embrace the concept > of development as the expansion of human freedoms. By including > cultural freedom in its analysis-including the freedom of religion or > belief-the UNDP once again broadened the conceptual framework > underpinning the evaluation of progress in human development. 5 > The UNDP's focus could not be more timely. Human development > and security- two issues at the heart of today's global agenda-have > refocused the attention of the international community on the > question of human freedom. In the United Nations Millennium > Declaration and the ensuing Millennium Development Goals, the > nations of the world identified freedom as a "fundamental value > essential to international relations in the twenty-first century."6 > Similarly, the widely noted 2002 Arab Human Development Report-a pioneer effort by Arab scholars- identified freedom as both > the "guarantor and the goal" of human development and human > rights, singling it out as a primary requisite for development in the > region. In preparation for the comprehensive review process at the > upcoming High-Level meeting of the United Nations General Assembly, the Secretary General, in two pivotal reports to the General > Assembly, stressed the critical relationship between development, > security, and human freedom .7 Indeed, there can be no development > without security, no security without development, and both must be > anchored in a firm commitment to the protection of human rights > and freedoms for all. > The UNDP Report has set the stage for an earnest re-examination of the role of freedom of thought, conscience, and religion in > human development-an examination anchored in the recognition > of the dignity of the human conscience, and guided by the standard > FREEDOM OF RELIGION 261 > > of equality set by the Universal Declaration of Human Rights. As > a worldwide religious community, which regards the human conscience as sacred and believes in the independent search for truth, > we urge the UNDP to give serious consideration to four critical issues intimately related to its Report: (r) the right to change one's > religion or beliefs; (2) the right to share one's beliefs with others; > (J) the responsibilities of the international community and national > governments vis avis marginalized and peacefully organized religious > communities; and (4) the responsibilities of religious leaders vis avis > the promotion and protection of the right to freedom of religion or > belief. We will address each issue in turn and conclude with recommendations for United Nations' work in this arena. > > The right to change one's religion or beliefs > The Human Development Report defines cultural liberty as the > "capability of people to live and be what they choose, with adequate > opportunity to consider other options." 8 The Report, however, > focus es primarily on cultural exclusion 9 based on "external" manifestations of one's religion or belief while omitting from its discussion > the core dimension of cultural exclusion- namely a denial of the > "internal" right to change one's religion or belief. 10 The Universal > Declaration of Human Rights, in Article 18, explicitly affirms that > Everyone has the right to freedom of thought, conscience, and > religion; this right includes freedom to change his religion or > belief, and freedom, either alone or in community with others > and in public or private, to manifest his religion or belief in > teaching, practice, worship, and observance. 11 > The right to change one's religion or belief is accorded the status > of a non-derogable right-a right that is protected unconditionally > and is, at no time, subject to government regulation. 12 The special > measure of protection accorded to this right reflects its place in safeguarding the dignity of the human being. Indeed, the individual's > search for truth and meaning is an activity most intimately linked > with the human conscience and with the desire to see the world > through one's own eyes and to understand it through one's own > faculties of perception and intelligence. As such, it is inextricably > linked with all facets of human development. > 1' I > THE BAHA I WORLD 2 004 - 2 0 05 > > Due to pressure from dissenting States, however, subsequent > United Nations treaties have used weaker language to define this > right, failing to uphold the unambiguous standard set by the Declaration. 13 Even the 1981 Declaration on the Elimination of All Forms > of Intolerance and of Discrimination based on Religion and Belief > issued by the General Assembly does not explicitly affirm the right > to change one's religion or belief. 14 In what is perhaps the most > comprehensive articulation of the right to date, the Human Rights > Committee has identified the freedom to change religion or belief, > freedom to manifest beliefs, noncoercion in matters of religion, and > non-discrimination on the basis of religion as core components of > this right as provided for in the Declaration. 15 Alongside United > Nations jurisprudence, global conferences and gatherings 16 over the > last 15 years have generated near universal commitments to promote > and respect freedom of religion or belief As signatories to the Universal Declaration and subsequent treaties and global commitments, > governments bear the primary responsibility to create, safeguard, and > promote the necessary conditions for the enjoyment of the freedom > of conscience, religion, or belief for all of their citizens. > > The right to teach one's religion or beliefs > Intimately connected with the freedom to hold and to change one's > religion or belief is the freedom to share those beliefs with others. > Within the broad range of activities potentially encompassed by > the freedom to manifest one's religion or beliefs, the right to teach > one's religion or beliefs has been particularly contentious. 17 While > the Declaration calls for the unconditional protection of the "internal" right to freedom of religion, the "external" right to manifest > one's beliefs is subject to limitations: governments are permitted > to place restrictions on this right for purposes of "meeting t,he just > requirements of morality, public order, and the general welfare in a > democratic society." 18 This latitude extended to states, however, has > too often been abused in efforts to quell minority populations and > has raised questions about what constitutes legitimate governmental > interference in manifestations of religion or belief. > States argue that limiting the teaching of religions and the sharing > of beliefs is necessary to preserve particular traditions and to protect > FREEDOM OF RELIGION > > the rights of the targeted populations, yet the right to freedom of > religion or belief is necessarily contingent on the exposure to new > ideas and the ability to share and receive information. 19 Limitations > on the basis of "maintaining public order" and "morality" have also > been applied with considerable latitude and in a matter inconsistent with the principle of nondiscrimination. 20 Nondemocratic and > theocratic states in particular have repeatedly issued such reservations > without the burden of proof, calling into question not only their > interpretation of this right but also their protection of related rights > and freedoms such as the right to employment and education, and > the freedom of speech and peaceful assembly, to name but a few. 2 1 > While the ability to place restrictions on the freedom of religion or > belief can be meaningfully applied, states' abuse of these restrictions > only exacerbates the marginalization of oppressed minorities. > The protection of the freedom of religion or belief must also > entail vigilance in safeguarding citizens from the forces of extreme > orthodoxy. Incitement to violence, extremism, or hostility in the > name of religion must be forcefully sanctioned and unreservedly > condemned. 22 Similarly, states must consistently uphold the equality > of women and men as a moral principle and article of international > law, condemning actions in the name of religion, which deny human dignity and freedom of conscience to women. Ultimately, a > long-term preventive strategy must be rooted in efforts to educate > children and adults alike, equipping them with literacy skills and > opportunities to learn about other systems of belief Within a culture > of education, people who can read the writings of their own religion > as well as those of others, who are free to question and discuss, and > who are able to participate in the generation and application of > knowledge will be better prepared to counter the forces of ignorance > and fanaticism. 23 > > Marginalized religious minorities > The challenge before states, and one of their central concerns as addressed in the Human Development Report, is the maintenance of > social cohesion and national unity in the face of increasing cultural > pluralism. The report cites the threats of social instability and violent > protest as a primary imperative for States' need to accommodate > THE BAH,.\'£ WORLD 2004-2005 > > minority claims. Indeed, marginalized groups seeking redress can > become violent, forcing states to address their claims in order to prevent social unrest and potential threats to national security. Yet this > reactive mode breeds a dangerous pattern and itself gives a preference > to violence, particularly where peacefully organized groups find their > pleas repeatedly ignored. It increases the level of discrimination as > groups find themselves excluded on the basis of religion and ignored > as a result of nonviolent modes of seeking redress. > The actions of states therefore must go beyond purely material > and practical considerations and be guided by the force of moral > principles and the rule of law. Foremost among these principles is > that of unity-at the local, national, and global level-grounded > in the peaceful accommodation of cultural diversity. States must > discard outmoded notions of cultural homogeneity and ideological > uniformity as a guarantor of peace and security and come to embrace > a plurality of identities and beliefs, gathered together under the > canopy of just laws and universal human rights, as the foundation > for a cohesive and prosperous society. > > Religious leaders > The responsibility to uphold universal principles of freedom of religion or belief rests not only with states but with religious leaders > as well . In a world harassed by violence and conflict in the name of > religion, leaders of religious communities bear tremendous responsibility for guiding their followers towards a peaceful co-existence and > mutual understanding with those who think and believe differently. > Too often, those acting in the name of religion have fanned the > flames of hatred and fanaticism, themselves serving as the greatest > obstacles in the path of peace. Despite these painful truths, we bear > witness to the fact that the religions and faiths of the world with > which the majority of the earth's inhabitants stand identified, have > imparted a vast spiritual, moral, and civilizational legacy, which > continues to succor and guide in these troubled times. Indeed, > religions have reached to the roots of human motivation to lift our > vision beyond purely material conceptions of reality to embrace > higher notions of justice, reconciliation, love, and selflessness in the > service of the common good. > FREEDOM OF RELIGION > > Given the weight of culture and religion in shaping motivation > and behavior, it is clear that legal mechanisms alone will not engender the commitment and mutual understanding required to sustain a > culture of peaceful coexistence. The role of religious leaders as partners- in word and deed- in the creation of a culture of respect for > human dignity and freedom of conscience, religion, or belief cannot > be understated. The forces of history now challenge every person of > faith to identify spiritual principles within his or her own scriptures > and traditions that answer the difficult questions posed by an age > hungering for unity and justice in human affairs. In this common > undertaking, based on an understanding of the inherent dignity, > reason, and conscience of every human being, religious leaders must > uphold the sacred nature of the human conscience and unreservedly > accord each individual the freedom to search for truth. > > Recommendations > Urgent action is now needed to reaffirm the vision of equal rights for > all without discrimination on the basis of religion or belief. As a first > step, the United Nations must unequivocally affirm an individual's > right to change his or her religion or belief under international law.24 > Such a clarification would help to remove fallacious interpretations > of this right and lend moral force to the condemnation of state policies and practices that violate the principle of nondiscrimination in > matters of religion or belief. > Following this clarification, concrete actions-investigative, legal, > and operational-must follow. First, research and analysis are needed > to clarify minimum standards for compliance with international law > and to develop indicators marking the presence or absence of freedom of religion or belief. An annual world report, prepared by the > United Nations, assessing the state of this freedom throughout the > world would provide further substance and facilitate comparisons > over time and across geographic regions. 25 > In addition to clarifying the questions above, the United Nations needs to comprehensively and definitively address religious > extremism as a major obstacle in the processes of peace. 26 While the > United Nations has denounced religious intolerance and persecution, it has been hesitant to acknowledge and forcefully condemn > 266 ", > THE BAHA I WORLD 2004- 2005 > > religious extremism motivating violent and terrorist acts. 27 As women > often bear the greatest burden of religious extremism and ensuing > violations of human freedoms, the Committee on the Elimination > of All Forms of Discrimination Against Women should consider > formulating a comment on issues specific to women's freedom of > religion or belief2 8 > We fully support the Secretary-General's call for a Human Rights > Council with a view to restoring the primacy of human rights as set > forth in the Charter of the United Nations.29 Alongside the proposed > reforms, the Office of the High Commissioner for Human Rights > should undertake steps to strengthen the role of the Special Rapporteur on Freedom of Religion, increasing funding for her mandate > to allow for the closer monitoring of trends worldwide and at a > country level.3° Given that the mandate of the Special Rapporteur > represents one of the principal means of bringing issues of religious > freedom to the attention of the United Nations, we recommend that > more attention be given to the implementation of recommendations > put forth by the Special Rapporteur. The High Commissioner may > consider expanding the mandate of the Special Rapporteur beyond > reporting strictly on violations to include reports of states' efforts to > implement her recommendations. In general, the rapporteur's reports > would significantly benefit from a more substantial and interactive > debate between the rapporteur and states in question. For their part, > beyond cooperating with United Nations human rights mechanisms, > States should allow any visits requested by the Special Rapporteur > and endeavor to meet her full investigative needs in the process. > By focusing on cultural liberty and religious freedom as core > components of human development, the 2004 Human Development > Report paved the way for a timely discussion, highlighting the interdependence of freedom, development, and security in today's world. > In an effort to push the debate further, we have brought to the fore > the standard of equality articulated in the Universal Declaration of > Human Rights and its implications for the construction of a culture > respectful of the dignity and conscience of every human being. We > believe that the protection of the right to freedom of conscience, > religion, or belief is not merely a legal exercise or a pragmatic necessity; it is part of a much larger and essentially spiritual undertaking > of shaping attitudes and practices that allow human potential to > FREEDOM OF RELIGION > > emerge and flourish. The human mind, endowed with reason and > conscience, must be free to search for truth and to believe. > > NOTES > Universal Declaration of Human Rights, UN Doc. Al8ro at 71 (1948). New > York: United Nations. The Declaration was adopted with no dissenting > votes, with eight countries abstaining from approval: Poland, Byelorussia, > Czechoslovakia, Ukraine, Yugoslavia, South Africa, Saudi Arabia, and the > Soviet Union. > No fewer than 28 international human rights instruments contain provisions > specifically pertaining to freedom of religion or belief > 3 Civil and Political Rights, Including Religious Intolerance. Report submitted > by Mr. Abdelfattah Amor, Special Rapporteur, in accordance with Commission on Human Rights resolution, 1998/18, UN Doc. E/CN.{lr999/58 > (1999). > United Nations Development Programme, 2004 Human Development Report: Cultural Liberty in Today's Diverse World (New York: Oxford University > Press, 2004). > 5 The report debunked myths about multicultural policies as a threat to national unity and security. It presented best practices and emerging models > of culturally inclusive policies around the world focused on five policy areas: > political participation, religion, access to justice, language, and access to > . . > soc10econom1c opportunmes. > United Nations Millennium Declaration, UN Doc. AIREs/5512 (2000). > A More Secure World: Our Shared Responsibility. Report of the High-Level > Panel on Threats, Challenges and Change, u.N. Doc. A/59/565 (2004); In > Larger Freedom: Towards Development, Security and Human Rights for ALL. > Report of the Secretary General, UN Doc. A59i2005 (2005). In the latter, > the Secretary-General stressed the enduring relevance of the United Nations' Charter call to "promote social progress and better standards of life > in larger freedom ," and the interrelatedness of development, security, and > human rights. The former report, calling for a more holistic vision of human security, framed development as "the indispensable foundation for a > new collective security." > 2004 Human Development Report, p. 4, supra note 4. > Ibid., p. 6. The Report notes two forms of cultural exclusion: "living mode > exclusion" and "participation exclusion." Living mode exclusion, "denies > recognition and accommodation of a lifestyle that a group would choose > to have"; participation exclusion occurs when "people are discriminated > against or suffer disadvantage in social, political, and economic opportunities because of their cultural identity." > n I > 268 THE BAHA I WORLD 2004-2005 > > Ibid., pp. 56-57. While the Report notes that "individuals must be free not > only to criticize the religion into which they were born, but to reject it for > another or to remain without one," the issue of the "internal" right of freedom of religion or belief is referred to only in passing and without further > elaboration. As a core dimension of cultural liberty, this issue merits greater > consideration. As the Report itself acknowledged, "The normative weight > of freedom can hardly be invoked when no choice-real or potential-is > actually considered." (p. 17) > Universal Declaration of Human Rights, Article 18, supra note r. > A non-derogable right is not subject to governmental regulation, even in > times of a national emergency. > The freedom to change one's religion or belief has not been expressed > with such clarity in any international instrument since the Declaration. > For example: the International Covenant on Civil and Political Rights > (1966) provides for the individual's freedom "to have or to adopt a religion > or belief of his choice"; the International Covenant on Economic, Social, > and Cultural Rights (1966) guarantees that the rights in the Covenant "will > be exercised without discrimination of any kind as to ... religion."; the > Convention on the Elimination of All Forms of Di scrimination Against > Women (1979) calls on states parties to take all appropriate measures to > guarantee women "the exercise and enjoyment of human rights and fundamental freedoms on a basis of equality with men"; the Convention on > the Rights of the C hild (1989) affirms the "right of the child to freedom of > thought, conscience, and religion"; the Convention on the Prevention and > Punishment of the Crime of Genocide (1948) includes in its definition of > genocide, "acts committed with intent to destroy ... a national, ethnical, > racial or religious group." Notably, regional treaties such as the American > Convention on Human Rights (1969) and the European Co nvention on > Human Rights (1950) explicitly provide for the freedom to change one's > religion or belief. > Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief, UN Doc. A/36/684 (1981). The > Declaration affirms the "freedom to have a religion or whatever belief of > his choice, and freedom, either individually or in community with others and in public or private, to manifest his religion or belief in worship, > observance, practice and teaching." It is unfortunate that this Declaration > has not yet attained the status of a legally binding covenant. > Human Rights Committee, General Comment 22, Article 18, UN Doc. > HRl/GENII/REv.1 at 35 (1994). The remaining core components of this right > include: the rights of parents, legal status, limits on government's permissible restrictions, and non-derogability. > Global conferences, declarations and programs of action that have affirmed > the right to freedom of religion or belief include the following: Declara- > FREEDOM OF RELIGION > > tion on the Elimination of all Forms of Intolerance and of Discrimination > Based on Religion or Belief (1981); Vienna Declaration and Programme of > Action (1993); Copenhagen Declaration and Programme of Action (1995); > the United Nations Millennium Declaration (2000); Millennium World > Peace Summit-Commitment to Global Peace (2000); Durban Declaration > and Programme of Action (2001). > General Comment 22 (supra note 15) states that, "the practice and teaching > of religion or belief includes acts integral to the conduct by religious groups > of their basic affairs, such as the freedom to choose their religious leaders, > priests and teachers, the freedom to establish seminaries or religious schools > and the freedom to prepare and distribute religious texts or publications." > The 1981 Declaration on the Elimination of All Forms of Intolerance and > Discrimination Based on Religion or Belief explicitly provides for the right > to teach one's religion. > Universal Declaration of Human Rights, Article 29, supra note r. The > International Covenant on Civil and Political Rights similarly provides for > limitations "as are prescribed by law and are necessary to protect public > safety, order, health, or morals or the fundamental rights and freedoms of > others" (Article 18). > A change of identity resulting from conversion does not constitute a violation of the individual's human rights . Rather it is one's desire to maintain > an identity that requires legal protection. Similarly, states cannot use the > rationale of preserving particular traditions, religions, or ideologies to support limitations on freedom of religion or belief > Limitations on the basis of preserving "morality" are the most controversial > and lend themselves to abuse as one religiously based moral principle can be > used to override another's religious belief. The Human Rights Committee's > General Comment 22 asserts that, "limitations on the protection of FRB must > not be based on principles deriving from one single tradition," supra note > 15. > States have also issued blanket reservations on entire conventions based on > the state's application of religious law. This is incompatible with Article 18 > of the International Covenant on Civil and Political Rights (ICCPR) which > provides for limitations that are proscribed by law and are "necessary to > protect public safety, order, health, or morals or the fundamental rights and > freedoms of others." Furthermore, in its General Comment on Article 18 > of the ICCPR, the Committee on Human Rights notes that any limitations > on the freedom to manifest a religion or belief for the purpose of protecting > morals "must be based on principles not deriving exclusively from a single > tradition." > The International Covenant on Civil and Political Rights prohibits, "any > advocacy or national, racial, or religious hatred that constitutes incitement > to discrimination, hostility or violence." Similarly, as called for in the United > /)I > > THE BAHA I WORLD 2004-2005 > > Nations Educational Scientific and Cultural Organization (UNESCO) Convention Against Discrimination in Education (1960), states should condemn > and forcefully sanction those who, in the name of religion, use education > and the media to oppress freedom of conscience and to promote division, > hatred, terrorism, violence, and bloodshed. > The former Special Rapporteur on Freedom of Religion or Belief, Mr. > Abdelfattah Amor, emphasized education-particularly concerning human rights-as a key component of establishing a culture of tolerance and > nondiscrimination. Mr. Amor convened the 2001 International Consultative Conference on School Education in relation with Freedom of Religion > and Belief, Tolerance, and Nondiscrimination and called on participants > to design an worldwide education strategy for combating intolerance and > discrimination based on religion or belief. (UN Doc. EICN.4/r999/58). > To definitively clarify rhe status of the right to change one's religion or belief > under international law, the appropriate United Nations body could request > the International Court of Justice to give an advisory opinion on whether > this right has attained the status of customary international law or jus cogens. > Under Article 96 of the United Nations Charter, the General Assembly, > Security Council or other United Nations organ authorized by the General > Assembly may request advisory opinions of the Court "on legal questions > arising within the scope of their activities." Article 36 of the Statute of the > International Court ofJustice provides for the jurisdiction of the Court in > legal disputes concerning, among others, questions of international law. > 25 Civil and Political Rights, Including Religious Intolerance, supra note 3. > Ibid., 125 (a). > The UN has been reticent to identify religious fanaticism as a source ofterrorism, referring to it indirectly, as for example, "terrorism motivated by > intolerance or extremism" (s/REslr373 (2001)). Even the various resolutions > issued by the Security Council, the General Assembly and the Commission > on Human Rights in response to the terrorist acts of II September 2001, > failed to identify religious fanaticism as the force fuelling these acts. > Bahia G. Tahzib-Lie, "Dissenting Women, Religion or Belief, and the Stare: > Contemporary Challenges that Require Attention" in T. Lindholm et al., > eds. Facilitating Freedom ofReligion or Belief A Deskbook (Oslo, Norway: > Martinus Nijhoff Publishers, 2004). > In Larger Freedom, supra note 7. > 30 Only a small fraction of member states have ever been monitored for com- > > pliance with the articles of the 1981 Declaration on the Elimination of All > Forms of Intolerance and of Discrimination Based on Religion or Belief. > Response to In Larger Freedom > The Bahd 'f International Community's response > to the Secretary-General's report > In Larger Freedom: Towards Development, > Security, and Human Rights for All. > Submitted to the United Nations > Nongovernmental Liaison Service > New York, 30 April 2005. > > T > he Baha'i International Community welcomes the opportunity to offer comments and observations on the Secretary > General's report to the General Assembly titled, "In Larger > Freedom: Towards Development, Security, and Human Rights for > All," in the hopes of stirring further reflection, debate, and action. > We understand the processes of UN reform as part of an organic, > evolutionary course characterized by increasing levels of integration and unity in governance structures and processes. In this light, > we are encouraged by the report's holistic approach- stressing the > interdependence of development, freedom , and peace; emphasizing > human solidarity as the basis for effective and sustainable solutions to > global challenges; and presenting a bold vision of new mechanisms > and methods of work for the organization. We offer comments on > each section of the report in turn. > > Freedom from want > > MILLENNIUM DEVELOPMENT GOALS(' 28- 32) > The Baha'i International Community welcomes the efforts of the > United Nations to set forth concrete goals for development, in the > form of the MDGs, which seek to focus the work of the organization > > f) I > > 272 THE BAHA I WORLD 2004-2005 > > with the aim of restoring justice and dignity to every human life. > Material goals in themselves, however, are not sufficient to inspire > and sustain processes of comprehensive development at the local, > national, and global levels. Equally important are aims to foster > universal participation in the development processes, the development of individual capabilities to contribute to these processes, and > the application of moral and intellectual resources from the fields of > science and religion-two knowledge systems that have propelled > our progress over the centuries. Ultimately, each individual, with the > benefit of access to education, must be regarded as a protagonist in > his or her own development and that of the community. > Alongside the concrete development targets set by the MDGs, it is > imperative to attend to the realization of moral or spiritual principles > needed for constructive development. At the heart of such principles > is the understanding that human nature is essentially spiritual and > that a vision of development must be responsive to this reality. These > principles may include: fostering unity in diversity, equity, justice, > gender equality, moral leadership, and freedom of thought. 1 > Efforts to eradicate poverty must be accompanied by an earnest > re-evaluation of global systems and processes-including governance, > trade, and the private sector-that perpetuate the growing extremes > of wealth and poverty. Specifically, there is a need for strong binding corporate rules at the national and international levels. Greater > corporate accountability must not be restricted to the environment > and labor standards but must also take into account the full panoply > of human rights. > > GENDER(' 40) > We strongly support the promotion of gender equality as a prerequisite to development. Emphasis should be placed on the substantive > involvement of women at all stages of peace-building and conflict > resolution efforts, particularly postconflict reconstruction. As women > are intimately aware of the needs of their families and communities, > plans for transition to a peaceful society must include their critical > perspectives. Indeed, only as women take their rightful place in decision making at all levels will the moral and psychological climate > favorable to the establishment of peace emerge. > RESPONSE TO IN LARGER FREEDOM 273 > > Freedom from fear > The Baha'i International Community welcomes the report's more > comprehensive vision of collective security, based on the understanding that in our interconnected world, a threat to one State is a threat > to all. The Baha'i Faith envisions a system of collective security > within a framework of global federation, in which national borders > have been conclusively defined and in whose favor all nations of the > world will have willingly ceded claims to make war. > > DEFINITION OF TERRORISM (' 91) > We support the Secretary-General's call for member states to adopt a > definition of terrorism and to conclude a comprehensive convention > on terrorism. We agree with the Secretary-General's characterization > of terrorism as any action, "intended to cause death or serious bodily > harm to civilians or non-combatants with the purpose of intimidating a population or compelling a Government or an international > organization to do or abstain from doing any act." Moreover, problems such as terrorism should be consistently addressed within the > context of other issues that disrupt and destabilize society. Nations > must look beyond responding separately to disparate problems and > move towards the building of a comprehensive international order > based on social justice and collective security. > > SECURITY COUNCIL(' 167) > We acknowledge the need for urgent reform of the Security Council. The proposals in the report, however, do not ultimately address > the democracy deficit and relentless politicization of the Security > Council, which thwart the execution of its duties and undermine > the trust and respect it needs to exercise its mandate. To address > these deficits, the United Nations must boldly and intelligently move > towards adopting a procedure for eventually eliminating permanent > membership and veto power. 2 > > Freedom to live in dignity > > RESPONSIBILITY TO PROTECT (' 135) > We strongly support the "emerging norm of the collective responsibility to protect" and accompanying efforts to establish a principled > ,, , > 274 THE BAHA I WORLD 2004- 2 00 5 > > framework about how and when to intervene justly and effectively > to protect human rights. We agree that no legal principle, not even > sovereignty, should ever be allowed to shield genocide and human > suffering. Indeed, the Baha'i Faith offers the concept of the oneness > of humanity as an underlying principle of relations between states. > Furthermore, we support the concept of a federated world polity > responsive to the needs of an ever-changing world. The aim of such > a polity, far from stifling intelligent patriotism or national autonomy, > is rather the collective subordination of national impulses to the > wider needs of an increasingly interdependent world. > The Baha'i writings assert that "the earth is but one country and > mankind its citizens." > > HUMAN RIGHTS > Human Rights Council(' 181-183) > We support the Secretary-General's proposal to elevate the consideration of human rights to the same level accorded to security and > socioeconomic development. In order to restore the effective functioning of the discredited Human Rights Commission, we support > the creation of an elected, standing Human Rights Council and the > elaboration of minimum criteria for membership. Candidates for > membership in the Council should demonstrate strong adherence > to human rights standards; specific criteria may include the ratification of key human rights documents or a statement of intent to > do so within a given period of time. Members of the Council that > repeatedly violate human rights should not be allowed to remain > on the Council. > > Office ofthe High Commissioner for Human Rights(' 142-146) > We agree that the OHCHR is ill-equipped to respond effectively to > the human rights challenges facing the international community. > As such, we support the Secretary-General's call for more resources > to train country teams within the OHCHR3 and urge the OHCHR to > establish a strongfield presence at the country level, providing leadership and coordination on matters of promotion and protection of > human rights. Second, Special Procedures should receive adequate > budgetary and administrative support. Government cooperation with > RESPONSE TO IN LARGER FREEDOM 275 > > Special Procedures should not be limited to access, but should also > include full implementation of recommendations made.4 > Third, the OHCHR should continue its productive engagement > with NGOs, which has contributed positively to the work of the Office > and to the development of NGO capacity to interact meaningfully in > this context. 5 Fourth, the ambitious mandate of the OHCHR must > be supported by appropriate budgetary resources.6 Fifth, the Public > Information section of the OHCHR should be developed to allow > resolutions of the Commission on Human Rights/Human Rights > Council, recommendations of the Special Procedures and concluding > observations of the treaty monitoring bodies to be accorded more > prominence in the media. > > DEMOCRACY(' 158-161) > We commend the Secretary General and the international community for their commitment to democracy and to a freely elected > government as a universal value. We support in principle the creation of a democracy fund at the United Nations. At the same > time, we note that democracy in its truest sense must be rooted in > moral values, intertwined with responsibilities, and concerned with > social welfare both within and beyond the nation state. Without > this principled anchor, it is vulnerable to the excesses of unbridled > individualism and nationalism, which tear at the fabric of the community- both nationally and globally. > > Other points for consideration > at the Millennium + 5 Summit > That the Secretary-General chose to frame his report in the context of freedoms is significant. Certainly the want of freedom from > fear, poverty, and oppression has been a dominant factor in the > turmoil of the times. There is no doubt as to the high importance > of freedoms to constructive social processes. Yet the freedoms with > which we are privileged are concomitant with responsibility- the > responsibility to exercise our freedoms in a way that enables all to > attain to happiness and to fulfill their purpose in their individual > life and in their collective functioning as a society. It is the abuse of > freedoms and the denial of responsibilities with which elected and > ,, , > THE BAHA I WORLD 2004-2005 > > appointed officials at both national and international levels have > been vested that must remain at the forefront of deliberations about > United Nations reform. > > FREEDOM OF RELIGION OR BELIEF > The Secretary-General's report does not make mention of one of the > central and most challenging issues shaping inter- and intra-state relations today, namely the freedom of religion or belief At a time when > religious extremism, intolerance, and discrimination are threatening > peace and security in many parts of the world, it is imperative for the > United Nations to address this issue openly and earnestly. Until all > people are free to openly practice and share their beliefs within the > parameters of equally applied laws, as well as change their religion > or belief system, development and peace will prove elusive. > > CONDEMNING RELIGIOUS EXTREMISM AND TERRORISM > While the United Nations' human rights machinery has been used > to condemn religious intolerance and persecution, United Nations' > development policies and programs have barely begun to address > religious extremism as a major obstacle to peace and well-being. > Hesitancy to acknowledge and forcefully condemn the religious > extremism motivating terrorist acts weakens the effectiveness of > the uN's efforts to bring an end to international terrorism. Only by > identifying and understanding the motivation behind such acts can > they be effectively combated. > We are grateful for the opportunity to submit the above comments. The Baha'i International Community looks forward to being > engaged in the debate and implementation of proposed reforms, with > a view to creating a United Nations capable of meeting the changing > needs and growing aspirations of the generality of humankind. > > NOTES > > Valuing Spirituality in Development: Initial Considerations Regarding the > Creation of Spiritually Based Indicators for Development. A concept paper > written by the Baha'i International Community for the World Faiths and > Development Dialogue at Lambeth Palace, London. (Oakham: Baha'i > Publishing Trust, 1998) . > Turning Point for ALL Nations. Baha'i International Community United Nations Office, New York, 1995· An interim measure may include not using > RESPONSE TO JN LARGER FREEDOM 277 > > veto power when voting on questions of genocide or other gross threats to > international peace and security. > In Larger Freedom: Towards Development, Security, and Human Rights fo r > All, report of the Secretary-General, Para. 142. UN Doc. A/59/2005 . > 4 The OHCHR should take steps to bolster interactive dialogue with the Special > > Rapporteurs. The dialogues should include member states' reports on the > status of implementation of recommendations. > 5 Similarly, NGO involvement in the work of the proposed Human Rights > > Council should not be diminished. > The core functions of the Office should be independent of voluntary > contributions. Governments should decrease the percentage of earmarked > funds, according more latitude to the Office in determining its needs. > Cultural Cleansing > DESTROYING A COMMUNITY, > ERASING MEMORY > This statement by the Bahd 'i community > appeared in newspapers around the world > in September 2004. > > or 25 years the government of the Islamic Republic of Iran > > F has persecuted the Baha' is, a peaceful, law-abiding religious > minority. More than two hundred leading Baha' is have been > put to death, tens of thousands have lost their jobs, tens of thousands > more have felt compelled to leave their homeland, Baha'i youth have > been denied access to higher education, and retired workers have > had their pensions summarily canceled. In 1991 an official government document signed by Supreme Leader Khamenei spelled out > measures aimed at slowly strangling the community. > The hatred of the extremist mullahs for the Baha'is is such that > they, like the Taliban of Afghanistan who destroyed the towering > Buddhist sculptures at Bamian, intend not only to eradicate the > religion, but even to erase all traces of its existence in the country > of its birth. It was for this reason they demolished the House of > the Bab in Shiraz, center of pilgrimage for the Baha' is of the world > and a gem of the city's cherished past. This is why they confiscated > Baha'i cemeteries and bulldozed the graves of Baha'i heroes and > saints. This is why they desecrated the resting place of Quddus, one > of the apostles of the faith. > > ", > THE BAHA I WORLD 2004-2005 > > This June a wrecking crew descended upon a historical monument, a precious example of Islamic-Iranian architecture, "a > matchless model of art, spirituality, and architecture." "How is it," > a brave Tehran newspaper article asked, "that in the middle of the > day ... the very essence of our cultural heritage is being destroyed?" > The answer is heartbreakingly simple. > The demolished building was the house of a great nineteenthcentury statesman, calligrapher, and literary figure, Mirza 'Abbas > Nuri. Although he was born and died a Muslim, his son, Baha'u'llah, > founded the Baha'i Faith, a religion that promotes abolition of all > prejudice, independent investigation of truth, equality of women > and men, universal education, harmony of religion and science, and > universal peace. For this the clerical bigots have declared Baha'is, > followers of Baha'u'llah, to be heretics and apostates, deserving of > death. > In their determination to rid Iran of the Baha'i community and > obliterate its very memory, the fundamentalists in power are prepared > even to destroy the cultural heritage of their own country, which > they appear not to realize they hold in trust for humankind. Surely > the time has come for Iranians everywhere to raise their voices in > protest against such willful desecrations. > For more information, please visit http://news.bahai.org/. > INFORMATION > AND RESOURCES > Obituaries > > SfRU'D-DfN 'ALA'f > On 22 December 2004, in Rome, Italy. > On 16 March 1906 in Tehran, Iran, Sfru'd-Din 'Ala'! was born into a Baha'i > family of several generations. His father was a high ranking military physician, and Siru'd-Din himself graduated from the Tehran Military Academy. > As a young man, he was active in the Baha'i community in Iran, serving as > chairman of the National Youth Committee and as a member of the National > Pioneering Committee. In 1947, he took a four-month leave of absence from > his work to pioneer to Baghdad and Khaneghein, Iraq. During his stay there, > he was imprisoned for his beliefs, and later he was also imprisoned twice as > a Baha'i in Iran. In 1951, he moved to Shiraz, where he was elected to the > Local Spiritual Assembly, and the following year he married Tahirih Jazab. In > 1955, four months before he was due to be promoted to the rank of brigadier > general, he resigned from the army so that he and his wife could pioneer to > Italy, where they assisted with the formation of the Local Spiritual Assembly in > Milan. They also assisted with the formation of Local Assemblies in Lugano, > Switzerland, in 1971 and Lucerne in 1984. In Italy, Mr. 'Ala'! also served on the > Local Spiritual Assembly of Rome and on the National Spiritual Assembly. > He and his wife were active in maintaining good relations with the media and > people of prominence in Rome, including academics and high ranking Vatican > officials, and sharing the peace statement of the Universal House of Justice. > He received four medals in appreciation of his humanitarian and community > ,,, > THE BAHA I WORLD 2004- 2005 > > services and, in June 2003, was honored by the municipality of Rome, its > mayor, and officials from the Vatican. Upon his passing, the Universal House > of Justice wrote, "His many international pioneer labors and cultivation of > cordial relationships with religious officials and people of prominence are > lovingly remembered." He leaves behind his wife, Tahirih. > > ABU'L-QASIM AFNAN > On 2 October 2004, in Swindon, England. > Abu'l-Qasim Afnao, a kinsman of the Bab, was born on 19 March 1919 in > Shiraz, Iran, and, like his father before him, served as custodian of the House > of the Bab in that city-an honor and responsibility he carried for some 30 > years. He also served on several committees of the Local Spiritual Assembly of > the Baha'fs of Shiraz, as a member and secretary of that Assembly, and, from > 1972 to 1979, as a member of the Auxiliary Board. After the Iranian Revolution in 1979, he moved to Oxford, England. While living in Iran, he collected > many important tablets and historical materials, especially relating to the Bab, > which he sent to the Baha'i World Centre. As one of the few people able to > interpret the commercial notation (siydq) used by the Bab and the Afnao > family, he was able to offer special assistance to the Baha'i World Centre, and > he provided Hasan Balyuzi with research material for his books about the history of the Faith. Mr. Afnan wrote his own biography of the Bab, 'Ahd-i A 'ld, > which contained much previously unpublished material, as well as other works > including Black Pearls, Chahdr Risdlih dar bdrih-yi !dhirih Qurratu'l-'Ayn, and > numerous articles. An accomplished poet in the Persian language, Mr. Afnan > encouraged literary activity among Iran's Baha'ls and was in contact with a > number of distinguished Iranian non-Baha'i literary and academic figures . He > frequently addressed Baha'i conferences in Europe and North America and > was an inspiring and humorous speaker. He was married to Minu Bazyar, > with whom he had two daughters, Maryam and Laleh. Upon his passing, the > Universal House of Justice wrote of his "long record of distinguished service" > and his "valued contributions in the field of Baha'i scholarship through the > articles and treatises he authored on the early history of the Faith." > > ELSIE AUSTIN > On 27 October 2004, in San Antonio, Texas, USA. > Helen Elsie Austin was born on 10 May 1908 in Tuskegee, Alabama, USA, where > her mother and father were teachers at the Tuskegee Institute. She was, in > many ways, a trailblazer: the first African-American woman to graduate from > the University of Cincinnati's College of Law, where a scholarship fund was > later established in her name to assist minority law students; the first to be > appointed assistant attorney-general of the State of Ohio; and the first to serve > OBITUARIES > > as a senior attorney with the General Counsel's Office of the National Labor > Relations Board. After a legal career with several federal government agencies, > she spent a decade in Africa as a Foreign Service officer, where she initiated > the first Women's Activities Program of the us Information Agency, working > with leaders and women's organizations in 13 countries. She was awarded two > honorary doctorates, doctor of humanities from the University of Cincinnati > and doctor of laws from Wilberforce University, and served as the National > President of Delta Sigma Theta, a national public service sorority. Dr. Austin > encountered the Baha'i Faith in Cincinnati, Ohio, in 1934· Nineteen years > later, in 1953, she met the Guardian of the Baha'i Faith, Shoghi Effendi, during > her pilgrimage to Haifa, Israel, and that same year, she earned from him the > accolade Knight of Baha'u'llah for introducing the Baha'i Faith to Morocco. > Her experience on Baha'i administrative institutions was extensive: she was > elected as a member of the National Spiritual Assembly of the Baha'is of > the United States from 1946 to 1953 and of the Regional Spiritual Assembly > of North and West Africa from 1953 to 1958; she served on Local Spiritual > Assemblies in the us, Morocco, Nigeria, Kenya, and the Bahamas; and she > was one of the first members of the Auxiliary Board, assisting Hand of rhe > Cause of God Musa Banani in that role for four years. A participant in many > international women's conferences, she chaired the Baha'i delegation at the > 1975 International Women's Conference in Mexico City. She also authored a > number of articles which appeared in legal journals and Baha'i publications, > including one about Hand of the Cause of God Louis Gregory, whom she > considered her mentor. On her passing, the Universal House of Justice wrote, > "We recall with deep admiration her wise and dignified teaching and proclamation initiatives on both continents. The shining example of her sacrificial > life will remain a source of inspiration to her fellow believers for generations > to come," and directed that memorial services be held in her honor at rhe > Baha'i Houses of Worship in rhe Uni red Stares and Uganda. > > ERIK BLUMENTHAL > On 27 June 2004, in Germany. > Born on 9 September 1914 in Stuttgart, Germany, Erik Blumenthal wanted > to follow in the footsteps of his father and srudy medicine, but even though > the family was Protestant he was nor permitted to attend university because > of his father's Jewish origins. Instead, he trained as an industrial manager and > worked in that field until 1952, when he was finally able to undertake studies > in psychology at the University ofTiibingen. Dr. Blumenthal became a Baha'i > in November 1952, a decision that profoundly affected his study and practice > as a psychologist. He chose the Individual Psychology of Alfred Adler because > it coincided most closely with his belief that science and religion are in ac- > 286 ", > THE BAHA I WORLD 2004-2005 > > cord. Renowned in his field, he served at different times as the President of > the Swiss Society for Individual Psychology and the Second Vice-President of > the International Society for Adlerian Psychology, as well as working in private > practice and lecturing in psychology at the University ofWurzburg. The books > he authored on the education of children, self-education, marriage, old age, > and encouragement have been translated into numerous languages and are > popular worldwide, connecting psychology and religion while emphasizing > spiritual development. Titles include Peace with your Partner: A Practical Guide > to Happy Marriage and Believing in Yourself A Practical Guide to Building > Self Confidence. In 1943, he married his first wife Dolores, who passed away > in 1957; there were four children from this union. He married again in 1959 > and had rwo more children with his second wife, Marianne. His service to > the Baha'i Faith included membership on the National Spiritual Assembly of > the Bahi'is of Germany from 1955 to 1963 and pioneering to Greece, where > he was elected to the Local Spiritual Assembly of Athens from 1958 to 1960. > In 1957, he was appointed as a member of the Auxiliary Board, and from 1968 > to 1985 he served on the Continental Board of Counsellors for Europe. Upon > his passing, the Universal House of Justice wrote, "The guidance he provided > as a prominent psychologist, the high standard of personal excellence he set, > and his kind and gentle manner served as an example for all those with whom > he interacted," and requested that a memorial service be held at the European > House of Worship to honor his memory. He is survived by his wife Marianne, > four children, fourteen grandchildren, and six great-grandchildren. > > KAYKHUSRAW DEHMOBEDI > On 9 March 2005, in London, England. > Born on 28 April 1931 to a Baha'i family in Rahatabad, Yazd, Iran, Kaykhusraw > Dehmobedi pioneered to Diu Island, off the coast of Gujarat's Kathiawar peninsula in India, during the Ten Year Crusade. For this act of devoted service, > he earned from Shoghi Effendi the accolade Knight of Bahi'u'llah. He married Nahid Rashidpour, with whom he had a son, Faridoon, and a daughter, > Neda. Mr. Dehmobedi eventually moved to the United Kingdom, where he > served as a member of the Local Spiritual Assembly of the Bahi' fs of Havering > from 1980 to 2005 and as a member of the committee for the upkeep of the > Guardian's resting place in London. Upon his passing, the Universal House of > Justice wrote that his "exemplary courage during the beloved Guardian's Ten > Year Global Crusade, dedication to the Cause, and sincere efforts to promote > its vital interests will be long remembered with loving appreciation." > OBITUARIES > > GLORIA FAIZI > On 29 July 2004, in Brisbane, Australia. > Gloria Ala'! was born on 12 March 1921 in Tehran, Iran, the daughter of > Rahmatu'llah Khan and Najmieh Ala'!. She had the honor of meeting the > Guardian of the Baha'i Faith, Shoghi Effendi, when, as a young child, she > accompanied her father to the Holy Land. A student at the Tarbiyat School in > Tehran until it was closed by the government, she was later tutored privately > until she left to attend school in Beirut, Lebanon. At the age of 17, she married > Abu'l-Qasim Faizi, who later became a Hand of the Cause of God. They had > two children, Naysan and May. The Faizis' service to the Baha'i Faith included > assisting with the establishment of Baha'i communities in remote regions > of Iran and then pioneering to Bahrain for 15 years . Later, Mr. Faizi's duties > as Hand of the Cause required them to live in Haifa, and after his passing, > Mrs. Faizi moved to India, where she traveled widely in service to the Faith and > ran residential institute programs for new Baha'fs. A Fellow of the Institute of > Linguistics, Mrs. Faizi was fluent in a number of languages and was a highly > respected scholar, writer, and teacher. She authored a popular introductory > book about the Baha'i Faith, which has been translated into 21 languages and > has sold more than 200,000 copies; a collection of stories about early followers > entitled Fire on the Mountain Top; and six other books. She was working on > her ninth volume, a biography of her late husband, at the time of her death. > Upon her passing, the Universal House ofJustice recalled "her many contributions to the progress of the Baha'i communities, including her pioneering in > Bahrain with her illustrious husband, her work at the Baha'i World Centre, > and her devoted travels far and wide as a teacher of the Cause." Mrs. Faizi > was predeceased by her husband in 1980; she is survived by her two children > and four grandchildren. > > ZABfHU'LLAH GULMUl;IAMMADf > On 28 February 2005, in London, England. > Zabfhu'llah Gulmu~ammadf was born into a Baha'i family on 13 January 1927 > in Iran. In 1946, at the age of 19, he took up his first homefront pioneer post > in Rasht, Iran, and two years later he left to serve as an international pioneer > in the Arabian Peninsula, where he remained from 1948 until 2005. He lived > first in Kuwait and then in Bahrain, where he was elected to the Local Spiritual > Assembly. Later, he was appointed a member of the Auxiliary Board and, from > 1981 to 1991, a member of the Continental Board of Counsellors for Asia. He > also served as a member of the National Spiritual Assembly of the Baha'fs of > the Arabian Peninsula from 1957 to 2003. Traveling extensively throughout > I) I > > 288 THE BAHA I WORLD 2004-2005 > > Asia, he visited the Sakhalin Islands, Pakistan, the Philippines, and Azerbaijan. > In the Philippines, he helped to find the land for the Baha'i radio station and > the site of the future House ofWorship of that country, while in Azerbaijan, he > served as a special representative of the Universal House of Justice and helped > with the formation of the National Spiritual Assembly. He married Amineh > Panahi GulmuJ:iammadi in 1948; the couple had five children. Upon his > passing, the Universal House ofJustice paid tribute to his "sincerity, wisdom, > loving nature, and enthusiasm," noting particularly his travels to Azerbaijan > as a special representative of the Universal House of]ustice, "ensuring that the > Faith was established on a secure foundation in that country." > > VIOLET HOEHNKE > On 4 June 2004, in Port Moresby, Papua New Guinea (PNC). > Violet Hoehnke was born on 19 November 1916, the ninth child of Prudence > Alice Richards and Henry Hoehnke of Queensland, Australia. From an early > age, she had a deep love of religion through her reading of the Bible. After > primary school, she attended the Technical College in Brisbane and then > moved to Sydney to train as a nurse after working for the Red Cross during > World War II. She was very disturbed about the situation that had caused the > war and prayed to find a reason why she should live; shortly thereafter she > was introduced to the Baha'i Faith by James Heggie and embraced it in 1939· > Her encounters with Martha Root and Clara and Hyde Dunn confirmed her > in her new-found Faith. A homefront pioneer in both Melbourne and Ballarat, Violet assisted in the establishment and development of those Baha'i > communities while working as a nursing matron. After attending an intercontinental conference in India in 1953, she arose to pioneer to the Admiralty > Islands (now Manus Province, Papua New Guinea), becoming the first Baha'i > to settle there, for which she earned the title of Knight of Baha'u'llah. Violet > Hoehnke remained in PNG for more than 50 years, becoming a citizen in 1975· > She was known widely as "Sister Vi," not only because of her professional > background in nursing, but also because of her love and care for the spiritual > health of the people of Papua New Guinea. She traveled widely within the > country and other Pacific islands and corresponded with many people in all > walks of life, winning people's affection and trust by accepting invitations to > their homes-unusual for Europeans at that time. In 1965 she was appointed > as the first member of the Auxiliary Board resident in PNG; she was elected to > the country's first National Spiritual Assembly in 1969, and from 1973 to 1979 > she served on the Continental Board of Counsellors for Australasia. Even in > the last years of her life, she continued to nurture Baha'ls, and her home was > always open to all. Upon her passing, the Universal House of Justice wrote, > "Future generations will glory in her accomplishment in setting the foundation > OBITUARIES > > for the growing Baha'i community now found in more than three thousand > towns and villages of her adopted nation," and called for memorial gatherings > to be held for her throughout PNG as well as at the Baha'i House of Worship > in Sydney, Australia. > > ELLY MEERBURG-BECKING > On 23 March 2005, in VeenendaaL, the Netherlands. > Elly Becking was born on 2 April 1918 in Mamoedjoe, in the former Dutch > East Indies (now Indonesia). She became a Baha'i in 1951 and two years later > pioneered to Dutch New Guinea (now Irian Jaya), where she remained until > 1959· She and her husband, Lex Meerburg, whom she married in 1954, were > both designated by Shoghi Effendi as Knights of Baha'u'llah for arising as the > first Baha'fs to settle in Dutch New Guinea. A trained and skilled secretary, Elly > Meerburg found work at her pioneer post in the office of the Dutch Governor. > Later, when she and her husband moved to the Netherlands in 1959, she was > able to find other positions that utilized her secretarial talents. As an early > member of the nascent Dutch Baha'i community, Mrs. Meerburg was much > beloved and served for many years on the Local Spiritual Assemblies of Amsterdam and Zaandam. After her passing, the Universal House of Justice wrote > of her efforts in the international field, that "Future generations of believers > in that region [Dutch New Guinea] will recall with gratitude and admiration > her pioneering achievements." She was predeceased by her husband in 1996. > The couple had one child. > > DR. SfRUS NARAQf > On I8 August 2004, in Sydney, Australia. > Born in Iran in 1942, Sfrus Naraql was deeply devoted to the Baha'i Faith, > which inspired him in his life's work. Having completed his postgraduate > medical training in the us and practiced at the University of Illinois Medical > Center in Chicago as a specialist in internal medicine, he then pioneered to > Papua New Guinea for more than 15 years. There, he practiced as a specialist > in internal medicine, taught medicine at the University of Papua New Guinea, > spent much of his free time visiting remote villages to provide treatment to > those with limited or no access to medical care, and made significant contributions to research in malaria, tuberculosis, AIDS, and rural health issues. He also > arranged for the training of 18 specialists in internal medicine, who occupy > all the specialist and academic posts in PNG, including the first indigenous > Professor of Medicine and the Director of Health Services in the national > government. In 1999, in recognition of his work in PNG, Queen Elizabeth > n awarded him the high honor of Commander of the British Empire (cBE). > The previous year, in 1998, he and his family had moved to Australia, where > THE BAHA'"I WORLD 2004-2005 > > he took up a position as Professor of Medicine and Associate Dean of the > Faculty of Medicine at the University of Sydney Western Clinical School. > There, he co-established a research foundation and was highly regarded as > a teacher. The esteem in which he was held was demonstrated by the wellattended symposium in his honor that was organized by his medical colleagues > less than a week before he died. During his career, he published more than > 100 scientific and medical papers and gained an international reputation for > his scientific presentations. Dr. Naraqfs service directly to the Baha'i Faith > and the Baha'i community was also extensive. Appointed as a member of the > Continental Board of Counsellors for Australasia in 1985, he traveled tirelessly > throughout the region to offer guidance and support to National Spiritual > Assemblies and communities. Upon his passing, which followed a long illness, > the Universal House ofJustice wrote, "He was renowned for his commitment > to encouraging and nurturing capable indigenous believers to take responsibility for the work of the Cause and for the love and kindness he showered on > all members of the community." The House of Justice directed the National > Spiritual Assemblies in Australia and Papua New Guinea to hold memorial > gatherings in his honor and said that memorial services should also be held > in the Houses of Worship in Samoa and Australia. Dr. Naraqi is survived by > his wife Mitra, four children, and one grandson. > > HILDA XAVIER RODRIGUES > On 4 December 2004, in Darque, Viana do Castelo, Portugal. > Hilda Carmen Summers was born on 26 November 1916 in Lisbon, Portugal. > As a young woman, she trained as a shorthand/typist/correspondent/translator, which qualified her to work as a private secretary and an administrative > secretary in both Portugal and Angola. She became a Baha'i in 1948, at which > time she joined the first administrative group of Lisbon; the Local Spiritual > Assembly was formed the following year, and she remained a member until > 1953, when she pioneered to Guinea-Bissau, for which she was designated a > Knight of Baha'u'llah. She remained in that country until 1955, subsequently > pioneering, from 1956 to 1960, to Luanda, Angola, where she served on the > first Local Spiritual Assembly of Luanda. After returning to Portugal in 1960, > she was appointed to the Iberian Teaching Committee, served on the first Local Spiritual Assembly in Amadora from 1961to1964, and was elected in 1962 > to the first National Spiritual Assembly of Portugal, of which she remained a > member until 1983, serving as its secretary. During these years, she was also > appointed to various national committees and was elected to Local Spiritual > Assemblies in Viana do Castelo and Lisbon. She married Jose Caetano Xavier > Rodrigues in 1951, and the couple had four children. Mr. Rodrigues predeceased her in 1985. After her passing, the Universal House of Justice referred > OBITUARIES > > to her as "an outstanding early believer in Portugal" and wrote, "Her courage > in arising to take the Message of Baha'u'llih to the people of Guinea-Bissau, > together with her husband, Jose Xavier Rodrigues, earned her the accolade > of Knight of Baha'u'llih. She will be remembered with gratitude for her distinguished services to the Cause and the example of her sacrificial life." The > National Spiritual Assemblies in Portugal and Guinea-Bissau were asked to > arrange befitting memorial gatherings in her honor. > > GOLNARSAHBA > On 25 March 2005, in Toronto, Canada. > Golnar Rafiei was born into a Baha'i family on 17 October 1949 in Isfahan, > Iran, and was active as a young Baha'i, serving on several Baha'i committees. After earning a bachelor of arts in graphic design from the College of > Decorative Arts, she went on to produce animated films for children and, > with her future husband, co-founded Varqa children's magazine, serving as > its art director. She and Fariborz Sahba were married in 1970 and had three > children, Naysan, Shamim, and Shirin. The family pioneered in India from > 1979 to 1987 during the construction of the Baha'i House of Worship in > India, of which Mr. Sahba was the architect. Later, they moved to Haifa, > Israel, during the construction of the Terraces connected with the Shrine of > the Bab on Mount Carmel, which were designed by Mr. Sahba. Mrs. Sahba > collaborated artistically with her husband, designing fences, gates, and benches > for the Indian Temple, as well as the content and graphic design of the panels > in the information center associated with the House of Worship. In Haifa, > she worked with her husband on the final detailing and production of gates, > fountains, ornaments, paving and other design features of the Terraces, which > were completed in 2001. Most recently, the couple had settled in Canada. > After her passing, the Universal House of Justice wrote, "Her radiant heart > and saintly character left an indelible impression upon all who crossed her > path. The devoted and selfless services she rendered, including the artistic > collaboration on the Temple project in India and culminating in the design > of the ironwork and gates beautifying the Terraces on Mount Carmel, have > left a lasting testimony to her love for the Blessed Beauty," and advised the > National Spiritual Assembly of the Baha'ls oflndia to hold a memorial service > in her honor at the House of Worship in New Delhi. > > JAN SIJSLING > On I2 December 2004, in Groesbeek, the Netherlands. > Born on 13 February 1919 in Amsterdam, Jan Sijsling became a Baha'i in 1952 > and played an important part in the history of the Durch Baha'i community. > His administrative services to the Faith were numerous: he served on the Local > ,, , > THE BAHA I WORLD 2004-2005 > > Spiritual Assembly of the Bahi'fs of Amsterdam from 1952 to 1962 and then > on the Local Spiritual Assembly of the Bahi'fs of Delft from 1964 to 1972, > on the Regional Spiritual Assembly of the Baha'ls of the Benelux Countries > from 1957 to 1962, as a member of the Auxiliary Board from 1961 to 1964, > and on the National Spiritual Assembly of the Baha'ls of the Netherlands for > varying periods from 1962 to 1990. Professionally, he worked as an export > manager, a property/real estate developer, and was a president of Eurotel. > Mr. Sijsling applied his expertise to render service to his Faith through purchasing or developing properties for the Dutch Bahi'f community, including the > national Bahi'f center in The Hague, the site of the future House of Worship > in Zoetermeer, and the De Poort Baha'i Conference Center in Groesbeek. > He also made important contributions to the development of foundations, > trusts, and institutes in the Baha'i community of the Netherlands, including the Tahirih Institute. He married Gieny Smits in 1949; she predeceased > him in 2oor. The couple had two children. After his passing, the Universal > House of Justice wrote, "His many services to the Cause of Baha'u'llah in > both the administrative and teaching fields, including membership on two > nascent National Spiritual Assemblies, those of the Benelux Countries and > the Netherlands, and his dedicated services as an Auxiliary Board member, > are lovingly remembered." > > ELIZABETH LUNT TOOMES > On 2I August 2004, in Colombia. > Daughter of distinguished early American Bahi'f Alfred E. Lunt, Elizabeth > (Betty) Lunt arose to pioneer with her husband Lew Toomes during the Ten > Year Crusade. Leaving their comfortable home in Philadelphia, the couple > settled in Barranquilla, Colombia, and remained in that country for the rest > of their lives-in Mrs. Toomes' case, for more than 50 years. There, using the > education she had received at Tufts College in the us, Mrs. Toomes established > a bilingual primary school, the Boston School of English. Later, she founded > a second school on the island of San Andres. A member for many years of > the National Spiritual Assembly of Colombia, Mrs. Toomes had a deep love > for teaching the Baha'i Faith, and in her last years, she devoted her energies > to the Wayuu people in the Guajira region of the country. After her passing, > the Universal House of Justice wrote, "Her devoted and steadfast pioneering > efforts in Colombia since the time of the opening of the Ten Year Crusade, > her many years of distinguished service on its National Spiritual Assembly, > and her notable accomplishments among the Wayuu people together constitute an enduring contribution to the Cause of God and will no doubt long > be remembered." > OBITUARIES 293 > > KOSS MALLA YAM-BEL-YAM > On 9 October 2004, in Bongor, Chad. > Koss Malla Yam-Bel-Yam was born on l January 1957 in Moussohongo (Sarh), > Chad. He embraced the Faith of Bahi'u'llah in 1977, after which he engaged > in extensive teaching travels in the southern region of Chad until his untimely > death in an automobile accident. He helped to establish hundreds of local > communities in Chad and was instrumental in initiating the institute process > in the country. He served as a member of the Local Spiritual Assembly of Sarh, > as the chairman of the National Spiritual Assembly, and was a member of the > Auxiliary Board at the time of his passing. Koss Malla was well known as the > founder of one of the most successful local nongovernmental organizations > working in social and economic development in Chad. APRODEPIT helped > rural communities improve their standard ofliving through fish farming, environmental preservation, and children's education. 1 His first wife predeceased > him. He leaves behind his second wife, Remadji , whom he married in August > 2004, and two children. > > NOTES > > For a profile of APRODEPIT, see The Bahd 'f World 2002-2003 (Haifa: World > Centre Publications, 2004), pp. 219- 225. > Statistics > > General Statistics > > More than 5.5 million people are members of the Baha'i Faith. As > of Ric;lvan 2004, the Baha'i community has 183 National Spiritual > Assemblies and thousands of Local Spiritual Assemblies around the > world. The Baha'i Faith is established in 191 independent countries > and 45 dependent territories or overseas departments. There are 2,n2 > indigenous tribes, races, and ethnic groups represented within the > worldwide Baha'i community. > > Social and Economic Development > > Baha'i development activities are initiated either by individuals or > groups of believers or by Baha'i administrative institutions. Together, > these activities contribute to a global process of learning about a > Baha'i approach to social and economic development. They presently fall into three general categories. > > ACTIVITIES OF FIXED DURATION > Most Baha'i social and economic development efforts are fairly > simple activities of fixed duration in which Baha' is around the world > > /)I > > THE BAHA I WORLD 2004-2005 > > address the problems and challenges faced by their localities through > the application of spiritual principles. These activities either originate > in the Baha'i communities themselves or represent responses to invitations from other organizations. It is estimated that in 2004-2005 > there were several thousand endeavors of this kind, including cleanup projects, health camps and the provision of various other types of > services, 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 > activities consists of approximately 600 ongoing projects. The vast > majority are academic and tutorial schools, while others focus on > areas such as literacy, basic health care, moral education, child care, > agriculture, the environment, and microenterprise. Some of these > projects are administered by nascent development organizations, > which have the potential to grow in complexity and in their range > of influence. > > ORGANIZATIONS WITH CAPACITY > TO UNDERTAKE COMPLEX ACTION > Certain Baha'i development efforts have evolved into development > organizations with relatively complex programmatic structures and > significant spheres of influence. They systematically train human > resources and manage a number oflines of action to address problems > oflocal communities and regions in a coordinated, interdisciplinary > manner. Also included in this category are several institutionsespecially large schools-which, although focusing only on one field, > have the potential to make a significant impact. In this category there > are currently 45 such organizations. > Directory > > Associations for > Baha'i Studies > Argentina Brazil > Centro de Estudios Baha' is Association for Baha'i Studies > Otamendi 215 Rua Dom Pedro II, 1641 > 1405 Buenos Aires CP 233 > Argentina 90,000 Porto Alegre > E-mail: secretaria@bahai.org.ar Brazil > E-mail: info@bahai.org.br > Australia > Association for Baha'i Studies Cameroon > clo PO Box 319 Association for Baha'i Studies > Rosebury, NSW 2018 BP 4230 Yaounde > Australia Republic of Cameroon > E-mail: abs@bahai .org.au E-mail: enochtanyi@yahoo.fr > > Bermuda Chile > c/o National Spiritual Assembly Asociaci6n de £studios Baha'is > of the Baha'is of Bermuda c/o Asamblea £spiritual Nacional de > PO Box HM 742 los Baha'is de Chile > Hamilton, HM ex Casilla 3731 > Bermuda Santiago l > E-mail: nsabda@northrock.bm Chile > E-mail: secretaria@bahai.cl > > ,, , > THE BAHA I WORLD 2004-2005 > > Colombia Ghana > Asociaci6n de Estudios Baha'is Association for Baha'i Studies > Apartado Aereo 51387 PO Box AN 7098 > Santa Fe de Bogota nc Accra-North > Colombia Ghana > E-mail: bahaicol@colombianet.net E-mail: bahaigh@ghana.com > > East, Central, and Southern Africa Hawaii > Baha'i Studies Association clo Robert McClelland, Secretary > clo Dr. C. Rouhani, Secretary 2142 Aluka Loop > PO Box 82549 Pearl City, HI 96782-1317 > Mombasa USA > Kenya E-mail: bahai@aloha.net > E-mail: > mehrazehsani@hotmail.com Honduras > Association for Baha'i Studies > Ecuador Apartado 71 cl o Stover > Asociaci6n de Estudios Baha' is La Ceiba > clo Asamblea Espiritual Nacional de Honduras > los Baha' is de! Ecuador > Apartado 869-A India > Quito Association for Baha' i Studies > Ecuador clo Mrs . Menka Teli, Secretary > E-mail: ecua9nsa@uio.satnet.net c-12 Vidyanagari > Mumbai University Santacruz (E) > English-Speaking Europe Mumbai 400 098 > Association for Baha'i Studies India > 27 Rutland Gate > London sw7 lPD Japan > United Kingdom Association for Baha'i Studies > E-mail: abs@bahai.org.uk clo Tokyo Baha'i Center > Web: 7-2-13 Shinj uku > http://www.bahai-studies.org Shinjuku-ku > Tokyo 160-0022 > Francophone Europe Japan > Association d'Etudes baha'ies E-mail: sfotos@gol.com > 45 rue Pergolese Web: > F-75u6 Paris http://www2.gol. com/users/ sfotos > France > E-mail: assoc.bahai@wanadoo .fr Malaysia > Association for Baha'i Studies > German-Speaking Europe clo Spiritual Assembly of the > Gesellschaft fiir Baha'i Studien Baha' is of Malaysia > clo Hedye Fuchs 4 Lorong Titiwangsa 5 > Schwarzwaldstrage l Setapak 53000 > D-63477 Maintal Kuala Lumpur > Germany Malaysia > E-mail: gbs@bahai.de E-mail: nsa-sec@nsam.po.my > DIRECTORY 299 > > New Zealand Southern Africa > Association for Baha'i Studies c/o National Spiritual Assembly > c/o Paul Friedman, Secretary of the Baha'is of South Africa > 5 Chelsea Court PO Box 932 > Tauranga Banbury Cross 2164 > New Zealand So uth Africa > E-mail: paul.friedman@xtra.co.nz E-mail: abs@bahai.org.za > Web: > North America http://www.bahaistudies.org.za > Association for Baha'i Studies > 34 Copernicus Street Spain > Ottawa, Ontario KIN 7K4 Asociaci6n de £studios Baha' is > Canada Matias Turri6n 32 > E-mail: abs-na@bahai-studies.ca ES-28043 Madrid > Web: hrrp://www.bahai-studies.ca/ Spain > E-mail: > Persian aen.secretaria@com-bahai.es > Association for Baha'i Studies in > Persian Trinidad and Tobago > 596 Upper Sherman Association for Baha'i Studies > Hamilton, Ontario L8v 3M2 c/o Dr. H. Farabi, Secretary > Canada PO Box 755 > E-mail: pibs@bellner.ca Port of Spain > Web: http://www.absp.org/ Trinidad, West Indies > E-mail: hfarabi@carib-link.net > Philippines > Association for Baha'i Studies Venezuela > c/o Humaida A. Jumalon Association for Baha'i Studies > 20-D Macopa Street c/o Donald R. Witzel, Secretary > Basak Engineering 6000 Apartado 934 > Cebu City Barquisimeto, Edo. Lara, 3001-A > Philippines Venezuela > E-mail: nsaphil@skyiner.net E-mail: dwitzel@sa.omnes.net > > Puerto Rico West Africa > Asociaci6n de Estudios Baha' is Association for Baha'i Studies > c/o Dr. Cesar Reyes c/o National Spiritual Assembly > Chemistry Dept. of the Bah a' is of Nigeria > University of Puerto Rico PO Box 2029 > Mayaguez 00680 101001 Marina, Lagos > Puerto Rico Nigeria > E-mail: bahaispr@caribe.net E-mail: ngrbahai@hyperia.com > > Russia Zambia > Association for Baha'i Studies Association for Baha'i Studies > 107207 Uralskaya Street c/o Mr. Vahdat Alavian > 6-1-66 Moscow Box 51170 > Russia Lusaka > Zambia > I)/ > > 300 THE BAHA I WORLD 2004-2005 > > Baha'i Publishing Trusts Cote d'Ivoire > Maison d'Editions N ur > Argentina 08 BP 879 > Editorial Baha'i Abidjan 08 > lndolatinoamericana (EBILA) Cote d'Ivoire > Otamendi 217 E-mail: asnci@aviso.ci > I405 Buenos Aires > Argentina Fiji Islands > E-mail: info@ebila.org Baha'i Publishing Trust > Web: http://www.ebila.org/ PO Box 639 > Suva > Australia Fiji Islands > Baha'i Publications Australia South Pacific > PO Box 300 E-mail: nsafiji@connect.com.f) > Bundoora > VIC 3083 Germany > Australia Baha' I-Verlag > E-mail: bpa@bahai.org.au Eppsteiner StraiSe 89 > Web: http://www.bahaibooks.com/ D-657I9 Hofheim > Germany > Belgium E-mail: office@bahai-verlag.de > Maison d'Editions Baha'ies > 205 rue du Trone Hong Kong > B-1050 Brussels Baha'i Publishing Trust > Belgium c-6, nth Floor, Hankow Center > E-mail : meb@swing.be IC Middle Road, Tsim Sha Tsui > Kowloon > Brazil Hong Kong > Editora Baha'i do Brasil E-mail: secretariat@hk.bahai.org > Caixa Postal I98 > Mogi Mirim, SP India > I380o-970 Baha'i Publishing Trust > Brazil F-3/6, Okhla Industrial Area > E-mail: secretariat@editorabahaibrasil Phase-I > .com.hr New Delhi 110 020 > Web: http ://www.editorabahaibrasil India > .com.hr/ E-mail: bptindia@del3.vsnl.net.in > > Cameroon Italy > Baha'i Publishing Agency Casa Editrice Baha'i > PO Box I45 Via Filippo Turati, 9 > Lim be 1-00040 Ariccia (Rome) > Cameroon Italy > E-mail: niazbushrui@globalnet2.net E-mail: ceb.italia@pcg.it > DIRECTORY 301 > > Japan Norway > Baha'i Publishing Trust Baha'i Forlag > 7-2-13 Shinjuku Drammensveien no-A > Shinjuku-ku N-0273 Oslo > Tokyo 160-0022 Norway > Japan E-mail: bahaiforlag@c2i.net > E-mail: nsajp@bahaijp.org > Pakistan* > Kenya > Baha'i Publishing Agency Philippines > PO Box 47562 Baha'i Publishing Trust > 00100 Nairobi PO Box 4323 > Kenya 1099 Manila > E-mail: bpakenya@alphaner.co.ke Philippines > E-mail: nsaphil@greendor.com. ph > Lebanon* > Poland > Malaysia* Baha'i Publishing Trust > skryrka pocztowa nr 46 > Mauritius > PO-Oo-950 > Publication Baha'ie Maurice > Warsaw > 40, Volcy Pougnet Street > Poland > Port Louis > E-mail: nsa@bahai.org.pl > Mauritius > E-mail: pbmmru@inrner.mu Portugal > Editora Baha'i de Portugal > Netherlands > Avenida Ventura Terra, No. l > Stichting Baha'i Literatuur > 1600-780 Lisboa > Riouwstraat 27 > Portugal > NL-2585 GR, The Hague > E-mail: aen@bahai.pt > The Netherlands > E-mail: sbl@bahai.nl Romania > Casa de Editura ~i Tipografia > Niger > Baha'i > Maison d'Editions Fada'il > CP 124 OP l > BP 12858 > 3400 Cluj-Napoca > Niamey > Romania > Niger > E-mail: bahai@mail.soroscj.ro > E-mail: mef@inrnet.ne > Russian Federation > Nigeria > Unity Baha'i Publishing Trust > Baha'i Publishing Trust > PO Box 55 > PO Box 2029 > 129 515 Moscow > 101001 Marina, Lagos > Russia > Nigeria > E-mail: secretariat@bahai.ru > E-mail: bptnigeria@yahoo.com > > *Address communication to Baha'i World Centre, PO Box 155, Haifa 31 001, > Israel. > I) I > > 302 THE BAHA I WORLD 2004- 2005 > > South Africa Oakham > Baha'i Publishing Trust Rutland LE15 6QW > PO Box 902 United Kingdom > Worcester 6849 E-mail: bpt.enquiries@bahai.org.uk > South Africa > E-mail: bpt@bahai.org.za United States > Baha'i Publishing Trust > South Korea 415 Linden Avenue > Baha'i Publishing Trust Wilmette, IL 60091 > 249-36 Huam-Dong USA > Yongsan-gu E-mail: bpt@usbnc.org > Seoul 140-190 > Korea > E-mail: nsakorea@nuri.net Miscellaneous Addresses > Association medicale baha'le > Spain > clo Mirabelle Weck > Arca Editorial, SL > 26 rue de Paris > Macroni, 250 > F-78560 Paris > ES-08224 Barcelona > France > Spain > E-mail: info@arcaeditorial.com Bahaa Esperanto-Ligo (BEL) > Eppsteiner StraGe 89 > Sweden > 0-65719 Hofheim > Bah:i'iforlaget AB > Germany > Solhagavagen n E-mail: bahaaeligo@bahai.de > SE-163 52 > Spanga Baha'i Association for the Arts > Sweden Dime! 20 > E-mail: forlaget@bahai.se 7333 MC > Apeldoorn > Taiwan > The Netherlands > Bah:i' i Publishing Trust > E-mail: bafa@bahai-library.org > 3/F, #149-13 Hsin Sheng South > Web: http://bahai-library.org/bafa > Road > Section l, Taipei 10626 Baha'i Business Forum of America > Taiwan E-mail: info@bbfa.org > ROC Web: http://www.bbfa.org > E-mail: bpt@ms38.hinet.net > Baha'i Computer and > Uganda Communications Association > Baha'i Publishing Trust c/o New Era Communications > PO Box 2662 Attn: Don Davis > Kampala 5 Ravenscroft Drive > Uganda Asheville, NC 28801 > E-mail: bpt-uga@ieazy.com USA > E-mail: bcca-cc@bcca.org > United Kingdom Web: http://www.bcca.org/ > Baha'i Books UK > 4 Station Approach > DIRECTORY > > Baha'i Health Agency Baha'i Justice Society > 27 Rutland Gate Baha'i National Center > London 1233 Central Street > sw7 IPD Evanston, IL 6020I > United Kingdom USA > E-mail: info@bahaijusticesociety.org > Baha'i International Community, Web: http://www.bahaijustice.org/ > Haifa Offices: > • Secretariat Baha'i Medical Association > • Office of Public Information of Canada > PO Box 155 931 Beaufort Avenue > 31 001 Haifa Halifax > Israel Nova Scotia B3H 3x8 > E-mail: opi@bwc.org Canada > Web: http://www.bahai.org/ , > http://news.bahai.org/, and Baha'i Office of the > http://www.onecountry.org/ Environment for Taiwan > I49-I3 Hsin Sheng South Road > Baha'i International Community, Section 1 Taipei 10626 > New York Offices: Taiwan > • United Nations Office E-mail: tranboet@asiaonline.net. rw > • Office for the Advancement of > Women European Baha'i Business Forum > • Office of the Environment c/o George Starcher, Secretary > 866 United Nations Plaza 35 avenue Jean-Jaures > Suite 120 F-73000 Chambery > New York, NY 10017-1822 France > USA E-mail: ebbf@ebbf.org > E-mail: bic-nyc@bic.org Web: http://www.ebbf.org/ > Web: http://statements. bahai.o rg/ > Health for Humanity > Baha'i International Community, 415 Linden Avenue, Suite B > Geneva Office: Wilmette, IL 60091-2886 > • United Nations Office USA > Route des Morillons 15 E-mail: health@usbnc.org > CH-1218 Grand-Saconnex Web: > Geneva http://www.healthforhumanity.org > Switzerland > Hong Kong Baha'i Professional > E-mail: bic@geneva.bic.org > Forum > Baha'i International Community, c -6, nth Floor, Hankow Center > Paris Office: I-c Middle Road > • Office of Public Information Tsim Sha Tsui > 45 rue Pergolese Kowloon > F-75n6 Paris Hong Kong > France > E-mail: opiparis@club-internet.fr > /)I > > THE BAHA I WORLD 2004- 2005 > > Institute for Studies in Global > Prosperity > 866 United Nations Plaza > Suite 120 > New York, NY 10017-1822 > USA > E-mail: info@globalprosperity.org > Web: > http://www.globalprosperity.org/ > > International Environment > Forum > cl o Sylvia Karlsson > Sigmund Freudstrage 36 > 0-53127 Bonn > Germany > E-mail: ief@bcca.org > Web: http://www.bcca.org/ief > Selected New Publications > in English > > Alain Locke: Faith and Philosophy > Christopher Buck. Los Angeles: Kalimat Press, 2005. JI7 pp. > Alain Locke was one of the leading African-American intellectuals of his day. > Best known as the father of the Harlem Renaissance of the 1920s and 1930s, > he also pioneered calls for multicultural democracy. This book is a study of > Locke's identity and commitment as a Baha'i, and explores how the Baha'i > principles influenced Locke's thinking. > > Beyond the Culture of Contest: From Adversarialism to Mutualism > in an Age of Interdependence > Michael Kar/berg. Oxford: George Ronald, 2004. 288 pp. > In his analysis of contemporary society, Michael Karlberg puts forward the > thesis that our present "culture of contest" is both socially unjust and ecologically unsustainable and that the surrounding "culture of protest" is an > inadequate response to the social and ecological problems it generates. Rather, > the development of non-adversarial structures and practices is imperative. Dr. > Karlberg considers various historical and contemporary expressions of mutualism and presents a case study of the Baha'i community and its experience as > a working, non-adversarial model of social practice. > , , > ) > > 306 THE BAHA I WORLD 2004- 2005 > > Close Connections: The Bridge Between Spiritual > and Physical Reality > John S. Hatcher. Wilmette, IL: Baha'i Publishing Trust, 20os. JI4 pp. > An exploration of the relationship between the material and the metaphysical. > Author and scholar John Hatcher employs axioms drawn from the Baha'i Faith > as tools for probing answers to questions about physical reality. > > One Common Faith > Haifa: Baha'i World Centre, 2005. 64 pp. > A document produced by the Baha'i World Centre for the study of Baha'ls > worldwide. One Common Faith, the Universal House of Justice explains, "reviews relevant passages from both the writing of Baha'u'llah and the scriptures > of other faiths against the background of the contemporary crisis." > > A Radiant Gem: A Biography of Jinab-i-Fa<}.il-i-Shirazi > Houri Falahi-Skuce. Victoria, BC: Trafford Publishing, 2004. 218 pp. > An account of the life of this erudite Islamic mystic who embraced the Baha'i > Faith, this book also includes many Tablets 'Abdu'l-Baha revealed in honor > of Jinab-i-Fa4il. > > The Story of Baha'u'llah, Promised One of All Religions > Druzelle Cederquist. Wilmette, IL: Baha'i Publishing Trust, 2005. 376 pp. > This book brings to life in rich detail the compelling story of the prophet and > founder of the Baha'i Faith. > > A Study Guide to the Constitution of the Universal House of Justice > Guy Sinclair. Oxford: George Ronald, 2005. 288 pp. > Baha'u'llah established the Universal House of Justice in the Kirab-i-Aqdas > as the supreme administrative body of the Baha'i Faith. Its Constitution was > hailed by Shoghi Effendi as the "Most Great Law of the Faith of Baha'u'llah." > This guide provides insights into how this remarkable document was developed, annotations giving the source of each line of the Declaration of Trust > and By-Laws, a short compilation on the station of the Universal House of > Justice, and questions and exercises about the Constitution. > > Tahirih: A Portrait in Poetry > Edited and translated by Amin Banani with ]ascha Kessler and Anthony A. Lee. > Los Angeles: Kalimat Press, 2004. IfI pp. > Original text and translation of 23 poems by the renowned nineteenth-century > Persian poetess and early follower of the Bab named Tahirih, in the original language and translated into English. Tahirih's work is deeply spiritual, > NEW PUBLICATIONS > > startling, mystical, and surprisingly modern. Dr. Banani provides a full introduction to her life and work and extensive notes for each poem. (Studies in > the Babf and Baha'f Religions series, vol. 17) > > Tahirih in History: Perspectives on Qurratu'l-'Ayn > from East and West > Edited by Sabir Afaqi. Los Angeles: Kalimat Press, 2004. 306 pp. > This book brings together, for the first time, the most serious research that > has been done on Tahirih's life. Included are the tributes written by 'Abdu'l- > Baha and Shoghi Effendi, new essays on Tahirih's literary impact, the work > of Indian and Pakistani scholars, early essays by E.G. Browne and A.L.M. > Nicolas, along with more recent studies by contemporary scholars. (Studies > in the Babf and Baha'f Religions series, vol. 16) > > The Baha'i Faith and the World's Religions: > Papers presented at lrfan Colloquia > Edited by Moojan Momen. Oxford: George Ronald, 2005. 288 pp. > Papers comparing the Baha'i Faith with other religions. Includes essays by > Moojan Momen, Todd Lawson, Julio Savi, Robert Stockman, 0. Osei, Enoch > Tanyi, Margaret and Crispin Pemberton-Pigott, Albert K. Cheung, and Zaid > Lundberg. > > The Laws of the Kitab-i-Aqdas > Baharieh Ma'ani and Sovaida Ewing. Oxford: George Ronald, 2004. 352 pp. > The authors trace the evolution of the major laws found in the Kit::ib-i-Aqdas > through the Old and New Testaments, the Qur' an and the writings of the Bab. > Their straightforward account places the laws of Baha'u'llah in their historical > context and provides fresh insights into their significance for building a new > world order. > A Basic Baha'i Reading List > > The following list has been prepared to provide a sampling ofworks conveying the > spiritual truths, social principles, and history ofthe Baha 'i Faith. It is by no means > exhaustive. For a more complete record of Baha'i literature, see Bibliography of > English-language Works on the Bab! and Baha'i Faiths, 1844-1985, compiled > by William P Collins (Oxford: George Ronald, I990). > > Selected Writings of Baha'u'llah > > The Kitab-i-Aqdas > The Most Holy Book, Baha'u'llah's charter for a new world civilization. Written in Arabic in 1873, the volume's first authorized English translation was > released in 1993· > > The Kitab-i-fqan > The Book of Certitude was written prior to Baha'u'llah's declaration of > His mission as an explanation of progressive revelation and a proof of the > station of the Bab. > > The Hidden Words > Written in the form of a compilation of moral aphorisms, these brief verses > distill the spiritual guidance of all the divine revelations of the past. > 310 THE BAHA'I WORLD 2004-2005 > > Tablets of Baha'u'llah revealed after the Kitab-i-Aqdas > A compilation of Tablets revealed between 1873 and 1892 which enunciate > important principles of Baha'u'llah's revelation, reaffirm truths He previously > proclaimed, elaborate on some of His laws, reveal further prophecies, and > establish subsidiary ordinances to supplement the provisions of the Kid.bi-Aqdas. > > Gleanings from the Writings of Baha'u'llah > A selection of Baha'u'llah's sacred writings translated and compiled by the > Guardian of the Baha'i Faith to convey the spirit of Baha'u'llah's life and > teachings. > > Writings of the Bab > Selections from the Writings of the Bab > The first compilation of the Bab's writings to be translated into English. > > Selected Writings of 'Abdu'l-Baha > Paris Talks: Addresses given by 'Abdu'l-Baha in Paris in 1911-1912 > Addresses given by 'Abdu'l-Baha to a wide variety of audiences, in which > He explains the basic principles of the Baha'i Faith. > > The Secret of Divine Civilization > A message addressed to the rulers and people of Persia in 1875 illuminating the > causes of the fall and rise of civilization and elucidating the spiritual character > of true civilization. > > Selections from the Writings of 'Abdu'l-Baha > A compilation of selected letters from 'Abdu'l-Baha's extensive correspondence > on a wide variety of topics, including the purpose of life, the nature of love, > and the development of character. > > Some Answered Questions > A translation of'Abdu'l-Baha's answers to a series of questions posed to Him > during interviews with Laura Clifford Barney between 1904 and 1906. The > topics covered include the influence of the Prophets on the evolution of > humanity, the Baha'i perspective on Christian doctrine, and the powers and > conditions of the Manifestations of God. > ,, , > BAHA I READING LIST 3n > > Selected Writings of Shoghi Effendi > God Passes By > A detailed history of the first mo years of the Baha'i Faith. > > The Promised Day Is Come > A commentary on Baha'u'llah's letters to the kings and rulers of the world. > > The World Order of Baha' u'llah: Selected Letters > An exposition on the relation between the Baha'i community and the entire > process of social evolution under the dispensation of Baha'u'llah, in the form > of a series of letters from the Guardian of the Baha'i Faith to the Baha'is of > the West between 1929 and 1936. > > Introductory Works > Baha' u'llah > Baha'i International Community, Office ofPublic Information, r99r. > A brief statement detailing Baha'u'llah's life and work, issued on the occasion > of the centenary of His passing. > > Baha'u'llah and the New Era > john EssLemont. sth rev. paper ed. Wilmette, IL: Baha'i Publishing Trust, r980. > The first comprehensive account of the Baha'i Faith, written in 1923 and > updated for subsequent editions. > > The Baha'i Faith: The Emerging Global Religion > William S. Hatcher and j. Douglas Martin. rev. ed. Wilmette, IL: Baha'i > Publishing Trust, r998. > Textbook providing an overview of Baha'i history, teachings, administrative > structure, and community life. > > All Things Made New > John Ferraby. 2nd rev. ed. London: Baha'i Publishing Trust, r987 > A comprehensive outline of the Baha'i Faith. > > Most of the books Listed above have been published by various Baha'i Publishing > Trusts and are available in bookshops, Libraries, or from the Trusts. Please see the > Directory on pp. 300- 302 for addresses. > Glossary > > 'Abdu'l-Baha: (1844-1921) Son of Baha'u'llah, designated as His successor and > authorized interpreter of His writings. Named 'Abbas after His grandfather, > 'Abdu'l-Baha was known to the general public as 'Abbas Effendi. Baha'u'llah > gave Him such titles as "the Most Great Branch, " "the Mystery of God," and > "the Master." After Baha'u'llah's passing, He chose the name 'Abdu'l-Baha, > meaning "Servant of Baha' u'llah. " > > Administrative Order: The system of administration as conceived by > Baha'u'llah, formally established by 'Abdu'l-Baha, and realized during the > Guardianship of Shoghi Effendi. It consists, on the one hand, of a series > of elected councils, international, national, and local, in which are invested > legislative, executive, and judicial powers over the Baha'i community, and, > on the other hand, of eminent and devoted Baha'ls appointed for the specific > purposes of the propagation and protection of the Faith under the guidance > of the head of that Faith, the Universal House of Justice. > > 'Amatu'l-Baha R~iyyih Khanum: (1910-2000) Mary Sutherland Maxwell, > an eminent North American Baha' I who became the wife of Shoghi Effendi > Rabbanl, Guardian of the Baha'i Faith, in 1937, after which she was known as > RuJ:ilyyih Khanum Rabbanf. ('Amatu'l-Baha is a title meaning "Handmaiden > ofBaha'u'llah.") She served as the Guardian's secretary during his lifetime and > was appointed a Hand of the Cause of God in 1952. After Shoghi Effendi's > passing in 1957, she traveled extensively to teach the Baha'i Faith, consolidate > > ", > THE BAHA I WORLD 2004- 2005 > > Baha'i communities, and serve as a representative of the Universal House of > Justice at major events. > > Arc, the: An arc cut into Mount Carmel in Haifa, Israel, along which the > international administrative buildings of the Baha'i Faith have been built. > > Auxiliary Boards: An institution created by Shoghi Effendi in 1954 to assist the > Hands of the Cause of God. When the institution of the Continental Boards > of Counsellors was established in 1968 by the Universal House of Justice, the > Auxiliary Boards were placed under its direction. > > Bab, the: The title, meaning "Gate," assumed by Siyyid 'All-Mu~ammad, > Who was the Prophet-Founder of the Babl Faith and the Forerunner of > Baha'u'llah. Born on 20 October 1819, the Bab proclaimed Himself to be > the Promised One of Islam and announced that His mission was to alert the > people to the imminent advent of "Him Whom God shall make manifest," > namely, Baha'u'llah. Because of these claims, the Bab was executed by order > of Na~iri'd-Dln Shah on 9 July 1850. > > Baha'i Era (BE) : The period of the Baha'i calendar beginning with the > Declaration of the Bab on 23 May 1844 and expected to last until the next > appearance of a Manifestation of God after the expiration of at least l,ooo > years. See also Calendar, Bahd 'i. > > Baha'i International Community: A name used generally in reference > to the worldwide Baha'i community and officially in that community's > external relations. In the latter context, the Baha'i International Community > is an association of the National Spiritual Assemblies throughout the world > and functions as an international nongovernmental organization. Its offices > include its Secretariat at the Baha'i World Centre, a United Nations Office > in New York with a branch in Geneva, an Office of Public Information with > a branch in Paris, and an Office for the Advancement of Women. > > Baha'i World Centre: The spiritual and administrative center of the Baha'i > Faith, comprising the holy places in the Haifa-Acre area and the Arc of > administrative buildings on Mount Carmel in Haifa, Israel. > > Baha'u'llah: The tide, meaning "Glory of God," assumed by Mirza I:Iusayn- > 'All, Founder of the Baha'i Faith. Born on 12 November 1817, He declared > His mission as the Promised One of All Ages in April 1863 and passed away in > Acre, Palestine, on 29 May 1892 after 40 years of imprisonment, banishment, > and house arrest. Baha'u'llah's writings are considered by Baha'ls to be direct > revelation from God. > GLOSSARY > > Bahj1: Arabic for "delight." Located near Acre, it is a place of pilgrimage for > Bahi'is which comprises the Shrine ofBahi'u'llah, the mansion which was His > last residence, and the surrounding gardens that serve to beautify the site. > > Calendar, Baha'i: Year consisting of 19 months of 19 days each, with the > addition of certain "intercalary days" (four in ordinary and five in leap years) > between the 18th and 19th months in order to adjust the calendar to the solar > year. Naw-Ruz, the Baha'i new year, is astronomically fixed, commencing at > the vernal equinox (21 March). The Baha'i era (BE) begins with the year of > the Bib's declaration (1844 CE). See also Baha'i Era. > > Consultation: A form of discussion between individuals and within groups > which requires the subjugation of egotism so that all ideas can be shared and > evaluated with frankness , courtesy, and openness of mind, and decisions arrived > at can be wholeheartedly supported. Its guiding principles were elaborated > by 'Abdu'l-Bahi. > > Continental Boards of Counsellors: An institution created in 1968 by the > Universal House of Justice to extend into the future the work of the institution > of the Hands of the Cause of God, particularly its appointed functions of > protection and propagation. With the passing of Shoghi Effendi, the Guardian > of the Baha'i Faith, there was no way for additional Hands of the Cause to > be appointed. The duties of the Counsellors include directing the Auxiliary > Boards in their respective areas, advising and collaborating with National > Spiritual Assemblies, and keeping the Universal House of Justice informed > concerning the conditions of the Faith in their areas. Counsellors are appointed > for terms of five years. > > Convention: A gathering called at a regional, national, or international level > for consultation on matters affecting the welfare of the Bahi'J community and > for the purpose, respectively, of electing delegates to a National Convention, > electing members of a National Spiritual Assembly, or electing members of > the Universal House of Justice. > > Hands of the Cause of God: Individuals appointed by Bahi'u'llah, and later > by Shoghi Effendi, who were charged with the specific duties of protecting > and propagating the Faith. (Four individuals were recognized posthumously > as Hands of the Cause by 'Abdu'l-Bahi.) With the passing of Shoghi Effendi, > there was no further possibility for appointing Hands of the Cause; hence, in > order to extend into the future the important functions of propagation and > protection, the Universal House of Justice in 1968 created Continental Boards > of Counsellors and in 1973 established the International Teaching Centre, > which coordinates their work. > ", > THE BAHA I WORLD 2004- 2005 > > Holy Days: Eleven days commemorating significant Bahi'f anniversaries, on > nine of which work is suspended. > > l:luququ'llah: Arabic for "the Right of God." As instituted in the Kicab-i- > Aqdas, payment to "the Authority in the Cause to whom all must turn" (at > present, the Universal House of Justice) of 19 percent of what remains of > one's personal income after one's essential expenses have been covered. Funds > generated by the payment of l:luququ'llah are used for the promotion of the > Faith and for the welfare of society. > > International Teaching Centre: An institution established in 1973 by the > Universal House of Justice to bring to fruition the work of the Hands of > the Cause of God in the Holy Land and to provide for its extension into > the future . The duties of the International Teaching Centre include coordinating, stimulating, and directing the activities of the Continental Boards > of Counsellors and acting as liaison between them and the Universal House > of Justice. The membership of the Teaching Centre comprises the surviving > Hand of the Cause and also nine Counsellors appointed by the Universal > House of Justice. The seat of the International Teaching Centre is located at > the Baha'i World Centre in Haifa, Israel. > > Knight ofBaha'u'llah: Title initially given by Shoghi Effendi to those Baha'is > who arose to open specified new territories to the Faith during the first year > of the Ten Year Crusade (1953-1963) and subsequently applied to those who > first reached the remaining unopened territories on the list at a later date. > > Lesser Peace: A political peace to be established by the nations of the world > in order to bring about an end to war. Its establishment will prepare the way > for the Most Great Peace, a condition of permanent peace and world unity > to be founded on the spiritual principles and institutions of the World Order > of Baha'u'llah and signalizing humanity's coming of age. > > Local Spiritual Assembly: The local administrative body in the Baha'i Faith, > ordained in the Kitab-i-Aqdas. The nine members are directly elected by secret > ballot each year at Ri<;lvin from among the adult believers in a community. > > Monument Gardens: Beautifully landscaped gardens at the heart of the Arc > on Mount Carmel where befitting monuments have been erected over the > graves of the daughter and the wife ofBaha'u'llah, His son who died in prison > in Acre, and the wife of '.Abdu'l-Baha. > > Mount Carmel: The mountain spoken of by Isaiah as the "mountain of the > Lord." Site of the Baha'i World Centre, including several Baha'i holy places, > GLOSSARY > > the most important of which are the Shrine of the Bab and the Monument > Gardens. > > National Spiritual Assembly: The national administrative body in the Baha'i > Faith, ordained in the Baha'i sacred writings, with authority over all activities > and affairs of the Baha'i Faith throughout its area. Among its duties are to > stimulate, unify, and coordinate the manifold activities of Local Spiritual > Assemblies and of individual Baha'is within its jurisdiction. The members of > National Spiritual Assemblies throughout the world constitute the electoral > college for the Universal House of Justice. At Ric;lvan 2004, there were > 183 National or Regional Spiritual Assemblies. See also Regional Spiritual > Assembly. > > Nineteen Day Feast: The principal gathering in each local Baha'i community, > every Baha'i month, for the threefold purpose of worship, consultation, and > fellowship. > > Pioneer: Any Baha'i who arises and leaves his or her home to journey to > another country for the purpose of teaching the Baha'i Faith. "Homefront > pioneer" describes those who move to areas within their own country that > have yet to be exposed to the Baha'i Faith or where the Baha'i community > needs strengthening. > > Regional Bah:i' i Council: An element of Baha'i administration between > the local and national levels, established at the discretion of the Universal > House of Justice in countries where the condition and size of the Baha'i > community warrant. A means of decentralizing the work of the National > Spiritual Assembly, a Regional Council may be formed either by election or > by appointment, depending on local requirements and the condition of the > Baha'i community. It provides for a level of autonomous decision making on > both teaching and administrative matters. In some countries, State Baha'i > Councils perform these tasks within specific civic jurisdictions. > > Regional Spiritual Assembly: An institution identical in function to the > National Spiritual Assembly but including a number of countries or regions in > its jurisdiction, often established as a precursor to the formation of a National > Spiritual Assembly in each of the countries it encompasses. > > Ric;lv:in: Arabic for "Paradise." Twelve-day festival (from 21 April through > 2 May) commemorating Baha'u'llah's declaration of His mission to His > companions in 1863 in the Garden of Ric;lvan in Baghdad. > THE BAHA'f WORLD 2004-2005 > > Shoghi Effendi Rabbanl: (1897-1957) The Guardian of the Baha'i Faith after > the passing of 'Abdu'l-Baha in 1921, designated in His Will and Testament as > His successor in interpreting the Baha'i writings and as Head of the Faith. > > Shrine ofBaha'u'llah: The resting place ofBaha'u'llah's mortal remains, located > near the city of Acre, Israel. The Shrine is the holiest spot on earth to Baha'is > and a place of pilgrimage. > > Shrine of the Bab: The resting place of the Bab's mortal remains, located > on Mount Carmel in Haifa, Israel, a sacred site to Baha'fs, and a place of > pilgrimage. > > State Baha'i Council: See Regional Baha'i Council. > > Tablet: Divinely revealed scripture. In Baha'i scripture, the term is used to > denote writings revealed by Baha'u'llah, the Bab, and 'Abdu'l-Baha. > > Ten Year Crusade: (1953- 1963) Ten Year Plan initiated by Shoghi Effendi for > teaching the Baha'i Faith, which culminated in the election of the Universal > House of Justice during the centenary of the declaration of Baha'u'llah. The > objectives of the Crusade were the development of the institutions at the > World Centre, the consolidation of the communities of the participating > National Spiritual Assemblies, and the spread of the Faith to new regions. > See also Knight of Bahd'u'lldh. > > Universal House of Justice: Head of the Baha'i Faith after the passing of > Shoghi Effendi, and the supreme administrative body ordained by Baha'u'llah > in the Kitab-i-Aqdas, His book of laws. The Universal House of Justice is > elected every five years by the members of all National Spiritual Assemblies, > who gather at an International Convention. The House ofJustice was elected > for the first time in 1963. It occupied its permanent seat on Mount Carmel > in 1983. > > Some entries adapted from A Basic Bahd'i Dictionary, Wendi Momen, ed. > (Oxford: George Ronald, 1989). > Index > > A Ala'i, Suhayl 73 > 'Abdu'l- Baha 9, 143 , lp, 213, 313, 315, 318 Alain Locke: Faith and Philosophy 305 > li fe of 9 Alban ia 77, 233 > passing of IO Alben, Sarah 86 > rides of 313 Ale, Mulipola 38 > W ill and Tesramem of IO, 12, 318 Ali, Nur and Violer 66 > wrirings and urrerances of IO, 22-29, Allen, Berh 58 > 144, 3IO Allen, D enny 243 > Abaidoo, Prince 51 Allen, John and Valera 57, 62 > Abraham 13 altruism 188 > Acre 135 Alvarado, Inera 92 > hisrory of 136 Amado, Inacio Barbosa 46 > Adjakly, Bruno and Patience 60 Amanat, Hossein 73 > Adler, Alfred 285 'Amaru'l- Baha Ru[:iiyyih Khan um > Adm iralry Islands 288 See H an ds of rhe Cause of God > Adriance, Perer 155 American Comm irree for Religious > Afaqi, Sabir 307 Freedom 174 > Afghanistan 182 Andorra 74-75 > Afnfo, Ab u'l-Qasim 284 Ango la 229, 290 > Afrika Bikonda 235 Annan, Kofi 148 > Aftenposten u4 anniversari es of Baha' i communiries > agriculrure 25 See Baha'i co mmuniries, > Aisake, Aisea 66 an niversaries of > Akhavan, Payam 99 anrisocial behavior disorder 192-193 > al-Sey11Ssah I7 4 apanheid 40, 42, 88 > 'Ala'i, Siru'd-Din 283 APRODEPIT 293 > Arab Human D evelop menr Report 260 > > ", > THE BAHA I WORLD 2004- 2005 > > Arabian Peninsula Phoenix 236 > National Spiritual Assembly of 287 Soul 2 Soul 83 > Arbab, Farzam I08 Wildfire Dance Theater 235 > Arbab, Sona IOI Arts Academy (uK) 229-230 > Arbour, Louise 153 Arts for Nature 24I > Arc 316 Asare, Yaw 54 > Argentina 243, 297, 300 Associac;:ao Monte Carmelo 96 > Armenia 224 Association medicale baha'ie 302 > arts 88-91, IOI, I04 Associations for Baha'i Studies 297-299 > at Baha'i anniversary celebrations 43, India IOo > 49, 5I-52, 56, 60-61, 66, 71, n 79, Japan IOO > 231-232 North America IOO > at Baha'i community celebrations 77 Astani, Francine 77 > at Baha'i National Convenrions 229 Atrigah, Michel Kokou Negble 60 > at Baha'i summer and winter schools Austin, Elsie 284-285 > 232 Australia 7, 14, 40, 65-66, 73-74, 83, 94, > at reflection meetings 228 96-98, I04, I06, I08, III, II4-II7, 120, > Baha'i choirs 124, 158, 160, 227, 229, 236, 239, 243, > Celebration! Congo Choir 92-93, 238 244, 287-290, 297, 300 > Fire and Light Baha'i Chorale 122 Austria I58, 24I > The Nightingales of Gambia 52 Auxiliary Boards 48, 284-288, 292-293, > Voices of Baha II2, 237-238 314-315 > cul rural diversity in 224 Awards for Publication Excellence (APEX) > drama 83, 240 I60 > People's Theater 89-9I, 241-242 Axelrod, Robert 188 > ZIPOPO 24I Axomerang 7I > Embrace the World concert tour 92, Ayyam-i-Ha 101 > 239 Azerbaijan I06, 287 > festivals 9I National Spiritual Assembly of 288 > filmmaking 244-245 > folk art 222 B > Inspirit Performing Arts group 9I > Bab, the 8, IO, I43, 279, 284, 3I4, 3I8 > in Baha'i community life 221-246 > birth of 314 > in children's classes 227 > declaration of 8, II, 3I4-315 > in devotional gatherings 226, 239 > life of 8 > in srudy circles 225 > martyrdom of 8, 3I4 > photography 243 > Shrine of IO, 66, 158 , 291, 317-3I8 > production of cos 239-40 > writings of 144, 307, 3IO > training sessions 232 > Babi religion 8, II > visual arts 243 > Baha'i Association for the Arts 302 > you th drama and dance workshops > Baha'i Association of Mental Health > 233-234 > Professionals 99 > Baha'i Youth Workshop (Los Angeles) > Baha'i community 7-I8, 3I3 > I05-06 > an niversaries of 39-80 > Beyond Words 235 > Andorra 74-75 > D iversity Dance Workshop 233 > Botswana 40-42 > Erincelles, Les (Sparks) 52, 235-236 > Burundi 43-45 > Gera<;:ao Viva 234 > Cape Verde 45-46 > Mana 236 > INDEX 321 > > Equatorial Guinea 47-48 statements of 259, 271-277 > Fiji 65-67 United Nations Office 15, 147-161, 163, > Gambia 52-54 172, 303, 314 > Ghana 49-51 Web sires 303 > Mariana Islands 67-68 Baba' I Justice Society 303 > Monaco 77-78 Baha'i Medical Association of Canada > Papua New Guinea 69-71 303 > Baha'i National Convention > Rwanda 54-55 > Samoa 72-74 arts in 229 > San Marino 79- 80 Baha'i Office of the Environment for > Swaziland 56-58 Taiwan 303 > Taiwan 61-62 Baha'i pilgrimage 135-136, 142 > Togo 58-59 Baha' I Publishing Trusts 300-302 > development of 317 Baha'i schools 74 > expansion and consolidation of II, 13 Bosch Baha'i School 99, 233 > introduction to 7- 18 summer and winter schools 109 > involvement in rhe life of society Baha'i World Centre 10, 33, 136-138, 284, > n3-n7 314-316, 318 > Baha'i Computer and Communications visitors to 158 > Association (BCCA) 303 Baha'i World News Service 144, 159, 303 > Baha'i Council, Regional 317 Baha'i World Website 303 > Baha'i Education in Stare Schools (BESS) Baha'u'llah 9, 12-13, 15, 17, 143, 217, 280, > 95-96, 227 313-318 > Baha'i Era 314-315 birth of 314 > Baha'i Esperanto League 302 Covenant of 31 > Baha'i Faith declaration of 314 > adm inistrative order of IO, II, 313, 315, laws of 307 > 316, 318 life of 9 > aims of 15 passing of 9, 314 > holy days 316, 317 restoration of prison cell of 135-142 > laws and moral teachings 13, 14 Shrine of 66, 315, 318 > prayer and fasting in 14 teachings of 22, 24 > spiritual teachings of 13 Will and Testament of (Kirab-i-Ahd) 9 > Bahd'f Faith and the World's Religions, The: writings of 9, 21-22, 144, 309-310, 314 > Papers presented at bfan Colloquia 307 Bahamas 285 > Baha'i Fund 316 Baher, Sima 243 > Baha'i Health Agency 303 Bahjl 315 > Baha'i Institute for Higher Education Bahrain 287 > (BIHE) 168 Bale, Roslyn 71 > Baha'i International Community 8, 15, Balyuzi, Hasan 284 > 16, 147-162, 212- 213, 314 Banani, Amin 306 > Geneva Office 303 Bangladesh 108 > Office for the Advancement of Women Barli Development Institute for Rural > 15, 314 Women 84-85, 124 > Office of the Environment 15, 303 Barongwi, Sheila 41 > Office of Public Information (or1) 15, Barros, Avalino 46 > 143, 158-160, 303, 314 Barden, Rita and Viv no > Paris branch 158, 303 Basu, Aparna 83 > Bechuanaland Protectorate. See Botswana > THE BAHA'f WORLD 2004- 2005 > > Belarus 231 Canada 7, 34, 40, 42, 64, 77, 82, 92, 96, > Belgium 233, 300 99, IOI, 103-106, 109, n6, 122, 131, 150, > Believing in Yourself: A Practical Guide to 151, 172, 185, 218-219, 225, 230, 232-233, > Building Self Confidence 286 235, 239-240, 244-245, 291, 299, 303 > Belisle, Denise 131 Canary Islands (Spain) 231 > Benelux counrries 292 Cape Verde 45-47 > Benrsil, Ernesr 51 carbon-silicone inrerface chemisrry 196 > Bermuda 227 Carey, Lord (former Archbishop of > Beyond the Culture of Contest: From Canrerbury) 157 > Adversarialism to Mutualism in an Age Carmel, Mounr 318 > ofInterdependence 305 Carnegie Hall 238 > Bielo, Miguel 48 Casely-Hayford, Beanie 51 > Blum, Alvin and Gemude 66, 117 Cederquisr, Druzelle 306 > Blumenrhal, Erik 285-286 Chad 293 > Bolden, C harles E. Jr. 91 National Spiritual Assembly of 293 > Bolivia 87, 241 C haffers, Bahiyyih 154, 156 > Bollini, Paolo 79 character, training of 25 > Bolokang, Goirsemodimo 42 Cheng, Lin 94 > Bophurharswana 42 C heung, Alben K. 307 > Bordallo, Madeleine 68 children and yourh 100-105 > Bosnia and Herzegovina 110, 158 children's arrs festivals 228 > Borswana 39, 40--43, 56, 62-63, 130, 232, junior youth 32, 255-258 > 240--241 spiritual educarion of 81, 94-96, 106, > Narional Spirirual Assembly of 41 225, 227-228 > Bowden-Kerby, Kim 65 Chile 40, 149, 158, 245, 297 > Bowers, Kennerh u2 China 94, 158, 182, 204 > Bradley, Maxien m Chisiza, Dunduzu 45, 55 > Brazil 96, n3, 124, 158, 232, 234, 244, 297, Christianiry 8 > 300 C hristians 172 > Breezes of Confirmation 256 civilization > Bres, Joris de 123 material and spiritual 24-25 > Brigham Young Universiry 131 C laremundo 46 > Briro, Ocravio 46 Clark, Helen 117 > Brown, Donald E. 185 Close Connections: The Bridge Between > Buapiah, Alben 51 Spiritual and Physical Reality 306 > Buck, Chrisropher 305 clusters 32, 106 > Buddha 13 Cocos Island 73 > Buddhism 8 Collapse: How Societies Choose to Fail or > Budu, Emmanuel 51 Succeed 203 > Bulgaria 115, 159 collective securiry 148-150, 273 > Burundi 40-45, 55, 63 Collison, Mary and Reginald (Rex) 45, 55 > Bushrui, Suheil 104 Colombia 32, 154, 158, 229, 238, 256, 292, > c National Spiritual Assembly of 292 > Comm unicatio ns Concepts 160 > Call to Our Guiding Institutions, A 132 > communiry developmenr 105-110 > Cambodia 228 > communiry size > Cameroon 49, 50--51, 60, 106, 300 > relation ro neo-correx weight 189 > Campana, C harlorre 78 > Conference of NGOs (CONGO) 150 > INDEX 323 > > Congo, Democratic Republic of 7, 45, 55, Dely, Shango 238 > 77, 92, 227, 231, 235, 238-239 Dem, Ramaroulie 54 > Congo, Republic of 231 democracy 275 > Conquering the Hearts: A Brief History of Denmark 17, 75, 233 > the Bahd '£Faith in Ghana from design > I9fI-I995 50 of human body 181-182 > consultation 84, 90, ro6 of universe 179-181 > Continental Boards of Counsellors 41, Design Institute of South Africa (DISA) > 43-44, 47, 50, 58, 73, 77, 286-288, 290, u9, 121 > 314-316 devotional meetings 81, ro6, 123, 225 > creation of 315 arts in 226 > conventions, Baha'i 315, 318 Tranquility Zones u6 > Cook Islands 74, 236 Diamond, Jared 203, 207, 2u, 215 > cooperation 189 directory of Baha'i agencies 297-304 > Correa, Gustavo 34 Diu Island 286 > Correa, Haleh Arbab 154-155 Djalili, Omid uo > corruption 32 Dlamini, Ben 57, 58 > Costa Rica ro4 Dolan, Ray 184 > Cote d'Ivoire 300 Douglas, Kim and David 87 > Council for a Parliament of the World's Drawing on the Power ofthe WOrd 256 > Religions (crwR) 128 Ducker, Chuck 57 > Coward, Harold roo Dugal, Bani 151-153 > Croatia ro3, 109-1ro Dutch New Guinea 289 > Crusaders 136-139 > Knights of the Order of St. John 137, E > Easterbrook, Gregg 202, 206, 209-210, > Cuero, Jose Maria Fierro 48 > 214-215 > Cultural Cleansing: Destroying a > Eastern Caroline Islands 238 > Community, Erasing Memory statement > Eastern Europe's Stability Pact 158 > 164-165, 279 > Ebadi, Shirin 129 > cultural diversity 209, 264 > Eballa, Benedict 50-51 > cultural liberty 260 > Ecuador 98, 298 > cultural relativism 209 > Edinburgh Fringe Festival 240 > Culture Matters: How Values Shape Human > education 94-99, 247-257 > Progress 208 > moral 14, 49, 94, 154-155, 254 > Czech Republic ro4, 158 > in sciences and arts 26 > spiritual education of children 32 > D Education for Peace Institute 98 > Dalai Lama 130 Edwards, Julius 51 > Danesh, Hossain ro9 Egypt > Danjon, William 74 situation of the Baha'i community > Dark Age Ahead 203 in 174 > Dawn-Breakers, The II Eighth European Baha'f Conference on > De Poort Baha'i Conference Center 292 Law, 99 > deception behavior 187-188 Elizabeth II, Queen of England 245, 289 > Dehmobedi, Kaykhusraw 286 Enayati, Erfan 89 > Dely, David 238 Encyclopedia Britannica 8 > Dely, Istvan and Leonor 94, 224, 238 England 284, 286-287 > /), > > 324 THE BAHA I WORLD 2004-2005 > > Enonguene, Joseph 49 215, 216 > Equatorial G uinea 47-49 Fruruoso 46 > Espinosa, Ramos 48 Fukuyama, Francis 206, 212 > Ethiopia 88, 158, 223 > ethnic minorities 124 > G > European Baha'i Business Forum (EBBF) > Gabheni, Prince 56 > Gambia 52-53, 236 > European Parliament 159 > game theory 188-189 > European Public Information > Gandhi, Ela 130 > Management Seminar 159 > Gandhi, Mahatma 84, 130 > European Union 158, 173 > Gasparovicova, Silvia u8 > Evans, Faeghe 95 > Gcinaphi, Princess of Swaziland 58 > Ewing, Sovaida 307 > genes and character 193-196 > Ewing-Roush, Adrienne 237 > genes related to moral behavior 195-196 > Ezekiel, Zuruzuru 45 > Gendeman, Mick 83 > George, Bill 227 > F Germany 7, 14, 89, 99, 117, 230, 232, 237, > Faizi, Gloria 286 285-286, 298, 300, 302, 304 > Falahi-Skuce, Houri 306 National Spiritual Assemb ly of 286 > Faroe Islands 231 Ggogbo, Samuel 60 > Fat'he-Aazam, Shidan 43 Ghana 49, 51, 54, 58, 62, 77, 79, 298 > Fanakhov, Shami! 241 Gil, Miguel 130 > Felici, Claudio 79 Gingras, Angele 82 > Fernandez, Jose Mingorance 75 Global Ethics and Religion Forum 132 > Ficca, Dirk 129 globalization 216 > Fiji 62- 7, 73-74, 102, 107, 233, 239, 300 GLOBarr 241 > Finland 158, 241-242 glossary of Bah:i'f terms 313-318 > Fire on the Mountain Top 287 God Passes By II, 105 > Five Year Plan 32- 33, 81, 103, 106 Gold Coast. See Ghana > FLAME (Foundation for Leadership and Goldin Instirute 131 > Moral Empowerment) 103 Golpaygani memorandum 169 > Foros, Sandra 100 Gonzales, Stephen 155 > Foundation for the Advancement of Goward, Pru 83 > Science 100 Grandke, Gerhard 89-90 > Foundation for the Application and Greece 123, 236, 286 > Teaching of the Sciences (FUNDAEC) Gross Domestic Product (GDP) 209 > 154-155 Gruber, Jeff 43 > Four Year Plan 222 G uam. See Mariana Islands > Frame, Stephanie 84 G uardianship 12 > France 74-75, 77, 82, 159, 197, 232, 244, G uardian of the Baha'i Faith > 298, 302-303 See Shoghi Effendi > Francois, Ndigabo 55 Guinea 52, 102, 104, 223 > Fredua-Agyemang, Blanche 51 Guinea-Bissau 52, 290 > freedom of religion or belief 150, 259-270 National Spirirual Assembly of 291 > role of religious leaders in upholding Gulmu}:iammadi, Zabihu'll:ih 287-288 > 264-265 Guns, Germs, and Steel 203 > French, Nellie 77 Guyana 233 , 235 > Friedman, Thomas L. 202, 206, 208, 2II, > INDEX > > H in Sydney, Australia n) > Habimana, Jean Baptiste 45 Howard, John n7 > Hall, Stephen 34 human genome 195 > Hamilton, Chris 131 human intellect 27 > Hancock, Rodney 69, 70 human rights 86, 151-153, 195, 259-270, > Hancock, Tinai 64 274-275 > Hands of the Cause of God 12, 313-316 freedom of religion or belief 150, > Abdu'l-Qasim Faizi 287 259-270, 276 > freedom ro teach one's religion or belief > Adelbert Muhlschlegel 62 > 'Amaru'l-Baha Ru~iyyih Khanum 53, > right to change religion or belief 261, > 55, 313 > Clara and Hyde Dunn 288 265 > Universal Declaration of Human Rights > Collis Featherstone 64 > Dorothy Baker 75 165 > Human Rights for All 86 > John Robarts 40 > Louis G. Gregory 91, 285 Hungary 159, 182 > Martha Root 288 J:Iuququ'llah 316 > Musa Banani 285 Hutchison, Mireille 82 > Ugo Giachery 74, 77 > Happy Hippo Show, The 159 I > Hariri, Siamak 34, roo, 245 Ilengelkei, Joe Erie 67, 68 > Harriso n, Lawrence E. 208-2n India 7, 14, 40, 82-85, 97, roo, ro4, > Hassall, Graham 66 ro6-ro8, II7-II9 , 158, 234, 240-242, > Hatcher, John S. 306 287-288, 291, 298, 300-301 > Hatcher, William S. 185 National Spiritual Assembly of roo > Hawai i 64, 74 indigenous peoples 88 > Health for Humanity 303 Indonesia n5, 289 > Hegarty, Susan 240 inducibility 189 > Heggie, James 288 Institute for Child Health, London 190 > H einesen, William 231 Institute for Social Cohesion (uK) > Heymann-Adu, Diana )I !20-121, 12) > Hinduism 8 Institute of Neurology, London 184 > HIV/AIDS 7, 56, 86, ro3, n8-II9, 235 institute process 35, 144 > Hlatjwako, Zephania 56 arts in 222 > Hoehnke, Violet 70, 288-289 core acnvmes 81, IOI, 106, 225 > Honduras 226 interfaith activities n4, 122-125, 127-134 > Hong Kong 64, 300, 303 interfaith organizations > Hong Kong Baha'i Professional Forum Interfaith Action for Peace in Africa > 304 131, 174 > Hossieny, Nemat 234 Interfaith Council of Montreal 131 > Houses of Worship 14, 243, 290 Inter-Religious Organization of > choral music in 237 Singapore 123 > in Apia, Samoa 38, 72-73, 290 National Interfaith Forum of New > in Australia 290 Zealand 123 > in India 291 Salt Lake Interreligious Council 132 > in Langenhain, Germany 230 South Asia Inter-Religious Council > in New Delhi, India 83, n7 (SAIRC) Il9 > in Santiago, Chile 34> 245 International Baha'i Archives II > THE BAHA'f WORLD 2004-2005 > > International Baha'i Bureau 147 Judaism 8 > International Baha'i Convention 33 junior youth. See children and youth > International Environment Forum 304 Justice Leeg 94 > International Labour Organization (!LO) > 171-172 K > International Society fo r Adlerian > Kakenova, Tahmina 93 > Psychology 286 > Kant, Emman uel 177 > International Teaching Centre 246, 316 > Karlberg, Michael 305 > establishment of 315 > Kashmir 182 > membership changes on 34 > Kazakhstan 93 > seat of 316 > Kelep 71 > interreligious dialogue 129 > Kelsey, Olivia 78 > Iran 9, 35, 52, 65, 73, 78-79, 135, 231, 241, > Kenya 106, 174, 224, 285, 298, 301 > 279, 283-284, 286-287, 289, 291 > Kessler, Jascha 306 > attacks and arrests of Baha' fs in > Khamenei, Ayatollah Ali 167, 279 > 166-167 > Khan, Wali and Zainab 66 > Baha'i community's response to > Khatami, President of Iran 170 > persecution in 165 > letter from Baha'i community to 35, > denial of university entrance to Bah:i' is > 165-166 > 168-169 > Khelgati, Thelma 50 > human rights situation in 164 > Khozein, Farzad 94 > media campaign against Baha'fs > Kimbulu, Selemani Bin 45 > 169-171 > Kiribati 120, 227 > situation of the Baha'i communi ty in > Kitab-i-Aqdas 14, 306-307, 309, 316, 318 > 16, 151, 163-174 > Kitab-i-fqan 309 > Iraq 9, 12, 182, 283 > Kitenge, Sylvestre 45 > National Spiritual Assembly of 33 > Knight, Andy 100 > Ireland 84, 87, 109, no > Knight, Annabel 110 > Irish Times, The 167 > Kn ights ofBaha'u'llah 39, 40, 45, 47, 51, > Isaiah > 53, 55, 57, 60, 68, 70, 73 , 75, 77-79, 117, > prophecies of 316 > 285-286, 288-290, 316 > Islam 8 > knowledge 21-30 > Ism ail, Yante 116 > ofGod 22 > Israel 8, 92, 303, 314, 316, 318 > Komanyane, Gaolebale 42 > Italy 77, 79, 84, 103, 131, 283 > Kontos, Helen 236 > Koomen, Philip 244 > J Korea 302 > Jackson Williams, Irene 64 Kosep, Tamun 69 > Jacobs, Jane 203, 205-206, 208 Krishna 13 > Jaiteh, Alhaji Luntung 52 Kuhlase, C hris 58 > Jalali, Varqa Carlos 47 Kuitunen, Tuula 241-242 > Jamaica 231 Kukama, Stanlake 42-43 > Japan 100, 105, 298, 301 Kuwait 287 > Javaheri, Firaydo un 110 situation of the Baha'f comm uni ty in > Jesus 13, 181 174 > Jews 172 > ]omhouri-e-Eslami 170 > Jones, Dr. Garry 82 > INDEX > > L Marriage Beyond Black and White 87 > Lample, Paul 34 Martin, J. Douglas 34 > Lantz, Margaret 78 Matabane, Moch usiotsile 42 > Laos 231 Macau, Apisai 66 > Latvia 158 Matera, Alfredo 79 > Laws ofthe Kitdb-i-Aqdas, The 307 Matthew, Loulie 66 > Lawson, Todd 307 Mauritania 52 > League of Nations 147 Mauritius 301 > Lebanon 301 Mazakmar, Apelis 70 > Lee, Anthony A. 306 Mdelo, Santiago Uganda 48 > Lee, Nora 66 Mdluli, Jacob 57 > Leon, Entonio 46 Measure of Domestic Progress (Mor) 210 > Lepard, Brian 99, 132 Meerburg, Lex 289 > Lesotho 56, 235 Meerburg-Becking, Elly 289 > Liberia 51, 60 Menking, Cristina 47 > Limpus, Len 120 Menking, Howard and JoAnne 45 > literacy 49, 160, 247 Mensal1, Ekua 51 > Lithuania 91, 93 Mensah, Ranzie 79 > Locke, Alain 305 Merlaud, Serge 77 > Locke, Kevin 88 Mexico 49, 88, 285 > Loh, Ng Poh n2 Mihembezo, Uzziel 54, 55 > Louis G . Gregory Baha'i Institute 91 Milani, Leila Rassekh 85 > Lundberg, Zaid 307 Millero Congo 94, 238 > Lunt, Alfred E. 292 Mi lls, Jalal 69 > Lutheran World Federation 131 Mingorance, Carmen Tost Xifre de 75 > Luxembourg 78, n5, 249 Mirza Buzurg-i-Nuri 280 > government of 249 destruction of House of in Tehran 35, > Luxemburger Wort 170 164 > Lynelle, Elise 47 Mirza M ihdi 137, 141 > Mishra, Sri Narayan 97 > Mkandawire, Maina 57 > M Mn isi, Eva 57 > Ma'ani, Baharieh 307 Moani, Hedi 87 > Macau 230, 241, 256 Mofokeng, Andrew 58 > MacShane, Denis 173 Mohajer, Payman 34 > Madraiwiwi, Ratu Joni 66 Molefe, Popo n7 > Mahboubi, Neysun 99 Molema, Modiri 42 > Makhele, Enos 43 Moine, Marc Forne, Prime Minister of > Malawi 45, 55, 56 Ando rra 75 > Malaysia 103, n2, n5, 123, 239, 298, 301 Momen, Moojan n o, 132, 307 > Mali 52, 235, 247-257 Momen, Wendi 52, IIO > Maneck, Susan Stiles 100 Monaco 40, 76, 77-78 > Manga, Martin 51 Moncho, Escher 41, 43 > Mangili, Kiroko 55 Moncho, James and Stella 40, 62 > Manifes tations of God 13 Mongol Empire 182 > Manu, Kwaku Agyeman 49 Mo ngolia 223 > Marcie, Dorothy 241 Monument Gardens 316, 317 > Margareta, Princess n8 Moore, Douglas 145 > Mariana Islands 67-68, 232 moral icy > ", > THE BAHA I WORLD 2004-2005 > > and brain capacity 189-190 Nicaragua 226 > based on universal values 177 Niger 61, 301 > neurology of 184-189 Nigeria 158, 285, 299, 301 > scientific basis to 183-184 Ninereen Day Feasr 14, 317 > morals and science 177-200 ans in 229 > moral impairment 190-193 Nisf El-Dunia 174 > moral relarivity 177-178 Njiki, Samuel 50 > Moreno, Manuel Jesus 47 Nomvere, Thozi 56 > Morocco 285 Norway 109, u4, 158 > Moses 13 Nosrar Foundarion 247-258 > Mounr Carmel ro, 314, 316, 318 Nrhau, Michael 43 > Mswari m, King of Swaziland 58 N rurumu, Alberro 48 > Mu~ammad 13, l8I Nur Un iversity 87 > Muloki, Henry Wako u7 Nve, Jusrino Obama 49 > Mungoshi, Jonah III Nyasaland. See Malawi > Musal1, Joseph 51 Nymon, Mavis 58-59, 62 > Muslims, Sunni 172 > N Ocloo, Emman uel 60 > Naanrali Amareur Thearer rroupe Odoki, Benjamin 117 > 241-242 O linga, George 51 > Nair, Vasudevan IOI O li nga Foundarion for Human > Nakhjavani, 'Ali and Violerre 44, 78, 104 Development 49 > Nakhjavani, Salim 99 Olson, Cynthi a and Edgar 67-68 > Namibia 104 Olyai, Roza u9 > Naomi, Fiame Maraafa 72, 74 One Common Faith 33-34, 306 > Naraqi, Sirus 289- 290 One Country 144, 159-160, 303 > Nasha, Margarer 40-41 oneness of humankind 195 > rn.~ i ri'd-Din Shih 314 Ong, Bernard u5 > Narhan, S.R. 87 Osei, 0 . 307 > Narional Spirirual Assemblies 317 Onoman Empire 135-142 > Narive American Baha'i Insrirure (NABr) Oxford University u, 120 > Navidi, Shamsi and Aziz 76- 77 p > Navidi, Vida and Guilda 76-78 > Padilla, Corinne 234 > Naw-Ruz 33 > Pakisran 108, 153, 182, 287, 301 > Ndlovu, Maxwell 58 > Panama 14 > Nepal 106, 108, 239 > Papua New Guinea 65, 69-71, 93, > Nerherlands, rhe 99, 289, 291, 301- 302 > 229, 239, 288-290 > Narional Spirirual Assemb ly of 292 > Narional Spirirual Assembly of 288 > Neumann, John von 188 > Parliamem of rhe World's Religions > neuroscience 184-189, 197 > 127-134 > New Caledonia 65 > parriciparion of rhe Baha'i community > New Dawn Engineering 120 > in 130 > New Zealand 66, 70, 73-74, 87, 104, 1J7, > Universal Forum of C ultures 129 > 123, 231-232, 244, 299 > Parsa, Ahmad 44 > Ngompex, Johanna 49 > Payman, Sohrab 78 > N gwijebose, Isaac 55 > Payman, Tabandeh (Toby) 78-79 > INDEX > > peace 17, 216 Prosperity ofHumankind, The 17• 18, 100, > Lesser Peace 316 219, 245 > Most Grear Peace 316 psychology 285-286 > Peace with your Partner: A Practical Guide Puerto Rico 299 > to Happy Marriage 286 Purushotma, Karina 86 > Pemberton-Pigott, Crispin 56, n9, > 120-121, 307 > Q > Penn, Michael 191 > Quddus 279 > Peres, Francisco Gonzales 243 > destruction of resting place of 163-164 > Persia 182 > Qur'fo 122, 165, 307 > Peseschkian, Hamid 104 > Phala, Isaiah and Jemima 58 > Philip, Duke of Edinburgh 241 R > Philippines, the 91, 158, 232, 234, 287, 301 race unity 86-88 > Phinda, Prince of Swaziland 58 A Radiant Gem: A Biography ofJindb-i- > Piaget, Jean 186 Fddil-i-Shirazi 306 > pilgrimage, Baha'i 318 Radio France Internationale 171 > Pinker, Steven 196 RadioNUR 240 > pioneer 317 Rassekh, Chahine and Donush 247 > Piovesan, Srefy 79 reading list of basic Baha'i books 309-3n > Pirino, Aurelio 79 Reflections on the Life of the Spirit 252 > Podger, David III reflection meetings 106-107 > Poland 158, 182, 301 arts in 106, 228-229 > Portals to Growth-Creating Capacity for religion > Service conference 108-109 foundation of science and knowledge > Porter, K.C. 92-93 23 > Portugal 47, 117, 123, 234, 290, 301 in harmony with science and reason > National Spiritual Assemb ly of 24, 27-30 > 290-291 origin of 13 > Powers, Robert 67, 68 purpose of 13 > Price, Tom 237 religious extremism 150, 259, 265, 276 > primate behavior 187, 189 Riccardi, Marino 79 > progress 201 Rice, Muhradia 240 > Baha'i perspective of 213, 217 Ri<;lvfo > definition of 201 Festival of 32, 317 > environmental problems caused by Rigamonti, Lidia Gema 79 > 203-205, 215 Robarrs, Audrey 40 > measurements of 209-210, 214 Robarts, John See Hands of the Cause of > role of re ligion in 2n-212 God > role of technology in 206-207 Robarrs, N ina 40-41, 63 > ro le of values in 207-209 Robarrs, Patrick 40 > scientific and technical 23 Roberts, Ceridwen 120-121 > Progress Paradox, The: How Life Gets Better Robiati, Giuseppe 104 > While People Feel Wtme 202 Robinson, Edward 48 > progressive revelation 212 Rock, Allan 150 > Promise of World Peace, The 17, 216, 220, Rodrigues , Hilda Xavier 290-291 > 244 Rogers, Otro Donald 100 > prophets 181 Romalus 71 > prosperity 24 Roman Empire 182-183 > 330 THE BAHA'f WORLD 2004-2005 > > Romania I09, II8, 30I Sefidvash, Mahin 84 > Rost, Collis IOI Semanyenzi, Alphonse 55 > Royaumont Process. See Eastern Europe's Semple, Ian 34 > Stability Pact Senegal 52, 235-236 > Ruhi curriculum 240, 252 Shahidian, Aminullah 47 > Ruhi Institute, Colombia 32, 224 Shoghi, Payam IOI > Russia I82, 241 Shoghi Effendi IO, 12, I43> 216, 285, 287, > Russian Federation 240-24I, 299, 302 3I3-316, 3I8 > Ruzbehyan, Fariborz 53 passing of II, 315, 3I8 > Rwanda 44, 45, 54, 55, 56, 63, I05 writings of II, I5, 3n > Short History ofProgress, A 203 > s Sijsling, Jan 29I-292 > Silva, Carlos Alberto I24 > Sabah 228 > Simwakira, Fidele 45 > Saeed, Jan I3I > Sinclair, Guy 306 > Sahba, Golnar 29I > Sing, Yee Wah 66 > Sairu 7I > Singapore 7, 87, II3, 123 > Sakhalin Islands 287 > Sirimbat, Robinson 7I > Salomie 7I > Siy:ih-Ch:il 137 > Samoa I4, 39, 63, 7I-74, I04, 23I, 236 > Slovakia I09-no, 228 > Sanaila 7I > Slovenia uo , n5, I58 > San Marino 79-80 > Sm ith, David R. IOO > Saunders, Keithie II6 > Sm ith, Penina 93 > Savi, Julio 79, I3I, 307 > Sobhuza 11, King of Swaziland 58, 62 > schizophrenia I93-I94 > social and economic development > Schmidt, Renate 89 > u8-I2I, 247-257 > scholarship, Baha'i 99-IOI > conferences n8 > schools, Baha'i and Baha'i-inspired > social brain I89, 19I, I93 > Maxwell International School 232 > social capital 206 > Nancy Campbell Collegiate Institute > social cohesion 121 > (NCC!) 103, II6 > social development I54-157 > New Era High School, India 97 > Sock, Raymond 52 > Ocean of Light International School > Solomon Islands 39, IOI, n6 > Sounness, Georgina 96 > Rowhani Baha'i School, Vanuatu > South Africa 7, 40, 42, 56-57, 88, III, u7, > 97-98 > 12I, 128, 130, I54> 232, 235, 302 > School of the Nations 244 > South Korea I05 > in Swaziland 56 > So uth Pacific > Townshend International School I04 > Regional Spiritual Assembly of 66 > Schreiber, Elise. See Lynelle, Elise > Spain 74-75, I29-I30, I58, 238, 243, 299, > science > as act of worship 25-26 > Spanish Guinea. See Equarorial Guinea > divine nature of 26-27 > Spence, Sean I89 > hard and soft I82-I83 > Spiritual Assemblies > and morality I77-200 > election of 3I5 > and religion 2I-30, I49, I97• 272 > Local u, 3I6 > Scotland 94 > National n, I3, I5, 3I4-3I5, 3I7-3I8 > Second Baha'i World Congress 237, 240 > Regional 285, 292, 317 > Sedkaoui, Hatef 77 > spiritual qualities > INDEX 331 > > instinctive 185 terrorism 32, 86, 129, 276 > Sri Lanka I08, 158, 244 definition of 273 > St. Jean d'Acre. See Acre T homas, Nelson Ethan 53 > Stephens, Ethel Robertson 51 Thompson, Juliet 240 > Stewart, Bula Mott 57 Thoresen, Lasse 244 > Stockman, Robert 307 Thye, Tan Sri Lee Lam n5 > Story ofBahd 'u'lfdh, The: Promised One of Tiber 182 > All Religions 306 Tivien 71 > study circles 81, I06-I07, m , 225 Tober, Tajan 99 > arts in 225-227 Togo 51, 58, 60-62, 224 > Study Guide to the Constitution ofthe Tonga 74, 224, 229, 231, 233, 236 > Universal House ofjustice, A 306 Toomes, Elizabeth Lunt 292 > Suleimani, Suleiman and Ridvaniyyih 61, Tost, Jose Mingorance 75 > 64 Towfigh, N icola 100 > Sunstrum, Barbara and David 45 training institutes 32, 35 > Suriname 224 Tranquility Zones n6-n7 > Susuga, Malieroa Tanumafili 11 72 Trinidad and Tobago 299 > Swaziland 7, 43, 56-58, IOI, 120 trust 206 > Sweden I04, 302 tsunami, responses to n3-n4, 122 > Swiss Society for Individual Psychology Tulai, Donald 71 > 286 Turkey 9, 182 > Switzer, Raymond and Furugh no Turner, Terri 96 > Switzerland 77, 156, 283 Turning Point for All Nations, The 17 > Tutu, Archb ishop Desmond 130 > T > Taaid, Araollah and Zahereh 55 u > Tabe, Edward 51 Uganda 14, 45, 51, 117, 252, 302 > Tabler 318 Uganda Baha'i Institute for Development > Tablets of the Divine Plan IO 252 > Tahirih 240, 306 Ullrich-Kelley, Florence 76, 78 > !dhirih: A Portrait in Poetry 306 United Kingdom 7, 52, 99, n6, 120-121, > !dhirih in History: Perspectives on 132, 173, 197, 219, 229-232, 241, 244, > Qurratu'l-'Ayn from East and Wt-st 307 286, 298, 302-303 > Tah irih Institute, Nethe rlands 99, 292 United Nations 15, 79, n3, 204, 214 > Tahirih Justice Center 85 5orh anniversary of 17 > Taiwan 60-61, 302-303 actions on behalf of Baha' is in Iran > Tamares, Juan 98 171-173 > Tanyi, David 50-51, 60, 62 Children's Fund (UNICEF) 122, 148, 247 > Tanyi, Enoch 307 Commission on Human Rights 151, > Tanyi, Esther 51 173 > Tanzania 227, 238 Commission on Social Development > Tarbiyar School 287 149, 154 > Tasmania 122 Comm ission on the Status of Women > reaching the Baha'i Faith 17 82, 152 > Technion (Israel Institute of Technology, Commission on Sustainable > Haifa) 140 Development 155 > Ten Year Crusade II-12, 39, 286, 292, > 316, 318 > n I > 332 THE BAHA I WORLD 2004-200 5 > > Committee on the Elimination of All International Year of Peace l) > Forms of Discrimination Against Millennium + 5 Summit 27) > Women 266 Millennium Declaration 260 > Committee on the Rights of the C hild Millennium Development Goals > 172 (MDGs) 149, 152-154, 260 > Convention on the Elimination of development targets 272 > Discrimination Against Women NGO Committee Against Racism and > (CEDAW) 8)-86, 1)3 Racial Discrimination l)l > Convention on the Rights of the Child NGO Committee on Freedom of > 172 Religion, Conscience and Belief I)! > Decade of Education for Sustainable NGO Committee on Human Rights l)I > Development l)) NGO Committee on the Status of > Declaration of Human Rights 2u, 244 Women 152-1)3 > Department of Economic and Social Office of the High Commissioner for > Affairs 1)4 Human Rights l)l, 266, 274-275 > Development Fund for Women Permanent Forum on Indigenous Issues > (UNlFEM) 148 (PFII) 1)5 > Development Programme (UNDP) 87, reform processes at 148-l)O > u6, 2)9 Security Council 273 > 2004 Human Development Report Special Committee of International > 260-261, 266-267 NGOs on Human Rights l)I > Economic Commission for Latin Special Rapporteur on Freedom of > America and the Caribbean 149-l)O Religion 266 > Economic and Social Council (Ecosoc) World Health Organization 148 > 15, 148, 155 World Peace Day II) > Educational, Scientific, and Cultural World Summit on the Information > Organization (UNESCO) 96, 156, 158 Society 1)6 > Fourth World Conference on Women World Summit for Social Development > 82, 152 17, 149, 154 > Beijing Platform for Action 1)3 World Summit on Sustainable > General Assemb ly 172, 260, 271 Development 235 > 1981 Declaration on the Elimination Un ited States 9-10, 14, 40, 43, 45, 47, )1, > of All Forms oflntolerance and of 53, ))-)7, 58, 61, 67- 68, 78, 8)-86, 88, > Discrimination based on Religion 91, 94, 99, 104-106, II2, 122, 131, 1)6, > and Belief 262 171, 219, 224, 227, 232-233, 238-239, > T hird Committee of 171 245, 284, 289, 292, 302-304 > High Commissioner for Human Rights National Spiritual Assembly of 8), 28) > 153 Universal Declaration of Human Rights > Human Rights Committee 262 2II , 2)9, 261-262, 266 > Human Rights Council 266, 274 Universal House of Justice 8, 10, 12, l), > Human Rights Day 244 17, 141, 143, 216, 288, 306, 313-314, > International Day for the Elimination 31)-316, 318 > of Violence Against Women authority of 12, 31-32 > (IDEVAW) 83 constitution of 306 > International Decade for a Culture of election of 12, 31), 317-318 > Peace and Nonviolence against the letter to the wo rld's religious leaders 17, > Children of the World 1)9 33, 123, 127, 133, 212 > International Women's Day 7, 82 membership changes on 34 > International Year of the Family u6 messages of 17, 31-36 > INDEX 333 > > Sear of 3I8 advancemenr of 152-153, 25I > Uruguay 77, 243 Vision Associarion (Italy) 84 > USAID 247, 248 equaliry of 263, 272-273 > Uzbekisran I 58 violence against 83 > World Bank 157 > v world cirizenship I03-I04 > World Economic Forum I56-I57 > Vahedi, Farida 83, IOI > World Fairhs and D evelopmenr Dialogue > Vakaloloma, Lepani 66 > I57> 276 > Vanuaru 7, 97, u5 > World Is Flat, The: A BriefHistory ofthe > Vargha-Khadem, Faraneh I90 > Twenty-first Century 202 > Varqa children's magazine, IOI, 29I > World Order journal u2-u3 > Varican 283 > World Parliamenr of Religions (I893) 128 > Vega, Anira 98 > World Religion Day u 4-n5, I17, l22-I23, > Venezuela 299 > I3I > Venrer, Craig I94 > World Teachers' Day 96 > Vesto stove u9, I2I > World Wide Web 202 > Vietnam I82 > Wrighr, Elizabeth 82 > violence in children I93 > Wrighr, Ronald 203, 207, 2I5 > Voice of America I7I > Wyss, Frank 73 > Volk, Cunis 89 > Wyss-Ala'i, Lilian 73 > von Hohenzollern-Veringen, Prince Rad u > u8 > Vui, Siafausa Muliralo 74 > y > Yam-Bel-Yarn, Koss Mal la 293 > w Yeagan, Xian 94 > Yem, Jean Jacques 235 > Walking the Straight Path 256 > Young, Claire 83 > Warren, Lally Lucrecia 40, 63, I30 > Young Turk movemenr 9 > Websires of Baha'i Inrernarional > Youseffian-Maanian, Shirin 227 > Commun iry 33-34, I43-I46, I59 > youth See children and yourh , arrs: yo urh > Baha'i Pilgrimage Website 33 > drama and dance workshops > Baha'i Reference Library I44 > Youth Can Make a Difference Againsr > Baha'i Sraremenr Library I44 > Alcohol 223 > Baha'i Topics: An Information > Resource I44 > glossary I45 z > med ia bank I45 Zambia 256 > The Baha'is 143 Zimbabwe 55, 83, III > The Baha'i World 143 Z IPOPO 24I > Weinberg, Marrhew I57 Zoroasrer I3 > Wesson, Vivian 58-59 > Who Is Writing the Future? 17 > Wilks, Helen 62 > Williams, Jackson 65 > Williams, Victor 66 > William Masedha Fo undarion 256 > Wolfensohn, James D. I57 > women 8I-86, 123 > > — *The Baha'i World: Volume 33 (2004-2005) (Used by permission of the curator)*