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 34 (2005-2006), Haifa: Bahá’í World Centre, 2007, bahai-library.com.
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THE BAHA 1 WORLD

2005- 2006

162 0 F THE BAHA'f ERA
THE
B~1
WORLD

2005 - 2006
AN INTERNATIONAL RECORD

BAHA'f WORLD CENTRE
HAIFA
©2007 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: Robert Weinberg
Assistant editor: Anjali Pala

Photo credits: pp. 22, 36, 132, 212, 236, courtesy of and ©Jens von Krogh;
pp. 46, 201, 204-5, Ryan Lash; p. 49 ©Chris Jones/Young People Now;
p. 54, Sahba Rouhani; p. 64, courtesy of and ©Scottish Parliamentary
Corporate Body 2005; p. 71, Courosh Mehanian; p. 75, Mike Relph; p.
80, courtesy of Universal Studios; p. 86 (top), Alexander Schramm; p. 198,
Kristina Gillis; pp. 207, 210, CORDE and uniED. All others courtesy of the
Audio-Visual Department of the Baha'i World Centre.
C ONTENTS

7    Introduction to the Baha'i Community

Writings and Messages

23   Baha'i Sacred Writings
37   Highlights of Messages
from the Universal House of Justice

Events 2005-2006

47   The Year in Review
89   New Translations of Baha'u'llah's Writings
93   Baha'i International Community Activities
n5   Update on the Situation of the Baha'is in Iran
and Egypt
Essays, Statements, and Profiles

133   Western Liberal Democracy as New World Order?
by Dr. Michael Karlberg
157   Climate Change and its Ethical Challenges
by Dr. Arthur Lyon Dahl
173   World Watch: Identity
by Matthew Weinberg
199   Profile: CORDE and uniED, Cambodia

Statements by the Baha' { International Community
213   The Search for Values in an Age of Transition
229   A New Framework for Global Prosperity

Information and Resources

237   Obituaries
249   Statistics
251   Directory
259   Web site Directory
261   Selected New Publications in English
267   A Basic Baha' 1 Reading List
271   Glossary
279   Index
Introduction to the
Baha'i Community

n the United States of America, scores of volunteers organize

I    support to areas devastated by Hurricane Katrina. In Cambodia,
literacy and community banking skills are taught to villagers,
assisting them to manage their own small businesses. Government
officials join religious representatives in Cuba for a gathering promoting interfaith understanding. In Alaska, performers from diverse
indigenous tribes provide the inspirational opening to a conference
on the provision of essential services to children from low-income
families. Young teenagers in Colombia dedicate their spare time to
planting trees, visiting the elderly, and teaching children. In Russia,
visual artists contribute to a popular exhibition exploring the themes
of spiritual search. In Tajikistan, children from the Roma community are empowered to become active participants in the progress of
their society. Hundreds in the Gambia benefit from free lessons in
basic computing skills to assist them in finding employment. Young
Malaysians sing about gender equality and peace to an audience of
influential citizens. Improving the legal and political responses to
genocide is debated at a conference in the United Kingdom. Islanders
off Australia's northern coast participate in lively radio discussions
on the meaning and purpose of life.

8              THE BAHA'f WORLD 2005-2006

Although all these activities are being carried out in far-flung
areas of the planet and their participants come from diverse backgrounds, they are all initiatives of the Baha'i community, rooted in
a united, optimistic view of the world and its future.
The Baha'i International Community, comprising members of
the Baha'i Faith from all over the globe, now numbers more than 5
million souls. Its members represent 2,I12 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
2005 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~ammad
declared Himself to be the Promised Qa'im awaited by Shia Muslims.
He adopted the tide "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 Babis were persecuted,
tortured, and killed in the following years, but the growth of the
new religion continued even after the Bab Himself was imprisoned
and later executed in July 1850. The horrific treatment of the Bab!s
at the hands of the secular and religious authorities was recorded
by a number of Western diplomats, scholars, and travelers, who
expressed their admiration for the character and fortitude of the
victims. "I ... sympathize with Bablism with all my heart,'' wrote
the Russian novelist Count Leo Tolstoy in 1903, "inasmuch as it
teaches people brotherhood and equality and sacrifice of material
life for service of God."
THE BAHA'I COMMUNITY                           9

The Babi religion sprang from Islam in much the same manner
that Christianity sprang from Judaism or Buddhism did from
Hinduism. That is to say, it was apparent early in the Bab's ministry
that the religion established by Him was not merely a sect or a
movement within Islam but an independent Faith. Furthermore,
one of the main tenets of Babi belief was the Bab's statement that
He had been sent by God to prepare the way for One greater than
Himself, Who would inaugurate an era of peace and righteousness
throughout the world, representing the culmination of all past
religious dispensations.
Mirza I:Iusayn-'.Ali was one of the leading adherents of the Babi
Faith Who was arrested and imprisoned because of his allegiance
to the Bab. 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 I: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 rno volumes of
writings, consisting of the laws and ordinances of His dispensation,
letters to the kings and rulers of the East and the West, mystical
teachings, and other divinely inspired writings. "The teachings of
the Babis ... "Tolstoy further commented in 1908, "have through
Baha'u'llah's teachings been gradually developed and now present us
with the highest and purest form of religious teaching." In 1914, the
eminent British biblical scholar the Reverend T.K. Cheyne wrote,
"If there has been any prophet in recent times, it is to Baha'u'llah
we must go. Character is the final judge. Baha'u'llah was a man of
IO              THE BAHA'I WORLD 2005-2006

the highest class-that of prophets." A leading Oxford academic,
Professor Benjamin Jowett declared, "This Baha'i Movement is the
greatest light that has come into the world since the time of Jesus
Christ. You must watch it and never let it out of your sight. It is too
great and too near for this generation to comprehend. The future
alone can reveal its import."
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 l9II to 1913, He proclaimed Baha'u'llah's
message of universal brotherhood and peace to large audiences,
consolidated fledgling Baha'i communities, and warned of the
potential catastrophe looming on Europe's darkening horizon. By
the outbreak of World War I in 1914, '.Abdu'l-Baha had returned
to His home in Haifa, just across the bay from Acre, and devoted
Himself to caring for the local people, fending off famine by feeding
them from stores of grain He had safeguarded for such an emergency. '.Abdu'l-Baha's humanitarian services and His promotion of
intercultural harmony were recognized by the British government,
which, at the end of the war, conferred upon Him a knighthood-a
tide He acknowledged but declined to use. "One more eloquent of
speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians,
and the Muhammadans, could, I should think, be scarcely found
even amongst the eloquent and subtle race to which ['.Abdu'l-Baha]
belongs," commented the distinguished Cambridge orientalist
Professor Edward G. Browne, "These qualities, combined with a
bearing at once majestic and genial, made me cease to wonder at the
influence and esteem which he enjoyed even beyond the circle of his
father's followers. About the greatness of this man and his power no
one who had seen him could entertain a doubt."
'.Abdu'l-Baha 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,
I) I
THE BAHA I COMMUNITY                              II

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 ofBaha'u'llah-a mandate that led to the global expansion
of the Baha'i community. In the following decades, the Baha'i teachings were spread throughout the world and attracted people from
all walks of life. "It is a wondrous Message that Baha'u'llah and his
son 'Abdu'l-Baha have given us," wrote the dowager Queen Marie
of Romania in 1926. "Their writings are a great cry toward peace,
reaching beyond all limits of frontiers, above all dissension about rites
and dogmas . . . It teaches that all hatreds, intrigues, suspicions, evil
words, all aggressive patriotism even, are outside the one essential law
of God . . . If ever the name ofBaha'u'llah or 'Abdu'l-Baha comes to
your attention, do not put their writings from you. Search out their
Books, and let their glorious, peace-bringing, love-creating words
and lessons sink into your hearts as they have into mine."
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 regarding the application of the Faith's laws.
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
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
12              THE BAHA'I WORLD 2005-2006

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
Bibi 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.
Under Shoghi Effendi's leadership, the Baha'i Faith significantly evolved from its obscure roots in nineteenth-century Persia
to its current status as an independent global religious community.
Dr. Eduard Bend, who became President of Czechoslovakia in 1935,
described the Baha'i Faith as "one of the great moral and social forces
in all the world ... Such a movement as the Baha'i Cause which
paves the way for universal organization of peace is necessary." The
British diplomat and founder of the World Congress of Faiths,
Sir Francis Younghusband noted, "Its roots go deep down into
the past and yet it looks far forward into the future. It realizes and
preaches the oneness of mankind. And I have noticed how ardently
its followers work for the furtherance of peace and for the general
welfare of mankind."

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
THE BAHA",I COMMUNITY                            13

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 ofBaha'u'llah's declaration
of His mission in the Garden of Ric;lvan in Baghdad-the goal was
to open 132 new countries and major territories to the Faith and to
expand existing communities in 120 countries and territories that
had previously been opened. These ambitious targets were in certain
instances actually exceeded by the end of the plan, in spite of the
difficulties posed by the Guardian's death.
'Abdu'l-Baha, in His Will and Testament, had authorized the
continuation of the Guardianship through the appointment by
the Guardian of a successor from among his own sons, should
he have them, or other direct descendants of Baha'u'llah. Such a
designation was dependent upon the decision of Shoghi Effendi as
to whether an individual could be named who met the demanding
spiritual qualifications specified by 'Abdu'l-Baha. Shoghi Effendi
had no children and died without designating such a Guardian to
follow him. He had, however, taken steps towards the election of
the Universal House of Justice, the supreme governing body of the
Baha'i Faith. He had also appointed a number of individual Baha'is
to an auxiliary institution of the Guardianship called Hands of the
Cause of God. These individuals had been charged with protecting
the unity of the Faith and collaborating with National Spiritual
Assemblies around the world to ensure that the goals of the Ten Year
Crusade were won. Upon Shoghi Effendi's passing, these men and
women guided the Baha'i community to complete the plan initiated by the Guardian and to hold the first election of the Universal
House of Justice in 1963.
Conceived by Baha'u'llah Himself, the institution of the Universal
House of Justice is established on principles laid down in the Baha'i
sacred writings. Its initial election, by the members of the 56 National
Spiritual Assemblies that existed in April 1963, clearly demonstrated
the principle of unity so central to the Baha'i Faith, with the nine
14             THE BAHA'f WORLD 2005-2006

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 43 years, launched eight
global plans for the advancement of the Faith. From a worldwide
population of 408 ,000 in 1963, the Baha'i community has grown
to more than 5 million members, and the number of National and
Regional Spiritual Assemblies has grown from 56 to 179.

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
THE BAHA",I COMMUNITY

adolescence, standing on the threshold of maturity. Baha'u'llah
taught that humanity is destined to come of age, but the course it
takes to achieve that goal is entirely in its own hands.
To promote the development of a society in which Baha'i ideals
can be fully realized, Baha'u'llah established laws and moral teachings
that are binding on Baha'is. Central to these is daily obligatory
prayer. Study of and meditation upon the Baha'i sacred writings each
morning and evening are also enjoined. Baha'.fs 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'.fs 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 enjoined a high standard of personal morality and
decency upon His followers . 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 ofWorship
presently exist- in Australia, Germany, India, Panama, Samoa,
Uganda, and the United States. Plans have been launched for the
construction of an eighth House ofWorship in Chile, and sites have
16             THE BAHA'f WORLD 2005-2006

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.

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.
,, ,
THE BAHA I COMMUNITY                             17

Baha'is look towards a day when a new international order will be
established, a commonwealth to which all the nations of the world
will belong. As Shoghi Effendi wrote in 1936:
The unity of the human race, as envisaged by Baha'u'llah,
implies the establishment of a world commonwealth in which
all nations, races, creeds, and classes are closely and permanently united, and in which the autonomy of its state members
and the personal freedom and initiative of the individuals that
compose them are definitely and completely safeguarded. This
commonwealth must, as far as we can visualize it, consist of a
world legislature, whose members will, as the trustees of the
whole of mankind, ultimately control the entire resources of
all the component nations, and will enact such laws as shall be
required to regulate the life, satisfy the needs, and adjust the
relationships of all races and peoples. A world executive, backed
by an international Force, will carry out the decisions arrived
at, and apply the laws enacted by, this world legislature, and
will safeguard the organic unity of the whole commonwealth.
A world tribunal will adjudicate and deliver its compulsory and
final verdict in all and any disputes that may arise between the
various elements constituting this universal system. 1
Shoghi Effendi went on to describe the tremendous benefits to
humaniry 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 Communiry
18              THE BAHA'f WORLD 2005-2006

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'fs 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, or had
their homes confiscated or their pensions cut off as a result of government orders. Baha'fs 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'fs
still face the possibility of arbitrary imprisonment and execution, and
are still denied fundamental rights and freedoms. 3
The Baha'f 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'f 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'f 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'f 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
,, ,
THE BAHA I COMMUNITY                            19

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.
In just over 160 years, the Baha'i community has succeeded in
establishing a pattern of community life that promotes the spiritual
development of the individual and channels the collective energies
of its members towards the spiritual and material revival of society.
It has acquired the capacity to reach large populations with its
teachings. It has learned to translate the principle of consultation,
promoted by Baha'u'llah, into an effective tool for collective decision
making and to educate its members in its use. It has devised programs
for the spiritual and moral education of its younger members and
has extended them not only to its own children and junior youth
but also to those of the wider community. It has created a rich body
of literature which includes volumes in scores of languages that
address both its own needs and the interest of the general public. It
has become increasingly involved in the affairs of society at large,
undertaking a host of social and economic development projects.
Particularly since 2001, it has systematically educated thousands of
its members through a worldwide program of training to develop the
skills, insights, and knowledge needed to build a new and prosperous society that draws upon the talents and contribution of every
member.
The work of the Baha'i community increasingly attracts the
attention and admiration of influential people concerned with
humanity's future direction. At celebrations in 2005 marking the
centenary of the establishment of the Baha'i Faith in Germany,
Gabriele Mueller-Trimbusch, Stuttgart's deputy-mayor for social
affairs, remarked, "The respect you pay to other world religions,
your openness for people who have different opinions, your message
of peace for the world we live in, makes you a greatly appreciated
partner for us. Stuttgart highly values the activities of the Baha'i
community, because it participates in the social life of our city in
an exemplary manner."
The mayor of Kingston, Jamaica, Desmond McKenzie recently
commented, "The Baha'is have applied their Faith to many of our
social problems, including social prejudices, economic deprivation,
20               THE BAHA'I WORLD 2005-2006

and physical disadvantages, and, in so doing, they have contributed
immensely to reducing tensions in these areas."
"In many ways, Baha'is embody the spirit of community cohesion that is so important to our society," wrote Tony Blair, prime
minister of the United Kingdom, in March 2005, "The Baha'i
community, in its outlook on life, and in its proactive work in the
interfaith, cohesion, and antidiscrimination fields, shows how much
faith-based bodies can contribute to wider society."
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 aware of the turmoil
in the world surrounding them, their view is succinctly expressed in
the following words, taken from The Prosperity of Humankind:
A world is passing away and a new one is struggling to be born.
The habits, attitudes, and institutions that have accumulated over
the centuries are being subjected to tests that are as necessary to
human development as they are inescapable. What is required
of the peoples of the world is a measure of faith and resolve to
match the enormous energies with which the Creator of all things
has endowed this spiritual springtime of the race. 5
The source of this faith and resolve is the message offered by
the teachings of Baha'u'llah, a message that deserves the thoughtful
consideration of all those who yearn for peace and justice in the
world.

NOTES

Shoghi Effendi, The World Order of Baha'u'llah: Selected Letters, 2nd rev.
ed. (Wilmette, IL: Baha'i Publishing Trust, 1991), p. 203 .
Ibid., p. 204.
See pp. 41-42, n5-27 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 Baha'i World 2002- 2003 (Haifa: World Centre Publications,
2004), pp. 79-87 and 89-98.
5 Baha'i International Community Office of Public Information, The Pros-

perity of Humankind (1995). See The Baha'i World I994-95 (Haifa, World
Centre Publications, 1996), pp. 273-296, for the complete text of this statement.
WRITINGS
AND MESSAGES
•
Baha' f. Sacred Writings
A compilation from the writings of
Bahd 'u'lldh and 'Abdu'l-Bahd on the
subject of identity.

From the Writings of Baha'u'llah
All praise and glory be to God Who, through the power of His
might, hath delivered His creation from the nakedness of nonexistence, and clothed it with the mantle of life. From among all
created things He hath singled out for His special favor the pure,
the gem-like reality of man, and invested it with a unique capacity
of knowing Him and of reflecting the greatness of His glory. This
twofold distinction conferred upon him hath cleansed away from
his heart the rust of every vain desire, and made him worthy of the
vesture with which his Creator hath deigned to clothe him. It hath
served to rescue his soul from the wretchedness of ignorance.
This robe with which the body and soul of man hath been
adorned is the very foundation of his well-being and development.
Oh, how blessed the day when, aided by the grace and might of
the one true God, man will have freed himself from the bondage
and corruption of the world and all that is therein, and will have
attained unto true and abiding rest beneath the shadow of the Tree
of Knowledge! 1
24             THE BAHA'I WORLD 2005- 2006

The most glorious fruit of the tree of knowledge is this exalted word:
Of one tree are all ye the fruit, and of one bough the leaves. Let not
man glory in this that he loveth his country, let him rather glory in
this that he loveth his kind.2

Great is the station of man. Great must also be his endeavors for
the rehabilitation of the world and the well-being of nations. I
beseech the One true God to graciously confirm thee in that which
beseemeth man's station.3

The incomparable Creator hath created all men from one same substance, and hath exalted their reality above the rest of His creatures.
Success or failure, gain or loss, must, therefore, depend upon man's
own exertions. The more he striveth, the greater will be his progress.
We fain would hope that the vernal showers of the bounty of God
may cause the flowers of true understanding to spring from the soil
of men's hearts, and may wash them from all earthly defilements. 4

0 contending peoples and kindreds of the earth! Set your faces
towards unity, and let the radiance of its light shine upon you. Gather
ye together, and for the sake of God resolve to root out whatever is
the source of contention amongst you. Then will the effulgence of
the world's great Luminary envelop the whole earth, and its inhabitants become the citizens of one city, and the occupants of one and
the same throne. This wronged One hath, ever since the early days
of His life, cherished none other desire but this, and will continue to
entertain no wish except this wish. There can be no doubt whatever
that the peoples of the world, of whatever race or religion, derive
their inspiration from one heavenly Source, and are the subjects of
one God. The difference between the ordinances under which they
abide should be attributed to the varying requirements and exigencies of the age in which they were revealed. All of them, except a
few which are the outcome of human perversity, were ordained
of God, and are a reflection of His Will and Purpose. Arise and,
armed with the power of faith, shatter to pieces the gods of your
SACRED WRITINGS                               25

vain imaginings, the sowers of dissension amongst you. Cleave unto
that which draweth you together and uniteth you. This, verily, is
the most exalted Word which the Mother Book hath sent down and
revealed unto you. To this beareth witness the Tongue of Grandeur
from His habitation of glory.5

qf0

The first utterance of Him Who is the All-Wise is this: 0 children
of dust! Turn your faces from the darkness of estrangement to the
effulgent light of the daystar of unity. This is that which above all
else will benefit the peoples of the earth. 0 friend! Upon the tree
of utterance there hath never been, nor shall there ever be, a fairer
lea£ and beneath the ocean of knowledge no pearl more wondrous
can ever be found.
0 children of understanding! If the eyelid, however delicate,
can deprive man's outer eye from beholding the world and all
that is therein, consider then what would be wrought if the veil of
covetousness were to descend upon his inner eye. Say: 0 people!
The darkness of greed and envy becloudeth the radiance of the soul
even as the clouds obstruct the light of the sun. Should anyone
hearken unto this utterance with a discerning ear, he will unfurl
the wings of detachment and soar effortlessly in the atmosphere of
true understanding.6

From the Writings and Utterances of 'Abdu'l-Baha
God says in the Qur'fo: "Take ye hold of the Cord of God, all of
you, and become ye not disunited."7
In the contingent world there are many collective centers which
are conducive to association and unity between the children of
men. For example, patriotism is a collective center; nationalism is a
collective center; identity of interests is a collective center; political
alliance is a collective center; the union of ideals is a collective center,
and the prosperity of the world of humanity is dependent upon the
organization and promotion of the collective centers. Nevertheless,
all the above institutions are, in reality, the matter and not the substance, accidental and not eternal-temporary and not everlasting.
With the appearance of great revolutions and upheavals, all these
THE BAHA'f WORLD 2005-2006

collective centers are swept away. But the Collective Center of the
Kingdom, embodying the institutions and divine teachings, is the
eternal Collective Center. It establishes relationship between the East
and the West, organizes the oneness of the world of humanity, and
destroys the foundation of differences . It overcomes and includes all
the other collective centers. Like unto the ray of the sun, it dispels
entirely the darkness encompassing all the regions, bestows ideal life,
and causes the effulgence of divine illumination. Through the breaths
of the Holy Spirit it performs miracles; the Orient and the Occident
embrace each other, the North and South become intimates and
associates, conflicting and contending opinions disappear, antagonistic aims are brushed aside, the law of the struggle for existence is
abrogated, and the canopy of the oneness of the world of humanity
is raised on the apex of the globe, casting its shade over all the races
of men. Consequently, the real Collective Center is the body of the
divine teachings, which include all the degrees and embrace all the
universal relations and necessary laws of humanity.
Consider the flowers of a garden. Though differing in kind, color,
form, and shape, yet, inasmuch as they are refreshed by the waters
of one spring, revived by the breath of one wind, invigorated by the
rays of one sun, this diversity increaseth their charm, and addeth
unto their beauty. How unpleasing to the eye if all the flowers and
plants, the leaves and blossoms, the fruits, the branches and the
trees of that garden were all of the same shape and color! Diversity
of hues, form, and shape, enricheth and adorneth the garden, and
heighteneth the effect thereof In like manner, when divers shades
of thought, temperament, and character are brought together under
the power and influence of one central agency, the beauty and glory
of human perfection will be revealed and made manifest. Naught
but the celestial potency of the Word of God, which ruleth and
transcendeth the realities of all things, is capable of harmonizing
the divergent thoughts, sentiments, ideas, and convictions of the
children of men. 8

q0

0 peoples of the world! The Sun of Truth hath risen to illumine the
whole earth, and to spiritualize the community of man. Laudable
are the results and the fruits thereof, abundant the holy evidences
SACRED WRITINGS

deriving from this grace. This is mercy unalloyed and purest bounty;
it is light for the world and all its peoples; it is harmony and fellowship, and love and solidarity; indeed it is compassion and unity, and
the end of foreignness; it is the being at one, in complete dignity
and freedom, with all on earth.
The Blessed Beauty saith: "Ye are all the fruits of one tree, the
leaves of one branch." Thus hath He likened this world of being
to a single tree, and all its peoples to the leaves thereof, and the
blossoms and fruits. It is needful for the bough to blossom, and leaf
and fruit to flourish, and upon the interconnection of all parts of
the world-tree, dependeth the flourishing of leaf and blossom, and
the sweetness of the fruit.
For this reason must all human beings powerfully sustain one
another and seek for everlasting life; and for this reason must the
lovers of God in this contingent world become the mercies and the
blessings sent forth by that clement King of the seen and unseen
realms. Let them purify their sight and behold all humankind as
leaves and blossoms and fruits of the tree of being. Let them at
all times concern themselves with doing a kindly thing for one of
their fellows, offering to someone love, consideration, thoughtful
help. Let them see no one as their enemy, or as wishing them ill,
but think of all humankind as their friends; regarding the alien as
an intimate, the stranger as a companion, staying free of prejudice,
drawing no lines.9

Qualities of the spirit are the basic and divine foundation, and
adorn the true essence of man; and knowledge is the cause of human
progress. The beloved of God must attach great importance to this
matter, and carry it forward with enthusiasm and zeal. 10

Cd(J

I hope that in this nether world thou shalt attain unto heavenly
light, thou wilt free the souls from the gloom of nature, which is
the animal kingdom, and cause them to reach lofty stations in the
human kingdom. Today all people are immersed in the world of
nature. That is why thou dost see jealousy, greed, the struggle for
survival, deception, hypocrisy, tyranny, oppression, disputes, strife,
THE BAHA'f WORLD 2005- 2006

bloodshed, looting, and pillaging, which all emanate from the world
of nature. Few are those who have been freed from this darkness,
who have ascended from the world of nature to the world of man,
who have followed the divine Teachings, have served the world of
humanity, are resplendent, merciful, illumined and like unto a rose
garden. Strive thine utmost to become godlike, characterized with
His attributes, illumined and merciful, that thou mayest be freed
from every bond and become attached at heart to the Kingdom of
the incomparable Lord. This is Baha'i bounty, and this is heavenly
light. 11

~

The mass of the people are occupied with self and worldly desire,
are immersed in the ocean of the nether world and are captives of
the world of nature, save those souls who have been freed from the
chains and fetters of the material world and, like unto swift-flying
birds, are soaring in this unbounded realm. They are awake and
vigilant, they shun the obscurity of the world of nature, their highest
wish centereth on the eradication from among men of the struggle
for existence, the shining forth of the spirituality and the love of the
realm on high, the exercise of utmost kindness among peoples, the
realization of an intimate and close connection between religions
and the practice of the ideal of self-sacrifice. Then will the world of
humanity be transformed into the Kingdom of God. 12

~

The Almighty hath not created in man the claws and teeth of
ferocious animals, nay rather hath the human form been fashioned
and set with the most comely attributes and adorned with the most
perfect virtues. The honor of this creation and the worthiness of
this garment therefore require man to have love and affinity for his
own kind, nay rather, to act towards all living creatures with justice
and equity. 13

~

And among the teachings of Baha'u'llah is the oneness of the world
of humanity; that all human beings are the sheep of God and He is
the kind Shepherd. This Shepherd is kind to all the sheep, because
SACRED WRITINGS                             29

He created them all, trained them, provided for them and protected
them. There is no doubt that the Shepherd is kind to all the sheep
and should there be among these sheep ignorant ones, they must be
educated; if there be children, they must be trained until they reach
maturity; if there be sick ones, they must be cured. There must be
no hatred and enmity, for as by a kind physician these ignorant, sick
ones should be treated.
And among the teachings of Baha'u'llah is that religious, racial,
political, economic, and patriotic prejudices destroy the edifice of
humanity. As long as these prejudices prevail, the world of humanity will not have rest. For a period of 6,ooo years history informs us
about the world of humanity. During these 6,ooo years the world
of humanity has not been free from war, strife, murder, and bloodthirstiness. In every period war has been waged in one country or
another and that war was due to either religious prejudice, racial
prejudice, political prejudice, or patriotic prejudice. It has therefore
been ascertained and proved that all prejudices are destructive of the
human edifice. As long as these prejudices persist, the struggle for
existence must remain dominant, and bloodthirstiness and rapacity
continue. Therefore, even as was the case in the past, the world of
humanity cannot be saved from the darkness of nature and cannot
attain illumination except through the abandonment of prejudices
and the acquisition of the morals of the Kingdom.
If this prejudice and enmity are on account of religion consider
that religion should be the cause of fellowship, otherwise it is
fruitless. And if this prejudice be the prejudice of nationality consider
that all mankind are of one nation; all have sprung from the tree
of Adam, and Adam is the root of the tree. That tree is one and all
these nations are like branches, while the individuals of humanity
are like leaves, blossoms, and fruits thereof. Then the establishment of various nations and the consequent shedding of blood and
destruction of the edifice of humanity result from human ignorance
and selfish motives.
As to the patriotic prejudice, this is also due to absolute ignorance, for the surface of the earth is one native land. Every one can
live in any spot on the terrestrial globe. Therefore all the world is
man's birthplace. These boundaries and outlets have been devised
by man. In the creation, such boundaries and outlets were not
30              THE BAHA'I WORLD 2005- 2006

assigned. Europe is one continent, Asia is one continent, Africa is
one continent, Australia is one continent, but some of the souls,
from personal motives and selfish interests, have divided each one of
these continents and considered a certain part as their own country.
God has set up no frontier between France and Germany; they are
continuous. Yet, in the first centuries, selfish souls, for the promotion of their own interests, have assigned boundaries and outlets and
have, day by day, attached more importance to these, until this led to
intense enmity, bloodshed, and rapacity in subsequent centuries. In
the same way this will continue indefinitely, and if this conception
of patriotism remains limited within a certain circle, it will be the
primary cause of the world's destruction. No wise and just person will
acknowledge these imaginary distinctions. Every limited area which
we call our native country we regard as our motherland, whereas the
terrestrial globe is the motherland of all, and not any restricted area.
In short, for a few days we live on this earth and eventually we are
buried in it, it is our eternal tomb. Is it worthwhile that we should
engage in bloodshed and tear one another to pieces for this eternal
tomb? Nay, far from it, neither is God pleased with such conduct
nor would any sane man approve of it.
Regarding the economic prejudice, it is apparent that whenever
the ties between nations become strengthened and the exchange of
commodities accelerated, and any economic principle is established
in one country, it will ultimately affect the other countries and
universal benefits will result. Then why this prejudice?
As to the political prejudice, the policy of God must be followed
and it is indisputable that the policy of God is greater than human
policy. We must follow the Divine policy and that applies alike to
all individuals. He treats all individuals alike: no distinction is made,
and that is the foundation of the Divine Religions. 14

qfiJ

0 ye Cohorts of God! If you observe that a soul has turned his face
completely toward the Cause of God, his intention is centralized
upon the penetration of the Word of God, he is serving the Cause
day and night with the utmost fidelity, no scent of selfishness is
inhaled from his manners and deeds, and no trace of egotism or
prejudice is seen in his personality-nay rather is he a wanderer in
SACRED WRITINGS                               31

the wilderness of the love of God, and one intoxicated with the wine
of the knowledge of God, occupied wholly with the diffusion of the
fragrances of God, and attracted to the signs of the Kingdom of God;
know ye of a certainty that he is confirmed with the powers of the
Kingdom, assisted by the heaven of Might; and he will shine, gleam,
and sparkle like unto the morning star with the utmost brilliancy
and splendor from the horizon of the everlasting gift. If he is alloyed
with the slightest trace of passion, desire, ostentation, or self-interest,
it is certain that the results of all efforts will prove fruitless, and he
will become deprived and hopeless. 15

~

0 ye friends of God! Through the Appearance of the Blessed Perfection the theories are abrogated and the facts are established. The time
of superficiality is gone by and the cycle of reality hath appeared. One
must become the incarnation of Servitude, the personification of
Love, the embodiment of Spirituality, and the mirror of Mercy. 16

The word of truth, no matter which tongue utters it, must be sanctioned. Absolute verities, no matter in what book they be recorded,
must be accepted. If we harbor prejudice, it will be the cause of
deprivation and ignorance. 17

Man is degraded in becoming the captive of his own illusions and
suppositions. The earth is one earth, and the same atmosphere
surrounds it. No difference or preference has been made by God
for its human inhabitants; but man has laid the foundation of
prejudice, hatred, and discord with his fellowman by considering
nationalities separate in importance and races different in rights
and privileges. 18

~

Be kind to all people, love humanity, consider all mankind as your
relations and servants of the most high God. Strive day and night
that animosity and contention may pass away from the hearts of
men, that all religions shall become reconciled and the nations love
32             THE BAHA'I WORLD 2 00 5-200 6

each other so that no racial, religious, or political prejudice may
remain and the world of humanity behold God as the beginning
and end of all existence. God has created all, and all return to God.
Therefore, love humanity with all your heart and soul. If you meet
a poor man, assist him; if you see the sick, heal him; reassure the
affrighted one, render the cowardly noble and courageous, educate
the ignorant, associate with the stranger. Emulate God. Consider
how kindly, how lovingly He deals with all, and follow His example.
You must treat people in accordance with the divine precepts-in
other words, treat them as kindly as God treats them, for this is the
greatest attainment possible for the world of humanity. 19

cif0

Consider the prejudice of patriotism. This is one globe, one land, one
country. God did not divide it into national boundaries. He created
all the continents without national divisions. Why should we make
such division ourselves? These are but imaginary lines and boundaries. Europe is a continent; it is not naturally divided; man has drawn
the lines and established the limits of kingdoms and empires. Man
declares a river to be a boundary line between two countries, calling
this side French and the other side German, whereas the river was
created for both and is a natural artery for all. Is it not imagination
and ignorance which impels man to violate the divine intention
and make the very bounties of God the cause of war, bloodshed,
and destruction? Therefore, all prejudices between man and man
are falsehoods and violations of the will of God. God desires unity
and love; He commands harmony and fellowship. Enmity is human
disobedience; God Himself is love.20

Prejudice-whether it be religious, racial, patriotic, or political in
its origin and aspect- is the destroyer of human foundations and
opposed to the commands of God. God has sent forth His Prophets
for the sole purpose of creating love and unity in the world of human
hearts. All the heavenly Books are the written word of love. If they
prove to be the cause of prejudice and human estrangement, they
have become fruitless . Therefore, religious prejudice is especially
opposed to the will and command of God. Racial and national
SACRED WRITINGS                              33

prejudices which separate mankind into groups and branches, likewise, have a false and unjustifiable foundation, for all men are the
children of Adam and essentially of one family. There should be
no racial alienation or national division among humankind. Such
distinctions as French, German, Persian, Anglo-Saxon are human and
artificial; they have neither significance nor recognition in the estimation of God. In His estimate all are one, the children of one family;
and God is equally kind to them. The earth has one surface. God has
not divided this surface by boundaries and barriers to separate races
and peoples. Man has set up and established these imaginary lines,
giving to each restricted area a name and the limitation of a native
land or nationhood. By this division and separation into groups
and branches of mankind, prejudice is engendered which becomes
a fruitful source of war and strife. Impelled by this prejudice, races
and nations declare war against each other; the blood of the innocent
is poured out, and the earth torn by violence. Therefore, it has been
decreed by God in this day that these prejudices and differences shall
be laid aside. All are commanded to seek the good pleasure of the
Lord of unity, to follow His command and obey His will; in this
way the world of humanity shall become illumined with the reality
of love and reconciliation. 2 1

q0

The great question appertaining to humanity is religion. The first
condition is that man must intelligently investigate its foundations.
The second condition is that he must admit and acknowledge the
oneness of the world of humanity. By this means the attainment
of true fellowship among mankind is assured, and the alienation
of races and individuals is prevented. All must be considered the
servants of God; all must recognize God as the one kind Protector
and Creator. In proportion to the acknowledgment of the oneness
and solidarity of mankind, fellowship is possible, misunderstandings
will be removed and reality become apparent. Then will the light of
reality shine forth, and when reality illumines the world, the happiness of humankind will become a verity. Man must spiritually
perceive that religion has been intended by God to be the means of
grace, the source of life and cause of agreement. If it becomes the
cause of discord, enmity, and hatred, it is better that man should be
34                THE BAHA'f WORLD 2005- 2006

without it. For in its teachings we seek the spirit of charity and love
to bind the hearts of men together. If, on the contrary, we find it
alienates and embitters human hearts, we are justified in casting it
aside. Therefore, when man through sincere investigation discovers
the fundamental reality of religion, his former prejudices disappear,
and his new condition of enlightenment is conducive to the development of the world of humanity. 22

This is a new cycle of human power. All the horizons of the world
are luminous, and the world will become indeed as a garden and
a paradise. It is the hour of unity of the sons of men and of the
drawing together of all races and all classes. You are loosed from
ancient superstitions which have kept men ignorant, destroying the
foundation of true humanity.
In the days of old an instinct for warfare was developed in the
struggle with wild animals; this is no longer necessary; nay, rather,
co-operation and mutual understanding are seen to produce the
greatest welfare of mankind. Enmity is now the result of prejudice
only. 23

NOTES

Baha'u'llih, Gleanings .from the Writings ofBahd'u'lldh (Wilmette, IL: Baha'i
Publishing Trust, I982), section XX.XIV.
Baha'u'llih, Tablets ofBahd'u'lldh revealed after the Kitdb-i-Aqdas (Wilmette,
IL: Baha'i Publishing Trust, 2006), pp. 127-28.
Ibid., p. 17 4.
Baha'u'llih, Gleanings .from the Writings of Bahd'u'lldh, section XX.XIV.
5 Ibid., section cxr.
Baha'u'llih, The Tabernacle of Unity (Haifa: World Centre Publications,
2006), sections r.ro-rr.
Qu'ran po3.
'Abdu'l-Baha, Tablets of the Divine Plan (Wilmette, IL: Baha'i Publishing
Trust, 1993), sections 14.2-3, and I4·5·
9 'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL:

Baha'i Publishing Trust, 1996), sections r.r-3.
Ibid., section In.8.
Ibid., section 180.r.
Ibid., section 223.r.
Ibid., section 225.12.
SACRED WRITINGS                                 35

Ibid., sections 227.8, 227.n-13, and 227.15-16.
Tablets of'Abdu'l-BahdAbbas, vol. I (New York: Baha'i Publishing Committee, 1930), p. 42.
Ibid., vo l. n (New York: Baha'i Publishing Committee, 1940), pp. 430-
3r.
The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahd during
His Visit to the United States and Canada in I9I2, rev. ed. (Wilmette, IL:
Baha'i Publishing Trust, 1995) , pp. 151-52.
Ibid., p. 232.
Ibid., p. 29r.
Ibid., pp. 299-300.
Ibid., p. 316.
Ibid., pp. 327-28 .
'Abdu'l-Bahd in London: Addresses and Notes ofConversations (London: Baha'i
Publishing Trust, 1987) , pp. 19-20.
Highlights of Messages from the
Universal House of Justice

nique among the world's religious communities, the mem-

U         bers of the Baha'i Faith maintain a complete unity of purpose
and vision, inspired and preserved by their adhering to the
sacred writings of Baha'u'llah, and their turning to His appointed
successors: the authorized interpreters of these writings, 'Abdu'l-Baha
and Shoghi Effendi; and the institution designated to administer
the laws of the Faith.
This clear center of authority, now embodied in the institution
of the Universal House of]ustice-the community's elected international governing council- was conceived by Baha'u'llah to protect
His Faith from factionalism and to provide the world with a model
framework for the practical establishment of unity.
Since its first election in 1963, the Universal House of Justice
has guided the growth and development of the Baha'i community.
Consequently, the Faith's integrity has been preserved, its unity
maintained, and its expansion around the world directed and
sustained.
The Universal House of Justice is the sole institution of the
Baha'i Faith that is empowered to enact further application of
Baha'u'llah's laws. While it cannot annul or modify any directive
explicitly given by Baha'u'llah in His writings, it does have rhe

THE BAHA'f WORLD 2005- 2006

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 unity of its followers, and to maintain
the integrity and flexibility of its teachings." 1
Through its communications, the Universal House of Justice
provides vision and direction to the worldwide community. On
occasion, it addresses the wider community, setting forth the Baha'i
perspective on issues that are of particular concern to the well-being
of the peoples of the world, the purpose being to inspire constructive
action in relation to them.
In the year under review, a number of significant communications from the Universal House of Justice offered guidance to the
Baha'i community.

Worldwide growth and development of the Baha' { Faith
One of the most important of the regular communications of the
Universal House of Justice is the message released each year during
the Festival of Ric;lvin (21 April-2 May). As the Baha'i world
community embarked on the fourth year of its current five-year plan
of growth and development, the message of the Universal House of
Justice written at Ric;lvin 2005 presented an upbeat assessment of the
community's ongoing efforts to strengthen the skills and capacities of
its members through the use of training institutes employing course
materials developed by the Ruhi Institute in Colombia, which has
given a sense of global coherence to the process of learning in which
the Baha'i community is engaged. The Universal House of Justice
noted that more than 200,000 people worldwide had completed
Book 1 of the Ruhi Institute and that some rn,ooo Baha'fs were now
qualified to act as tutors for the courses through "study circles." There
were now sizeable groups of trained Baha'is in some 150 geographical locations, known as "clusters," experimenting with, or ready to
initiate, intensive programs designed to develop the community and
extend its activities and influence. The experiences being garnered
in these locations were being systematically analyzed and shared to
assist the efforts of Bahi' is all over the world.
The Universal House of Justice celebrated the "continual
enhancement of the spiritual life of Baha'i communities every-
FROM THE UNIVERSAL HOUSE OF JUSTICE                      39

The members of the Universal House ofJustice, 2005-2006.

where," contrasting the growing solidarity within the Faith with
the evidences of the decline in society, the "breakdown in which a
demoralized world is entrapped." As Baha' is focused on devotional
meetings, children's classes, and study circles, a renewed spiritual
vitality could be discerned in the community, accounting for the
growing participation of people of diverse backgrounds from the
wider community, many of whom chose to join the Faith.
On 30 October 2005, a letter to the Baha'is of the world announced
the names of 81 individuals appointed to a new five-year term as
members of the Continental Boards of Counsellors for the Protection and Propagation of the Baha'i Faith. Five Continental Boards
of Counsellors have the responsibility of educating, encouraging,
and motivating Baha'i communities through their interaction with
National Spiritual Assemblies and with 990 Auxiliary Board members
who work at the regional and local level. The new contingent of
Counsellors were invited to the Baha'i World Centre for a conference
from 27 to 31 December to deliberate on the features of the next fiveyear plan of growth and development to be launched at Ric;lvan 2006.
A seminal letter from the Universal House of]ustice addressed to the
conference of the Continental Board of Counsellors, dated 27 December 2005, and widely circulated to Baha'is throughout the world,
provided analysis of the activities of the community over the previous
THE BAHA'f WORLD 2005- 2006

Gathered on the steps of the Seat of the Universal House ofjustice on Mount
Carmel, Haifa, Israel, are members of the Continental Boards of Counsellors
together with, at front, center, the Hand of the Cause of God Dr. 'Ali-
Mu&ammad Varqd, members of the Universal House ofjustice, and the
International Teaching Centre.

five years, and gave clear direction for its future evolution. The letter
emphasized the need for individual believers, communities, and
institutions to continue developing their capacities and maintaining
their focus. The Universal House of Justice highlighted the importance of cultivating a "pattern of behavior" in community life that
attracts people: "A nurturing environment is being cultivated in
which each individual is encouraged to progress at his or her own
pace without the pressure of unreasonable expectations. At the heart
of such developments is a growing awareness of the implications of
the universality and comprehensiveness of the Faith."
A letter from the Universal House of Justice addressed to
all National Spiritual Assemblies on 28 December 2005 offered
FROM THE UNIVERSAL HOUSE OF JUSTICE                     41

further guidance on the curriculum of training institute programs.
Assemblies everywhere were encouraged to adopt the books of the
Ruhi Institute as the main sequence of courses for institutes. The
message also explored the idea of the development of other courses
branching out from the main sequence, addressing areas of action
specific to a particular culture or population.
As the gathering in the Holy Land of the Continental Counsellors drew to a close, the Universal House of Justice addressed a
message to the Baha' ls of the world, dated 31 December 2005 :
We are moved to share with you the feelings of joy, triumph, and
confidence which have characterized several days of focused deliberation on the present Five Year Plan and on the global enterprise
that will succeed it. Persistent questions of how to sustain the
process of growth, of how to achieve a balance between expansion
and consolidation, that have engaged the Baha'i community
for nearly half a century found clear answers in the experiences
shared from diverse clusters on all continents.
The Universal House of Justice expressed its interest at the
sharing in the conference of "accounts of obstacles surmounted, fresh
learning acquired, and creative insights discovered."

The situation of the Baha' is in Iran
Several letters during the year detailed specific events related to
the persecution of Iran's long-suffering Baha'i community. On 29
September 2005, the Universal House of Justice confirmed chat
Baha'i students in Iran had once again been denied access to higher
education:
The Iranian government had publicly announced that applicants
of the national university entrance examination would no longer
be asked to state their religion on the application form. Their
hopes thus being raised, the students took their exams without
having to list their religion. However when the test results were
made known, reference to the applicant's religion remained on
the form and the religion of the Baha'i applicants was registered
as Islam. Appeals to the governmental agency overseeing the
examination process went unanswered. The Baha' ls, as a matter
42               THE BAHA'I WORLD 2005-2006

of principle, would not deny their Faith, so they could not accept
or use the exam cards to apply for admission into either public
or private institutions of higher education.
On 20 December 2005, a message of condolence was sent to
the Baha'!s in Iran following the death in a prison in Yazd of
Mr. Dhab!hu'llah Mahram{, "his sacrifice once again demonstrating
to the world that Baha'!s- who harbor no intention or desire save
service to the world of humanity, the fostering of fellowship and
friendship, and the establishment of universal peace-rather than
being intimidated ... embrace with meekness the persecution that
is meted out to them through ignorant prejudice."
In a further message, sent on the same day to National Spiritual
Assemblies, the Universal House of Justice noted that it was
particularly poignant that on the very day Mr. Mahraml's body
was being laid to rest, a resolution on the human rights situation
in Iran was adopted by the United Nations General Assembly
... In addition to expressing the General Assembly's serious
concern at 'the continuing discrimination, and other human
rights violations against persons belonging to ethnic and religious
minorities,' including the Baha'ls, the Resolution notes explicitly
'the escalation and increased frequency of discrimination and
other human rights violations against the Baha'![s], including
cases of arbitrary arrest and detention, the denial of freedom
of religion 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, adequate housing, and other benefits.' 2

The release of The Tabernacle of Unity
On 20 April 2006, the Universal House of Justice announced to
all National Spiritual Assemblies the completion of a volume of
newly translated writings from Baha'u'llah, entitled The Tabernacle
of Unity. The main feature of this small book is Baha'u'llah's Tablet
to Manikch! ~al).ib, a prominent Zoroastrian. The Universal House
of Justice wrote that the contents of the book "offer a glimpse of
FROM THE UNIVERSAL HOUSE OF JUSTICE                          43

Ian Semple, a former member of the Universal House ofjustice, at the
centenary celebration of the German Bahd 'i community, held in Stuttgart.

Baha'u'llah's relationship with the followers of a religion that had
arisen, many centuries before, in the same land that witnessed the
birth of His own Faith." 3

Baha' { Internet Agency
The rise of computer technology has greatly increased opportunities to make known to society at large the activities of the Baha'i
community. On 16 June 2005, the Universal House of Justice
announced to all National Spiritual Assemblies its decision to create
an international Baha'i Internet Agency to assist Baha'i institutions
in addressing issues as they pertain to the Internet.

The Centenary of the Baha'i Faith in Germany
On IO September 2005, the Universal House of Justice addressed a
special message to those gathered at celebrations for the centenary of
the establishment of the Baha'i Faith in Germany. "This is a moment
for reflection, profound reflection," it wrote, "one that recounts the
highlights in contrast to the dark aspects punctuating the history
44                 THE BAHA'f WORLD 2005-2006

of crisis and victory that depicts the evolution of the German community ... No other community in the Western world can claim
to have demonstrated a greater resilience in the face of formidable
obstacles that threatened to rob you of the shining triumph, the
potent prospects, signalized by your very meeting on so auspicious
.   ,,
an occas10n.
The message reviewed the outstanding achievements of the
community throughout its 100-year history and encouraged the
Baha'is in Germany to "seize the opportunities open to them to move
resolutely to the next chapter of their destiny, which is unfolding
so brilliantly." 4

NOTES

The Constitution of the Universal House ofJustice (Haifa: Baha'i World
Centre, 1972), pp. 3-4.
For further details on the ongoing persecutions in Iran's Baha'i community,
see pp. u5-27 of this volume.
For further information on The Tabernacle of Unity, see pp. 89-92 of this
volume.
For further details on the celebrations of the centenary of the Baha'f Faith
in Germany, see pp. 85-88 of this volume.
EVENTS
2005- 2006
The Year in Review

S
ince the turn of the twenty-first century, Baha'is the world over
have been engaged in a systematic process designed to foster
the quantitative and qualitative growth of their worldwide
community. In the year under review, there has been an impressive proliferation of activities aimed at fostering spiritual and social
development, inspired by training programs which have galvanized
individuals and communities. "Core activities," comprising children's
classes, study circles, and devotional meetings, are being carried
out worldwide with increasing skill, enthusiasm, and effectiveness.
The momentum generated by these endeavors is reflected in Baha'i
contributions to many diverse areas, including education, racial
unity, social and economic development, gender equality, the arts,
and interfaith dialogue.
Though capturing all of the events of the year 2005-2006 would
be impossible to attempt, the highlights included here should provide
a salient glimpse of the character of the Baha'i community and its
efforts to uplift the whole of humanity as it moves through a period
of turbulent transition to embrace unity and a lasting peace.

THE BAHA'f WORLD 2 0 05-2006

Education of children, junior youth, and youth
In calling for the building of a new global civilization, Baha'u'llah
requests that particular attention be paid to education: "We prescribe
unto all men that which will lead to the exaltation of the Word of
God amongst His servants, and likewise, to the advancement of the
world of being and the uplift of souls. To this end, the greatest means
is education of the child."' '.Abdu'l-Baha described the education and
training of children as being among "the greatest of all services that
can possibly be rendered by man to Almighty God."2
In light of the paramount importance attached to education in
the Baha'i writings, it is not surprising that children's classes have
been a vital concern of the Baha'i community since its earliest days.
The Universal House of Justice has given them high priority by
designating them as one of the "core activities" of present-day Baha'i
community life. Indeed, in many parts of the world, children's classes
are the first activity in a process of community building which give
rise to other developments, including the education of junior youth
(n-14 year olds), parents and the extended family, and the spiritual
and material development of the wider community. Stories from
around the world attest to the commitment that individuals and
communities in the past year have made to the education of the
young in spiritual and moral values.
Junior youth in Colombia joined Baha'i-inspired groups with
great enthusiasm, resulting in the establishment of strong friendships
and a sense of belonging. Their confidence in contributing to the
betterment of society has increased as they have carried out service
projects including tree planting, visiting the elderly, and helping
children's class teachers. Also in Colombia, a Bahi' i mother planning
a class invited a group of children she had noticed playing in the
common area of their high-rise apartment buildings. More than a
dozen of them attended for many months every Saturday morning.
Their parents proved to be receptive to the idea of spiritual education
for their children and supported the teacher's efforts. In Texas, USA,
a Baha'i schoolteacher launched a similar program in an apartment
complex largely inhabited by Spanish-speaking immigrants. More
than 20 children attended the classes while their mothers enthusiastically invited more young people from the neighborhood.
YEAR IN REVIEW                            49

Participants in the Youth Empowerment Program in Swindon, UK

In Tajikistan, a Baha'i began classes with young people from the
Roma community, who are generally shunned by the local Tajik and
Uzbek populations. Many illiterate Roma children, aged between 5
and 17, attended the classes three times a week. Among their activities was a visit to see a dentist at work. He was so inspired by their
teacher's dedication that he explained to the Roma children about
their history and the importance of education. He appealed to them
to become the generation that changes the fortunes of their people
and grow to be outstanding servants to the community. The students
said they wished to become educated and subsequently registered
their younger siblings for children's classes.
In Swindon, United Kingdom, the Baha'i-inspired Youth
Empowerment Program entered its fifth year with IO learning mentors from six schools completing a facilitator course and establishing
the program in their respective schools. The program addresses the
theme of spirit as a motivating force in the development of yo ung
people. Two education courses, entitled "Tranquility Zone" and
"Discovery Zone," have been developed for young people. Role
playing, games, and activities help the youth internalize insights they
gain about their potential and capacities. Three factors are being
used to measure the success of the program: young people feeling
THE BAHA'I WORLD 2005-2006

better about themselves and appreciating their self-worth, improved
behavior at school and at home, and willingness to engage in learning and community service.
The Baha'i community of the Caribbean islands of St. Kitts and
Nevis facilitated moral empowerment classes as a pilot project in
selected local secondary schools, with the cooperation and blessing
of the national Ministry of Education . The program included
the study of materials about virtues and activities involving their
practical application. At the conclusion of a workshop and training
in September 2005, the islands' minister of education presented the
certificates, generating media interest.
A Sunday morning Family Virtues Breakfast in Manitoba,
Canada, attracted as many as 80 children and their parents each
week. The program-which is held in one of Winnipeg's most
socially deprived suburbs-placed an emphasis on helping children
build positive moral capacities. Virtues were taught using crafts,
drawing, reading, and participative games. Organizations were keen
to make donations towards food, craft supplies, and equipment.
Other social service groups began to inquire about the project's
successful approach.
A four-day seminar on "Junior Youth Spiritual Empowerment"
was held in New Delhi, India, in December 2005, organized by the
Foundation for Advancement of Science, Bhopal. More than 90
participants attended from 15 countries. Those attending the seminar
heard how in Bihar, Uttar Pradesh, and West Bengal, where junior
youth programs were initiated three years previously, the young
participants had become the most active and enthusiastic members
of their communities, keen to apply their skills to the teaching of
younger children and other junior youth. In Lucknow, a Baha'i youth
association, "The Peacemakers," conducted spiritual empowerment
programs in two government schools with 84 students. The junior
youth attended classes in which moral dilemmas were acted out and
discussion was encouraged about creative solutions to problems. On
r August 2005, the Baha'i community of Panchgani and the New
Era High School celebrated the school's 6oth anniversary. Among
the presentations was a performance depicting the early history of
the school by secondary students.
YEAR IN REVIEW                               51

A group ofparticipants at the Norwegian Bahd 'i summer school takes part
in a Io-hour hike across the Besseggen mountain range. More than 430
Bahd 'is from I2 countries attend the summer school.

During a period of great civil unrest and soul searching in Paris,
France, a group of Baha'is was able to initiate a children's class. A
large educational center showed interest in providing them with
a venue. Initially, the center asked the Baha'is to work only with
children. However, after seeing the positive effects on the attendees,
the center arranged for a group of 12 junior youth also to begin a
program. In Australia, a psychology student, in the course of being
interviewed for a volunteer counseling position at a multicultural
center, mentioned her training in Baha'i junior youth programs.
Her interviewer was very interested and inquired about the possibility of starring a program at the center, aimed particularly at young
people who had recently immigrated to Australia. A successful bid
for government funding resulted in a 20-week pilot project.
In California, USA, the Baha'i-inspired organization known
as the Children's Enrichment Program (CEP), underwent several
major changes as it evolved into the Leadership Enrichment & Arts
52              THE BAHA'f WORLD 2005-2006

Program (LEAP) this year. Over a 12-year period, the Baha'i-inspired
organization and its staff developed a new curriculum for the afterschool program. Marketed as Full-Circle Learning, the curriculum has
been made adaptable for in-school, after-school, summer, weekend,
and home-school programs. It also has won honors such as the John
Anson Ford Human Relations Award, which lauded CEP for "infusing
character education, conflict resolution, and community service into
academic and arts enrichment." The program is supervised by the
Multicultural Organization for Neighborhood Arts (MONA), a nonprofit Baha'i-inspired organization established to provide programs
for social good and promote the oneness of humanity through the
arts, classes, and job skills training for young people.
A Baha'i'. in Taiwan established a moral education class at her
child's elementary school. The mother of one participant expressed
an interest to learn more and joined a training institute program
along with some of her friends . As a result of the training, these
women established five new children's classes for almost 30 children.
When they observed the positive effect that the classes were having on their younger children, they also formed a group for junior
youth. A weekly class started by a 12 year old in Nicaragua continued
into its fourth year. Initially, II neighborhood children attended and
liked the class so much that during their vacations they went to the
class daily. Speaking with the children's parents, this young Baha'i'.
learned that they valued the lessons that were helping their children
to understand and practice spiritual qualities in their daily lives. In
Romania, the Mayflower Kindergarten in Covasna offers a full-day
program as well as English lessons in the afternoons. The school,
which began in 2001, has renovated three classrooms for the use of
its kindergarten pupils.
In Mongolia, a camp was organized to train teachers to work
with junior youth. Fifty-eight participants attended and plans were
made for volunteers to spend their summer holidays in villages and
then to visit them regularly during the year in order to maintain
contact with the junior youth there. Each of the volunteers pledged
to work with one urban and one rural group. A junior youth program
in Cameroon has been started by the Baha'i-inspired nongovernmental organization (NGO) Emergence- Foundation for Education
and Development. After about 18 months of concerted effort, 21
YEAR IN REVIEW                             53

junior youth groups with 418 participants had been established in
six areas. In March 2005, a junior youth program was launched in
Nepal in Morang, Sunsari, Kathmandu, and Lalitpur. Receptivity
to the program has been high, not only among the estimated 600
participants but also among other members of the wider community,
who encouraged junior youth to join the program.
Baha'i-inspired organizations that work with older youth have
discovered that junior youth programs can be a natural extension of
their activities. In Guyana, the Varqa Foundation has incorporated
a junior youth component into its larger effort, entitled Youth Can
Move the World (YCMTW). The YCMTW program provides youth with
instruction that strengthens their identity as agents of personal and
community transformation. After receiving training that prepares
them as YCMTW facilitators, they return to their home communities
and initiate youth activities with their peers and with junior youth
groups. In Kosovo, a Baha'i-inspired social and economic development project, Global Perspective Development Centre (GPDC), has
been working with youth for several years. In 2005 , a junior youth
program was integrated into the existing Global Motion project of
GPDC, which uses the arts as a tool for personal and social transformation. Of the roo or so participants in the project, a number of key
individuals were chosen to work further with other groups.
In Florida, USA, the annual Project Badi summer program offers
reading circles to improve the literacy skills of young people. The
project has been carried out in four predominantly African-American
and Caribbean neighborhoods in the Broward, Tampa, and Palm
Beach areas. Some 40 young Baha'is carried out daily, two-hour-long
reading circles for dozens of "at-risk" junior youth in neighborhoods.
The reading circles have served as a launch pad for local Baha' is to
offer ongoing character development classes to children and junior
youth. Families of the reading circle students are also engaged in
monthly gatherings which incorporate presentations prepared by
the junior youth. Some parents have shown an interest in a Spiritual
Parenting course. A columnist from the Tampa Tribune wrote, on
23 July 2005, that the program gave "hope in a world that seems so
fractured and self-centered. "
The new government syllabus for religious and moral education
in Botswana, aimed at the senior primary level, now includes the
54              THE BAHA'f WORLD 2005-2006

Chloe Maclean,
a pupil from a
Sydney primary
school, reads a
prayer at the
service held in the
House of Worship
on Universal
Children's Day.

Baha'i Faith as one of the religions that can be taught. The syllabus
adopts a theme-based approach by which teachers can select different religions to illustrate the themes. Baha'is in Lusaka, Zambia,
sponsored an essay competition for young people on the theme,
"The role of family in bringing peace." The entrants from a number
of secondary schools explored themes of "gender inequality" and
"decline in moral leadership" in their essays.
Some 6,ooo primary school children in Australia are attending
Baha'i classes in more than 300 state-run schools. Offered to provide
religious instruction to children from the Baha'i community, the
classes are also attracting many other children. In April 2005, Baha'is
launched monthly workshops in Brisbane designed to create a new
generation of peacemakers. The junior youth who attend develop
insights and skills to realize their role in the establishment of peace
in the world. On 8 December 2005, some 800 people attended a
devotional service held in the Baha'i House of Worship in Sydney,
Australia, to celebrate Universal Children's Day. An unaccompanied
choir-with members aged between 5 and 12 years old-provided the
music while other children read from the world's religious scriptures.
After the service, a variety of activities were offered including
YEAR IN REVIEW                              55

performances by dance and music groups, face painting, storytelling,
and a display of children's art on the theme of the environment, and
respect for people of different races, cultures, and religions.

Advancement of women
Speaking in Chicago in 1912, 'Abdu'l-Baha told the Federation of
Women's Clubs, "Until the reality of equality between man and
woman is fully established and attained, the highest social development of mankind is not possible." 3 Activities undertaken around the
globe, particularly the widespread education of women and girls in
developing countries, demonstrate the Baha'i community's continued
commitment to this ideal.
The Baha'i International Community gives priority to promoting this fundamental Baha'i principle at the international,
diplomatic level. Some 21 Baha'is participated in the United Nations'
Commission on the Status of Women (csw) held in New York from
27 February to IO March 2006. Celebrating its 5oth anniversary, the
Commission has become a global rallying point for those concerned
about, and dedicated to, the advancement of women. Representatives
attended from more than 400 organizations. The two main themes
under discussion at this year's Commission were the "enhanced
participation of women in development" and the "equal participation of women and men in decision-making processes at all levels."
Baha'i delegates, from as far afield as Brazil, Japan, Switzerland,
and Togo, addressed the themes in various ways. One of them,
Ms. Zarin Hainsworth from the United Kingdom, facilitated three
NGO workshops during the Commission: the first explored positive
values learned from influential women; a second looked at how issues
of international trade affect women; and the third addressed the plight
of widows. On 28 February, the Baha'i International Community
hosted a luncheon at its New York offices for South Africa's First Lady,
Mrs. Zanele Mbeki, who spoke about her new program-South
African Women in Dialogue (sAWID).
Baha'is in New Delhi participated in a two-day consultation to
discuss the declining male-female ratio. The meeting at the India
Habitat Centre brought together policy makers, members of international and religious organizations, as well as representatives of civil
THE BAHA'I WORLD 2005-200 6

Some 2I Bahd'is from IO countries participate in the 2006 United Nations'
Commission on the Status of Women ( CSw,), an annual meeting on women's
issues.

society. Concern was expressed at the ongoing decline in the ratio
of women to men, which dropped from 945 women to every 1,000
men in 1990, to 927 to every 1,000 in the year 2001. Sex selection is
common in Indian families that have more than two children where,
if the first child is a female and the next child is desired to be male,
the female fetus is terminated. Participants discussed the need for a
more comprehensive framework to deal with the problem, including
addressing legal issues, reviewing policy, and providing a blueprint
for future planning.
A production entitled For the Love ofPeace was organized by the
Baha'i Office for the Advancement of Women in Kuala Lumpur,
Malaysia, in May 2005. Six young singers from the Baha'i Unity
School and Junior Youth Empowerment Program performed in front
of a full house in a presentation about peace and gender equality.
Multimedia programs presented perspectives on Malaysia's economy,
security, and health in relation to the rest of the world, and the
message of the oneness of humanity and the beauty of diversity.
The audience included many officials from the National Council of
Women's Organizations, members of NGOs, interfaith representatives,
YEAR IN REVIEW                             57

and the general public. Australia's Baha'i community made a submission to the Inquiry into Balancing Work and Family by the House
of Representatives Standing Committee on Family and Human
Services. The submission recognized that balancing work and family
responsibilities is an increasing challenge for many families and
suggested that a wide range of measures are needed to assist families
to fully meet this challenge. The Australian Baha'i community is also
represented on a working group for the International Day for the
Elimination of Violence Against Women (rnEVAW).
More than 600 people attended a Baha'i-organized film festival
in Australia in October 2005 which had "Woman" as its theme.
Entries to the Harmony Film Festival in Sydney were submitted
from 25 filmmakers of diverse religious and cultural backgrounds,
and from countries including Australia, Japan, Russia, Spain, and the
United States. A film from a child's perspective about the equality
of the sexes won the Best Film award. The Australian-made movie
The Arm, by Los Angeles-based filmmaker Bita Haidarian, tells the
story of an eight-year-old girl whose father refuses to let her swap
her household chores with her brother's because lawn mowing is "for
boys." The girl takes matters into her own hands and ends up with
a humorous and telling result. The judges, from the film industry,
included documentary filmmakers Peter Butt and Mitzi Goldman,
movie director Mojgan Khadem, film and television journalist Sandy
George, and actor Nick Tate. Shideh Faramand's six-minute comedy
In Time won both the Audience Choice and Achievement awards.
The film takes a humorous look at the social pressures on single
women to get married and start a family. The award for the Most
Original Concept went to Anis Fanaeian for Remember Tomorrow,
a film about a professional woman who chooses motherhood over
a successful career.
Ms. Frarn;:oise Barsacq, the president of France's Baha'i Association of Women (ABF), was elected secretary-general of the National
Council of French Women during its general assembly in September
2005. Ms. Barsacq works with members of the Executive Committee
of the Council, alongside the vice-president of the French Parliament.
Her appointment has increased the scope of ABF to work with all
French associations.
THE BAHA'I WORLD 2005- 2006

Efforts to protect immigrant women and girls from violence were
boosted by a $300,000 grant from the United States government.
The Baha'i-inspired Tahirih Justice Center, based in Washington,
DC, was the recipient of an Edward Byrne Grant, as part of the
Science, State, Justice, and Commerce Appropriations Bill signed
into law by President George W Bush. Grant proceeds are spread
over a number of years and will be used to "strategically increase
Tahirih's institutional capacity to enable it to respond to a 400
percent increase in demand for its services," said executive director
Layli Miller-Muro. The office, which receives up to 50 calls a day
for help, serves immigrant women and their families through legal
representation, social service referrals, and access to its network of
pro bono attorneys and physicians. The center's annual fundraising
benefit, held on 27 September 2005, was attended by more than
400 guests and supporters, including Queen Noor of Jordan, who
is renowned for her global efforts on behalf of women and children.
The benefit, which included the recital of prayers from the Buddhist,
Christian, Jewish, and Muslim traditions, concluded with a Baha'i
prayer for unity.

Involvement in the life of society
As an international nongovernmental organization, the Baha'i
International Community involves itself in wide-ranging activities to
advance the welfare of society, including consultative work with the
United Nations, participation in dialogues with leaders of thought,
and interactions with the wider public. Baha'i communities at the national and local levels are often very effective at mobilizing resources
in response to extraordinary circumstances, as was the case this year
in the American Baha'ls' contribution to assisting those affected
by Hurricane Katrina. Throughout the world, countless individual
Baha' is also dedicate themselves to the service of society, many of
them excelling in their professional and volunteer activities.
In August and September 2005, Baha'is in the USA were mobilized
into extraordinary action in response to the devastation caused by
Hurricane Katrina along much of the north-central Gulf Coast of the
country, most notably in New Orleans and coastal Mississippi. The
National Spiritual Assembly was quick to allocate money from the
YEAR IN REVIEW                             59

Baha'i National Humanitarian Fund to meet the needs of evacuees
of all faith communities. The Assembly's Office of Development
established links with local Baha'is and other partners to determine
how the community's resources could be placed to greatest advantage.
At the local level, Baha'is joined in relief efforts, many taking into
their homes those who had lost much of their property. Local Spiritual Assemblies provided volunteers and material assistance, some
organizing the delivery of truckloads of supplies to the disaster area,
others establishing communications centers or informational Web
sites. In Houston, as many as 200 Baha'is joined volunteers trained
by the Second Baptist Church, inflating air mattresses, setting up
showers and health facilities, sorting food, clothing and bedding, and
welcoming exhausted evacuees on their arrival. Some 20 Baha'is from
Harris and Galveston counties focused their care on children. With
the approval of the Houston Parks and Recreation Department and
guidance from Baha'i institutions, the Baha' is offered crafts, cooperative games, music, and supervision in a designated play space.
The annual Baha'i Conference on Social and Economic Development for the Americas, held in Orlando, Florida, 15-18 December
2005, was told that the Baha'is were able to respond quickly and
efficiently to Hurricane Katrina because of the decentralized structure
of Baha'i communities, and the Faith's emphasis on individual
initiative. Mr. William Davis, Chairman of the National Spiritual
Assembly of the Baha'is of the United States, told the conference,
"The Baha'is responded in a remarkable way. No one asked, 'how
many of us are we?' and 'can we can do this?' They simply said, 'this
is a need, we must do it, that's who we are as Baha'is, we respond
to the human needs."'
Around the world, Baha'i communities gathered to pray for
the victims and survivors of the hurricane. In Malaysia, a prayer
session united people of various faiths . Ms. June Loh, secretary of
the Spiritual Assembly of Malaysia, said that the sympathy and aid
that went to New Orleans from across the world showed humanity's
ability to come together in moments of crisis.
In July 2005, the devastating floods in Maharashtra state, India,
led students of a Baha'i educational establishment in Satara- the
Mona School-to assist people in afflicted villages. Pupils surveyed
the area and identified families that needed immediate help. Kits
60              THE BAHA'f WORLD 2005- 2006

containing basic household items were distributed to no families in
eight villages. They also helped two schools in Hood-affected areas by
raising money to replace school uniforms and books. Students also
prayed with people in the affected areas for their successful recovery
from the difficulties caused by the Hooding.
School children in the Pacific nation of Kiribati were the recipients of books donated by Australian Baha'is. The Baha'i communities
of Logan City and Redlands, in conjunction with community groups
in South East Queensland, collected old and new books to be donated to Kiribati's schools, which are chronically underresourced.
The Baha'i-inspired Nancy Campbell Collegiate Institute in
London, Ontario, Canada, hosted a presentation on helping excombatant children from Colombia reintegrate into civilian life.
The Colombian Ambassador to Canada, Jorge Visbal Marcelo, was
present at the event as was the staff of the International Organization
for Migration, based in Colombia. A 17 year old told the audience
of her experience as an armed combatant in Colombia, when she
became involved with an illegal guerilla group at the age of 12.
"Lack of family support led me to join an armed group," she said,
"I joined willingly and thought I was fighting for our country to
obtain peace. I later realized I had given up my youth for a cause I
no longer could support."
The National Spiritual Assembly of the Baha'ls of the United
Kingdom hosted a reception in London in January 2006 for Canadian
senator General Romeo Dallaire, the force commander of the United
Nations mission to Rwanda, who exposed humanity's failure to stop
the genocide in that country. General Dallaire shared many of his
painful experiences in Rwanda with members of the Assembly and
their guests, and candidly expressed his views about the essential
oneness of humanity and the need to develop new attitudes to stave
off conflict and contention in the world. The practical application
of Baha'i principles in post-conflict societies was further explored in
a conference in November 2005 of the Baha'i'. International Politics
and Law Special Interest Group in Cambridge, England, entitled
"Countering evil through law and policy." The presentations, given
at the Lauterpacht Research Centre for International Law, ranged
from the religious and theoretical analysis of the problem of evil, to
discussions of legal and political responses on how to counter war
YEAR IN REVIEW                              61

Some graduates of the advanced computer class offered by the Bahd 'i
community of the Gambia.

or genocide. The scrutiny of evil led to reflection on issues such as
human rights abuse, terrorism, and hatred.
In Banjul, the Gambia, 56 students received graduation certificates
on completing classes to gain computer skills, offered free of charge
by the Baha'is. Since 1998, more than 900 students have benefited
from the classes, which are designed to help those who cannot
otherwise obtain computer skills to get a job. Students have ranged
from teenagers to the middle-aged, and include both men and
women. The courses, offered at basic and advanced levels, usually
involve two sessions of two hours per week for three months and
are held in a specially designed room in the new national Baha'i
center. The teachers are Gambian Baha'is and youth volunteers from
Canada, the United Kingdom, and the United States.
Participants at a European conference on law, held in the Netherlands in December 2005, heard how the challenges that terrorism
throws at governments can only be countered by global governance
deeply grounded in unity. The Baha'i keynote speaker, Dr. Wendi
Mo men, told the audience of law professionals that the challenges to
THE BAHA'I WORLD 2 0 05- 2 0 06

the law terrorism poses are not only in the area of balancing safety
with human liberty, but also in the creation of new laws to fit a new
system of governance that is better adapted to the present globalized
world. The conference attracted participants from seven countries.
In December 2005, a Baha'i from Alberta, Canada, received one
of France's most prestigious awards. Pierre-Yves Mocquais, professor
and former dean of humanities at the University of Calgary, was
named Chevalier clans l'Ordre des Palmes Academiques in recognition of his extensive contribution to the study of French-Canadian
literature and culture. Dr. Mocquais's work examines the identity
and culture of Francophones as a minority group and, most recently,
of French immigrants who settled in Saskatchewan early in the
twentieth century without having spent time in Quebec.
In Germany, a doctor who developed psychotherapeutic techniques based on the Baha'i teachings was presented with the Cross
of Merit ribbon of the Order of Merit of the Federal Republic of
Germany. Dr. Nossrat Peseschkian was honored on 23 January
2006 "in recognition for extraordinary services to the nation and its
people." He received the award in the office of the prime minister of
the state of Hesse. Dr. Peseschkian founded the German Society for
Positive Psychotherapy and the Wiesbaden Further Education Circle
for Psycho- and Family-Therapy. His methods involve using stories
and innovative transcultural methods, through which the patient is
able to see himself and his personal problems in a holistic context.
The theme of "Japanese Traditions and Moral Education" was
explored at a conference hosted by the Association of Baha'i Studies
Japan in Yokohama, from 16 to 18 September 2005. Participants
consulted upon a wide range of historical topics and modern issues .
A member of the National Spiritual Assembly of the Baha'is of Japan,
Shannon Higgins, reflected on the current moral crisis in Japanese
education and the experiences of children who struggle to find
meaning and identity amidst disconnected social settings, bullying,
classroom breakdown, and a disintegrated curriculum devoid of vision and spiritual direction .
The Japanese Ambassador to the United States told a gathering
at Green Acre Baha'i School in Eliot, Maine, that he had "deep
admiration" for the effort Baha' is have made in "attending to world
peace and human harmony." Taking the theme of "Peace in the 21st
YEAR IN REVIEW

Century," the Honorable Ryozo Kato spoke on 4 September 2005
about Japan's growing role in peacekeeping and peacebuilding efforts
around the world. His speech capped off a week-long celebration
of the role played 100 years ago by Green Acre's founder, prominent American Baha'i Sarah Farmer, in promoting activities that
supported negotiations that ended the Russo-Japanese War.
Diplomats, academics, and media representatives were among
the prominent people at the official opening of the national
Baha'i center in Warsaw, Poland on 21 March 2006. Guest speaker
Mr. Jacek Santorski, a business psychologist, spoke about building
bridges between world religions by recognizing their essential oneness. The guests included embassy staff, professors of ethics and
religious studies, publishers, and journalists from the press and
radio.
The Austrian Baha'i community celebrated the 5oth anniversary
of their national center, the Baha'i-Haus in Vienna, in November
2005. Religious and government officials were among the numerous
dignitaries who joined the first day of celebrations. The three-day
event climaxed with a gathering in Vienna of some 120 Baha'is from
around Austria.
An elegant Baha'i center in Edinburgh, Scotland, was purchased
in May 2005 after a united effort by the local and national Baha'i
communities. The center is in the historic Georgian New Town
area of the city, within a building conservation zone and close to
Edinburgh's central business and shopping district. The four-story
building has many spacious rooms suitable for the reception of
distinguished visitors and for meetings of the Baha'i Council for
Scotland, the Spiritual Assembly of the Baha'is of Edinburgh, and
the Baha'i community in general.
Representatives of the Scottish Baha'i community were invited
to address Scotland's Parliament as part of its weekly proceeding
that allows people from different faiths to share their perspectives on
the challenges facing the country. It was the first time an invitation
had come to the Baha' is from a member of the Scottish Parliament
(MSP). Carrie Varjavandi, a Baha'i from Dundee, addressed the body
on 18 January 2006. Ms. Varjavandi invited Parliament members
to consider the current world situation: "The world today faces
apparently intractable problems, which governments and peoples are
THE BAHA'f WORLD 2005-2006

The presiding officer of the Scottish Parliament, the Right Honorable
George Reid MSP, left, listens to Carrie Varjavandi ofthe Scottish Baha'i
community give her "Time for Reflection" address on 18 January 2006

striving courageously to solve: climate change, poverty, and religious
fanaticism, to name but a few," she said. She then suggested that
the spiritual teachings of Baha'u'llah not only identified disunity as
the underlying cause of these problems, but also offered a solution.
Commenting on the address, Presiding Officer George Reid MSP
made a direct connection between the fundamental principles of
the Baha'i Faith and the words of Scotland's national poet, Robert
Burns, saying, "the Baha'i belief in the unity of mankind matches
our commitment to build an inclusive society in Scotland."
Two Baha'is joined representatives of religions, leaders of thought
and politics at the Silver Jubilee celebration of Her Majesty Queen
Beatrix of the Netherlands. The event took place at the cathedral
in Utrecht on r December 2005 . The program, broadcast live on
television, included speeches, music, cultural dances, and excerpts
from the writings of various religions and philosophies.
On 6 December 2005, a former British parliamentarian,
Sir Sydney Chapman, received the inaugural Blomfield Award for
Human Rights at a ceremony organized by the National Spiritual
Assembly of the Baha'fs of the United Kingdom and the Baha'fs of
YEAR IN REVIEW

the London borough of Barnet. The Blomfield Award is named after
Sara Louisa, Lady Blomfield, a prominent early British Baha'i and
philanthropist. It is presented to individuals in British public life who
have offered consistent and exceptional support towards the defense
of Baha'is in countries where they are persecuted for their religious
faith, notably in Iran. Sir Sydney- who retired in 2005 after 26 years
as Member of Parliament for Barnet-was honored for his defense of
the human rights of the Baha'ls by raising parliamentary questions
and motions and speaking in debates. Sir Sydney said he attached
great importance to the struggle for human rights and to efforts to
reduce the damage to the earth's natural environment.
The challenge of establishing unity in diversity was among
the topics explored at a conference held in Dublin, Ireland, to
examine the impact of the Baha'i teachings on a wide range of contemporary issues. Addressing the conference, held 2-3 July 2005,
Dr. larfhlaith Watson, a lecturer in sociology at University College,
Dublin, said sociologists have been looking at this issue since their
discipline began. ''As humanity experiences its collective coming of
age, the challenge is to find a way of holding people together," said
Dr. Watson, "not so tightly that pathological consequences ensue nor
too loosely that they become lost." He concluded that allegiance to
a higher cause-such as one common faith- could provide people
with a shared value system that allows order to be maintained, but
provides the freedom for diversity to be protected and flourish.
The First Lady of Fiji, Leba Qarase, visited the Baha'i House of
Worship in New Delhi, India, on IO October 2005. A prayer service,
held specially for the occasion, included chants in both Hindi and
English of prayers from the Baha'i, Christian, and Hindu scriptures.
Mrs. Qarase then visited the Information Center, where she viewed
panels on Baha' I history and those displaying socioeconomic development projects. In the visitors' book, Mrs. Qarase wrote: "I already
feel at peace. Glory be to God! It is a great experience going through
the temple. May God Almighty bless the Baha'i Faith!"
Six hundred children from 60 countries gathered in Aichi, Japan,
for the 2005 Children's World Summit for the Environment. Four
Baha'i children from the United States, ranging in age from IO to
14 years old, were selected as part of a small children's delegation
for the Summit, held 26 to 29 July. His Imperial Highness Prince
66             THE BAHA'f WORLD 2005- 2006

Akishino of]apan was the summit's honorary president. The children
enjoyed discussions about water conservation and consumption, and
its environmental and social implications.
In Malaysia, the National Colloquium on Science, Religion, and
Development attracted 120 participants, representing universities,
colleges, interfaith groups, NGOs, and corporate organizations from
Cambodia, India, Sabah, Sarawal{, Singapore, and the United States.
The event was the culmination of a series of five discourses on the
subject held in Kuala Lumpur, Kora Kinabalu, and Kuching. Several
workshop sessions on good governance, education, science and
technology, and business and economics helped stimulate interesting
discussions. There was a unanimous call at the end of the event for
such dialogues to be held on a regular basis to encourage further
exchange of ideas on the subject.
The Baha'fs of Marquette, Michigan, USA, were among the
participants of the second annual Earth Keeper Clean Sweep, which
took place in April 2006. The effort collected more than 300 tons of
"e-waste"-electronic equipment that is not easily recycled, including television sets, computers, and VCRs- from various sites across
Michigan's Upper Peninsula, a sparsely populated region north of
Lake Michigan. More than 350 volunteers from some 120 faith
communities participated in the project. Dr. Rodney Clarken, a
Baha'i and one of the original signers of the Earth Keeper Covenant,
said that such projects can help "break down the artificial barriers
we have constructed between religions, nations, cultures, and the
world in which we live. May these efforts reinforce a hundredfold
our work toward creating a world in which all people can live in
peace and prosperity."
Presentations on mv/ AIDS, nutrition, the impact of trauma and
injustice on moral development, and racial disparities in medical
research were among numerous themes discussed at the 29th Annual
Conference of North America's Association for Baha'i Studies held
in Cambridge, Massachusetts, from II to 14 September 2005. Almost
140 people made individual or team contributions on the theme
of the conference, "Science, Religion and Social Transformation."
The role of inspiration in scientific endeavors was explored by
Professor Redwan Moqbel from Edmonton, Canada. Dr. Faraneh
YEAR IN REVIEW

Pointing to a united
future, dancers in the
Singaporean Baha'i
junior youth dance
troupe perform at
an event far youth
organized by the World
Bank.

Vargha-Khadem from London, England, reviewed the continued
public debate over religion and science in society, and expanded on
the implications of current research in her own discipline of cogni-
.          .
trve neuroscience.

Race unity
The worldwide Baha'i community is among the most 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
religious and racial 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. "The garden
which is pleasing to the eye and which makes the heart glad, is the
68             THE   BAHA'I WORLD 2005-2006

garden in which are growing side by side flowers of every hue, form
and perfume, and the joyous contrast of colour is what makes for
charm and beauty," observed 'Abdu'l-Baha. "Thus should it be among
the children of men! The diversity in the human family should be
the cause oflove and harmony, as it is in music where many different
notes blend together in the making of a perfect chord. "4
In Singapore, Baha'i junior youth from European, Chinese,
Indian, and Persian backgrounds entertained more than 500 young
people at an event at the Anglo-Chinese Junior College on 1 June
2005, organized by the World Bank. The event aimed to increase
the awareness of development issues among young Singaporeans
and to inspire them to volunteer to assist local nongovernmental
organizations. The young Baha'is performed dances portraying the
need for unity among the peoples of the world and the vital necessity
to eliminate prejudice of all kinds.
In the Republic of Ireland, the Baha'is of Cork hosted a multicultural celebration as their contribution to the city's tenure
as European Capital of Culture. Around 200 people from 16
different countries attended the event on 30 April 2005, which
included contributions from China, the Czech Republic, France,
Mexico, and Poland. A Dublin-based Baha'i choir traveled to Cork
to perform at the event. "It was a tangible evidence of unity in
diversity with so many people from different countries and cultures
coming together and having good fun," said one of the organizers,
Ms. Sabina Nagle.
In Alaska, the Baha'i intertribal group Drums of Light opened
the statewide Head Start conference. Head Start provides education,
health, nutrition, and parent-involvement services to children from
low-income families . The creative devotional program featured the
words of Baha'u'llah in a harmonious chorus of voices accompanied
by a handheld drum. Performers wore traditional regalia representing
Athabascan, lnupiaq, Tlingit, and Tsimshian tribal groups, and verses
in the songs were offered in native languages.
The second New Zealand Diversity Forum, on the theme "The
Challenges of Cultural Diversity," was held at Te Papa on 23 August
2005. The event was attended by more than 400 people from around
the country. The forum's sessions considered issues and actions
YEAR IN REVIEW

concerning community dialogue, refugee and migrant settlement
programs, public policy, and cultural diversity in schools. The further
development of a national interfaith network was also supported
with leaders from seven faiths present, emphasizing the importance
of interfaith cooperation and dialogue. Meanwhile, Dr. Jeanne Cazel,
a race relations specialist from Michigan State University in the
United States, visited New Zealand in October 2005, as a guest of
the national Baha'i community. During her stay, she presented the
fifth annual Margaret Stevenson Memorial Lecture and visited cities
in the North and South Islands. Dr. Gazel's talk, "Truth, Justice and
Reconciliation: Achieving Unity through Diversity," highlighted the
work of the Multi-Racial Unity Living Experience (MRULE) program
that she cofounded in 1996 in response to a request from university
officials to help resolve the problem of increasing social tension and
segregat10n on campus.
A high school student won the 2005 Race Unity Speech Award,
organized by the New Zealand Baha'i community, by calling for
the protection of diversity. The talk by 17-year-old Georgina Rood,
which was broadcast on New Zealand's national radio, celebrated the
varied cultural and racial characteristics that "make humanity more
interesting." "Celebrating those differences as a force for unity and
common good-rather than using them as a source of division- is
the challenge we face , and have always faced," said Ms. Rood, a
student at Sacred Heart College in Wellington. "Our generation
can be the turning point- we have opportunities that our parents
never had," she added. The topic of the speeches by the six finalists
was a famous quotation from Baha'u'llah: "The earth is but one
country, and mankind its citizens." The competition, which is open
to all students in the last three years of high school in New Zealand,
attracted 100 entrants from 10 regions.
Foods from many cultures, dancing, music, face painting, and
a wide variety of children's activities were the main attractions at
an international dinner held in June 2005 in South Australia. More
than 200 people from the Mount Gambier area attended. Cultural
symbols of some of the cultures represented at the dinner were displayed. Costumes, everyday items of hospitality, and colorful regional
maps all illustrated the area's rich diversity.
70              THE BAH.ff WORLD 2005-2006

Interfaith
The essential unity of religions is one of the fundamental principles
of the Baha'i Faith. Baha'ls 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."5 Baha'ls worldwide are engaged in community
interfaith activities and seek to foster friendship and understanding
among members of different religions.
Representatives of nine religious communities came together in
a united forum to offer prayers on the International Day of Peace at
a gathering organized by the Baha'i community of Tanzania. "This
is an historic day," said keynote speaker United Nations representative Eshila Maravanyika, who expressed her delight at witnessing the
various religious denominations coming together in a united forum
to offer prayers for peace on 21 September 2005. Baha'i spokesperson
Mitra Deliri Sabet said that "the purpose of the gathering was to
provide a common ground where various religious organizations can
come together and pray for a common goal-peace."
A panel of experts stressed the importance of upholding the right
to freedom of religion and belief at a symposium organized by the
Baha'i International Community in New York on 25 October 2005.
Ms . Bani Dugal, the principal representative of the Baha'i International Community to the United Nations, chaired the symposium
entitled "Freedom to Believe: Upholding the Standard of the
Universal Declaration of Human Rights ." The event was organized
to stimulate discussion and thinking about the implementation and
protection of the right to freedom of religion and belief "Perhaps
now more than ever in our lifetimes, religious ideas and religious
actors are asserting themselves at all levels of society," Ms. Dugal said.
"Against the backdrop of accelerating processes of globalization, the
search for meaning, rootedness, and community is manifesting itself
in diverse expressions of worship and belief" Among the conclusions
reached by the panel was a call for governments to tackle increased
religious intolerance by promoting discussion both within and
between religious groups, and by ensuring that women and political
leaders are involved in the talks. The panel included Piet de Klerk,
Netherlands Ambassador at Large for Human Rights; Asma Jahangir,
YEAR IN REVIEW                                71

Professor Suheil Bushrui speaks at an interfaith seminar on "Faith and
Social Responsibility. "

the United Nations Special Rapporteur on Freedom of Religion or
Belief; and Felice Gaer, Director of the Jacob Blaustein Institute for
the Advancement of Human Rights.
Professor Suheil Bushrui, who was the holder of the Baha' f Chair
for World Peace at the University of Maryland until December 2005,
participated in a seminar on "Faith and Social Responsibility" with
His Royal Highness the Prince ofWales on 3 November 2005. Held
at Georgetown University, the seminar brought together 40 senior
religious leaders and scholars from various faiths. The purpose of the
event was for faith leaders to discuss best practices for faith-based
practical initiatives on employment, education, and community
regeneration. The seminar featured a round-table discussion in the
presence of the Prince, who was visiting the United States. Within
the framework of unity in diversity, Professor Bushrui described
religions as different spiritual paths representing an outward expression of underlying unity. He also emphasized that faith is more than
just belief; it also entails a way of life that includes social responsibility and action in the world. Professor Bushrui further noted that
believers of all faiths have a duty to lay aside theology and ideology
in favor of developing a unity of vision and a spirit of cooperation.
72               THE BAHA'f WORLD 2005-2006

ChiefMatange (second from right) and other members ofan African
traditional religion during prayers at the International Day ofPeace
gathering organized by the Bahd'i community of Tanzania.

Only in this way can religion and faith serve the best interests of
humanity as a whole. Professor Bushrui retired from his position as
holder of the Baha'i Chair for World Peace on 31 December 2005.
John Grayzel, an international development specialist, is the current
holder of the Chair.
Senior government officials and representatives of diverse religious groups in Cuba gathered with Baha'is for an interfaith event
in the newly reconstructed Baha'i center in central Havana on 23
May 2005. The secretary of the Local Spiritual Assembly of Havana,
Ernesto Santirso, welcomed the guests, saying that the gathering's
purpose was to open the center to the other religious communities.
Caridad Diego Bello, the chief of religious affairs in the Cuban government, and two other officials from her office, joined Baha'is and
representatives from Christian, Jewish, Muslim, and African Yoruba
religious communities at the gathering. Ms. Diego expressed her
gratitude to the Baha'i community of Cuba for bringing together
the diverse group, and then spoke about interfaith harmony and
the major social principles of the Baha'i Faith. "These are principles
YEAR IN REVIEW                            73

that even I as a nonfollower of any religion would agree with," said
Ms . Diego, who is a member of the Central Committee of the
Communist Party of Cuba.
In Canada, a crowd of almost 200 gathered at Pare de la Paix in
the Saint-Laurent district of Montreal, Quebec, to mark the International Day of Peace. The deputy mayor of Montreal, Alain de Sousa,
acknowledged the continuous support of the Baha'i community to
celebrate this day since its inception by the United Nations in 1982.
Representatives from various religious organizations attended the
event.
In Australia, an interfaith devotional meeting tided "Prayers for
Peace" was hosted by the Baha'i community of Palmerston, Northern
Territory, on 21 September 2005, also to celebrate the International
Day of Peace. There were prayers from all of the major faiths, as
well as representation from the Larrakia nation, the Indonesian
Consulate, and the Department of Immigration and Multicultural
and Indigenous Affairs (DIMIA). Fitting with the evening's theme,
there was also a mini-exhibition of peace-themed artworks. This
event coincided with the launch of the Palmerston City Interfaith
Network, an advocacy group composed of representatives of local
multicultural and faith organizations, whose main objective is to
promote interfaith dialogue and understanding, and address issues
of racism and religious intolerance.
A meeting on IO March 2006 demonstrated increasing interest in interfaith affairs in Norway. The gathering brought together
government officials with members of the Council for Religious
and Life Stance Communities in Norway. The aim of the Council,
established in 1996, is to work towards equality and promote mutual
understanding and respect between different religious and life
stances. Norway's Department of Foreign Affairs called the meeting
with the Minister of Church and Culture and the newly established
Department of Integration.
From 21 to 23 October 2005, six Baha'i representatives from
France rook part in a conference about interfaith education, hosted
by the Global Network of Religions for Children (GNRC). The conference, focusing on the promotion of ethical education, was organized
in collaboration with the Baha'i International Community's Office
of Public Information in Paris. Six religions were represented at the
conference, with the goal of exchanging experiences and ideas. The
74              THE BAHA'I WORLD 2005- 2006

participants comprised a range of children, youth, and adults. On
Saturday 22 October, more than 40 participants attended an evening reception, hosted at the national Baha'i center and featuring
performances by the Diversity Dance Workshop.
Young members of the Baha'i community in Singapore supported
a national interfaith project aimed at bringing Singaporeans of all
races and religions together. Some 40 youth gathered at Singapore's
Baha'i center on 15 April 2006 to fold paper lotuses as part of the
Project Million Lotus 2006, which was sponsored by the Singapore
Buddhist Federation. The purpose was to encourage young people of
all races and religions to make a million paper lotuses as symbols of
purity and harmony. In addition to the 15 April event, Baha'i study
circles in the city also folded lotuses for the project. The project has
received support from Singapore's President S.R. Nathan. The lotuses
were displayed at the Ngee Ann City Civic Plaza as the highlight
of the "Growing Compassion, Harvesting Harmony" Singapore
celebration of the Vesak Festival.
Baha'i representatives joined more than 50 religious and spiritual
leaders from 18 countries in an International Interfaith Dialogue
on the theme "The Inner Voice of Peace," hosted by the Brahma
Kumaris World Spiritual University at New Delhi and Mount Abu
from 12 to 15 October 2005. Participants shared their vision, insights,
and experiences on their efforts to create societies of peace and dignity. The President of India, Dr. A.P.J. Abdul Kalam, initiated the
dialogue inviting constructive recommendations from the group on
promoting a culture of peace.
World Religion Day, initiated in 1950 by the National Spiritual
Assembly of the Baha'is of the United States, has now been adopted
by many countries and communities around the world. In France,
an intercultural and interfaith event with music and prayers was
organized at the Baha'i center in Nice for World Religion Day.
Representatives attended from the five principal religions on the
Cote d'Azur. Prayers from various faiths, including selections from
the Baha'i writings, were recited. California's fourth annual World
Religion Day was held on 16 January 2006. A procession of faiths
included children carrying each faith's holy book and reverently
placing it on a table. Baha'is in South Bend, Indiana, USA, transformed their regular weekly devotional gathering at the Baha'i
center into a World Religion Day celebration. Readings from the
YEAR IN REVIEW                            75

Drummers send out energy and inspiration during a Hush Harbor
devotional meeting at the New York Baha'i Center.

major world religions emphasized the "three onenesses" of God, of
humanity, and of religion. In Portsmouth, New Hampshire, the
Baha'f communities of southern Maine and coastal New Hampshire
sponsored a combined Martin Luther King Jr. Day and World Religion Day celebration. Presentations by youth included singing and
drumming. More than 200 people attended an interfaith concert
spearheaded by a Baha'f in Fostoria, Ohio, that benefited a local
nonprofit organization and raised awareness of the area's religious
traditions. Local civic and religious leaders praised the event for its
warm spirit and celebration of diversity.

The arts
Baha'fs throughout the world make extensive use of the arts to enrich
community life, enhance activities and events, and convey the Faith's
message to audiences. From the use of role playing in study circles
to traveling youth performance troupes, the arts offer a powerful
means to combine the teachings of Baha'u'llah with an appreciation
of cultural diversity. Additionally, a number of individual Baha'fs
working in the arts have, in the past year, excelled in their fields
and been lauded for their contributions to society and culture. The
THE BAHA'I WORLD 2005- 2006

world-renowned Voices of Baha choir carried out its first major
Caribbean tour in June and July 2005. The tour included concerts
in the Dominican Republic, Jamaica, Puerto Rico, Trinidad, Venezuela, and ended in Coral Springs, Florida, where an audience of 600
enjoyed its final performance. The choir, which has performed at
fund-raising concerts for numerous charitable organizations including UNESCO and UNICEF, contributed to local charities throughout
the tour, including a fund in Jamaica set up to assist the families
of policemen slain in the line of dury. The choir, which has now
performed in more than 30 countries, includes a variery of sryles of
choral music in its repertoire, including African-American gospel,
folk, and western classical. On its Caribbean tour, the choir included
songs by Carlos Santana (performed by Grammy Award-winning
Baha'i musician K.C. Porter), calypso-sryle numbers composed and
performed by the London-based singer and steel drummer Kiskadee,
gospel songs, jazz, and a barbershop quartet.
In December 2005, two Baha'i musicians received nominations in the prestigious Grammy Awards, the American recording
industry's most coveted honor. Singer-songwriter Red Grammer
received a nomination in the Musical Album for Children category
for his CD, BeBop Your Best. Jazz singer Tierney Sutton received a
nomination in the Jazz Vocal Album category for I'm With the Band.
Mr. Grammer said the nomination was personally significant because
"it reflects recognition of excellence by the music industry ... It
isn't a nomination by your listeners, it is a nomination by your
colleagues." Ms. Sutton said she was deeply gratified to be nominated for the award: "The way we arrange our music is based on the
principle of consultation, and our band is very much run on Baha'i
principles. So there is very much a sense with everybody in the band
that what we do is essentially a spiritual thing." Earlier, in June 2005,
Ms. Sutton won}azzWeek's Vocalist of the Year award.
A major theatrical production telling the story of Tahirih, the
nineteenth-century Persian poetess and heroine of early Baha'i history enthralled audiences during a five-week run in Athens, Greece in
the early summer of 2005. The play, entitled Pure, by British writer
Annabel Knight, was performed by Shirin Youssefian-Maanian in
a 140-seat tented arena at the prestigious Athinais Cultural Centre.
The production was sponsored by five major companies including
Greece's main dairy producer and a famous supermarket chain. The
YEAR IN REVIEW                               77

Tierney Sutton and Red Grammer, two Bahd 'i musicians nominated for
2006 Grammy Awards.

executive producer, as well as the lighting designer, of the opening and closing ceremonies of the Athens 2004 Olympic Games
contributed their skills to the production. Numerous prominent
people including many well-known politicians, actors, directors,
and ambassadors attended performances. The play was featured on
Athens International Radio and the BBC World Service, leading to
the final two weeks of the run being completely sold out.
Some 2,000 people saw another historical figure from Baha'i
history come to life on the stage in a theatrical tour of Singapore and
Malaysia during the summer of 2005. Australian actor Phillip Hinton
performed Portals to Freedom in which he played Howard Colby Ives,
a former Unitarian minister who encountered 'Abdu'l-Baha on His
1912 journey to the United States and became a devoted follower and
chronicler of His visit. Mr. Hinton played to two packed houses in
Singapore's Actor's Den studio theater. He also held five workshops
in collaboration with his wife, Ann, and professional storyteller
Donna Jacobs Sife. Groups of around 25 participants were tal<en on a
journey of discovery to assist them in becoming effective storytellers.
In Malaysia, performances of Portals to Freedom were held in Johur
Baru, Malacca, lpoh, Penang, and Kuala Lumpur, where four per-
THE BAHA'I WORLD 2005-2006

formances and two workshops were held in six days. Meanwhile,
48 Baha' is from around Malaysia took part in a training session in
Balakong in May 2005, covering fresh approaches to storytelling,
creative dramatics, and arts and crafts.
The annual "Somerfest" at the European Baha'i House of
Worship in Langenhain, Germany on 26 June 2005 attracted some
3,000 visitors, including a record number of international guests
from as far away as Alaska and Samoa. The cultural program included
presentations by an Italian choir and a Filipino women's dance group.
A diverse array of music and international foods were also offered.
New York City's Baha'i center commenced weekly jazz performances on Tuesday evenings in its John Birks Gillespie Auditorium,
dedicated to the late jazz great- and Baha'i-Dizzy Gillespie.
Gillespie's former pianist and musical director, Mike Longo, presents
the popular series of concerts which showcase some of the city's most
skilled musicians. Meanwhile, American jazz saxophonist Jay Corre,
who has worked with such legends as Ella Fitzgerald, Dizzy Gillespie,
and Frank Sinatra, toured Portugal in May 2005. In between
numerous appearances at clubs, he shared his approach to music and
the Baha'i teachings with young people at the Lisbon Baha'i center
and with university students in the north of the country.
Conrad Lambert, professionally known as Merz, a Baha'i musician based in the west of England, released his second CD, Loveheart,
to widespread critical acclaim. The Daily Telegraph called it "an album
of rare musical intelligence, illuminated by intriguing arrangements."
The Guardian newspaper praised it as "eerie and hypnotic, with
exquisite melodies."
An international youth performance troupe, Lights of Unity,
enjoyed great success and acclaim as it toured venues throughout
Northern Ireland and other parts of the United Kingdom. Within
a few weeks of its formation and first rehearsals, it performed at an
Indian Community Mela Festival in Belfast's Botanic Gardens to
an audience of some 2,000 people. Over several months, further
performances to enthusiastic audiences at community centers,
schools and youth clubs resulted in cast members leading discussions
and workshops with young people, and media coverage on radio and
in newspapers. Among the group's many significant achievements
were a church-sponsored performance at a rare Protestant-Catholic
sharing event in Moneymore, and the initiation of friendships and
YEAR IN REVIEW                            79

workshops with junior youth in Short Strand, a small Catholic
enclave in the predominantly Protestant eastern part of Belfast.
Some 700 visitors attended an exhibition in Moscow of contemporary art inspired by one of Baha'u'llah's best-loved mystical
works, The Seven Valleys, from 18 January to 12 February 2006.
The exhibition explored the themes of spiritual search and growth
through graphic art, mosaic work, porcelain miniatures, installations, multimedia, paintings, and performances of live music. The
exhibition was organized by the Baha' is of Russia's Office of Public
Information, in association with WERLD, a youth art project which
aims to assist in the development of young people, utilizing the arts
and technology to promote humanitarian and cultural values.
The Seven Valleys was also the inspiration for Wendy and Marty
Quinn, veteran stage performers from Lee, New Hampshire, USA.
Their production, honed over eight years, combines around 80
percent of Baha'u'llah's text with song, innovative dance, drumming, and beautiful, versatile props such as colorful silk "doors"
representing portals through which two lovers enter a valley on their
spiritual search. The play toured many states, including Georgia and
Tennessee, and then moved on to Quebec, Canada.
A vibrant performance by American Kevin Locke provided a
fitting end to the celebration of World Peace Day organized by the
Baha'i community in Malaysia. More than 300 people, comprising
mostly youth, were dazzled by the 52-year-old Native American folk
dancer's energetic hoop dance performance at the event in Kuala
Lumpur. Mr. Locke also showed his musical talent by playing the
Lakota tribe's Eagle song on the indigenous flute.
"Light Upon Light" was the theme of the UK National Baha'i
Festival held in Scarborough from 5 to 7 November 2005. More
than 1,500 people attended the numerous presentations, workshops,
performances, and art installations. Among the highlights were
performances by the Lights of Unity group, the premiere of a new
video documentary about Baha'u'llah's letters to the kings and rulers
of His time, a physical theater group made up of Baha'i youth from
the west of England enacting episodes from the life of Baha' u'llah,
and a mirrored installation space hung with fiber-optic light cables,
giving the illusion of chains of light being endlessly reflected, as
quotations from the Baha'i sacred writings on the theme of light
played on a recorded soundtrack.
80              THE BAHA'f WORLD 2005-20 06

Earl Cameron, font, acts in the movie The Interpreter as president ofan
African country.

Baha'i filmmakers Suzanne Kay and Mark Bamford won a prestigious award for their feature-length theatrical film Cape of Good
Hope from the Religion Communicators Council. The "Wilbur"
award was presented on r April 2006 in a ceremony honoring work
in the secular media that highlights moral or religious themes. Set
in South Africa, Cape of Good Hope interweaves a number of story
lines, all revolving around a Cape Town animal rescue shelter. It has
won numerous other awards around the world, including a jury prize
for best film from the Starz Denver Pan African film festival .
Veteran movie actor Earl Cameron-a Baha'i since 1963-received
high praise for his role in the political thriller The Interpreter, in
which he appeared alongside Sean Penn and Nicole Kidman. Oscarwinning director Sydney Pollack cast Mr. Cameron as Edmund
Zuwanie-the unsavory president of a fictional African country-in
the story about a United Nations translator, played by Ms. Kidman,
who overhears a plot to assassinate Mr. Zuwanie as he addresses
the UN General Assembly. The Interpreter was the first film ever to
be shot inside the United Nations building in New York. Critics
unanimously praised Mr. Cameron's performance. The Baltimore
Sun wrote, "Earl Cameron is magnificent as the slimy old fraud of
YEAR IN REVIEW                             81

a dictator." Rolling Stone described Mr. Cameron's appearance as
"subtle and menacing. "
Earl Cameron was also a guest of honor at the popular Baha'i
Academy for the Arts, held each summer at Sidcot School near
Bristol in the United Kingdom . In August 2005, a record number
of almost 300 participants chose from 18 courses on offer-ranging
from Tiny Hands for 3-4 year olds, to numerous junior youth and
adult courses, including photography, tribal drumming, ceramics,
sculpture, and choral singing. Another special guest this year was
the distinguished Canadian architect Mr. Hossein Amanat, who
conducted discussion groups with students and practitioners of architecture, as well as lecturing on his design work at the Baha'i World
Centre in Haifa, Israel, and other projects around the world.
An international Baha'i-inspired magazine exploring the relationship between art and spirituality was launched to widespread acclaim
in the winter of 2005. Tabula Rasa's first issue included features
on American photographer Mark Sadan, Canadian painter Garry
Berteig, an exploration of the use of music in the training institute
process in Suriname, and original poetry and photography.

Media and public information
The deteriorating situation of the Baha'i community in Iran dominated media coverage of the Baha'i Faith in the past year. A Reuters
news agency report on 19 December 2005, recounting the death
of 59-year-old Mr. Dhablhu'llah Mahraml in his Yazd prison cell,
was widely circulated and taken up by the world's media. Articles
appeared in such publications as The Times ofIndia, The Irish Times,
and Busqueda in Uruguay. On 23 December, the Hindustan Times
reported the United States deputy State Department spokesman
Adam Ereli's comments that the Baha' Is "are systematically denied the
right to assemble, maintain administrative institutions, or worship
freely. " Mr. Ereli's statement was also reported on "Voice of America,"
and in The New York Times on 24 December. The Saipan Tribune in
Northern Mariana Islands, Micronesia, published an opinion piece
about Mr. Mahramf's death on 23 December 2005 which concluded,
"Religious persecution of many faiths and of many forms continues
in many places around the world. By shining a spotlight on such
cases, we can let the perpetrators know that the world is watch-
82             THE BAHA'f WORLD 2005-2006

ing them." Two articles appeared in the Chicago Tribune. Under
the heading "Baha'i faithful honor martyr, sound alarm on Iran"
on 8 January 2006, the Tribune interviewed Baha'is gathered at a
memorial meeting for Mr. Mahramf held at the Baha' { House of
Worship in Wilmette, Illinois.
The release in March 2006 by the United Nations Special
Rapporteur on Freedom of Religion or Belief, Asma Jahangir, of a
letter from Iran's Supreme Leader calling for the identification and
monitoring of Baha'fs also resulted in significant press coverage.
Ms. Jahangir's concerns were reported in, among other newspapers,
EL Heraldo of Mexico, The Guardian in the United Kingdom, the
Samoa Observer, The Express in South Africa, and EL Caribe in the
Dominican Republic. Seven eminent academics in human rights
and international law from universities in England signed a letter
published in The Independent newspaper on 14 April 2006. Their
letter concluded, "Given the existing level of discrimination and
persecution experienced by the Baha'fs in Iran, we can only have considerable fear about what the new measure will mean in practice."
Six prominent Brazilian journalists and three media organizations received "world citizenship awards" at a Baha'i-sponsored
event in Brasilia. The awards for media coverage promoting human
rights were presented at a ceremony at the Ministry of Justice on 13
December 2005. The award was for acknowledging the media that
paid close attention to vulnerable sectors of society and highlighted
the challenges facing civil society. Award winners were selected
from among hundreds of candidates. In his acceptance speech,
award recipient Marcelo Canellas of "TV Globa," Brazil's biggest
broadcaster, said that receiving the award reinforced for him the
importance of the humane side of journalism. "It confirms for me
that journalism is a vocation, " Mr. Canellas said. Another winner,
Gilberto Dimenstein, a columnist for the newspaper Folha de Sao
Paulo, said that the award showed that the media's role is much
more than just reporting bad news. The nine-person jury comprised
representatives of human rights and legal groups and two members
of the Brazilian Baha'i community.
Baha'i media professionals won a total of 12 awards from the
United States Religion Communicators Council for excellence and
merit in the production of various informational materials. The
awards for professional religion communicators were presented on
YEAR IN REVIEW

Janelle Gebadi (left) and Ina Aiputa present their weekly Bahd '£-inspired
radio program.

30 March 2006 as part of the council's annual national convention.
Known as the DeRose-Hinkhouse Memorial Awards, they are presented to members of the council who demonstrate excellence in
religious communications and public relations, and are given in a
wide variety of categories, from writing to Web site design. Baha'i
professional religion communicators won seven Awards of Excellence for the production of magazines, booklets, books, special
issue publications, CD illustration, and Web site design. Mr. Brad
Pokorny, the editor of One Country, the newsletter of the Baha'i
International Community, won two awards this year. He won an
Award of Excellence in the category for "public relations materials,
booklets" for The Bahd'i Question, a booklet about the human rights
situation of the Baha'is in Iran, which was published by the Office
of Public Information of the Baha'i International Community. He
also won a Certificate of Merit for an editorial in One Country tided
"The Challenge of Extreme Poverty. "
A weekly radio program aimed at providing a service to the Baha' I
communities scattered across more than roo islands of the Torres
Strait in the far north of Australia attracted participation by many
of the majority Christian population. The program uses a talkback
format and function s as an on-air "study circle. " The program is
THE BAHA'f WORLD 2005-2006

broadcast on the Thursday Island community radio station 4Mw,
which is listened to by some 85 percent of Torres Strait residents.
Titled "Baha-Bi-Buiya,'' which means "Light-Light-Light" in the
two main dialects of the Torres Strait and in Arabic, the program has
been broadcast for more than a year. The presenters read passages
from the Baha'i writings before the audience participates in often
lively discussions.
More than 70 participants from 33 European countries took part
in a Public Information Management Seminar in Sofia, Bulgaria,
hosted by the Baha'i International Community's Office of Public
Information in Paris and the National Spiritual Assembly of Bulgaria,
30 June to 3 July 2005. Workshops dealt with such themes as media
relations, Web sites, and the role of the arts in public information activities. A reception organized for the second evening of
the seminar gave the participants an opportunity to meet a range
of invited Bulgarian personalities. A well-known group of young,
hearing-impaired dancers, Jestim, performed a series of cultural
dances at the reception.
The death of former member of the Universal House of Justice,
Dr. David Ruhe, was reported on the obituaries page of The Guardian newspaper in the United Kingdom on 26 September 2005.
Alongside a color photograph of Dr. Ruhe, the article reported his
achievements as a medical filmmaker and his distinction as a "leading member of the Baha'i Faith. "
A Baha'i was interviewed on a popular Hungarian national
television evening program, "Kulrurhaz." The 13-minure interview
in December 2005 included a report on a socio-economic project
with Roma mothers. Additionally, in January 2006, a devotional
meeting at a Baha'i home was filmed and broadcast on "Kulrurhaz."
A Baha'i new year event was also covered in the news section of a
weekly national television program that discusses topical issues.
The auction of almost l,ooo items from the estate of the late jazz
legend-and Baha'i-Dizzy Gillespie was widely reported on Internet news sites. The items came from the house he shared with his
wife of 53 years, Lorraine, who passed away in 2004. The sale in New
Jersey, USA, lasted 13 hours, raised around us$500,ooo, and included
several rare Baha'i books and memorabilia. One report mentioned
YEAR IN REVIEW

'Abdu'L-Bahd (font, center) on His visit to Germany in I9IJ, with Bahd'is
and guests.

how a "religious medallion that Gillespie wore around his neck to
celebrate his allegiance to the Baha'i Faith" sold for us$3,500.
Baha'i participation at the opening of the new Welsh Assembly
in Cardiff was reported in the Gwent Gazette on 23 March 2006.
Mrs. Christine Abbas of Blaina was quoted as saying, "In all religions
the teachings are the same about how we should behave towards one
another, our families and our creator. No teachings tell us to kill one
another, that is something mankind adds in ignorance."

Centenary of the founding of the
Baha'i community of Germany
More than 1,800 people gathered in Stuttgart on IO September 2005,
to celebrate the centenary of the establishment of the Baha'i Faith
in Germany. Participants traveled from every region of the country
and at least 25 other nations for the event at the Stuttgart Congress
Center which commemorated a history both "dark" with crisis and
"highlighted" by achievement.
Stuttgart was selected as the host city because German Baha'i
history had its beginning there. Dr. Edwin Fischer, a dentist, had
emigrated in 1878 from Germany to New York, became a Baha'i
86               THE BAHA'I WORLD 2005- 2006

Inside the Baha'i House of Worship at Langenhain during the centenary
celebrations of the Bahd 'i community of Germany.

A local Bahd 'i children's class from the Anna Koest!in Schu!e performs a
dance routine at the jubilee.
YEAR IN REVIEW

there, and then returned to his home country to promote the Baha' I
teachings.
A series of presentations, highlighted with archival film clips
and photographs, depicted historical events, including the arrival
of Dr. Fischer in 1905, the visit of 'Abdu'l-Baha to Germany eight
years later, and the consecration of the first European Baha'i House
of Worship in Langenhain in 196+ The program also took note of
the period when the Faith was banned under Nazism. A dramatic
performance showed the interrogation of a Baha'i at a police station
by a Nazi official.
One of the speakers at the event was Mr. Ian Semple, a former
member of the Universal House of Justice, who represented the
Baha'i Faith's international governing body at the occasion and read
a message from it that referred to the arrival of the Baha'i Faith in
Germany and its subsequent expansion. "The spark lit in 1905,'' the
message said, "has burgeoned into a conflagration." The Universal
House of Justice added "this is a moment for reflection, profound
reflection-one that recounts the highlights in contrast to the dark
aspects punctuating the history of crisis and victory that depicts the
evolution of the German [Baha'i] community."
Mr. Semple also delivered two talks which quoted from the
writings of 'Abdu'l-Baha and Shoghi Effendi about the destiny of
the German Baha'i community. He said that the central task for
the German Baha'i community today lies in its contribution to the
"vital task" of building a new, just, and peaceful global society. "In
this age all the specific destinies are linked in the one enormous task
of unifying the world and attaining the maturity of human society,"
said Mr. Semple.
Another speaker, Stuttgart's deputy mayor for social affairs,
Gabriele Mueller-Trimbusch, thanked Baha'ls for their initiative in
starting World Religion Day. "The respect you pay to other world
religions, your openness for people who have different opinions,
your message of peace for the world we live in, makes you a greatly
appreciated partner for us," she said. "Stuttgart highly values the
activities of the Baha'i community, because it participates in the
social life of our city in an exemplary manner."
The National Spiritual Assembly of the Baha'ls of Germany
also addressed the gathering, as did a guest, the chairman of the
National Spiritual Assembly of the United States, William E. Davis,
88                  THE BAHA'f WORLD 2005- 2006

who emphasized the "chain of deep and abiding love that binds our
two commun1t1es."
After World War II, the American Baha'is sent money, food, and
literature to German Baha'is, and helped them rebuild their comm unity and administrative structures. A former us soldier stationed
in occupied postwar Germany, Mr. John Eichenauer, who helped the
German Baha'i community at that time, was a featured guest. He
spoke about his experiences during the first days of the reconvening
of the German Baha'i community.
The commemoration followed other events, held in April and
May 2005, to celebrate Germany's Baha'i centenary. On 22 April
2005, more than 150 specially invited guests attended a reception
held at the national Baha'i center in Hofheim-Langenhain. Among
those attending were dignitaries representing the cities of Hofheim
and of Wiesbaden, as well as representatives of the government of
the federal state of Hesse, of the federal and the European Parliaments and of different political parties. Mr. Teuto Rocholl, the
architect of the first European Baha'i House of Worship, was also
present. Professor Dr. Joachim-Felix Leonard, the state secretary
from the Ministry for Science and Art, conveyed the greetings of
the government and described the Baha'i message as "cosmopolitan,
global, and modern." Following a reception, the guests were invited
to attend a special devotional service in the House of Worship.
Ms. Gisela Stang, the mayor of Hofheim, praised the Baha'ls saying they "provide an important impulse for the city and for society.
They enrich our city."

NOTES

Baha'u'llah, in A Compilation on Baha'i Education (London: Baha'i Publishing Trust, 1976), p. 2.
2    'Abdu'l-Baha, Selections from the Writings of 'Abdu 'l-Bahd (Wilmette, IL:
Baha'i Publishing Trust, 1996), section 106.r.
3    'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by
'Abdu'l-Bahd During His Visit to the Un ited States and Canada in I9I2, rev.
ed. (Wilmette, IL: Baha'i Publishing Trust, 1995), p. 76.
Abdu'l-Baha, Paris Tal!?s: Addresses Given by 'Abdu'l-Bahd in Paris in I9II-I9I2
(London: Baha'i Publishing Trust, 1972) , pp. 52-53.
Shoghi Effendi, "The Faith of Baha'u'llah" in World Order, vol. 7, no. 2
(Winter 1972-73), p. 7.
New Translations
of Baha'u'llah's Writings

"The All-Knowing Physician hath His finger on the pulse of mankind.
He perceiveth the disease, and prescribeth, in His unerring wisdom, the
remedy. Every age hath its own problem, and every soul its particular
aspiration. The remedy the world needeth in its present-day afjlictions
can never be the same as that which a subsequent age may require. "1

aha'u'llah's writings elucidate virtually every aspect of existence,

B       including subjects as varied as science, philosophy, laws of
human conduct, the spiritual nature of existence, and the
future of humanity. These divinely inspired writings are the foundation of the Baha'i Faith, but their intended application is universal.
Baha'u'llah wrote not to a select group of followers, but to the whole
of humanity. The texts are the charter for a new world, and no soul
is beyond the rejuvenating influence of Baha'u'llah's revelation.
In 2006, a volume of newly translated writings by Baha'u'llah,
entitled The Tabernacle of Unity, was published in English. This
latest volume from World Centre Publications contains five letters
or "Tablets" written by Baha'u'llah to individuals of Zoroastrian
background during the 1870s and 188os. The volume provides
important new insights into the fundamental Baha'i principles of
the unity of religion and the relativiry of religious truth.
The two Tablets comprising the centerpiece of the volume
were both revealed in answer to questions posed to Baha'u'llah by
Manikchi ~aJ:iib, an ambassador of Parsee background who became
90               THE BAHA'f WORLD 2005-2006

well-known for his diplomatic and humanitarian work on behalf of
the Persian Zoroastrian community. Manikchi ~a}:iib, who had met
Baha'u'llah in person and who was both a friend and admirer, posed
a series of nine questions to Baha'u'llah covering topics as wide-ranging as the nature of the relationship between God and creation, the
apparently irreconcilable differences between the religions of the
world, and the role of reason in the formulation of religious law.

'1 am the royal Falcon on the arm of the Almighty.
I unfold the drooping wings of every broken bird
and start it on its flight. "
-BAH.A ' u 'LLAH , TABLET TO MANIKCHI $AHIB

The translation of the volume was prepared by the Research
Department of the Universal House of Justice on the basis of
authentic manuscripts held in the International Baha'i Archives.
It is the result of the combined efforts of a number of translators
and follows the style established by Shoghi Effendi, Guardian of
the Baha'i Faith and its authorized interpreter from 1921 until his
death in 1957· Readers familiar with the writings of Baha' u'llah will
recognize several well-known passages translated by Shoghi Effendi
and appearing for the first time in their original setting, including
the popular quotation "Ye are the fruits of one tree and the leaves
of one branch."
At the time of The Tabernacle of Unity's publication, Steven
Phelps, a translator working in the Research Department, commented:
The nominal thread that unites these five Tablets is that they were
all revealed over a century ago to individuals of Zoroastrian background. However, too much of a focus on this angle might make
the volume seem backward looking and irrelevant when in fact
its message is very much for the here and now. While restating
some of the central tenets of the Faith, such as the organic unity
of the human race, the progressive character of divine revelation,
and the world-embracing nature of Baha'u'llah's prophetic claim,
the volume also opens new vistas to the Baha'i teachings with its
NEW TRANSLATIONS                                91

discussion of the boundary between the absolute and the relative
in religious truth. Perhaps most importantly of all, the volume
speaks eloquently to the urgent need for religion to reclaim its
place as a world-unifying, world-transforming force.

NOTES

Baha'u'llih , The Tabernacle of Unity (Haifa: World Centre Publications,
2006), section r+
Baha'i International Community
ACTIVITIES

B
aha' is throughout the world are working for the establishment
of a united, peaceful, global civilization, built on Baha'u'llah's
vision of human oneness and collective security. The United
Nations Office (uNo) of the Baha'i International Community (BIC)
gives voice to the vision and concerns of the Baha'i community
at the United Nations. Within the context of the UN, the Baha'i
International Community is an international nongovernmental
organization (NGO) with affiliates in more than 200 independent
countries and dependent territories. As an international NGO, the
Baha'i International Community interacts and cooperates with the
UN and its specialized agencies, with governments, as well as with
intergovernmental and nongovernmental organizations, seeking to
promote and apply Baha'i principles to the resolution of challenges
facing humanity. The work of the Baha'i International Community
predominately focuses on the promotion of a universal standard for
human rights, the advancement of women, and the promotion of
just and equitable means of global prosperity.
The Baha'i International Community's engagement with the
United Nations dates back to the founding of the UN in 1945,
and prior to that, to its work with the League of Nations through
the International Baha'i Bureau. The BIC has special consultative

94             THE BAHA'f WORLD 2005-2006

status with the UN Economic and Social Council (Ecosoc), the UN
Children's Fund (UNICEF), the UN Development Fund for Women
(UNIFEM), as well as formal working relations with the World Health
Organization (WHO).
The reputation for expertise and professionalism that the BIC UNO
has developed over nearly six decades of consistent and principlebased contributions to UN fora continued to grow in the year
under review. Not only was the BIC UNO represented at a number
of high-level events, the Office also received an increasing number
of requests from the UN and Permanent Missions for participation,
input, and recommendations from Baha'i International Community
representatives. In a year marked by lengthy deliberations concerning widespread UN reforms, the BIC UNO directed its efforts towards
enriching the deliberative process itself and through both concrete
and conceptual recommendations in areas of socioeconomic development, the advancement of women, and human rights. Furthermore,
the refurbishment and expansion of BIC UNO conference facilities
enabled the Office to play a greater convening role in the UN and
NGO community-over 300 UN officials, ambassadors, dignitaries,
and NGO representatives were hosted by the Office throughout the
year.
To support its growing body of work, the BIC UNO has increasingly called upon experts and volunteers in the worldwide Baha'i
community to assist in the representation, research, administrative,
and technical needs of the Office. Baha'i experrs in relevant fields,
alongside BIC UNO representatives, effectively represented the Baha'i
International Community at the World Summit on the Information
Society; the UN Commissions on Social Development, Sustainable
Development, and the Status of Women; the UN Permanent Forum
on Indigenous Issues (PFir); the General Assembly interactive
hearings; and the International Criminal Court Assembly of States
Parties-thereby significantly increasing the contributions of the
BIC UNO at the UN and generating a rich body of insights and
recommendations for further action.

Reform agenda at the United Nations
The year was dominated by extensive debates about widespread and
urgently needed reforms at the United Nations. Throughout his
,, ,
BAHA I INTERNATIONAL COMMUNITY                            95

two terms in office, Secretary-General Kofi Annan has spearheaded
a reform agenda that encompassed areas of development, security,
human rights, as well as management-in an effort to bring the
agenda and the working methods of the UN in line with global
challenges and conditions of the twenty-first century.
Much of the year was spent in preparation for the long-anticipated
General Assembly 2005 World Summit that saw an unprecedented
number of world leaders come together to make bold decisions in the
areas of development, security, human rights, and UN management
reform. The Summit agenda was based on a set of concrete proposals
outlined in the Secretary-General's seminal report, tided "In Larger
Freedom: Towards Development, Security, and Human Rights for
All." Its cross cutting theme reiterated the paradigm of interconnectedness and indivisibility of development, security, and human
rights.
The proposals contained in the report were divided into four
thematic areas which, in turn, defined the structure and content
of deliberations at the World Summit. The first, "Freedom from
Want," included proposals for breakthroughs in debt relief, trade
liberalization, and increases in financial aid to achieve the Millennium Development Goals. The section tided "Freedom from Fear"
addressed security concerns and included proposals for initiatives
to prevent the proliferation of weapons of mass destruction and
the spread of terrorism, as well as proposals for the establishment
of a Peacebuilding Commission to support countries in transition from armed conflict. Thirdly, "Freedom to Live in Dignity"
covered proposals to strengthen the UN human rights machinery,
including strengthening the office of the High Commissioner for
Human Rights, the creation of the Human Rights Council to replace
the Human Rights Commission, and a review of rules governing
humanitarian intervention. The fourth section dealt with management proposals intended to streamline the internal operations of the
UN in order to enable it to fulfill its goals in the areas of development,
security, and human rights.
With such a comprehensive agenda before rhe international
community, the deliberations leading up to the Summit were
equally involved, providing many opportunities for NGOs to offer
feedback and input to the proposals at hand. The UN Office of the
High Commissioner for Human Rights (OHCHR), for example,
THE BAHA'I WORLD 2005- 2006

requested input from NGOs regarding means of strengthening the
work of her Office. In its statement responding to the request of the
High Commissioner, the Baha'i International Community recommended, among other things, that the Office strengthen its field
presence at the country level; that the work of special procedures
(i.e. independent human rights experts) receive adequate budgetary
and administrative support; that NGOs continue to be engaged in
assisting the work of the Office; that the public information section
of the Office be developed in order to allow the resolutions and observations of human rights bodies and mechanisms to be accorded
greater prominence in the media. "We wish to see the Office of the
High Commissioner," stated the Baha'i International Community,
"bolstered by the requisite moral, intellectual, and material resources-become the standard-bearer in the field of human rights,"
concluding that "the consciousness of a common humanity and the
understanding that the suffering of one is the suffering of all underlie
the spirit that can translate the proposals into reality."
The Bal1a'i International Community also joined other NGOs in
offering comments on proposals contained in the above-mentioned
Secretary-General's report, tided "In Larger Freedom." While the
Baha'i International Community's comments addressed specific areas
of the report, such as the Millennium Development Goals, terrorism, the Security Council, and means of strengthening democracy
and human rights, it also included issues for consideration at the
upcoming World Summit which had not been raised in the report.
Most important perhaps was the Baha'i International Community's
emphasis on the freedom of religion or belief- a challenging issue
shaping inter- and intra-state relations and yet one rarely addressed
at the United Nations. It is interesting to note that the structure of
the Secretary-General's report which centered on fundamental freedoms-echoing the "four freedoms" famously articulated by United
States President Franklin D. Roosevelt in his State of the Union
Address in 1941-failed to include Roosevelt's second point, which
was "Freedom of every person to worship God in his own way."
In response to its comments, the Baha'i International Community
received a signed a letter from the Secretary-General, expressing his
"appreciation for the active and constructive involvement of the
Baha'i International Community in the [reform] process."
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The Bahd 'i International Community's principal representative to the
United Nations, Bani Dugal, addresses the interfaith conference.

The lead-up to the September Summit offered two further
seminal opportunities for NGO input to the Summit process. The
first, spearheaded by the Missions of Indonesia, Pakistan, and the
Philippines was a Conference on Interfaith Cooperation for Peace, in
which a tripartite group consisting of governments, UN agencies, and
NGOs worked together to convene this substantive interfaith event
at the UN. Ms. Bani Dugal, Principal Representative of the Baha'f
International Community to the United Nations, as one of three
speakers from the NGO community invited to address the conference,
stressed that the "essential unity of religion, across the tremendous
diversity of history, culture, tradition, philosophy, and practice ...
should now become the operating principle of religious discourse."
The event was unique in that, rather than originating from the NGOs
or even the UN, it was driven by the concerns of Member States which
were themselves putting forward the idea that the most effective
solution to religious extremism was the encouragement of dialogue
between diverse constituencies and religions.
The second major opportunity for input was presented by the
General Assembly's interactive hearings with NGOs, civil society
THE BAHA'I WORLD 2005-2006

organizations and the private sector-marking the first time that the
General Assembly as a body held a meeting solely for the purpose
of hearing directly from civil society organizations on such a wide
range of issues. Approximately 200 participants were selected from
a wide pool of applicants to speak directly to one of the four issue
areas in the Secretary-General's above-mentioned report. Representing the Baha'i International Community, Mr. Roberto Eghrari
from Brazil was one of five NGO speakers to comment on the theme
of "Strengthening the United Nations" while Ms. Diane Ala'i, the
Baha'i International Community's Representative in Geneva, was
invited to participate in the discussions on the theme of human
rights. Although the hearings were criticized for occurring too late
in the pre-Summit process to have sufficient impact on government
negotiations, it was widely recognized that this new mode of government-civil society interaction was an important development for
the UN as a whole.

2005 World Summit

The outcome of the General Assembly's World Summit-the
culmination of months of intra- and intergovernmental debate on the
most pressing global issues and means for addressing them through
the United Nations-was met with mixed emotions. To great disappointment, Member States failed to reach agreement on the critical
issues of disarmament and the proliferation of nuclear weapons as
well as the ever-contentious questions of Security Council reform.
Undeniably, however, progress on three fronts-the creation of the
Human Rights Council, the establishment of the Peacebuilding
Commission, and the adoption of the principle of the "responsibility
to protect"- gave the global community reason to celebrate.
The decision to dissolve the discredited Human Rights Commission and to establish a Human Rights Council, now elevated to
the status of a principal organ of the UN (described in more detail
below) provided hope that the UN human rights machinery, which
had given the world the Universal Declaration of Human Rights,
would once again be invested with the legitimacy and authority to
carry out its critical mandate. The adoption of a resolution to create
a standing Peacebuilding Commission focused attention on the needs
BAHA'I INTERNATIONAL COMMUNITY                           99

of countries emerging from conflict or those at risk of relapsing into
conflict. With the recognition that nearly half of all countries relapse
into conflict after the signing of peace agreements, the purpose of
the new body will be to bring together relevant actors to marshal
resources, and advise and propose strategies for postconflict peacebuilding and recovery.
The World Summit, however, may be remembered most for
taking the extraordinary step of endorsing the new international
policy known as "responsibility to protect," which some referred to
as a "revolution in consciousness in international affairs." While the
United Nations was founded on the seemingly immutable principle
of territorial sovereignty, i.e. every country's right to manage affairs
within its borders, the "responsibility to protect" redefines sovereignty
in terms of the country's responsibilities in the domestic as well as
international arena. It states that in the event that a state is unwilling
or unable to protect its citizens from gross violations of human rights,
such as genocide, the international community has the responsibility
to intervene. "The new security consensus," commented Dr. Anne
Marie Slaughter, Dean of the Woodrow Wilson School of International Affairs, "rests more on solidarity than on self-defense." The
adoption of the principle of "responsibility to protect" comes in
the wake of the horrors of the genocides of the twentieth and the
early twenty-first century and holds the promise of a more mature
conception of sovereignty as a responsibility for the protection of
human life within one's jurisdiction and the obligation to protect it,
in solidarity with other nations, outside of one's borders as well.
Given the propitious moment represented by the World Summit and the world's attention to the development, security, and
human rights challenges of our time, the Baha'i International
Community- on the occasion of the 6oth anniversary of the United
Nations-offered a Baha'i perspective on these pressing questions.
The statement tided The Search for Values in an Age of Transition, 1
distributed to government Missions at the UN as well as to National
Spiritual Assemblies around the world, considers the state of current
global challenges from an evolutionary perspective, raises the complex issue of the role of religion in the public sphere, and discusses
the principle of the "oneness of humankind" as both the direction
and the operating principle of the emerging global order. Rooted
100             THE BAHA'I WORLD 2005-2006

in this vision, the second section of the statement presents concrete
recommendations for improving the work of the United Nations in
the areas of human rights and rule oflaw, development, democracy,
and collective security.

Reforming the human rights machinery
One of the highlights of the intense reform negotiations at the United
Nations involved the restructuring of the Organization's human
rights mechanism, namely the Human Rights Commission. Over the
years, the Commission's admission of gross human rights violators to
its membership, its flagrant politicization, and its inability to address
human rights violations around the globe promptly and effectively
had irreparably discredited this important body, which in its early
years gave the world the Universal Declaration of Human Rights.
In his recommendations to the General Assembly (contained in the
aforementioned report, "In Larger Freedom"), the Secretary-General
proposed the creation of a new Human Rights Council-with the
status, function, membership, and working methods necessary for
it to carry out its mandate.
Given the centrality of human rights to the work of the Baha'i
International Community, BIC representatives, both in New York
and in Geneva, were particularly active in following the negotiations
surrounding the proposed human rights body and giving their input
to the process. In an ongoing series of meetings and telephone calls
with NGO representatives of human rights organizations, Ms. Bani
Dugal and Ms. Diane Ala'i discussed and coordinated positions and
lobbying efforts related to the establishment of a strong Human
Rights Council.
Throughout the year, Baha'i International Community representatives met with UN officials from more than 20 countries to
lobby for the implementation of the Council and to prepare for its
establishment. The Baha'i International Community's written input
to the human rights reform negotiations included joint statements
with other human rights NGOs outlining concrete recommendations
for the structure and function of the proposed Council, as well as a
statement, in response to an open request from the High Commissioner for Human Rights, outlining the B1c's recommendations for
, ,,
BAHA I INTERNATIONAL COMMUNITY                       IOI

strengthening the Office of the High Commissioner. At a meeting
about the Human Rights Council, Mr. Luvuyo Ndimeni, First
Secretary of the Mission of South Africa-speaking on behalf of the
South African Ambassador who serves as Co-Chair of the Task Force
for the Human Rights Council-publicly recognized the contributions made by the Baha'is to the human rights reform process.
On 15 March 2006, the General Assembly passed a resolution
establishing the Human Rights Council. The new body has a
significantly higher institutional standing, moving from its former
position as an organ of the Economic and Social Council to one of
the subsidiary bodies of the General Assembly, alongside the Security
Council and the Economic and Social Council, thereby facilitating
the long-discussed goal of mainstreaming human rights in the UN
system. To become members of the Council, Member States will now
need 96 positive votes (representing an absolute majority of General
Assembly members), replacing the former, less stringent, voting
criteria. Also, the new Council will enable more timely interventions by establishing a year-round presence rather than the isolated
six-week meeting period. Finally, each member of the Council will
be subject to a universal periodic review of its human rights record
by Council members, thereby introducing a much-needed measure
of accountability and scrutiny.
Concluding its work with the former human rights body, the
Baha'i International Community was represented by Ms. Diane Ala'i
at the 62nd and final session of the UN Commission on Human
Rights.

Other human rights work
One of the focal areas of human rights work for the Baha'i International Community was the right to freedom of religion or belief- a
right long denied to the Baha'i community in Iran and to numerous
religious minorities around the world. The release of the UN Development Programme's (uNDP) 2005 Human Development Report
on the theme of "cultural liberty in today's diverse world" provided
a unique opportunity for the Baha'i International Community to
engage with the UN on the subject of religious freedom. In its formal
response to the UNDP's report, the Baha'i International Community
102              THE BAHA'I WORLD 2005-2006

The panel at the 2005 symposium on "Freedom to Believe: Upholding the
Standard of the Universal Declaration of Human Rights. " (Left to right)
Asma ]ahangir, Piet de Klerk, and Felice Gaer.

noted the report's failure to adequately address the right to freedom
of religion, stating that it represented one of the most contested
and neglected human rights, and provided concrete recommendations to the UN for improving the status and implementation of this
right. Given that this response represented the Baha'i International
Community's first engagement of this kind, the Office was delighted
to receive a formal letter from Mr. Kevin Watkins, Director of the
uN's Human Development Report Office, which noted "the very
helpful recommendations in the [Bic's] Response" and commended
its "substantive depth" and "intellectual engagement."
In an effort to stimulate greater awareness and promotion of
the right to freedom of religion or belief-as provided for in the
Universal Declaration of Human Rights-the Baha'{ International
Community developed a formal position statement on this theme
and used it as a basis for a symposium held in New York bearing
the same tide: "Freedom to Believe: Upholding the Standard of
the Universal Declaration of Human Rights." Invited panelistsaddressing the status of this right in international law-included His
Excellency Piet de Klerk, Ambassador at Large for Human Rights at
the Durch Ministry of Foreign Affairs; Ms. Asma Jahangir, United
BAHA",I INTERNATIONAL COMMUNITY                      ro3

Nations Special Rapporteur on Freedom of Religion or Belief; and
Ms. Felice Gaer, Director of the Jacob Blaustein Institute for the
Advancement of Human Rights. In his remarks, Ambassador de
Klerk noted that, "the degree to which freedom of religion or belief
is upheld reflects the general human rights situation in a particular
country." Reinforcing the work of the New York Baha'i International
Community Office in this area, Ms. Diane Ala'i continued in her role
as chair of the NGO Committee on Freedom of Religion, Conscience
and Belief in Geneva.
In the arena of promoting the human rights of the Baha'i
community in Iran, the Baha'i International Community's United
Nations Office expanded its diplomatic training seminars for
External Affairs representatives and reaped the fruits of its hard-won
labor. Alongside the rnth annual training seminar in Acuto, Italy, for
selected National Spiritual Assemblies from Europe and other countries, the BIC UNO organized the first seminar for African National
Spiritual Assemblies-held in English and French, and attracting 39
representatives from 31 National Spiritual Assemblies to seminars in
Dakar, Senegal, and Johannesburg, South Africa. As a direct result of
these seminars, including those for Latin American and Caribbean
National Spiritual Assemblies in previous years, BIC UNO representatives noted a significant increase in the capacity of external affairs
representatives to deal effectively with their governments and to
respond promptly to BIC UNO requests and directives.
This year, extensive and coordinated lobbying by the BIC UNO,
supported in New York by External Affairs representatives from
Canada and the United States, and reinforced by national representatives acting domestically, assisted with the passage of a General
Assembly resolution condemning the human rights situation in
Iran. Not only did the resolution contain stronger language referring
to the persecution of Baha'is than it had in previous years, it also
passed with the largest margin since 1996, with 75 votes in favor, 50
against, and 43 abstentions.
In a year dominated by discussions about the failure of the international community to respond effectively to the most egregious
human rights violations, including the genocide crisis in Darfur,
Sudan, the Baha'i International Community also continued its
engagement with other NGOs in advocating for an effective and just
THE   BAHA'I WORLD 2005- 2006

International Criminal Court. Mr. Jeffrey Huffines, Representative
of the Baha'is of the United States to the UN, representing the Baha'i
International Community, was re-elected to the position of Co-Chair
of the Faith and Ethics Network for the International Criminal
Court-a coalition of religious and interfaith NGOs that examine the
moral, ethical, and religious considerations surrounding the International Criminal Court. The Network worked to raise awareness
about the Court at the grassroots level by disseminating information
to numerous religious, ecumenical, and ethical communities.
In his capacity as Co-Chair, Mr. Huffines represented the Baha'i
International Community at the Fourth Session of the International
Criminal Court Assembly of States Parties in the Hague. There, he
moderated a lunch meeting featuring two senior Ugandan religious
leaders to discuss the publication of a training manual on advancing
justice and reconciliation in relation to the International Criminal
Court for African faith-based communities. Mr. Huffines helped
to organize a launch of the training manual at the United Nations,
while the Network made plans to launch the training manual in
Kampala, Uganda, in late April at an event to be attended by senior
religious leaders of that country.

Advancement of women
The work of the Baha'i International Community in the area of
the advancement of women, one of its core programmatic areas,
continued with full vigor. As Chair of the NGO Committee on the
Status of Women, one of the largest NGO Committees at the UN,
Ms. Bani Dugal played a central role in organizing the participation
of over 2,700 civil society representatives from several hundred NGOs
at this year's Commission on the Status ofWomen. Ms. Dugal's role
included organizing the annual NGO Consultation Day, preceding the
Commission, as well as leading daily morning briefings for NGOS.
Marking its 6oth year, this year's Commission considered the
themes of women's participation in development as well as the
equal participation of women and men in decision-making processes at all levels. The latter was particularly significant, occurring
in a year marked by the election of three women as heads of state:
Ms. Angela Merkel as Germany's first woman Chancellor; Ms. Ellen
, ,
)

BAHA I INTERNATIONAL COMMUNITY                         ro5

Johnson-Sirleaf as President of Liberia and Africa's first elected female
head of state; and Dr. Michelle Bachelet as President of Chile and
the first woman to hold the position in her country.
The Baha'i International Community's delegation to the Commission included representatives from all five continents-representing
National Spiritual Assemblies of Australia, Brazil, Canada, Germany,
Hawaii, Japan, Sweden, Togo, the United Kingdom, and the United
States. During the Commission, Ms. Dugal convened and moderated
a high-level roundtable discussion on the theme of "equal participation of women and men in decision-making processes at all levels."
Invited speal<ers included His Excellency E. Johan L0vald, Ambassador to the Permanent Mission of Norway to the United Nations;
Anne Marie Goetz, the Chief Advisor on Governance, Peace and
Security, UN Development Fund for Women (UNIFEM); and Amrita
Basu, a Professor in the Department of Women's and Gender Studies and Political Science, Amherst College. Ms. Zarin Hainsworth,
a Baha'i delegate from the United Kingdom, conducted three programs entitled "The Role Models of Women in Decision Malcing, "
"Widows' Rights International" and, in conjunction with the (uK)
National Alliance ofWomen's Organizations, "A Dramatic Presentation-Women in Decision Malcing in Trade Negotiations."
The Commission on the Status of Women concluded its 6oth
session, having taken decisions concerning Palestinian women; women
and girls in Afghanistan; the release of women and children taken
hostage; women, the girl child and mv/ AIDS; and the advisability of
a special rapporteur on laws that discriminate against women.
Ms. Dugal's expertise in the area of the advancement of women
was increasingly recognized as both UN officials and permanent
representatives sought her input on relevant matters. In preparation
for Austria's assumption of the presidency of the European Union
in January 2006, the First Secretary of the Permanent Mission of
Austria to the United Nations, Ms. Gerda Vogl, and the Head of the
Human Rights Section of the Austrian Ministry of Foreign Affairs,
Counselor Elisabeth Kogler, invited Ms. Dugal's recommendations
regarding ways in which the European Union could strengthen the
work of the Commission on the Status of Women. Ms. Dugal was
also invited to attend a consultation regarding gender mainstreaming
with Mr. Adnan Amin, Executive Director of the Secretary-General's
106             THE BAHA'f WORLD 2005-2006

High-level Panel on UN System-wide Coherence; Mr. Koen Davidse,
Head of Economic and Social Affairs at the Mission of the Netherlands to the UN; Ms. Zazie Schafer, the manager of the UN Task
Force on Gender Mainstreaming; and Mr. Paulo Galli, from the
Executive Office of the Secretary-General. At the meeting, invited
experts and NGO representatives raised concerns regarding the declining representation of women at the highest level of the UN system
and the inadequacy of current mechanisms for promoting gender
equality at the UN and nationally.
During the Commission, the Offices held a luncheon for
Mrs. Zanele Mbeki, the First Lady of South Africa, organized an
afternoon tea for the 20-member delegation of Taiwanese NGOs to
the Commission on the Status of Women, and hosted a film festival titled "Snapshots of Change," featuring an international series
of short films on women's rights, marking the 10th anniversary of
the Beijing Fourth World Conference on Women. The BIC also
hosted a reception to honor Ms. Ruth Bamela Engo-Tjega on her
retirement after 20 years of service at the UN, most recently as Senior
Economic Affairs Officer in the Office of the Special Coordinator
for African and the Least Developed Countries. Ms. Engo-Tjega had
worked alongside Baha'i International Community representatives
for many years and, in her speech at the reception, described the
atmosphere of the Baha'i International Community affectionately
as "her mother's hearth."

Social development
The Baha'i International Community continued its active engagement with the functional commissions of the United Nations, the
Permanent Forum on Indigenous Issues, and the World Summit on
the Information Society.
This year's Commission on Social Development concluded the
first UN Decade for the Eradication of Poverty (1997-2006) and
examined progress made towards the goal of poverty eradication. The
proposal for the Decade originated at the World Summit for Social
Development in Copenhagen in 1995 with the aim of eradicating
absolute poverty and substantially reducing overall poverty through
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the full implementation of commitments and recommendations
generated by the major UN conferences of the preceding decades.
While the Commission reiterated the need for a comprehensive
vision of poverty and development-addressing economic and social
exclusion and the denial of human rights-it was Ms. Clare Short,
invited speaker and a Member of Parliament in the United Kingdom,
who issued a clarion call for action to the members and observers at
the Commission. "We are at a major turning point in human history.
For the first time ever, we are capable of removing abject poverty,
illiteracy, and the diseases of poverty from the human condition,"
she said, making explicit the connection between improvements in
technology and communication and the emergence of a global ethic.
"What this means," she concluded, "is that within the next 30 to mo
years, we must create a new civilization. It will be a more moral and
decent way to live. It is effectively what the Universal Declaration of
Human Rights calls for and has been the dream of religious leaders
and moral philosophers throughout the ages."
In its contribution to the debates about the eradication of
poverty, the Baha'i International Community prepared a statement
titled A New Framework for Global Prosperity, 2 outlining the Baha'i
perspective on poverty and putting forward recommendations for
the establishment of more equitable conditions within and between
nations. The statement pointed out that "any definition of poverty and course for its elimination is shaped by prevailing notions
about the nature and purpose of the development process," and
as such described the purpose of development as "contributing to
the foundation for a new social and international order, capable of
creating and sustaining conditions in which human beings can advance morally, culturally, and intellectually." From this perspective,
it defined poverty as "the absence of resources- physical, social,
and ethical-necessary for the establishment of conditions which
promote the moral, material, and creative capacities of individuals,
communities, and institutions."
One of the harbingers of the above-mentioned "turning point
in human history" and catalyst of the "emerging global ethic" has
undoubtedly been the phenomenal rise of Internet technology. In
November 2005, nearly 20,000 participants representing governments, NGOs, media, and the private sector gathered in Tunis,
108            THE BAHA'I WORLD 2005-2006

Tunisia, for the World Summit on the Information Society to articulate a set of principles for governing and providing equitable access
to the benefits of the information age. Recognizing the ubiquity of
the globalized Internet, many participants in the Summit process
recognized that a preeminent role for any single government was no
longer acceptable or sustainable. In response, the Tunis Summit committed to create a new "Internet Governance Forum" to be convened
by the UN Secretary-General and to provide a much-needed forum
for coordination and consultation on cross cutting Internet issues.
The Baha'i International Community has closely followed the
work of the Summit since its first meeting in Geneva in December
2003. This year, during the second of two phases of the Summit,
Ms. Laina Raveendran Greene, an Internet entrepreneur representing
the Baha'i International Community, played an active role in the
Values and Ethics Caucus, helping to draft a statement on behalf of
the Caucus and coordinating an event addressing "The Role of the
Information Society in Building a Culture of Peace." Ms . Greene's
recommendations for further Baha'i International Community work
in this area included: contributing Baha'i principles to the global
dialogue on new forms of cooperation, engaging Baha'i youth in
related future events, and giving greater publicity to relevant Baha'i
socioeconomic development projects. The Summit's outcome document unequivocally recognized "that freedom of expression and the
free flow of information, ideas, and knowledge, are essential for the
Information Society and beneficial to development."
In order to expand its participation in UN fora, the Baha'i International Community continued to call on experts within the
worldwide Baha'i community to represent it at various events. John
Sargeant, a Canadian Aboriginal from the Six Nations, was invited
to attend and observe the proceedings of the United Nations Permanent Forum on Indigenous Issues. The 16-member Permanent
Forum, established in 2000, is a unique 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. Given the history of Baha'i involvement in community
development work with indigenous populations, the annual meetings
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of the PFII present an 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, Mr. Peter Adriance, invited representative of the Baha'i
International Community, continued his work of previous years at
the Commission, facilitating the involvement of faith communities
in the UN Decade of Education for Sustainable Development (2005-
2014). The Decade, spearheaded by the UN Educational, Scientific,
and Cultural Organization, grew out of the recognition that education is the foundation of sustainable development-specifically,
education that emphasizes a holistic and interdisciplinary approach
to developing the knowledge and skills required to ensure an environmentally and economically sustainable future. In collaboration
with the Education Caucus, Mr. Adriance organized two side events
at the Commission tided "The Role of Faith Communities in Education for Sustainable Development: Water, Sanitation and Human
Settlements" and "Engaging Faith Communities in the Decade of
Education for Sustainable Development."
BIC Representative Ms. Bahiyyih Chaffers continued to serve
in her role as Secretary of the NGO Committee on Social Development, coordinating the administration of the 22-member Committee
and managing relations with UN staff on behalf of the Committee.
Ms. Chaffers also coordinated the Committee's drafting task force,
which produced a response to the Secretary-General's report for
the 2006 Session of the Commission for Social Development. The
Baha'i involvement in work on social development at the UN was
also expanded through Ms. Chaffers's role as Vice-President of the
NGO Committee Against Racism and Racial Discrimination.
With a view to supporting the increasing number of activities
and roles of the BIC UNO, the Office undertook a major renovation
project, which significantly expanded its conference room facilities .
The completion of the renovation ahead of schedule in June 2005 was
particularly timely as the UN , shortly thereafter, released its Capital
Master Plan, in which the UN Secretariat building is scheduled to
close for renovation in 2007 for a period of five to ten years, depending on the renovation budget and strategy yet to be approved. As the
United Nations has absorbed the majority of remaining office space
IIO             THE BAHA'f WORLD 2005-2006

in the UN Plaza area to accommodate its transition needs, the BIC
UNO is strategically well positioned to become one of the primary
venues for UN and NGO program activities in the coming years.

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 (OPI) oversees and organizes public information activities
throughout the worldwide Baha'i community in conjunction with a
network of National Public Information Officers (NPIOs) who carry
out the external affairs and public information work of National
Spiritual Assemblies.
The Haifa Office receives dignitaries and other important visitors
to the Baha'i World Centre. On 1 December 2005, the president of
the Republic of the Marshall Islands, Mr. Kessai Note, and his wife,
Mrs. Mary Note, paid an official visit to the Baha'i World Centre,
while on a state visit to Israel. The president and first lady were
welcomed by a member of the Universal House ofJustice, Dr. Peter
Khan, and his wife, Dr. Janet Khan. Among those in the presidential
entourage were the minister of foreign affairs of the Marshall Islands,
Mr. Gerald Zackios, Mrs. Zackios, Bikini Atoll senator Tomaki Juda,
and Mrs. Juda. At a reception in the Seat of the Universal House of
Justice, Dr. Khan discussed with President Nore the history of the
Baha'i community in the Marshall Islands and the contributions the
Baha'is have made to development in that country. President Nore
and his party then visited the Shrine of the Bab and its surrounding terraces. Ir was the second visit to the Baha'i World Centre by
a head of state of the Marshall Islands, the first being in 1990 by
President Amata Kabua.
From 21 April 2005 to 20 April 2006, the Office arranged 327
special visits for some 3,576 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
orgamzations.
/)I
BAHA I INTERNATIONAL COMMUNITY                               III

President Kessai Note of the Marshall Islands, right, and the deputy
secretary-general of the Bahd 'i International Community, Murray Smith,
near the Shrine of the Bdb.

The Office received II ambassadors from II countries as well
as other government ministers and officials, including those from
Belgium, China, Eritrea, India, Israel, Japan, Tibet, Turkey, and
Uzbekistan.
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. The Office's ongoing efforts to support national
Baha'i communities in their public information efforts included
organizing the 12th annual European Public Information Management Seminar in Sofia, Bulgaria, from 30 June to 3 July 2005. More
than 70 participants representing 33 European countries heard presentations and took part in workshops on the principal themes of
interreligious dialogue, media relations, and the role of the arts in
public information activities.
The Office lent extensive support to the National Spiritual
Assembly of France in all aspects of a campaign to raise awareness
of the restrictions faced by Baha'i students wishing to enter higher
II2            THE BAHA'f WORLD 2005- 2006

education in Iran. It also oversaw the production and publication
of the French edition of One Country magazine, as well as six issues
of the European Public Information Bulletin. It collaborated with
Librairie Baha'le of France on the translation of new texts and the
new design for the upcoming revised French version of The Bahd'fs
magazine. Ninety-five documents from the official Baha'i Web
site were translated and finalized by the Office and offered to the
National Spiritual Assembly of France for insertion on the French
national Web site. The Office was also represented at numerous press
conferences at the Centre d'Accueil de la Presse Etrangere (Foreign
Press Centre), conferences, and seminars at UNESCO-Paris. As part
of its partnership with UNESCO for the International Decade for a
Culture of Peace, the Office encouraged European National Spiritual
Assemblies and Baha'i-inspired associations to post their respective
projects on the dedicated UNESCO Web site. Collaboration was
also started between the Office and the European Centre for Peace
and Development (ECPD) in Belgrade, Serbia, and with the Global
Network of Religions for Children.
The Office of Public Information's publications, both in print
and Web-based, are intended to provide news and information about
the activities of the Baha'i International Community. The official
Web site of the Baha'i International Community is the flagship
site of the Baha'i presence on the Web and receives an average of
51,000 visitors and 250,000 page views per month: 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 humanity. Links to Web sites of national Baha'i
communities are also available.
The other Web sites of the Baha'i International Community,
which include the Baha'i World News Service, the Baha'i Media
Bank, the Baha'i Reference Library, Baha'i Topics, and the Baha'i
International Community Statement Library, receive approximately
100,000 visits and nearly 500,000 page views per month.
The Baha'i World News Service posted around 60 articles on
its Web site during the year under review, including major breaking
stories concerning the persecution of the Baha' Is in Iran. Among the
numerous communities whose activities were reported were Barbados, Brazil, Bulgaria, Cuba, Fiji, Scotland, Senegal, and Tanzania.
/)I

BAHA I INTERNATIONAL COMMUNITY                        n3

The Web site is increasingly being used as an accurate and reliable
source of news about the Baha'i community by journalists and media
organizations around the world.
One Country, the official newsletter of the Baha'i International
Community, entered its 17th year of publication. Published quarterly
in English, Chinese, French, German, Russian, and Spanish, it
reached more than 50,000 readers in at least 180 countries. The
English edition, in particular, had some 40,{69 individuals on its
mailing list at the year's end. During the year, One Country also
maintained a presence on the World Wide Web.5
One Country won several awards for issues produced during
2005-2006. It won two APEX 2006 Awards for Publication Excellence.
The first was for a perspective piece on "The Challenge of Extreme
Poverty,'' in issue 16+ The other was for overall newsletter excellence
for 17.1. One Country also won a Certificate of Merit award from
the Religious Communicators Council (Rec) for the editorial on
extreme poverty.
During the year, One Country's stories covered a wide range of
topics. The July-September 2005 issue (17.2) featured an extended
story on the Youth Can Move the World leadership training project
in Guyana. The October-December 2005 (17.3) issue reported on
how faith groups around the world are gearing up to promote Education for Sustainable Development, a UN initiative. During the year,
it also carried book reviews of Thomas L. Friedman's The World is
Flat, Leigh Eric Schmidt's Restless Souls, and Mark L. Perry's The
Last Wtir.
Throughout the year, One Country continued to report on the
worsening situation of the Baha'is in Iran. The July-September issue
noted the increase in arbitrary arrests, the October-December issue
reported on the prison death of Dhabihu'llah Mahrami, and the
January- March 2006 (17.4) issue reported on the UN's discovery of
a secret 29 October 2005 letter from the Iranian military command
ordering the identification and monitoring of Baha'is.
Perspective editorials during the year discussed Baha'i approaches
to "Education for Sustainable Development" and "The Search for
Values in an Age ofTransition,'' which was based on a Baha'i International Community statement of the same tide.
Il4                THE BAHA'I WORLD 2005-2006

NOTES

For the full text of this statement, see pp. 213-28 of this volum e.
For the full text of this statement, see pp. 229-34 of this volume.
3   The site can be fo und at http:/ /www.bahai.org/.
A directory of official Baha'i Web sites can be fo und on pp. 261-62 of this
volume.
5   The site can be found at http://www.onecountry.org/.
Update on the Situation of the
Baha' is in Iran and Egypt

S
ince the earliest years of their existence, Baha'is in Iran and
Egypt have built for themselves a vibrant community life,
excelling in the education of their co-religionists and others,
eager to make a distinctive contribution to the spiritual, social, and
material advancement of their nations. The outlook of the Baha'is in
both countries has always been, and remains to this day, optimistic
despite the fact that they are denied fundamental human rights .

The situation of the Baha' is in Iran
In Iran, Baha'is have endured persecution throughout the community's 162-year history, including executions, imprisonments, torture,
confiscation of property, denial of the right to operate as a peaceful,
law-abiding religious community, and violations of their rights.
While persecution of the Baha'i community in Iran dates back to
the origins of the Faith in the 1840s, it was following the 1979 Islamic
Revolution that Baha'{s came under renewed attack, intimidation,
and discrimination at the hands of fanatical elements in the clergy
and the government, solely on account of their religious beliefs.
They have repeatedly been offered relief from persecution if they

Il5
II6             THE BAHA'f WORLD 2005-2006

were prepared to recant their Faith. More than 200 Baha'is have
been killed; 15 others have disappeared and are presumed dead. The
extent and systematic nature of the persecution-and the fact that it
constitutes deliberate government policy- have been documented in
reports issued by United Nations Special Representatives. The civil,
political, social, economic, and cultural rights oflranian Baha'is are
systematically violated.
An Iranian government document, obtained and published by
one of the Special Representatives of the Commission on Human
Rights in 1993, has served as a blueprint for the gradual elimination
of the Baha'i community. Produced by Iran's Supreme Revolutionary
Cultural Council and approved by the Supreme Leader, this document sets down guidelines for dealing with "the Baha'i question" so
that Baha'i "progress and development shall be blocked." The policy
is clearly still in effect during the year under review. 1
The Baha'i community in Iran is not aligned with any government, ideology, or opposition movement. It does not engage in any
acts of sedition or threaten the authorities. The principles of the Faith
require Baha'is to be obedient to the law of the land and to avoid
partisan political involvement, subversive activity, and all forms of
violence. Iranian Baha'is seek no special privileges but ask only for
their rights under the International Bill of Human Rights (to which
Iran is party), in particular the right to life, liberty, and security of
person, the right to profess and practice their religion, and the right
to education and work.
The Iranian Constitution has been crafted in such a way as to
serve the ends of those fanatical elements that wish to eradicate the
Baha'i presence from their country. Article 13 of the constitution
stipulates that Zoroastrian, Jewish, and Christian Iranians are the
only recognized religious minorities. The country's largest religious
minority remains "unrecognized," and therefore some 300,000
Baha'is cannot benefit from government initiatives in favor of
minorities . The Islamic regime refers to the Baha'i Faith as a heresy
and a conspiracy, and-classified as "unprotected infidels"- Iranian
Baha' is have no legal recourse. The fact that the largest religious
minority in the country is not recognized leads to laws that violate
the social and civil rights of Baha'is. Violence against Baha'is and
,, ,
BAHA IS IN IRAN AND EGYPT                        II7

the violation of their rights have
become a fundamental element in
the governance of Iran.
In addition, the recent rise in
influence in Iranian governmental
circles of the anti-Baha'i society
Hojjatieh, an organization committed to the destruction of the Baha'i
Faith, is now heightening the beleaguered community's fears. Founded
in 1953 by a Shiite Muslim cleric,
Hojjatieh actively pursued its objectives against the Baha'i community
prior to the 1979 Revolution. It has     Mr. Dhabihu'fldh Mahrami
today re-emerged in Iran as an influential if secretive faction that has been linked in news articles and
Web logs with the current Iranian administration.
During the year under review, the Baha' is in Iran have faced
an increase in the number of arbitrary arrests and detentions in
comparison to the preceding decade.

The death of Mr. Dhabihu'llah Mahrami
On 15 December 2005, the Baha'i International Community was informed of the death of a 59-year-old Iranian Baha'i, Mr. Dhabihu'llah
Mahrami, in his prison cell in the city of Yazd. He had no known
health concerns and the cause of his death is not known. During
the IO years that he had been arbitrarily incarcerated for his beliefs,
Mr. Mahrami received numerous death threats and was forced to
perform arduous physical labor.
Mr. Mahrami was first called before the Islamic Revolutionary
Court in Yazd in 1995 and questioned about his adherence to the
Baha'i Faith. Several meetings were held in an effort to persuade him
to renounce his beliefs, but he refused. Mr. Mahrami was among
the countless number oflranian Baha'is summarily fired from their
jobs for no reason other than their adherence to the Baha'i Faith.
He had previously worked in the civil service but, at the time of his
arrest, was earning a livelihood installing venetian blinds.
n8              THE BAHA'I WORLD 2005-2006

Despite assertions by Iranian officials chat Mr. Mahrami had been
convicted of spying for Israel, court records incontrovertibly indicate
char he was cried and sentenced solely on the grounds of being an
"apostate" for believing in the Baha'i Faith. It should be noted chat,
in an unwise attempt to prevent Mr. Mahrami from losing his job in
the civil service, a colleague-who was not a Baha'i-had submitted
Mr. Mahramf's photograph to a newspaper with a false announcement chat he had recanted his faith. When it became clear co the
amhoricies in lacer years that Mr. Mahrami was unquestionably a
member of the Baha'i community and had never recanted his beliefs,
they accused him of converting from Islam co the Baha'i Faith. Consequently, he was arrested and, on 2 January 1996, the Revolutionary
Court sentenced him to death. Since his heirs are not Muslims bur
Baha'is, his properties and assets were confiscated.
After his lawyer had appealed to the Supreme Court, Iranian
officials announced that the Court had rejected the verdict of the
Revolutionary Court and referred the case to a civil court. However,
in 1997 his relatives were informed orally char-despite urgent and
diligent action around the world co protest through governments and
thereby pressure the Iranian authorities co discharge Mr. Mahrami
without penalty-the Supreme Court had confirmed his death sentence. The authorities never publicly bowed to international pressure
calling for his release, but in December 1999, on the anniversary of
the birch of the Prophet Muhammad, they declared an amnesty and
commuted his sentence co life imprisonment.
About three years prior co Mr. Mahramf's death, the Public
Prosecutor of Yazd at the rime threatened him with death on a
number of occasions. The last rime Mr. Mahrami had received such
a threat was two months before he died, when, in Yazd prison, a
judge cold him: "Even if you are released from prison, we will get
rid of you in a [car] accident."

Increased harassment of Baha' is in Iran
Throughout the period under review, Baha' is across Iran have
experienced an escalation in aces of personal harassment against
chem, in comparison to the preceding decade. One tactic appears to
have been the targeting of Baha'i households, which began receiving
notes, cos, and tracts, all of which were aimed at refuting the claims
",
BAHA IS IN IRAN AND EGYPT                       II9

of the Baha'i Faith. Some of these communications were in the form
of documents allegedly written by Baha'ls who had "recanted their
Faith." Many Baha'ls have also begun to receive provocative SMS text
messages on their cell phones.
Having executed or abducted scores of Baha'i administrators in
the years immediately following the 1979 Revolution, the Iranian
government seems to be showing renewed determination to initiate
summary arrests and imprisonments, without charge, of the few
Baha'ls who manage the affairs of the community in an ad hoc
fashion at the national and local levels. This activity was ominously
foretold by an agent of the Iranian intelligence service. While
interrogating one of the Baha'ls arrested in 2005, the agent stated,
"We have learned how to confront [the Baha'ls] . We no longer pursue
ordinary [Baha'ls]; we will paralyze your inner core." Four of those
engaged in administrative work in Tehran were summoned to meet
with the authorities there on 7 November 2005 and subsequently
released, following interrogation.
Six community members were arrested on 8 November 2005 in
the city of Karaj or its environs. Some of them had been involved
in managing the affairs of the community and others in supervising
the training ofBaha'ls through systematic study of the basic tenets of
the Faith. They were released a month later, on 7 December. Each of
them was required to produce property valued at IO million Iranian
tumans (approximately us$rr,or3) as collateral for release. It is not
known whether any charges have been laid in these cases.
On the same day, officials searched two homes in Karaj belonging to Baha'ls. Both men were ordered to report to the court on IO
November, where they were questioned but not detained. Six others,
previously imprisoned, were released on bail. In all of these cases,
the individuals concerned were required to use property as collateral
for their release. It is not known whether any charges have been laid
against them.
Another Baha' I arrested in Babol Sar on 14 September was
released on bail three days later with properties used as collateral.
Two Baha'ls from Sari were arrested in that city on 20 and 28 August
2005, respectively, and released on 19 September.
Mr. Behrooz Tavakkoli was imprisoned on 26 July 2005. He and
a Baha'i colleague had traveled by bus from Tehran to meet with
Baha'ls in Mashhad and attend to administrative business. Upon
120             THE BAHA'f WORLD 2005- 2006

arrival in Mashhad, they were arrested at the bus terminal. That
same day in the evening, some IO agents of the Iranian intelligence
service went to Mr. Tavakkoli's home, searched his house, and confiscated books, notes, and other belongings. Mr. Tavakkoli has been
doing Baha'i administrative work at the national level and is very
well known to the Iranian authorities. His traveling companion was
a member of a coordinating group that supervises course work for
Baha' is throughout the country who wish to engage in systematic
study of the basic tenets of their Faith. She had previously been
arrested on 25 May 2005 and released on bail on 28 June.
Mr Tavakkoli was finally released on 15 November. He was
required to produce as collateral property valued at 50 million Iranian
rumans (approximately us $ 55,200). After having been arrested with
a fellow Baha'i in Mashhad, Mr. Tavak.koli was transferred to Tehran.
First, the Baha' is were told that his release had been delayed because
it had not been coordinated with the Ministry of Intelligence. Then,
the authorities promised to release him on IO November, but kept
him in prison for five more days on the grounds that the activities
of the Baha'is had increased in Isfahan and in other Iranian cities.
His fellow Baha'i also arrested at that time had been released on 19
September 2005.
Many more arrests were carried out during the first week of
August 2005 in the city of Ghaem Shahr and in Mashhad. A number
ofBaha'is who had received training to promote the moral education
of young Baha'is in Iran were arrested in Karaj. On 5 September, the
court in Karaj sentenced four Baha'is to IO months of imprisonment
on the charge of opposition to the Islamic Republic of Iran. This
charge was verbally conveyed to them, and when they asked for a
written document, the court refused to issue one.
Among numerous arrests carried out during the year under
review, some 37 Baha'is were arrested and taken into custody
between March and May 2005. Those imprisoned included prominent members of the community, residents of Tehran, whose houses
were ransacked; the authorities film ed some of these searches and
confiscated a large quantity of documents, printed materials, books,
copying equipment, and other possessions. Six Baha'is in Shiraz
were also arrested, nine more in the city of Semnan, and nine Baha'i
farmers whose homes and land had previously been confiscated in
the village of Kata.
/)I
BAHA IS IN IRAN AND EGYPT                         121

Statement of the UN Special Rapporteur
on Freedom of Religion or Belief
On 20 March 2006, the UN Special Rapporteur on Freedom of
Religion or Belief, Ms. Asma Jahangir, released a statement announcing that she was "highly concerned" about the following:
A confidential letter sent on 29 October 2005 by the Chairman of the Command Headquarters of the Armed Forces in
Iran to a number of governmental agencies has been brought
to the attention of the Special Rapporteur. The letter, which
is addressed to the Ministry of Information, the Revolutionary
Guard and the Police Force, states that the Supreme Leader,
Ayatollah Khamenei, had instructed the Command Headquarters
to identify persons who adhere to the Baha'i Faith and monitor
their activities. The letter goes on to request the recipients to,
in a highly confidential manner, collect any and all information
about members of the Baha'i Faith.2
The Special Rapporteur further stated, "this latest development
indicates that the situation with regard to religious minorities in Iran
is, in fact, deteriorating" and called on "the Government of Iran to
refrain from categorizing individuals according to their religion and
to ensure that members of all religious minorities are free to hold
and practice their religious beliefs, without discrimination or fear."
In parallel to Ms. Jahangir's announcement, the Baha'i International Community learned that the Iranian Association of Chambers
of Commerce had been compiling a list of Baha'ls in every type
of trade and employment, and that problems were being created
for members of the community in various trades throughout the
country.

Attacks in the media
The distressing new measures were implemented concurrently with
a campaign of media attacks on the Baha'i Faith, which in the past
have preceded government-instigated assaults on the Baha'!s in
Iran. The Kayhan newspaper, one of the official daily organs of the
conservative hardliners in Iran, published more than three dozen
122             THE BAHA'I WORLD 2005-2006

calumnious articles from October 2005 to March 2006. The articles
engage in a deliberate distortion of history, make use of fake historical
documents, and falsely describe Baha'i moral principles in a manner
that would be offensive to Muslims.
During the same period, Iranian radio and television broadcasts
regularly condemned the Bahffs and their beliefs, as well. For example, in a series of weekly programs on Ma' arif, a national radio
network.
One of the later articles in Kayhan demonstrated the depths to
which the Iranian media are willing to go in efforts to inflame the
public against the Baha'is. This article, published on 23 February
2006, said that Baha'ls would gather on a Muslim holy day to "consume alcohol, dance, and sacrifice a Muslim child." The same article
recalls an incident when a number of people were to be executed after
murdering a group of Baha'ls and, to save these Muslims, Ayatollah
Khomeini visited the shah and told him to free the murderers-an
order which the shah obeyed.

Denial of the right to organize
as a peaceful religious community
Since 1983, the Baha'i community in Iran has been denied both the
right to assemble officially and the right to maintain its institutions.
In other countries, these democratically elected governing bodies
organize and administer the religious activities of the community.
The Baha'i Faith has no clergy; its institutions perform many
of the functions reserved to clergy in other religions and are the
foundational element of Baha'i community life, but in Iran they
continue to be banned.
Already in 2004, the authorities had intensified their pressure on
the community (in ways that included threatening individual believers) and had ordered the Baha'ls to suspend all social, educational,
and community-related activities-in other words, all activities that
went beyond the individual observance of religious obligations.
Moreover, the Baha'ls were clearly informed that they would face
the government's withdrawal of protection if they did not ban all
collective activities. The officials stated that the most compassionate
act of the Islamic Republic had been to establish laws that protect
,, ,
BAHA IS IN IRAN AND EGYPT                          123

the Baha' {s from the people of Iran, who might otherwise take the
law into their own hands and "follow the dictates of their Islamic
sentiments." The implication was that the Baha'!s could be subjected
to mob attacks without protection from the government.

Denial of access to education
Documented evidence shows that, despite their claims to the contrary, the Iranian authorities once again blocked access to university
for the Baha' is in the past year.
A large number of Baha' {students passed the national university
entrance examinations in June/July 2005, many with very high scores.
Ir was not necessary to declare a religious affiliation in order to take
the exam. However, when they received their results in August, they
saw that they had been falsely recorded as Muslims on the official
form. The students wrote back to the officials concerned, indicating
that the registration form for the exam did not ask for a declaration
of religious affiliation and therefore they did not understand why
their religion was stated as Islam on the results form, when in fact
they were Baha' is. They never received any reply.
Barring Baha' { students from access to higher education has been
a long-standing policy of the Islamic Republic. The 1991 memorandum from the Iranian Supreme Revolutionary Council (published
by the former UN Special Representative) stated, "They [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." A statement posted on Ayatollah Safi's official
Web site in Iran also refers to this policy. In response to a question
about registering Baha'!s in educational institutions, the Ayatollah
responded: "Their registration as Baha'!s, which is an anti-Islamic intelligence organization, is not allowed and is contrary to the interests
of Islam and the principles and values of the Islamic Revolution."
In the late 1980s, the Iranian Baha'!s sought to mitigate the effects
of the ban by establishing their own institution of higher education.
Known as the Baha'i Institute of Higher Education (BIHE), the
Institute offered classes in private homes throughout the country,
augmented by a scattering of specialized classrooms, laboratories,
124             THE BAHA'f WORLD 2005- 2006

and libraries. By 1996, several hundred students were enrolled and
II had graduated with the equivalent of a bachelor's degree. 3
In the early morning hours of 15 August 2005, four intelligence
agents entered an apartment where Mr. Sina Vahdati, the administrative head of the BIHE responsible for academic affairs, was residing.
The agents confiscated certain institute documents, of which
they appeared to have had prior knowledge, and left after having
questioned him for a few hours. Later, Mr. Vahdati was directed to
go to the local intelligence office in Tehran. When he arrived there
on 16 August, he was dismissed and informed that he would need
to return at a later date.
The Baha'i Faith places a high value on education. Being denied
access to university-level studies is demoralizing, and any erosion
in educational levels inevitably leads to impoverishment. The
Baha'i International Community has placed particular emphasis
on this point over the past few years, with strong support from the
international community.
For several years, Iranian officials generated hope that Baha'i
students would finally be able to attend universities in their homeland without having to renounce their religion. Not only did this give
the impression that the authorities were acting with new liberality,
but allowing the students to pass the exam and then blocking their
admission may also have served other purposes. Clearly, it demoralized the students, creating a frustration that officials may believe will
induce Baha'i youth to leave the country. Moreover, it achieved an
objective that the authorities have long sought to attain: identifying
by name the young Iranian Baha'is who demonstrate outstanding
ability and may play a significant role in their community in the
future.

Confiscation of properties
belonging to individual Baha' is
Baha'i homes continue to be searched and documents and possessions seized. On 5 September 2005, the homes of nine Baha'is in
the city ofYazd were searched, and their Baha'i and other literature
confiscated, along with their computers, tapes, videos, and CDs.
,, ,
BAHA IS IN IRAN AND EGYPT                          125

The authorities also continue to act in accordance with their longstanding policy of confiscating Baha'i homes.

Denial of employment, pensions, and other benefits
Confiscating homes and property is not the only means that
the authorities use to weaken the economic base of the Baha'i
community. In the 1980s, over rn,ooo Baha'is were dismissed from
positions in governmental and educational institutions. Many remain
unemployed and receive no unemployment benefits. The pensions
of Baha'is dismissed on religious grounds were terminated. Some
members of the community have even been required to return
salaries paid to them before they were dismissed.

Denial of civil rights and liberties
Under Iranian law, Baha'is have no legal protection and thus
their rights can be ignored with impunity. Harassment continues
unabated. The application of some laws was modified, for example,
measures taken by the government in 2000 enabled married Baha'i
couples to register as husband and wife and to register their children.
But the relevant law was not changed, so Baha'i marriages and divorces are still not legally recognized. The right of Baha' is to inherit
is also denied.

United Nations expresses "serious concern"
For the 18th time since 1985, the UN General Assembly passed a
resolution on 16 December 2005 expressing "serious concern" over
the human rights situation in Iran. The resolution was put forward
by Canada and co-sponsored by 46 countries including Australia,
members of the European Union, and the United States. Among
other things, it called on Iran to
eliminate, in law or in practice, all forms of discrimination based
on religious, ethnic or linguistic grounds, and other human rights
violations against minorities, including Arabs, Kurds, Baluchi,
Christians, Jews, Sunni Muslims, and the Baha'i. .. ,
126              THE BAHA'f WORLD 2005-2006

and also to
implement the 1996 report of the Special Rapporteur of the
Commission on Human Rights on religious intolerance, which
recommended ways the Islamic Republic of Iran could emancipate the Baha'i community.
The resolution specifically mentioned the upsurge in persecution
against Iran's Baha'i community, noting the
escalation and increased frequency of discrimination and other
human rights violations against the Baha'i, including cases of
arbitrary arrest and detention, the denial of freedom of religion
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, adequate housing and other benefits.
The resolution also encouraged various agencies of the United
Nations Commission on Human Rights to continue to work to
improve the human rights situation in Iran and, at the same time,
called upon the government oflran to cooperate with these agencies.
The Principal Representative of the Baha'i International Community
to the United Nations, Ms. Bani Dugal, said, "It has been a year
when human rights violations against Baha'l[s] and other groups
in Iran have strikingly worsened, and the scrutiny and support of
the international community remains virtually the only tool for the
protection of innocent people in Iran."
The current situation of the Baha'fs in Iran reflects the nature
of the persecution against the community and its historical context.
Factions struggling for political ascendancy in Iran have repeatedly
used the Baha'is as a scapegoat, based on hostility and prejudice
generated by ecclesiastical propaganda. For more than 150 years,
from the pulpit, press, radio, television, and even from scholarly
publications, the Iranian public has received a grossly false image of
the Baha' 1s and their beliefs that incites hatred and contempt. The
Baha' 1s have never been allowed to communicate the facts that would
expose the lies and calumnies, which have come from those to whom
the people of Iran look for guidance in spiritual matters.
I) I

BAHA IS IN IRAN AND EGYPT                          127

Nevertheless, the organized campaign to destroy the community
has failed. The Iranian Baha'fs have steadfastly refused to compromise their Faith. They are dedicated to building united, supportive
communities characterized by an enthusiastic and optimistic outlook and are keen to offer their insights and skills to the progress
and development of their country. The persecution against them
has become an established issue in the ongoing indictment by the
international community- the United Nations, intergovernmental
bodies, and civil society- of the Iranian government for its violation
of universally accepted standards in human rights.

The situation of the Baha' is in Egypt
Once among the most vibrant and active minority religious
communities in the Middle East, the Baha'ls of Egypt are now
facing an upsurge of religious persecution and hatred from fanatical
elements in the clergy and the government that aims to eradicate the
community as a coherent entity. Of particular concern in the year
under review was the implementation of a government decision to
computerize the national identity card system in a way that excluded
Baha'ls.
More broadly, the Baha'i community of Egypt has been deprived
of virtually all rights as an organized religious community since
r960, when a sweeping presidential decree dismantled their religious
institutions, banned Baha'i activities, and enjoined the confiscation
of all Baha'i properties. No explanation for this official act was given.
Since that time, the Baha'i community of Egypt has been battered
by periodic arrests, detentions, and imprisonments.

The identity card crisis
Egypt's national identity card system, which is in the process of being
computerized, has been set up to exclude Baha'ls, depriving them
of valid ID cards, making them virtual noncitizens without access
to employment, schooling, and all government services, including
hospital care.
All Egyptian citizens must carry an ID card, which must be
presented not only for any type of government service, such as
128             THE BAHA'I WORLD 2005- 2 0 06

medical care in a public hospital or processing for a property tide or
deed, but also to obtain employment, education, banking services,
and many other important private transactions. ID cards are also
required to pass through police checkpoints, and individuals without
such cards are accordingly deprived of freedom of movement.
In Egypt, applications for ID cards require the applicant to state
his or her religious affiliation. Moreover, the system allows for one
of only three recognized religions of Egypt-Islam, Christianity, or
Judaism-to be entered. Baha'ls have long refused, as a matter of
principle, to falsely list themselves as Muslim, Christian, or Jew. Not
only would such a step constitute committing fraud against the state,
but such a denial of faith would effectively play into the hands of
those who seek to eliminate the Baha'ls in Egypt.
In the 1990s, the government announced it would be upgrading
its identification card system by issuing computerized cards that
would be less susceptible to forgery. This, the government indicated,
would help to combat militant Islamic unrest, and improve data
collection and access. The government indicated the shift to the
new system would be gradual, but set January 2005 as the deadline
for everyone to have a new card-a deadline which was extended
to 2006.
As a result of modifications to the new computerized system,
Baha'ls found that only one of the three recognized religions can be
entered. If the field is left blank, the computer refuses to issue the
card. The Baha'i community of Egypt has approached the government on numerous occasions to plead for a simple change in the
programming, if not the law, so that they could be issued valid ID
cards under the new system. Such pleas, however, have been met
with rejection and refusal. Given the government's refusal to make
what would be the simplest of programming changes, it can only be
concluded that the ID card situation is in reality an attempt to further
marginalize and eliminate the Baha'i community of Egypt.
A number of Baha'ls have had their old identification cards- on
which the space for religion is either blank or correctly identifies
them as Baha'{s- confiscated by government officials. Individuals
without proper ID face detention. Likewise, yo ung people without
ID cards are denied entrance and continuing enrolment in colleges
and universities, as well as service in the armed forces.
, ,,
BAHA IS IN IRAN AND EGYPT                        129

At one point, government officials offered Baha' Is the possibility of using passports in lieu of ID cards-a ploy that would set the
Baha'fs apart or even drive them from their homeland. There is
concern, as well, that refusing to list Baha' I in any kind of national
identification database enables the government to officially proclaim
that there are no Baha'ls in the country.
On 4 April 2006, a lower administrative court ruled in favor of
an Egyptian Baha'i couple who sought not to have their religion
falsely identified on government documents. Husam lzzat Musa and
Ranya Enayat Rushdy had their identification cards and passports
confiscated after they applied to have their daughters added to their
passports, which listed the Baha'i Faith as their religion. The court
ruled that the government should issue identity cards and birth
certificates that correctly stated their professed religion as members
of the Baha' I Faith. The ruling said that, even if the government
did not recognize the Baha'i Faith, adherents should still have their
religious status properly stated on official documents. Elements of
Egyptian society, particularly Al-Azhar University and the Muslim
Brotherhood, raised an outcry in the wake of the decision, objecting
to any kind of recognition of the Baha'i Faith as a religious belief.
The Egyptian government subsequently appealed the decision, taking
it before the Supreme Administrative Court. The initial ruling and
appeal attracted widespread media attention in Egypt and the Arab
world. 4

Excerpts from recent human rights reports
In spring 2005, the us Commission on International Religious Freedom reported how interlocutors visiting Egypt in 2004 cited "an
increased tendency by Muslim clerics to view Baha' Is as a heretical
sect oflslam rather than an independent religious movement. When
asked why in practice the right to freedom of religion of the Baha'i
community is not protected under the Egyptian constitution, government officials said that Islam recognizes only one Islam, Christianity,
and Judaism. Nevertheless, Egyptian officials claimed that Baha'ls
are free to practice their religion in private. Various Egyptian religious leaders and government officials made spurious claims to the
Commission, without any evidence, that Baha'fs have engaged in
130                THE BAHA'f WORLD 2005-2006

political activity against the Egyptian government in the past and
the community practices immoral acts, such as 'wife-swapping.' The
absence of facts to support such authoritative denunciations apparently made no difference to the officials who made the slanderous
statements."
In her 2005 report, UN Special Rapporteur on Freedom of
Religion or Belief, Asma Jahangir, noted that, in Egypt, Baha'is
were not allowed to indicate their religion on the birth certificates of
their children. Moreover, she noted a fatwa issued by the Al-Azhar
Islamic Research Academy allegedly declared the Baha' is apostates.
The Special Rapporteur encouraged the Egyptian government to take
all necessary measures to ensure freedom of religion to all without
discrimination.
The Baha'i International Community hopes that international
attention and diplomatic efforts can be mobilized to convince the
Egyptian government to act in keeping with the various documents
of international human rights law to which it is a parry-and thereby
to end the long history of unjust repression inflicted upon Egypt's.
Baha'i community.

NOTES

See Baha'i International Community, The Baha'i 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 , or visit
http:/ /question.bahai.org/.
The full text of the 29 Ocrober letter from the chairman of the Command
Headquarters of the Armed Forces in Iran ro a number of governmental
agencies was released in July 2006. It stares rhat the Command Headquarters
of the Armed Forces "has been given the mission to acquire a comprehensive
and complete repo rt of all the activities of these sects (including political,
economic, social and cultural) for the purpose of identifying all the individuals of these misguided sects. Therefore we request that you convey ro
relevant authorities to, in a highly confidential manner, collect any and all
information about the above-mentioned activities of these individuals and
report it to this Command Headquarters. "
3   For further information on the denial of education to the Baha'fs in Iran ,
visit http://denial.bahai.org/.
Egypt's Supreme Administrative Co urt subsequently ruled against the
right of Baha'is to be properly identified on government documents on
16 December 2006. For the latest developments, visit www.bahai .org/
persecution/ egypt.
ESSAYS9 STATEMENTS9
AND PROFILES
Western Liberal Democracy as
New World Order?
In an age of increasing global interdependence, Dr. Michael Kar/berg asks whether
the Western mode! ofdemocracy is the
natural and inevitable way to organize free
and enlightened societies.

T
he triumph of the Western social order was widely heralded
in the closing decades of the twentieth century. "The end
of ideology" was proclaimed and an age of global prosperity anticipated, driven by the twinned forces of global free-market
capitalism and liberal democracy. 1 In the ensuing years, the vacuum
left by the collapse of the Soviet Union, along with new tensions created by a perceived "clash of civilizations," 2 has propelled advocates
of free-market capitalism and Western liberal democracy to step up
their efforts to export or impose these models around the world in
former Communist states, Muslim nations, and elsewhere.
To date, the global free-market capitalism aspect of this project
has been the subject of considerable critique in both the popular
and academic press. 3 It has also spawned a network of global justice
organizations and activists who have become ever more visible and
vocal through various strategies, including mass protests and Internet
organizing. Concerns have been raised about the increasing global
disparities of wealth and poverty, the absence of environmental
and labor standards and enforcement mechanisms in the global
marketplace, the devastating impacts of currency speculation and
transnational capital flight, the rising and largely unregulated power

134             THE BAHA'I WORLD 2005-2006

of multinational corporations, the undemocratic nature of global
financial institutions and trade organizations, and a host of other
issues.
Significantly, these critiques of the global free-market capitalism project have frequently come from authors and activists within
the Western world itself. The same cannot be said, however, of the
project to export liberal democracy. Throughout the West, it is still
generally assumed that the Western democratic model is the natural
and inevitable way to organize free and enlightened societies.
Bur there is an alternative perspective. Could it be said that
Western liberal democracy-or what might more accurately be
called competitive democracy-has become anachronistic, unjust, and
unsustainable in an age of increasing global interdependence?4 "The
signs of impending convulsions and chaos can now be discerned,"
wrote Baha'u'llah, "inasmuch as the prevailing order appeareth to
be lamentably defective." 5

Competitive democracy
Western liberal democracy, at its core, is based on the premise that
democratic governance requires individuals and groups to compete
for political power. The most recognizable form that this takes is
the party system. Political competition also occurs without formal
political parties in many local elections, and when independent
candidates run in provincial (or state) and national elections. In
all of these cases, however, the underlying competitive structure
is the same, and it is this underlying structure that has become
anachronistic, unjust, and unsustainable.
Granted, competitive democracy represents a significant and
valuable historical accomplishment. It has proven a more just form of
government than the aristocratic, authoritarian, or sacerdotal forms
of governance it has generally replaced. It also represents a reasonable adaptation to the social and ecological conditions prevailing at
the time of its emergence. But the theory and practice of political
competition emerged in the earliest days of the West's industrial
revolution, when human populations were still relatively small and
isolated. It predates the invention of electricity, the internal combustion engine, air travel, broadcast media, computers, the Internet,
WESTERN LIBERAL DEMOCRACY                          135

weapons of mass destruction, appetites of mass consumption, and
global free-market capitalism. In the past three centuries, our success
as a species has transformed the conditions of our existence in these
and many other ways.
Competitive democracies, for reasons that will be discussed
here, appear to be incapable of dealing with these new realities. Yet
Western populations are, by and large, living in a state of denial
regarding the anachronistic nature of competitive political systems.
When concerns are raised about the condition of these systems, they
tend to focus on surface expressions rather than underlying structural
causes. For instance, in many Western countries it has become commonplace to bemoan the increased negativity of partisan political
rhetoric. Political discourse, some commentators suggest, is suffering
from a breakdown in civility and a rise of mean-spiritedness. As a
result, politicians are mired in a gridlock and cannot address the
complex issues that face them.6 Even many elected politicians have
raised these concerns. In a collection of essays by retiring us senators
at the close of the twentieth century, one was moved to "lament the
increasing level of vituperation and partisanship that has permeated the atmosphere and debate in the Senate." 7 One observed that
"bipartisanship ... has been abandoned for quick fixes, sound bites,
and, most harmfully, the frequent demonization of those with whom
we disagree. "8 Another claimed that "there is much more partisanship than when I came to Washington two decades ago, and most
of it serves the nation poorly." 9 Yet another wrote that "our political process must be re-civilized" due to the "ever-increasing vicious
polarization of the electorate, the us-against-them mentality" that
"has all but swept aside the former preponderance of reasonable
discussion. " 10
Statements such as these raise legitimate concerns about the state
of partisan discourse, but they obscure the underlying problem of
political competition. According to these views, political competition and political parties are the natural, normal, and inevitable
way to organize democratic governance; the problem arises only
when partisan rhetoric becomes too adversarial or mean-spirited.
As the sociolinguist Deborah Tannen states, ''A kind of agonistic
inflation has set in whereby opposition has become more extreme,
and the adversarial nature of the system is routinely being abused."''
THE BAHA'f WORLD 2005- 2006

Tannen attributes this "more general atmosphere of contention," or
this "new mood" in partisan politics, to a wider combative culture
that is corrupting the partisan system and socializing politicians
into more conflictual patterns of interaction, resulting in gridlock,
the spread of corruption, and the breakdown of unwritten rules of
civility, cooperation, and compromise. 12

The seeds of competitive democracy
The breakdown in civility, the rise of mean-spiritedness, the problem of gridlock, and the spread of political corruption-assuming
these things have indeed deteriorated over time- are not abuses
or corruptions of the partisan system. Such developments are the
culmination- the "perfection"-of a system that political scientist
Jane Mansbridge refers to as "adversary democracy." 13 They are the
sour fruit inherent in the seeds of competitive democracy. "No two
men can be found who may be said to be outwardly and inwardly
united," wro te Baha'u'llah. 14
These seeds, to be more precise, are the deepest assumptions about
human nature and social order that underlie political competition.
The first of these assumptions is that human nature is essentially selfish and competitive. The second assumption is that different groups
of people will naturally develop different interests, needs, values,
and desires, and these interests will invariably conflict. The third
assumption is that, given a selfish human nature and the problem
of conflicting interests, the fairest and most efficient way to govern
a society is to harness these dynamics through an open process of
mterest-group competmon.
Based on these assumptions, it should come as no surprise that
the fruits of competitive democracy include the aforementioned
breakdown in civility, rise of mean-spiritedness, problem of gridlock
and spread of political corruption. These are to be expected if we
accept, and enact, such assumptions. In fact, this is the reason why
some competitive democracies have set up complex systems of
checks and balances in an effort to limit the excessive accumulation
of power in the hands of any given interest group. It is also why
some competitive democracies have tried to cultivate, within their
political systems, codes of civility and ethics intended to restrain the
WESTERN LIBERAL DEMOCRACY                           137

basest expressions of political cdmpetition. And this is the reason that
most competitive democracies struggle, to this day, to reign in the
worst excesses of political competition by experimenting with term
limits, campaign finance reforms, and other stopgap measures. Yet
none of these efforts fundamentally changes the nature or the fruit
of the system, because the fruit is inherent in the system's internal
assumptions-its seeds.
To grasp this inherent relationship, consider the market metaphor
that is often invoked as a model for political competition. Competitive democracy is generally conceived as a political marketplace
within which political entrepreneurs and the parties they incorporate
try to advance their interests through open competition. 15 The "invisible hand" of the market allegedly works to direct this competition
toward the maximum public benefit. As Lyon explains,
Supporters of party government argue that if one looks at the
larger picture and sees the "political market" in which several
parties, the media, interest groups, and individuals all interact,
democratic needs are served in a kind of mysterious way ... [as
though] another "invisible hand" is at work. ' 6
Within this market model, political parties incorporate around
aggregated sets of interests in order to pool their political capital.
Contests then determine leadership and control within and between
parties-as politicians and parties organize to fight and win elections.
The logic of competitive elections, however, ensures that the goal of
winning trumps all other values. As Held explains,
Parties may aim to realize a programme of "ideal" political
principles, but unless their activities are based on systematic
strategies for achieving electoral success they will be doomed to
insignificance. Accordingly, parties become transformed, above
all else, into means for fighting and winning elections. 17
Once political leadership and control is determined through
electoral contests, processes of public decision making are structured
in a similar manner. Decision making is organized as an oppositional
process of debate. In theory, political debate functions as an open
"marketplace of ideas" in which the best ideas prevail-again through
the operation of some hypothetical invisible hand. In practice, the
THE BAHA'f WORLD 2005-2006

logic of the competitive system transforms debate into a struggle
over political capital. Victory results in a gain of political capital,
defeat results in a loss. Debate thus becomes an extension of the
electoral process itself, providing a stage for "permanent campaigns,"
or neverending contests over political capital, in anticipation of the
next round of elections. 18
Much political decision making also occurs outside of formal
public debates. Indeed, these debates often serve as little more than a
dramatic veneer on complex behind-the-scenes processes of political
bargaining and negotiation. Yet these behind-the-scenes processes
tend to be characterized by similar competitive dynamics. 19 These
processes involve not only elected officials but also lobbyists, think
tanks, media strategists, and numerous species of political action
groups-all of which are vying with one another to pressure politicians, shape media coverage, and influence public opinion in ways
that advance their own agendas and interests.

The fruit of competitive democracy
Interest-group competition has no necessary relationship to the goals
of social justice and environmental sustainability. On the contrary,
the track record of competitive democracy is clear. It is a record of
growing disparities between rich and poor. 20 It is also a record of
accelerating ecological destruction. 21 Therefore, the problems of competitive democracy, a few of which are discussed here, go well beyond
the breakdown of civility and the rise of mean-spiritedness.

THE CORRUPTING INFLUENCE OF MONEY
In theory, when there are excesses and deficiencies in the operation
of the market economy, a democratic government should be able
to regulate and remedy them. The practice of political competition,
however, makes this virtually impossible. The reasons for this are
not difficult to understand. Political competition is an expensive
activity-and growing more expensive with every generation.
Successful campaigns are waged by those who have the financial
support, both direct and indirect, of the most affluent market actors
(i.e. those who have profited the most from market excesses and
deficiencies).
WESTERN LIBERAL DEMOCRACY                          139

The problem of money in politics is widely recognized and it
largely explains the cynicism and apathy reflected in low voter turnout at the polls. The underlying cause of this problem, however, is
seldom examined and never seriously addressed. We hear occasional
calls for campaign finance reform and similar regulatory measures.
Yet the root of the problem is political competition itself From the
moment we structure elections as contests, which inevitably require
money to win, we invert the proper relationship between government and the market. Rather than our market existing within the
envelope of responsible government regulation, our government is
held captive within the envelope of market regulation.
As long as governance is organized in a competitive manner,
this relationship cannot be fully corrected. Any scheme to tweal<: the
rules here and there will merely cause money to flow through new
paths. This is what occurs, for instance, with attempts to reform
campaign financing. New forms of contribution merely eclipse the
old. Even if societies could eliminate campaign financing entirely,
money would simply flow through other points of political influence
such as the constantly evolving species of political action groups
that exert strategic influences over media coverage of issues, public
opinion formation, electoral outcomes, and many other political
processes. In a competitive political system, where candidates are
vying for favorable coverage, public opinion and votes, money will
always flow to the most effective points of political influence just
as water always flows to the point of lowest elevation. We can alter
the path of that flow, but we cannot stop it.
This problem is a primary cause of the growing disparities of
wealth and poverty that are now witnessed throughout the world,
including within the Western world. The expanding income gap is
not simply a result of the market economy itself. It is a result of the
competitive political economy that is coupled with it. Through this
political economy, the wealthiest market actors define the market
framework within which they accumulate wealth. This framework
comprises systems of property law, contract law, labor law, tax law,
and all other forms of legislation, public infrastructure, and public
subsidies that shape market outcomes. In competitive democracies,
this framework is defined, over time, by the wealthiest market actors,
owing to the influence of money on political competition. The result
THE BAHA'f WORLD 2005-2006

is a political-economy feedback loop that serves the swelling interests
of the wealthiest segments of society.
The subordination of governance to market forces also has
implications for the environment. In unregulated markets, production and consumption decisions are based solely on the internal costs
of manufacturing, which include labor, materials, manufacturing
equipment, and energy. These internal costs determine the retail
prices that consumers pay for products, which influences how much
people consume. These costs do not, however, always reflect the true
social or ecological costs of a product. Many industries generate
external costs, or externalities, that are never factored into the price
of a product because they are not actual production costs. 22 For
instance, industries that pollute the environment create substantial
public health and environmental remediation costs that are seldom
factored into the actual costs of production. Rather, these costs are
borne by the entire society, by future generations, and even by other
species. Because an unregulated market does not account for these
external costs, the prices of products with high external costs are
kept artificially low. These artificially low prices inflate consumption
of the most socially and ecologically damaging products. For these
reasons, market economies are ecologically unsustainable unless
carefully regulated by governments that factor such costs back into
the prices of goods through "green taxes" and other means. 23 As
discussed above, however, markets are not responsibly regulated
within a competitive political system because the system subordinates
political decision making to market influences. Markets regulate
competitive democracies rather than the other way around.
Finally, the social and environmental costs of political competition
converge in the case of "environmental racism" and related environmental injustices. 24 The poor, ethnic minorities, and women tend
to suffer the most from the effects of environmental deterioration
because they are more likely to live or work in areas of increased
environmental health risks and degradation. These segments of
the population are least able to influence political decision making
because of their economic disenfranchisement. As a result, environmental practices that are seldom tolerated in the backyards of more
affluent groups are displaced onto groups that are politically and
economically marginalized. These are the people who pay most of
the costs of such environmental externalities.
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PERSPECTIVE EXCLUSION AND ISSUE REDUCTION
In addition to the problem of money, political competition does not
provide an effective way to understand and solve complex problems
because it reduces the diversity of perspectives and voices in decision-making processes. There are a number of reasons for this. First,
political competition yields an adversarial model of debate which
generally defaults to the premise that if one perspective is right then
another perspective must be wrong. In theory, the most enlightened
or informed perspective prevails. This assumes that complex issues
can be adequately understood from a single perspective. However,
an adequate grasp of most complex issues requires consideration of
multiple, often complementary, perspectives. Complex issues tend
to be multifaceted-like many-sided objects that must be viewed
from different angles in order to be fully seen and understood. Different perspectives therefore reveal different facets of complex issues.
Maximum understanding emerges through the careful consideration
of as many facets as possible.
Political competition militates against this process because it assumes the oppositional rather than the potentially complementary
character of diverse views. One cannot gain political capital at the
expense of one's opponent unless there is a winner and a loser. As
a result, political competition reduces complex issues into binary
oppositions in which only one perspective can prevail. This is what
Blonde! calls "the curse of oversimplification. "25
This problem is exacerbated by the hyper-commercialized media
sectors that are emerging in most Western societies-products of the
political economy discussed above. These are driven by the logic of
manufacturing mass audiences in order to sell them to advertisers.
The cheapest, and therefore most profitable, way to manufacture a
mass audience is through the construction of spectacle- including
partisan political spectacle. Political coverage is thus reduced to a
formula of sound-bite politics in which emotionally charged sloganeering becomes the ticket into the public sphere. As a result,
simplistic political mantras echo throughout the public sphere,
distorting the complex nature of the issues at hand, constraining
public perceptions, and aggravating partisan divisions. In such a
climate, it is virtually impossible to solve complex, multidimensional
social and environmental problems.
THE BAHA'f WORLD 2005-2006

A closely related consequence of this competitive model is the
exclusion and inhibition of diverse voices who avoid or withdraw
from the arena of public service because of its simplistic and hostile
atmosphere. Such an atmosphere does not attract individuals
who, by nature or nurture or some combination of the two, are
neither inclined toward, nor comfortable with, simplistic adversarial
debate- even though they may have important contributions to
offer. Partisan mudslinging aside, adversarial debate does not elicit
the best reasoning even among the most confident individuals. Such
conditions can entirely silence less confident and less aggressive-or
simply more thoughtful and caring-individuals.
By extension, adversarial contests also tend to privilege males
who, again by nature or nurture or some combination of the two,
tend to be more aggressive than women and thus gain the advantage
within an adversarial arena.26 The resulting disadvantage experienced
by many women may also be experienced by some minority groups
which, in order to survive, have learned to adopt cautious and
guarded postures in relation to dominant social groups. Moreover,
women and minorities may be further disadvantaged because even
though male or dominant-group expressions of aggression are often
considered natural and appropriate, the same kinds of expressions,
when employed by women or subordinated minorities, are often
viewed as unnatural and inappropriate. Thus, the same rewards
do not necessarily accrue to women and mino rities for the same
adversarial behaviors. 27 By inhibiting and excluding various social
groups in these ways, political competition and adversarial debate
tend to impoverish public discourse and undermine the resolution
of complex problems.

THE TIME-SPACE PROBLEM
Partisan politics is also inherently incapable of addressing problems
across time and space. Complex social and environmental issues
generally require long-term planning and commitment. Competitive
political systems, however, are inherently constrained by short-term
planning horizons. In order to gain and maintain power, political entrepreneurs must cater to the immediate interests of their constituents
so that visible results can be realized within relatively frequent election cycles. Even when long-term political commitments are made
WESTERN LIBERAL DEMOCRACY                           143

out of principle by one candidate or party, continuity is often
compromised by succeeding candidates or parties who dismantle
or fail to enforce the programs of their predecessors in order to
distance themselves from policies they were previously compelled
to oppose on the campaign trail or as the voice of opposition. The
focus of campaigns and political parties on constiruencies-in-thepresent therefore undermines commitment to the interests of future
generations. Prominent among the interests of future generations is
environmental sustainability. As we degrade our environment today,
we impoverish future generations.
Many social problems, from poverty to crime to drug dependency
to domestic abuse, also require long-term strategies and commitments. Sustained investments in education, the strengthening of
families, the creation of economic opportunities, the cultivation
of ethical codes and moral values, and other approaches that yield
results across generations, are required. Yet the competitive pressure
to demonstrate visible actions within frequent election cycles tends
to lead instead toward investments in things like new prisons and
detention centers to hide the growing social underclass in many
countries, new mega-schools to warehouse increasingly alienated and
anonymous children and youth, and new shopping malls to distract
citizens with short-term material enticements.
Furthermore, just as competitive political systems are responsive
to constituents-in-the-present to the exclusion of future generations,
they are also responsive to the interests of constituents-withinelectoral-boundaries to the exclusion of others. This is the problem
of space-or territoriality-which is especially the case at the level
of the nation state owing to the absence of an effective system of
global governance. Again, this has significant social and ecological
implications. The supranational nature of modern environmental
issues-such as ozone depletion, global warming, acid rain, water
pollution, and the management of migratory species-signals the
need for unprecedented levels of global cooperation and coordination. 28 Competitive notions of national sovereignty, however, render
the existing international system incapable of responding to these
ecological imperatives. Today, cross-border coordination is sacrificed
to the pursuit of national self-interests because political entrepreneurs
have no choice but to cater to the interests of their own voting
144             THE BAHA'f WORLD 2005-2006

citizens. The consequence is an anarchic system of nation states
vying with one another in their rush to convert long-term ecological
capital into short-term political capital.
The problem of territoriality is equally significant when it comes
to social issues. Challenges such as poverty, crime, the exploitation of
women and children, human trafficking, terrorism, ethnic conflict,
illegal immigration, and refugee flows do not respect national boundaries any more than most ecological problems do. These problems
cannot be solved by national governments alone. Yet political competition within nation states undermines effective commitment and
coordination between them. Political competitors are responsive to
the interests of voting constituents-within-electoral-boundaries to
the exclusion of nonvoters outside of those boundaries. This creates
an irresistible incentive for political competitors in wealthy nations
to externalize the worst manifestations of these social problems on
poorer nations. Consequently, in the long run all of these problems
tend to fester and spread until they again threaten the interests of
the wealthiest nations. Competitive politics is not about planning
for the long term; it is about securing electoral victories in the short
term. Hence, the problem of space is inseparable from the problem
of time in competitive democracies.

THE SPIRITUAL PROBLEM
Other challenges associated with competitive politics are less tangible,
but no less important. These are the spiritual costs of partisanship
and political competition. Again, these problems stem directly from
the assumptions that underlie the model: that human nature is essentially selfish and competitive; that different people tend to develop
conflicting interests; and that the best way to organize democratic
governance is therefore through a process of interest-group competition. By organizing human affairs according to these assumptions, we
are institutionally cultivating our basest instincts. In the process, we
become what we expect of ourselves. The Universal House of Justice
has observed that "it is in the glorification of material pursuits, at
once the progenitor and common feature of all such ideologies, that
we find the roots which nourish the falsehood that human beings are
incorrigibly selfish and aggressive. It is here that the ground must be
cleared for the building of a new world fir for our descendants." 29
WESTERN LIBERAL DEMOCRACY                           145

These culturally formed expectations, however, have no solid
basis in the social and behavioral sciences. In these fields, the
emerging new consensus is that human beings have the developmental potential for both egoism and altruism, competition and
cooperation- and which of these potentials is more fully realized
is a function of our cultural environment.30 This insight is also
familiar to many of the world's philosophical and religious traditions.
Metaphors that allude to humanity's "lower" and "higher" nature,
or "material" and "spiritual" nature, convey this insight, as does the
Eastern concept of"enlightenment." However, contrary to the theory
and practice of political competition, the primary impulse behind
these philosophical and religious traditions has been to cultivate these
more cooperative and altruistic dimensions of human nature.
The uncivil nature of much partisan discourse, alluded to at the
beginning of this essay, is an inevitable outgrowth of this inversion
of material and spiritual priorities. When the pursuit of self-interest
comes to be understood as a virtue, and selflessness is dismissed as
na'ive idealism, it is not surprising that politics becomes an uncivil
arena. In this regard, the reality of partisan politics is better captured
by war metaphors than by the market metaphors discussed earlier.
A campaign, after all, is a military term, not a market term. Like
military campaigns, political campaigns are expensive. Candidates
amass "campaign war chests" as they prepare to "fight" election
"battles." In an age of mass-media spectacle and sound-bite politics,
this translates into an escalating cycle of negative advertising, insults,
and mudslinging, as political campaigns and debates become a "war
of words" conducted from "entrenched positions. "
In the abstract, debate is about ideas rather than people. In
practice, however, the competitive structure of the system erases the
line between ideas and people, because if your ideas do not prevail,
neither does your political career. Hence, political debate slides easily
into the quagmire of egoism and incivility. On the sidelines, meanwhile, the public grows increasingly cynical and disaffected- yet
another spiritual cost of this system.
Finally, competitive democracies exact high costs as they divide
rather than unite susceptible segments of the public. Any process
that routinely produces winners and losers within a population
will be divisive. When governance is structured as a process of
THE BAHA'f WORLD 2005-2006

interest-group competition, the pursuit of material interests becomes
more important than the cultivation of mutualistic social relationships. Furthermore, the formation of political parties, which requires
the arbitrary aggregation of distinct and widely varied interests,
results in the artificial construction of oppositional identity camps
that become increasingly entrenched-and reified-over time.
Consider, for instance, the American two-party system with its "left
vs. right" or "liberal vs. conservative" camps. In reality, American
collective life is characterized by co untless complex issues, each
of which may be viewed from multiple perspectives. However, to
construct a manageable political contest, the two dominant political parties reduce all possible issues to simple binary conflicts and
then aggregate conflicting positions on every different issue into
two opposing super-camps. Over ti.me, this artificial aggregation
has begun to appear natural to many people. Moreover, segments
of the population that initially identified strongly with one or two
salient positions in any given camp have begun to embrace other
aggregated positions through simple association. The result is that
diverse people, who do not naturally fall into simple oppositional
camps, come over time to separate themselves into such camps-a
process that can be accelerated by astute politicians who make emotionally charged "wedge issues" the centerpieces of their campaigns in
an effort to create and enforce partisan loyalties. The social divisions
that result are further spiritual costs of competitive democracy.

An alternative to political competition
Winston Churchill once stated that "democracy is the worst form of
government-except for all the other forms that have been tried. "31
More accurately, this statement describes competitive democracy
because this is the only form of democracy that has been tried, to
date, as a model of state governance. In keeping with Churchill's
sentiment, apologists defend the prevailing system with the argument
that it is the most rational alternative to political tyranny or anarchy.
The problems inherent in the system of political competition are
simply accepted as "necessary evils." All systems of government are
imperfect, the argument goes, and competitive democracy is the
best we can do.
WESTERN LIBERAL DEMOCRACY                         147

This argument is premised, however, on the faulty assumption
that processes of social innovation have come to an end. According to this "end of history" thesis, the social experiments that
have characterized so much of human history have finally played
themselves out and Western liberal models have emerged as the only
viable models of social organization. 32 Yet this is an entirely unsupportable thesis. Indeed, it would be more plausible to say that the
history of humankind as a single, interdependent species, inhabiting
a common homeland, is just beginning. Under conditions of increasing global interdependence, brought on by our reproductive and
technological success as a species, we have barely begun to experiment
with just and sustainable models of social organization.
Processes of social innovation have clearly not come to an end.
The example of the international Baha'i community suffices to
illustrate this point. The Baha'i community is a vast social laboratory within which a new model of social organization is emerging.
With a current membership of over five million people, drawn
from over 2,000 ethnic backgrounds and residing in virtually every
nation on the planet, the community is a microcosm of the entire
human race. This diverse community has constructed a unique
system of democratically elected assemblies that govern Baha'i affairs
internationally, nationally, and locally in thousands of communities
throughout the planet. 33 Significantly, in many parts of the world,
the first exercises in democratic activity have occurred within these
Baha'i communities.
The Baha'i electoral system is entirely nonpartisan and noncompetitive. In brief, all adult community members are eligible
for election and every member has the reciprocal duty to serve if
elected. At the same time, nominations, campaigning, and all forms
of solicitation are prohibited. Voters are guided only by their own
conscience as they exercise real freedom of choice in voting for those
they believe best embody the qualities of recognized ability, mature
experience, and selfless service to others. Through a plurality count,
the nine individuals who receive the most votes are called to serve
as members of the governing assembly.34
Because no one seeks election, elections are not a pathway to
power and privilege. On the contrary, elections are a call to service
and the elected sacrifice their time and energy, and often their
THE BAHA'f WORLD 2005- 2006

career aspirations, at the bidding of the community. fu a matter
of principle, and also because there is no incentive, no one calls
attention to themselves or solicits votes in any way. In fact, Baha'is
interpret solicitation of votes as an indicator of egoism and a lack
of fitness to serve.
All decision making within these assemblies is, in turn, guided by
consultative principles that enable decision making to be a unifying
rather than a divisive process. These principles include striving to
enter the process with no preconceived positions or platforms;
regarding diversity as an asset, and soliciting the perspectives,
concerns, and expertise of others; striving to transcend the limitations
of one's own ego and perspective; striving to express oneself with care
and moderation; striving to raise the context of decision making to
the level of principle; and striving for consensus but settling for a
majority when necessary. 35
Unlike competitive systems in which decision makers must
continually negotiate the demands of constituents, campaign contributors, lobbyists, and activists, the Baha'i system is shielded from
external lobbying and other pressures to influence decisions. This is
accomplished in two ways. First, as discussed above, those who are
elected to assemblies do not seek election and they have no interest
in re-election. Elected members are not political entrepreneurs
seeking to build or retain political capital, and campaign financing
opportunities do not exist because there are no campaigns. Second,
elected members decide matters through the application of principle,
according to the promptings of their own conscience (one of the
primary qualities for which they were elected), and not according
to the dictates or pressures of competing interest groups. In this
regard, elected members are expected to weigh all of their decisions
in a principled manner, even if this means forgoing immediate local
or short-term benefits out of consideration for the welfare of distant
peoples or future generations. 36
In all of these ways, the Baha'i electoral system embodies neither
a contest nor the pursuit of power. Since no one seeks election,
there is no concept of "winning." At the same time, the electoral
process remains eminently democratic. This model has been used
for more than three-quarters of a century within the Baha'i community, which, as it grows in capacity and prominence, is increasingly
attracting the attention of outside observers.37
WESTERN LIBERAL DEMOCRACY                         149

Beyond the hegemony of political competition
As the example of the Baha'i community illustrates, processes of
social innovation have clearly not come to an end. Given the problems inherent in partisan systems, along with their rising social and
ecological costs, why are democratic populations not actively searching for alternatives to political competition? To answer this question,
some historical context is helpful. Current forms of competitive
democracy arose from the thinking of emerging political classes at
the dawn of the industrial revolution. These emerging political classes
were trying to wrestle absolute power away from the aristocracy.
Competitive democracy advanced the interests of these classes
because it ended absolute rule while, at the same time, it continued
to privilege those exercising wealth and power. This opened the arena
of governance to merchants and lesser landowners and other people
of means, while limiting the influence of the underclasses.
Although the transition to competitive democracy was marked
by violent revolution and the threat of revolution in many countries,
the force of ideas played a powerful role in fomenting these transitions, and an even more powerful role in buttressing and sustaining
systems of political competition once they were established. This
was possible because the same political classes who benefited most
from the contest model were increasingly occupying positions of
cultural leadership-as statesmen, writers, philosophers, educators,
and so forth-through which, either consciously or unconsciously,
they were able to cultivate and sustain assumptions regarding human
nature and social organization that underlie the contest model.
The Italian theorist Antonio Gramsci described this form of
cultural influence with remarkable insight in the first half of the
twentieth century. 38 His concept of hegemony has since entered the
lexicon of cultural theorists around the world and it provides a useful
framework for understanding the emergence and perpetuation of
these contest models. In brie£ Gramsci borrowed the term hegemony,
which traditionally referred to the geopolitical dominance of some
states over others, and he reworked it to refer to the cultural dominance of some social classes over others. Gramsci pointed out that
geopolitical hegemony, which is achieved and maintained largely
by force, is an obvious focus of resistance by oppressed populations
and is therefore relatively difficult to maintain over time. Cultural
THE BAHA'I WORLD 2005-2006

hegemony, on the other hand, is achieved and maintained through
the cultivation of "common sense" belief systems which are less
visible and which therefore generate less resistance. In other words,
if privileged social groups can naturalize the existing social order
in the minds of subordinate groups, the latter will unconsciously
consent to their own subordination.
An example of this can be seen in the traditional exclusion of
women from many arenas of public life. This exclusion was reinforced
by the cultivation of "common sense" notions regarding the "appropriate" role of women in society. Of course, not all women accepted
these notions and many struggled against them. Yet, remarkably,
many women did accept these notions, as demonstrated by women
who organized in opposition to women's suffrage movements on the
"common sense" conviction (among others) that the moral purity
of women would be compromised by their entrance into public life
and that the entire social fabric would thereby be weakened. 39
The theory of cultural hegemony is also useful in explaining
the widespread consent given to prevailing systems of competitive
democracy. Consider again the assumptions that this system rests
upon: that human nature is essentially selfish and competitive; that
different people develop conflicting interests; and that the best way
to organize democratic governance is through a process of interestgroup competition. These cultivated "common sense" assumptions
have become part of the popular worldview-even though they
do not serve the interests of most people. These assumptions are
cultivated in civics classes and political science courses within our
educational systems; they are cultivated in our mass media systems;
and they are cultivated through institutionalized forms of competitive
behavior that structure activity in our political, legal, and economic
systems. All of these systems, however, are cultural constructs that
embody the values, interests, and beliefs of the privileged political
classes which constructed them.
This is not to suggest a conscious conspiracy on the part of those
who benefit from the existing social order. This order often appears
natural and inevitable to those who benefit from it because people
tend to have an unconscious affinity for ideas that promote their own
interests. 40 When these people also happen to be from educated and
affluent social groups who control the means of cultural production
WESTERN LIBERAL DEMOCRACY

(i.e. education, media, and other social institutions), it is quite
natural that they end up cultivating, within the wider population,
beliefs for which they themselves have a natural and unconscious
affinity. Indeed, members of these influential social groups may be
acting out of the most sincere motives while contributing to this
process of cultivation, because they may have come to believe that
the existing social order benefits everyone in the same way it benefits
themselves. The result, whether intentional or not, is a powerful
form of cultural hegemony.
How then does a population transcend the constraints of its
culturally-structured consciousness? Furthermore, how can this
occur in a manner that does not result in further conflict-which
would only reinforce the assumptions about human nature and social
order that underlie and buttress the prevailing system of political
competition? The metaphor of a game can be helpful to answer these
questions. Cultural institutions-like our system of competitive
democracy- can be understood as "games" that operate according
to specific sets of "rules. "41 The rules of competitive democracy
ensure not only that there will be winners and losers, but that the
most powerful players are most likely to win. When less powerful
players agree to join in this game they are consenting to play by
rules that tend to promote their own defeat. Adversarial strategies
of social change are consistent with these competitive rules. They
simultaneously legitimize the old game while they ensure that the
most powerful players continue to prevail within it.42
There is, however, another strategy. That strategy is to withdraw
time and energy from the old game in order to construct a new
one. The only thing perpetuating the old game is the fact that the
majority of the people consent to the rules. If an alternative game
becomes more attractive (i.e. it demonstrates increased social justice
and environmental sustainability), then it will begin to draw increasing numbers of people to it (i.e. the majority of the people whose
interests and values are not well served by the old game) . If enough
people stop playing by the old rules and start playing by new ones,
the old game will come to an end not through protest and conflict,
but through attrition.
This strategy is one of construction, attraction, and attrition. It is
entirely nonadversarial and it reconciles the means of social change
THE BAHA'f WORLD 2005- 2 0 06

with the ends of a peaceful, just, and sustainable social order. Social
change does not require defeating oppressors or attacking those who
profit most from the old rules. Rather, it requires that we recognize
the hegemonic nature of the old game, withdraw our time and
energy from it, and invest that time and energy in the construction
of a new one.
Increasing numbers of people are beginning to intuitively
recognize this. Nonpartisan electoral and decision-making models
are beginning to emerge in many sectors, through constructive
experiments with social change. Most of these experiments are still
below the radar of many political observers because nongovernmental
organizations, rather than states, have taken the lead in this regard.
Yet these emerging models constitute important sociopolitical
experiments.
Again, the example of the international Baha'i community
is instructive. Baha' {s believe that partisan models of governance
have become anachronistic and problematic in an age of increasing
global interdependence. Yet Baha'ls do not protest or attack existing partisan systems. On the contrary, Baha'{s express loyalty and
obedience to whatever governmental systems they live within and
they may exercise their civic responsibilities to vote in those societies
that afford the opportunity to do so. At the same time, Baha'!s avoid
active participation in partisan politics in order to focus their energy
instead on the construction of an alternative system of governance
which they offer as a model for others to study. Experiences such
as these provide naturally occurring experiments that we would do
well to monitor and learn from-if not participate in.

Conclusion
The prevailing system of competitive democracy is proving itself
unjust and unsustainable in an age of increasing global interdependence. Yet this system is not repairable because its problems lie in its
deepest internal assumptions. The corrupting influence of money, the
exclusion of diverse perspectives, the inability to solve complex issues,
the short-term planning horizons, the lack of cross-boundary coordination, the rise of incivility and mean-spiritedness, the aggravation of
social divisions, the cultivation of public cynicism and disaffection,
WESTERN LIBERAL DEMOCRACY                                  153

and the generally corrosive effect on the human spirit-these are the
culmination of this system, the sour fruit inherent in its seeds.
"How long will humanity persist in its waywardness?" asks
Baha'u'llah. "How long will injustice continue? How long is chaos
and confusion to reign amongst men? How long will discord agitate
the face of society? ... The winds of despair are, alas, blowing from
every direction, and the strife that divideth and afflicteth the human
race is daily increasing." 43
Competitive democracy has now become a costly anachronism.
How long will the populations who bear these costs continue
to live in a state of denial? It is time to move on. History is just
beginning.

NOTES

Daniel Bell, The End ofIdeology (Cambridge, MA: Harvard University Press,
1988).
Samuel Huntington, The Clash of Civilizations and the Remaking a/World
Order (New York: Simon & Schuster, 1996).
Refer, for instance, to Joseph Stiglitz, Globalization and its Discontents (New
York: WW Norton, 2002); Jeffry Frieden, Global Capitalism (New York:
WW Norton, 2006); John Cavanagh, Alternatives to Economic Globalization
(San Francisco: Berrett-Koehler, 2002); Naomi Klein, No Logo (New York:
Picador, 2002); David Konen, When Corporations Rule the World (West
Hartford, CT: Kumarian Press, 1995).
This essay derives in part from the author's previously published book,
Beyond the Culture of Contest: From Adversarialism to Mutualism in an Age
of Interdependence (Oxford: George Ronald, 2004). Permission has been
granted, by the publisher, to extract and adapt sections of that book for
the purpose of this essay.
5 Baha' u'llah, Gleanings.from the WritingsofBahd'u'Lldh (Wilmette, IL: Baha'i

Publishing Trust, 2005), section ex.
Refer, for example, to Deborah Tannen, The Argument Culture (New York:
Random House, 1998).
Norman Orstein, "Introduction," in Lessons and Legacies: Farewell Addresses
from the Senate (Reading, MA: Addison-Wesley, 1997), p. xi.
Howell Heflin, "Farewell Address," in Lessons and Legacies, p. 79 .
9 Paul Simon, "Farewell Address," in Lessons and Legacies, p. 172.
James Exon, "Farewell Address," in Lessons and Legacies, p. 57.
Tannen, p. 96.
Ibid., pp. 96-100.
154                THE BAHA'f WORLD 2005-2006

Jane Mansb ridge, Beyond Adversary Democracy (Chicago: The University of
Chicago Press, 1980).
Baha' u'llah, Gleanings, section cxrr.
Refer to discussions of this theme in Joseph Sch um peter, Capitalism,
Socialism and Democracy (New York: Harper, 1976) and Anthony Downs,
An Economic Theory ofDemocracy (New York: Harper and Row, 1965).
Vaughan Lyon, "Green Poli tics: Parties, Elections, and Environmental
Policy, " Canadian Environmental Policy: Ecosystems, Politics, and Process, ed.
Robert Boardman (Toronto: Oxford University Press, 1992), p. 129.
David Held, Models of Democracy, 2nd ed. (Stanford: Stanford University
Press, 1996), p. 170.
Sydney Blumenthal, The Permanent Campaign (Boston: Beacon, 1980).
Refer, for example, to Eleanor Clift and Tom Brazairis, \:llar without Bloodshed: The Art ofPolitics (New York: Touchstone, 1997).
° Frank Ackerman, The Political Economy of Inequality (Washington, oc:
Island Press, 2000); Isaac Shapiro and Robert Greenstein, The Widening
Income Gulf (Washington, oc: Center on Budget and Policy Priorities,
1999); Albert Fishlow and Karen Parker, Growing Apart: The Causes and
Consequences of Global \:I/age Inequality (New York: Council on Foreign
Relations Press, 1999); Stephen Haseler, The Super Rich: The Unjust New
World of Global Capitalism (New York: St. Martin's Press, 1999).
Lester Brown, Christopher Flavin and Hilary French, eds., State ofthe World
2000: A Worldwatch Institute Report on Progress toward a Sustainable Society
(New York: WW Norton & Company, 2000); David Suzuki and Holly
Jewell D ressel, From Naked Ape to Superspecies: Humanity and the Global Eco-
Crisis (Vancouver: Greystone Books, 2004); Lester Brown, Michael Renner,
Linda Starke and Brain Halweil, eds., Vital Signs 2000: The Environmental
Trends That Are Shaping Our Future (New York: Norton, 2000).
For an overview of the problem of externalities, refer to James A. Caporaso
and David P Levine, Theories ofPolitical Economy (Cambridge: Cambridge
Un iversity Press, 1992), pp. 89-92.
Refer, for instance, to proposals in Henk Folmer, ed., Frontiers ofEnvironmental Economics (Cheltenham, UK: Edward Elgar, 2001); Thomas Aronsson
and Karl-Gustaf Lofgren, Green Accounting and Green Taxes in the Global
Economy (Umea: Univers ity of Umea, 1997); and Robert Repetto, Green
Fees: How a Tax Shift Can Work for the Environment and the Economy
(Washington, oc: World Resources Institute, 1992).
Refer, for instance, to Michael Heiman, Race, Waste and Class (Oxford:
Blackwell, 1996); Joan Nordquist, Environmental Racism and the Environmental justice Movement: A Bibliography (Santa Cruz, CA: Reference
and Research Services, 1995); Jonathan Petri kin, Environmental Justice
(San D iego, CA: Greenhaven Press, 1995); Robert Bullard, ed., Confronting
WESTERN LIBERAL DEMOCRACY                                 155

Environmental Racism: voices from the Grassroots (Bosto n, MA: South End
Press, 1993).
Jean Blonde!, Political Parties: A Genuine Case for Discontent? (London:
Wildwood House, 1978), pp. 19-21.
Janice Moulton, "A Paradigm of Philosophy: The Adversary Method," in
Discovering Reality: Feminist Perspectives on Epistemology, Metaphysics, Methodology, and Philosophy of Science, Sandra Harding and Merrill Hintikka,
eds., (Boston, MA: Kluwer Boston, 1983); Robin Lakoff, Language and
Womans Place (New York: Harper & Row, 1975).
Moulton, ''Adversary Method"; Lakoff, Language and Womans Place.
World Commission on Environment and Development, Our Common
Future (Oxford: Oxford University Press, 1987).
T he Universal House of Justice, The Promise oJWorld Peace (Haifa: Baha'i
World Centre, 1985) , p. 7.
For a joint declaration of this consensus by an international assembly of
social and behavioral scientists, refer to Seville "Statement on Violence, May
16, 1986," in Medicine and Wtzr 3 (1987). Refer also to discussions in Signe
Howell and Roy Willis, "Introduction," in Societies at Peace: Anthropological Perspectives, Signe Howell and Roy Willis, eds., (London: Routledge,
1989); Richard Leakey and Roger Lewin , Origins: What New Discoveries
Reveal About the Emergence of Our Species (London: MacDonald & Jane's,
1977); Gary Becker, ''Altruism, Ego ism, and Genetic Fitness: Economics and
Sociobiology," journal ofEconomic Literature 14.3 (1976); Howard Margolis,
Selfishness, Altruism, and Rationality (Cambridge: Cambridge University
Press, 1982); Stefano Zamagni, ed., The Economics ofAltruism (Aldershot,
England: Edward Elgar Publishing, 1995); Teresa Lunati, "On Altruism and
Cooperation ," in Methodus 4, (December 1992); Robert Axelrod, The Evolution ofCooperation (New York: Basic Books, 1984); Theodore Bergstrom and
Oded Stark, "How Altruism Can Prevail in an Evolutionary Environment,"
in American Economic Review, Papers, and Proceedings 83.2 (1993); Steven
Rose, R.C. Lewontin, and Leon Kamin, Not in Our Genes: Biology, Ideology,
and Human Nature (New York: Penguin, 1987); John Casti, "Cooperation:
The Ghost in the Machinery of Evolution," in Cooperation and Conflict in
General Evolutionary Processes, John Casti and Anders Karlqvist, eds., (New
York: John Wiley and Sons, 1994); Alfie Kohn, The Brighter Side ofHuman
Nature: Altruism and Empathy in Everyday Life (New York: Basic Books,
1990).
Winston Churchill, House of Commons, II November 1947·
Francis Fukuyama, The End ofHistory and the Last Man (New York: Avon
Books, 1993).
Baha'i World Centre, The Baha'i World 1996-97 (Haifa: World Centre
Publications, 1998).
THE BAHA'I WORLD 2005- 2006

For further details regarding Baha'i electoral principles and practices, refer to
Baha'i Elections: A Compilation (London: Baha'i Publishing Trust, 1990).
For details regarding Baha'i consultative principles and practices, refer
to Consultation: A Compilation (Wilmette, IL: Baha'i Publishing Trust,
1980).
Refer, for insrance, to discussions of these themes in the Baha'i International
Community United Nations Office, Prosperity-an Oral Statement Presented
to the Plenary of the United Nations World Summit for Social Development
(Copenhagen, Denmark: 1995); see also the BlC UNO, Statement on Nature
(New York: 1988).
United Nations Institute for Namibia, Comparative Electoral Systems &
Political Consequences: Options for Namibia, Namibia Studies Series no. 14,
N.K. Duggal, ed., (Lusaka, Zambia: United Nations, 1989), pp. 6-7.
Antonio Gramsci, Selections from the Prison Notebooks ofAntonio Gramsci,
Quinton Hoare and Geoffrey N. Smith, eds., (New York: International
Publishers, 1971).
Robert Cholmeley, The Womens Anti-Suffrage Movement (London : National
Union of Women's Suffrage Societies, 1970); Jane Adams, "Better Citizens
without the Bailor: American Anti-Suffrage Women and Their Rationale
During the Progressive Era," in One Woman, One Vote: Rediscovering the
Woman Suffrage Movement, Marjorie Wheeler, ed., (Troutledge, OR: New-
Sage Press, 1995).
Refer, for instance, to the concept of elective affinity articulated in Max Weber, From Max Weber: Essays in Sociology, H.H. Girth and C. Wright Mills,
trans., (Oxford: Oxford University Press, 1946), pp. 62-63 and 284-85. See
also W Clement, The Canadian Corporate Elite: An Analysis of Economic
Power (Ottawa: McClelland and Stewart, 1975), pp. 92 and 283-84.
Refer, for example, to Ludwick Wittgenstein, Philosophical Investigations,
G. Anscombe, trans., (Oxford: Basil Blackwell, 1974); Raymond Cohen,
International Politics: The Rules ofthe Game (London: Longman, 1981); J .S.
Ganz, Rules: A Systematic Study (Paris: Mouton, 1971).
For a more in-depth discussion of this problem, refer to Michael Karlberg,
"The Paradox of Protest in a Culture of Contest," in Peace & Change, 28
(2003), pp. 329-5r.
Baha'u'llih, Gleanings, section ex.
Climate Change and its
Ethical Challenges
Dr. Arthur Lyon Dahl examines the science of
climate change and the ethical and spiritual
solutions required to com bat global warming.

n recent decades, scientific and technological discoveries have

I    rapidly accelerated the dissolution of the traditional obstacles
that long separated the nations and peoples of the world. At the
same time, with the erosion of cultural barriers, society is undergoing
a spiritual transition. The impact of improved educational standards
and information technologies is increasing global awareness, and
the fundamental unity of the human race is becoming increasingly
apparent.
Baha'u'llah clearly anticipated these changes and provided an
ethical framework in which to address them, but this has largely
been ignored until now. However, as climate change accelerates and
its implications for the future of humanity become clearer, it may
become a driving force for unity since a massive world undertaking
is now necessary to mitigate further global warming and to adapt
to the climate change that is already underway.
What, then, are the ethical concepts and spiritual principles that
are now necessary to transform society in order to make solutions
to global warming possible?

THE BAHA'f WORLD 2005-2006

The science of climate change
For some time, science has predicted that the planet is vulnerable to
global warming caused by rising levels of carbon dioxide and other
greenhouse gases in the atmosphere. Those that live in cold regions
might feel that a little global warming would be desirable, but
any significant change in our climate will result in losers as well as
winners. The regions which may benefit often have few inhabitants
while many heavily populated and highly developed areas will suffer.
Some may become completely uninhabitable. Change on this scale
will be extremely stressful and expensive. 1
The problem has its origins in the way life evolved on earth.
The conditions necessary for life in the biosphere are the result of
a complex set of delicately balanced systems which are still poorly
understood. The atmospheric composition that permits life to exist
was itself created in part by the action of the first living things. The
earliest plants removed carbon dioxide from the atmosphere and
added oxygen, making animal life possible. 'Abdu'l-Baha, writing
early in the twentieth century, referred to this interdependence of
the vegetable and animal kingdoms: "Each of these two maketh use
of certain elements in the air on which its own life dependeth, while
each increaseth the quantity of such elements as are essential for the
life of the other."2 Dead plants, both the remains of marine plankton
and terrestrial vegetation, were buried and their energy-containing
carbon compounds fossilized to produce coal, oil, and gas, while their
carbonate skeletons became layers of limestone, locking a significant
part of the earth's carbon away in geological formations .
Carbon cycles through the biosphere, as plants take up carbon
dioxide to make organic matter, while animals and decomposers
oxidize organic compounds and return the carbon dioxide to the
oceans and atmosphere. Today, the long-standing global balance
between these processes has been upset by the extraction and
combustion of fossil fuels-coal, oil, and gas-over the last 150
years, returning carbon to the atmosphere and oceans that has long
been out of circulation.
The significance of this for the climate is that carbon dioxide,
along with another carbon compound, methane, is among the most
important greenhouse gases, trapping heat in the atmosphere in the
CLIMATE CHANGE                             159

same way as the glass in a greenhouse lets in light but prevents heat
from escaping.
The climate has changed in past geological epochs, with both
ice ages and much warmer periods associated with rises and falls in
plant cover and carbon dioxide levels. These changes over hundreds
of millions of years were due, in part, to the earth's orientation with
respect to the sun, and to the changing positions of the continents,
which affect the way the linked ocean-atmosphere system redistributes heat around the world. With the present configuration of
continents, a global "conveyor belt" of ocean currents sees cold,
salty water flow along the bottom from the North Atlantic down to
the Antarctic, looping through the Indian and Pacific Oceans and
returning as a warm, shallow current to the North Atlantic, where
the freezing of Arctic ice in winter turns it back to cold water. The
sinking of this water draws up the warm current from the Caribbean known as the Gulf Stream, which maintains the relatively mild
climate of northern Europe. Recent research has shown that these
currents can alter quite quickly in correlation with abrupt changes
between warm and cold climatic periods.
Since the beginning of the industrial revolution powered by
fossil fuels, the concentration of atmospheric carbon dioxide has
risen from 290 to 370 parts per million (ppm), and it could easily
reach 550 ppm or more in mid-century. Every ton of fuel oil burned
produces 2.9 tons of carbon dioxide (co 2), while extracting the same
energy from coal produces 3.8 tons of co 2 • Deforestation and the
loss of humus from degrading soils also release significant quantities
of carbon dioxide to the atmosphere, representing one-third of the
increase.
While the rising levels of greenhouse gases will trap more heat
and change the air circulation patterns and climate, the effects will be
highly variable around the world and are not easy to predict. Using
various computer models of the global climate system, more than
a thousand scientists contributing to the Intergovernmental Panel
on Climate Change have confirmed a significant human effect on
the climate through global warming, and more is expected. While
powerful political and economic interests have questioned the reality
of any link between fossil fuel consumption and climate change,
none of their arguments has withstood closer scientific scrutiny.
160             THE BAHA'I WORLD 2005-2006

The evidence for accelerating global warming is accumulating
rapidly. The global average surface temperature has risen markedly
since the late 1970s. Nine of the ten warmest years on record have
occurred since 1995· The models project an even faster rise in global
temperature over the next century as greenhouse gas emissions
continue. The greatest temperature changes are expected in polar
areas. A rise of more than 2°c in the mean global temperature could
trigger positive feedbacks that would make major climate change
irreversible, and we could reach that point by 2035 if we continue
business as usual, with a rise of up to 5°c possible by the end of the
century. This is change at a speed and scale for which there is no
planetary precedent.
The effects are already apparent. Many species in temperate areas
are shifting their distributions, with cold-adapted forms retreating
toward the poles, to be replaced by species from warmer climates.
Similar shifts in altitude are occurring among mountain species.
Arctic species, like polar bears, that are dependent on the ice are in
great difficulty. Coral reefs around the world have bleached and died
from unusually high water temperatures. The number of the most
intense cyclones (hurricanes) has increased in all oceans over the last
30 years, driven by greater heat energy in tropical ocean waters.
Climate change on the predicted scale will profoundly affect
the environment and human activity in many fundamental ways.
Food insecurity will increase and many regions will experience water
shortages as rainfall patterns shift and mountain glaciers disappear.
Rich countries can probably afford to adapt their agriculture with
changed crop varieties and new technology, but all scenarios show
a severe decline in food production in developing countries. The
greatest human impact of climate change will be on the poor, who
are especially vulnerable to the predicted increase in extreme weather
events such as floods, cyclones, and droughts-the latter particularly
pertaining to Africa. Ocean fisheries will also be affected. Already,
fish stocks in the North Sea are shifting to other areas. As populations are displaced there will be increasing Bows of environmental
refugees, possibly reaching tens or hundreds of millions, and the
related social disintegration could lead to increasing anarchy and
terrorism. Natural, economic, and social disasters will become more
common and more severe.
CLIMATE CHANGE                             161

Ecological systems and species will be severely impacted, greatly
accelerating the loss of biodiversity. American scientists have calculated that climate change would cause conditions appropriate for the
beech forests of the southeastern United States to move to northeastern Canada. Thus, whole ecosystems will shift over long distances
if they can move fast enough. In the past, such changes happened
more gradually. Birds can fly, but trees cannot get up and move to
find a better temperature, and human transformations have blocked
migration paths. We may have to replant the forests ourselves.
One effect of global warming is a rise in sea level, due both to
the thermal expansion of water and to the melting of glaciers and ice
caps. Sea level rise will flood low-lying areas and islands, including
many port cities, creating millions of refugees. The projections for
Bangladesh show that a r. 5 meter rise will displace 17 million people
from 16 percent of the country's area. If the Greenland ice sheet is
destabilized-which now appears to be likely- it will raise the sea
level by more than six meters. Already, some low-lying islands and
coastal areas are being abandoned.
The costs of mitigation and adaptation will be enormous,
but the cost of doing nothing is already very high and could rise
astronomically. The insurance industry estimated a few years ago that
the economic impact of natural disasters linked to global warming
would reach an annual cost of us$130 billion within IO years, but
hurricanes Katrina and Rita in the USA in 2005 alone caused damage
reaching us$204 billion. A recent report commissioned by the UK
government estimated the annual cost of climate change if no action
is taken at over us$6oo billion, or the equivalent of both World
Wars and the Great Depression, while mitigating action would only
amount to l percent of global GDP. 3 Immediate action will be very
cost effective, and any delay will raise the cost significantly.
The latest scientific evidence suggests that the worst predictions
about climate change may be realized. The Gulf Stream has recently
slowed by 30 percent. If the Gulf Stream stops, the temperature could
decrease by seven degrees in northern Europe, limiting agriculture
and raising energy consumption. Half of the permafrost in the Arctic
is expected to melt by 2050 and 90 percent before 2rno, releasing
methane, a potent greenhouse gas. Major parts of the Arctic Ocean
were ice-free in the summer of 2005 after 14 percent of the permanent
162             THE BAHA'i WORLD 2005- 2006

sea ice was lost in one year, and oil companies are already planning
for the drilling they can do in an ice-free polar sea in the future.
Greenland glaciers have doubled their rate of Row in the last three
years. The rate of sea level rise had already doubled over the last 150
years to 2 mm per year, and melting of the West Antarctic ice sheet
is now adding another 4 mm per year and Greenland o.6 mm per
year. We may be approaching a tipping point within a decade where
runaway climate change would be catastrophic.

The energy challenge
Global warming is driven by the human race's exploitation of
low-cost fossil energy. Industrial economies were built on cheap
energy, mostly derived from fossil fuels such as coal, oil, and gas.
The consumer lifestyle-involving transportation, communications, trade, agriculture, heating, and cooling-has increased the
demand on shrinking energy sources. The energy challenge needs
to be addressed urgently. But, given the enormous investment in the
present infrastructure, adaptation will be extremely expensive-an
estimated us$7 trillion.
Some governments have decided to control greenhouse gases. The
UN Framework Convention on Climate Change, signed at the Rio
Earth Summit in 1992, established the framework for international
action. The Kyoto Protocol on reduction of greenhouse gases set a
first target to return emissions to 1990 levels by 2012, a limited reduction of 5 percent when at least 60-80 percent is necessary. However,
co 2 emissions rose 4.5 percent in 2004 to 27.5 billion tonnes, 26
percent higher than 1990. China and India have doubled co 2 production since 1990, while the us has increased by 20 percent and
Australia by 40 percent. The us released 5.8, China 4.5, Europe 3.3,
and India I.I billion tons of co 2 in 2004. Despite its good intentions,
humanity is rapidly going in the wrong direction.
Fossil energy consumption is still growing. World oil use is rising
at I.I percent per year, with Latin America increasing 2.8 percent,
India 5-4 percent, and China 7.5 percent. From 2001-2020, world oil
consumption is expected to rise 56 percent, with OPEC production
doubling; non-OPEC production has already peal(ed. Oil provides 40
percent of the world's primary energy. Two-thirds of future energy
demand will come from developing countries, where 1.6 billion
CLIMATE CHANGE

people have no electricity. Energy demand and global warming are
on a collision course.
The end of the fossil fuel era is coming anyway. At present
consumption rates, reserves of oil are estimated to last about 40 years,
gas 67 years, and coal 164 years. Geologists estimate the recoverable
oil reserve at 2,000 Bb (billion barrels). Past production over the last
100 years has already consumed 980 Bb, while the known reserves
total 827 Bb and another 153 Bb have yet to be found, so almost half
the expected reserve has already been consumed. Production peaks
and starts to decline at half of the recoverable resource, because we
use the most accessible oil first, and it becomes harder and harder
to get the remainder. We could reach peak production within the
next decade, after which production will fall at about 2 . 7 percent
per year, dropping 75 percent in 30 years. The heavy oil/tar reserves
in Canada and Venezuela (600 Bb) equal only 22 years of current
consumption. Even without global warming, energy sources and
consumption patterns must soon be changed.
Coal also has a significant impact on global warming. The
major coal producing and consuming countries (Australia, China,
India, Japan, South Korea, and the United States) formed the Asia-
Pacific Partnership on Clean Development and Climate in July
2005. Together they have 45 percent of the world's population; they
consume 45 percent of world energy and produce 52 percent of the
co 2 , with both expected to double by 2025. They have agreed to
develop and share clean and more efficient technologies, especially
for carbon sequestration, to reduce greenhouse gas emissions and
to provide secure energy supplies. However, these goals may appear
contradictory when China is planning to build 560 new coalfired power plants and India 213, although India's coal reserves are
expected to be exhausted in 40 years. Today, one-quarter of global
co 2 emissions come from coal-fired power stations.
Some hopes have been placed on nuclear power but, at least
with present technologies, it is not a long-term option. Uranium
reserves are expected to be exhausted in about 40 years. Economically and ethically, the technology is also doubtful. The research
costs and development of nuclear technology have been highly
subsidized, particularly for military uses. There is a high energy
input in nuclear plant construction and fuel fabrication, so it is
not entirely carbon free. The risks of accidents are so high as to be
THE BAHA'f WORLD 2005-2006

uninsurable. Decommissioning costs of old plants are not usually
included in cost comparisons; decommissioning the Three Mile
Island plant in the USA after a minor accident was estimated to cost
us$3-4 billion. The UK was unable to privatize its nuclear power
industry, suggesting it is uneconomic without heavy government
subsidies. No country has yet completed a safe long-term disposal
site for high-level nuclear wastes, which must be secure for at least
10,000 years, so the high continuing waste disposal costs are being
imposed on future generations, which is unethical. While research
continues, generating electricity from nuclear fusion is still "40 years"
away, as it has been for many years.
Our globalized world has become overly dependent on fossil
fuels for road transport, shipping, aviation, tourism, and therefore
global trade. The energy and raw materials for industrial production,
including chemical feed-stocks, plastics, and synthetics, come largely
from oil, gas, and coal. Most electricity generation for lighting,
heating, and cooling is similarly dependent, as are modern cities
and the suburban lifestyle. Fossil energy is behind our mechanized
agriculture, fertilizers, and pesticides, and the whole system of food
processing and distribution. What happens when these become
much more expensive? The business community is so concerned
that the Carbon Disclosure Project, representing more than half the
world's invested assets, has invited 2,100 companies to disclose their
greenhouse gas emissions.
More worrisome, the world's population has increased sixfold,
exactly in parallel with oil production. Can we maintain such a high
world population without the subsidy represented by cheap fossil
energy? What will happen if we cannot?
There is also the question that energy planners never ask: even
if we could exploit every fossil fuel reserve, can we really afford to
cause so much global warming? Burning all extractable fossil fuels
would raise co 2 in the atmosphere to well over 750 ppm. The ethical
challenges of this situation are profound. On the one hand, the selfish
desire of a minority of the world population to maintain a materially excessive civilization despite the enormous damage it is causing
and the threat this represents for future generations is contrary to
basic principles of justice and equity. The poor have every right to
demand the same standard of living as the rich, but the planet cannot
CLIMATE CHANGE

support present consumption, not to mention any increase. On the
other hand, a reduction in fossil fuel availability and use causing food
production and distribution to collapse or become unaffordable,
pushing many to starvation, is equally unthinkable.
Energy is so fundamental to human welfare and civilization
that we clearly cannot do without it, but there could be much
more moderation and efficiency in its utilization. Shoghi Effendi,
the Guardian of the Baha'f Faith, wrote in 1936 that the world
federal system anticipated in the Baha' f teachings will, "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 ... . The economic resources of the world will
be organized, its sources of raw materials will be tapped and fully
utilized." This system will exploit "all the available sources of energy
on the surface of the planer." 4 It will clearly be an aim of such a
civilization to develop forms of renewable energy, in environmentally
appropriate ways. These energy sources are mostly low density and
widely distributed, which wo uld suggest that future communities will
be smaller and more widespread, unlike the urban concentrations of
today. Given the moral unacceptability of the alternatives, the only
responsible approach to the energy challenge is to replace fossil fuels
with alternative renewable energy sources as rapidly as is humanly
possible. The United Kingdom's Meteorological Office has said that
"the biggest obstacles to the take-up of technologies such as renewable sources of energy and 'clean coal' lie in vested interests, cultural
barriers to change and simple lack of awareness." 5
With the present size of the global population, the consequences
of going back to the world as it was before fossil fuels are unacceptable.
The urgent challenge is to rethink civilization in a new and more
sustainable way, and to begin the transition as rapidly as possible.
This is where the principles of the Baha'i Faith can suggest some
ways forward.

The ethical implications of climate change
The world's present institutions have failed to address adequately the
threat of climate change. No politician has been willing to sacrifice
the short-term economic welfare of his or her country, even while
166             THE BAH.ff WORLD 2005- 2006

agreeing that sustainability is essential in the long term. Furthermore,
the deep social, economic, and political divisions within societies and
between countries prevent united action in the common interest.
Global warming is just one symptom of the fundamental imbalances
in our world and of the failure of our systems of governance to resolve
the most critical challenges of our age.
We must recognize the failure of our present economic system
to address global long-term issues like global warming. Economic
thinking is challenged by the environmental crisis-including global
warming. The belief that there is no limit to nature's capacity to
fulfill any demand made on it is demonstrably false. A culture which
attaches absolute value to expansion, to acquisition, and to the
satisfaction of people's wants must recognize that such goals are not,
by themselves, realistic guides to policy. Economic decision-making
tools cannot deal with the fact that most of the major challenges
are global. 6
Climate change is a consequence of the present self-centered
materialism of our economic paradigm. The materialistic view
became the dominant interpretation of reality in the early twentieth
century. Through rational experimentation and discourse, humanity
thought it had solved all issues related to human governance and
development. Dogmatic materialism captured all significant centers
of power and information at the global level, ensuring that no
competing voices could challenge projects of worldwide economic
exploitation. Yet not even the most idealistic motives can correct
materialism's fundamental flaws. Since World War II, development
has been our largest collective undertaking, with a humanitarian
motivation matched by enormous material and technological investment. While it has brought impressive benefits, it has nevertheless
failed to narrow the gap between the small segment of modern
society and the vast populations of the poor. The gap has widened
into an abyss.
Consumerism drives much of the emission of greenhouse gases.
Materialism's gospel of human betterment has produced today's
consumer culture in pursuit of ephemeral goals. For the small
minority of people who can afford them, the benefits it offers are
immediate, and the rationale unapologetic. The breakdown of
traditional morality has led to the triumph of animal impulse, as
CLIMATE CHANGE

instinctive and blind as appetite. Selfishness has become a prized
commercial resource; falsehood reinvents itself as public information; greed, lust, indolence, pride-even violence- acquire not
merely broad acceptance but social and economic value. Yet material
comforts and acquisitions have been drained of meaning. In the us,
the indicators of human welfare and satisfaction have been diminishing since the 1960s. The economy may be richer, but people are
not happier. This self-centered, hedonistic culture of the rich, now
spreading around the world, refuses to acknowledge its primary
responsibility for global warming. The challenge, then, is fundamentally a spiritual one, necessitating a change in the understanding of
humanity's nature and purpose.
What role can religion play in the challenges of today, including global warming? We used to be relatively content living within
the limited perspective of our own communities, but now we can
closely observe developments all around the world. We know about
the extreme differences and injustices and we can no longer tolerate
them. This progressive globalizing of human experience increases the
stresses of modern life. There is a loss of faith in the certainties of
materialism as its negative impacts become apparent. At the same
time, there is a lack of faith in traditional religion and a failure to
find guidance within it for living with modernity. Yet, it would
appear that it is an inherent characteristic of the human experience
to understand the purpose of existence. This has led to an unexpected
resurgence of religion, built upon a groundswell of anxiety and
discontent with spiritual emptiness. People lacking in hope are
readily attracted to radical, intolerant, fanatical movements. As a
result, the world is in the grip of irreconcilable religious antipathies,
a situation which paralyzes our ability to address global challenges,
including climate change.
Humanity can choose to conduct "business as usual" in its
materialistic way, ignoring the future. The consequences, however,
will soon catch up with us. We can retreat into a fortress of old
values, but the pressures of globalization will make this untenable.
The alternative is to make the effort to transition towards a unified
world civilization based on equity and sustainability, drawing on
the complementary strengths of both science and religion. This is
168               THE BAHA'f WORLD 2005-2006

the approach that the Baha'i Faith has championed for more than
a hundred years.
Unity is the essential prerequisite for action to remove the
barriers to collaboration on global warming. In its 1995 statement,
The Prosperity ofHumankind, the Baha'i International Community,
United Nations, observed,
The bedrock of a strategy that can engage the world's population
in assuming responsibility for its collective destiny must be the
consciousness of the oneness of humankind. Deceptively simple
in popular discourse, the concept that humanity constitutes a
single people presents fundamental challenges to the way that
most of the institutions of contemporary society carry out their
functions. Whether in the form of the adversarial structure
of civil government, the advocacy principle informing most
of civil law, a glorification of the struggle between classes and
other social groups, or the competitive spirit dominating so
much of modern life, conflict is accepted as the mainspring of
human interaction. It represents yet another expression in social
organization of the materialistic interpretation of life that has
progressively consolidated itself over the past two centuries . . ..
Only so fundamental a reorientation can protect them, too, from
the age-old demons of ethnic and religious strife. Only through
the dawning consciousness that they constitute a single people
will the inhabitants of the planet be enabled to turn away from
the patterns of conflict that have dominated social organization
in the past and begin to learn the ways of collaboration and
conciliation. "The well-being of mankind," Baha'u'llah writes,
"its peace and security, are unattainable unless and until its unity
is firmly established." 7
Only by agreeing that we are a single human race and live on
one planet can we create the ethical and moral basis for addressing
a challenge such as climate change.
Some governments have already agreed to this. They promote the
concept of sustainable development as one that meets the needs of
the present generation without compromising the ability of future
generations to meet their needs. 8 The nations of the world have
CLIMATE CHANGE

repeatedly accepted this as a goal and priority. This is precisely the
challenge of climate change. With high fossil energy consumption
and greenhouse gas emissions, we are precipitating damage to our
planetary system that will compromise future generations. Governments have agreed they have to act but, faced with a paralysis of
will, they do not.
Expressed by the Baha'i International Community, sustainability
is fundamentally an ethical concept. We, the human race, are trustees, or stewards, of the planet's vast resources and biological diversity.
We must learn to make use of the earth's natural resources, both
renewable and nonrenewable, in a manner that ensures sustainability
and equity into the distant reaches of time . This requires full
consideration of the potential environmental consequences of all
development activities. We must temper our actions with moderation
and humility, and recognize that the true value of nature cannot be
expressed in economic terms. This requires a deep understanding of
the natural world and its role in humanity's collective development,
both material and spiritual. Sustainable environmental management
is not a discretionary commitment we can weigh against other
competing interests. It is a fundamental responsibility that must be
shouldered, a prerequisite for spiritual development as well as for
our physical survival. 9
Sustainability requires the rethinking of economics. The present
economic system is unsustainable and not meeting human needs
or able to respond adequately to global warming. Fifty years of
economic development, despite some progress, has failed to meet
its objectives. The global economic system lacks the supranational
governance necessary to address such global issues. It is not the
mechanisms of economics that are at fault, but its values. Economics
has ignored the broader context of humanity's social and spiritual
existence, resulting in corrosive materialism in the world's more
economically advantaged regions (driving global warming), and
persistent conditions of deprivation among the masses of the world's
peoples. Economics should serve people's needs; societies should
not be expected to reformulate themselves to fit economic models.
The ultimate function of economic systems should be to equip the
peoples and institutions of the world with the means to achieve the
170             THE BAHA'I WORLD 2005-2006

real purpose of development: that is, the cultivation of the limitless
potentialities latent in human consciousness.
What values do we need for an economic system able to accept
responsibility for and address global warming? The goal of wealth
creation should be to make everyone wealthy. Society needs new,
value-based economic models that aim to create a dynamic, just,
and thriving social order which should be strongly altruistic and
cooperative in nature. It should provide meaningful employment
and help to eradicate poverty in the world.
All religions teach the "Golden Rule,'' namely, to do unto others
as you would have others do unto you. Should a minority of high
energy consumers have the right to cause such damage to others and
to future generations? Many faith-based organizations are drawing
increasing attention to the ethical implications of excessive consumerism and one of its impacts, climate change.
Justice and equity will be essential to achieve unity of action
at the global level. It is unjust to sacrifice the well-being of the
generality of humankind-and even of the planet itself-to the
advantages which technological breakthroughs can make available to
privileged minorities. Only development programs that are perceived
as meeting their needs and as being just and equitable in objective
can hope to engage the commitment of the masses of humanity,
upon whom implementation depends. The same is true of action
to reduce global warming.
Solidarity is another essential value in times of rapid change,
when many will become victims of climate perturbations and natural
disasters. The poor are the most vulnerable to climate change and the
least able to protect themselves. We should consider every human
being as a trust of the whole, and recognize that both governments
and individuals share this responsibility. Voluntary giving is more
meaningful and effective than forced redistribution.
Trustworthiness will also become increasingly important. Trust
is the basis for all economic and social interaction. Public opinion
surveys show little trust in politicians and business, key actors
in this area. The repeated failure of governments to respect the
commitments that they have made has not helped. Re-establishing
trust will have to be part of the solution to global warming, a solution
in which everyone will have to make sacrifices.
CLIMATE CHANGE                              171

Conclusion
Since our extreme energy demands are the driving force for global
warming, the human race now has to learn to moderate material
civilization. Baha'u'llah wrote more than a century ago: "The civilization, so often vaunted by the learned exponents of arts and sciences,
will, if allowed to overleap the bounds of moderation, bring great
evil upon men .... The day is approaching when its flame will devour the cities." 10 Global warming is a perfect illustration of this. To
moderate our lifestyles, we need to cultivate human contentment. All
faiths have taught the spiritual value of a simple life and detachment
from material things: "Be content with little, and be freed from all
inordinate desire." 11 This simple principle has fundamental implications for the consumer society and its energy consumption.
From a Baha'i perspective, a motivating impulse for the human
race must be the carrying forward of an ever-advancing civilization, based on unity in diversity-a unity that acknowledges the
fundamental spiritual reality inherent in humanity. It should aim for
a better balance of material and spiritual development, measuring
progress not with economic measures-such as GDP-but through its
capacity to develop, utilize and sustain all available human potential.
Its sustainable environmental management, including stabilization
of the climate, must ensure the welfare of the biosphere and its
inhabitants into the distant reaches of time.
Recent scientific evidence of accelerating climate change, together
with our growing understanding of its implications for human
society, are creating pressures with the potential to force a significant
transformation in the way governments collaborate. Faced with a
common threat resulting from our own behavior, the human race
must close ranks and work to combat it. The Baha'i teachings call
for a world federal system with the necessary institutions to regulate
the life, satisfy the needs, and adjust the relationships of all races
and peoples. This would be a logical expression of the principles
of cooperation and reciprocity which are essential properties of all
natural and human systems. It would be a natural consequence of
increasing globalization in all aspects of human affairs, not only providing the means to find solutions to global warming, but helping
us to solve other major threats to our well-being and survival.
172              THE BAHA'f WORLD 2005- 2006

Climate change is also an issue on which all religions can find
common ground. Each of them shares a common commitment to
justice, solidarity, altruism, respect, trust, moderation, and service.
Religion can strengthen the ethical framework for action on climate
change. It can educate about values and global responsib ility. It can
create motivation for change, and encourage the necessary sacrifices
to enact changes. Global warming and the resulting climate changes
challenge our generation in fundamental ways. Science alone cannot
solve the problem.

NOTES

For a comprehensive resource on climate change and other environmental
top ics, the author recommends the World Resources Institute Web site at
http://www.wri.org/climate/. Further information can be found at the Web
site of the International Environment Forum, a Baha'i-inspired organization
addressing the environment and sustainable development, http://www.bcca
.org/ief/.
'Abdu'l-Baha, from a Tablet translated from Persian, quoted in a memorandum on "Gaia and Nature," to the Universal House of Justice from its
Research Department of the Baha'i World Centre, 8 June 1992.
Nicho las Stern, "The Economics of Climate Change," http://www
. h m-treasury.gov. uk/i ndependen t_reviews/ stern_review_economics
_climate_ change/ stern_review_report.cfm (2006).
Shoghi Effendi, The World Order ofBahd'u'Lldh: Selected Letters (Wilmette,
IL: Baha'i Publishing Trust, 1991), pp. 203-4.
See UK Meteorological Office, Avoiding Dangerous Climate Change
(2005). Quoted in UNEP Finance Initiative Bulletin 47, (February 2006),
http://www.unepfi .org/ ebulletin .
See Baha'i International Community, Office of Public Information, The
Prosperity of Humankind (Haifa: Baha'i World Centre, 1995).
Ibid., pp. 4-5.
See World Commission on Environment and Development (Brundtland
Commission), Our Common Future (Oxford: Oxford University Press,
1987).
Baha'i International Community, Valuing Spirituality in Development:
A Concept Paper Written for the World Faiths and Development Dialogue
(Lambeth Palace, London: Baha'i Publishing Trust, 18-19 February 1998).
10 Bal1a'u'llah, Gleanings from the Writings ofBahd'u'Lldh (Wilmette, IL: Baha'i

Publishing Trust, 1990), section CLXII.
Bal1a'u'llah, The Kitab-i-Iqfo (Wilmette, IL: Baha'i Publishing Trust, 2003),
pp. 178-79.
World Watch
As processes ofchange in the world accelerate,
Matthew Weinberg asks what future "identity" has
in defining individuals, groups, and communities
in an increasingly global civilization.

A
t the heart of human experience lies an essential yearning
for self-definition and self-understanding. Developing a
conception of who we are, for what purpose we exist, and
how we should live our lives is a basic impulse of human consciousness . This project-of defining the self and its place in the social
order-expresses both a desire for meaning and an aspiration for
belonging. It is a quest informed by ever-evolving and interacting
narratives of identity.
Today, as the sheer intensity and velocity of change challenges
our assumptions about the nature and structure of social reality, a set
of vital questions confront us. These include: What is the source of
our identity? Where should our attachments and loyalties lie? If our
identity or identities so impel us, how-and with whom- should
we come together? And what is the nature of the bonds that bring
us together?
The organization and direction of human affairs are inextricably
connected to the future evolution of our identity. For it is from
our identity that intention, action, and social development flow.
Identity determines how we see ourselves and conceive our position
in the world, how others see or classify us, and how we choose to

174             THE BAHA'f WORLD 2005-2006

engage with those around us. "Knowing who we are," the sociologist
Philip Selznick observes, "helps us to appreciate the reach as well as
the limits of our attachments." 1 Such attachments play a vital role
in shaping our "authentic selves" and in determining our attitudes
toward those within and outside the circle of our social relationships.
Acting on the commitments implied by these attachments serves to
amplify the powers of individuals in effecting societal well-being
and advancement. Notions of personal and collective identity can
thus exert considerable influence over the norms and practices of a
rapidly integrating global community.
As we have many associational linkages, identity comes in a
variety of forms. At times, we identify ourselves by our family,
ethnicity, nationality, religion, mother tongue, race, gender, class,
culture, or profession. At other times, our locale, the enterprises
and institutions we work for, our loyalty to sports teams, affinity for
certain types of music and cuisine, attachment to particular causes,
and educational affiliations provide definitional aspects to who we
are. The sources of identification which animate and ground human
beings are immensely diverse. In short, there are multiple demands
ofloyalty placed upon us, and consequently, our identities, as Nobel
laureate Amartya Sen has noted, are "inescapably plural." 2
But which identity or identities are most important? Can divergent identities be reconciled? And do these identities enhance
or limit our understanding of, and engagement with, the world?
Each of us on a daily basis, both consciously and unconsciously,
draws upon, expresses, and mediates between our multiple senses of
identity. And as our sphere of social interaction expands, we tend to
subsume portions of how we define ourselves and seek to integrate
into a wider domain of human experience. This often requires us
to scrutinize and even resist particular interpretations of allegiance
that may have a claim on us. We therefore tend to prioritize which
identities matter most to us. As the theorist Iris Marion Young
stresses, "Individuals are agents: we constitute our own identities, and
each person's identity is unique ... A person's identity is not some
sum of her gender, racial, class, and national affinities. She is only
her identity, which she herself has made by the way that she deals
with and acts in relation to others." 3 The matrix of our associations
surely influences how we understand and interpret the world, but
cannot fully account for how we think, act, or what values we hold.
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That a particular identity represents a wellspring of meaning to an
individual need not diminish the significance of other attachments or
eclipse our moral intuition or use of reason. Affirming affinity with
a specific group as a component of one's personal identity should
not limit how one views one's place in society or the possibilities of
how one might live.
While it is undoubtedly simplistic to reduce human identity to
specific contextual categories such as nationality or culture, such
categories do provide a strong narrative contribution to an individual's sense of being. ''Around the world," the philosopher Kwame
Anthony Appiah writes, "it matters to people that they can tell a story
of their lives that meshes with larger narratives. This may involve rites
of passage into womanhood and manhood; or a sense of national
identity that fits into a larger saga. Such collective identification can
also confer significance upon very individual achievements." 4 Social,
cultural, and other narratives directly impact who we are. They
provide context and structure for our lives, allowing us to link what
we wish to become to a wider human inheritance, thereby providing
a basis for meaningful collective life. Various narratives of identity
serve as vehicles of unity, bringing coherence and direction to the
disparate experiences of individuals.
In the wake of extraordinary advances in human knowledge,
which have deepened global interchange and contracted the planet,
we now find ourselves defined by overlapping identities that encompass a complex array of social forces, relations, and networks. The
same person, for instance, can be a Canadian citizen of African origin
who descends from two major tribes, fluent in several languages,
an engineer, an admirer of Italian opera, an alumnus of a major
American university, a race-car enthusiast, a practitioner of yoga, an
aficionado of oriental cuisine, a proponent of a conservative political
philosophy, and an adherent of agnosticism who nevertheless draws
on insights found in the spiritual traditions of his forebears. One
can simultaneously be a committed participant in local community
affairs such as improving elementary-level education and an ardent
supporter of transnational causes like human rights and environmental stewardship. Such juxtapositions of identity illustrate how
individuals increasingly belong to multiple "communities of fate"
in which long-existing spatial boundaries are being entirely redrawn
and reconceptualized. 5 Modernity has transformed identity in such
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a way that we must view ourselves as being not only in a condition
of dependence or independence but also interdependence.
The recasting of long-standing narratives of identification and
affiliation is giving rise to widespread anxiety, grievance, and perplexity. In the eyes of many, the circumstances of daily life lie beyond their
control. In particular, "the nation-state ... that preeminent validator
of social identity-no longer assures well-being," the anthropologist
Charles Carnegie avers. 6 Other established sources of social cohesion
and expressions of collective intention are similarly diminished in
their efficacy to ground the actions of populations around the planet,
resulting in a sense of disconnection and alienation. The philosopher
Charles Taylor attributes such disruption of customary social patterns
to the "massive subjective turn of modern culture," involving an
overly atomistic and instrumental view of individual identity.7 This
exaggerated individualism accompanies the dislocation from historic
centers of collectivity that is a repercussion of the centrifugal stresses
of globalization. Against this kaleidoscope of change, including the
major migrations of peoples, the international nature of economic
production, and the formation of communities of participation
across territorial borders through the means of modern communications, the concept of citizenship, as membership in a confined
geographic polity, is in need of reformulation.
Our connections to others now transcend traditional bounds of
culture, nation, and community. The unprecedented nature of these
connections is radically reshaping human organization and the scale
and impact of human exchange. But globalization has been with us a
long time; the movement of peoples, goods, and ideas is an inherent
feature of human history and development. Virtually every culture
is linked to others by myriad ties. 8
Culture is neither static nor homogeneous. Anthropological and
sociological research reveals that cultures cannot be seen as fixed,
indivisible wholes. The various manifestations of "social belonging"
exhibit a "constructed and pliable nature." 9 Cultural resiliency has
much to do with heterogeneity, assimilation of outside ideas, and
the capacity to adapt. "We should view human cultures as constant
creations, recreations, and negotiations of imaginary boundaries
between 'we' and the 'other(s)'," the political scientist Seyla Benhabib emphasizes. 10 The multifarious processes of integration now at
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work are serving to accentuate and accelerate such social, economic,
and cultural interchange. Under these conditions, Benhabib adds,
presumed lines of cultural demarcation are increasingly "fluid, porous
and contested." 11 To perceive cultures, then, as objects of stasis,
immune from the complex dialogues and interactions of human
existence, is a fundamental epistemological and empirical error. As
Appiah maintains, "Societies without change aren't authentic; they're
just dead." 12
Often, the insistence that the essence of cultural distinctiveness
is its putative immutability emerges from a sincere desire to preserve
and honor the power of an existing collective narrative. What is at
issue here is a legitimate fear that valued identities may be lost or
overwhelmed by unfamiliar external forces. Although an advocate
of cultural rights designed to prevent such unwanted change, the
theorist Will Kymlicka notes that "most indigenous peoples understand that the nature of their cultural identity is dynamic." 13 From
this vantage point, Kymlicka believes that globalization "provides
new and valued options by which nations can promote their interests and identities. " 14 This suggests that a balance must be sought
between the requirements of self-determination and the possibility
of defining an aspect of self-determination as participation in the
construction of a broader collectivity. Participation of this kind by a
diverse array of cultures and peoples offers the promise of enriching
the entire fabric of civilized life.
Recognition of the reality of globalization, however, does not
mean that the current inequities associated with the process- how
resources, opportunities, and power are distributed- should go unchallenged. And perhaps more important, the exhausted ideologies
and intellectual frameworks that allow such inequities to persist must
also be directly confronted. 15 It is here where the insights provided
by diverse human traditions and value systems can engage with the
constructive phenomena of contemporary change to open new frontiers of identiry-frontiers offering a peaceful and just future .
In 1945, aware of the imminent test of the first atomic weapon,
Franklin D. Roosevelt warned, "Today we are faced with the preeminent fact that, if civilization is to survive, we must cultivate the
science of human relationships-the ability of all peoples, of all kinds,
to live together and work together in the same world, at peace. " 16
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Clearly, the perceptions that human beings hold of themselves and
each other matter. In a world convulsed by contention and conflict,
conceptions of identity that feed the forces of prejudice and mistrust
must be closely examined. Assertions that certain populations can be
neatly partitioned into oppositional categories of affiliation deserve
particular scrutiny. The notion of civilizational identity as the
predominant expression of human allegiance is one such problematic
example. 17 For Amartya Sen, such thinking leads to "conceptual
disarray" that can undermine international stability.
To view the relationships between different human beings as mere
reflections of the relations between civilizations is questionable on
both logical and pragmatic grounds. First, civilizations themselves
are not monolithic in character; indeed, their vast internal diversity
is among their distinguishing features. Second, as we have seen,
reducing personhood to a "singular affiliation" denies the essential
variety and complexity of human experience. 18 Of most concern,
argues Sen, is the danger that assigning "one preeminent categorization" to human beings will exacerbate and harden conceptions of
difference between peoples. 19 This presumption of a "unique and
choiceless identity," that people are what they are because they have
been born into a certain ethnic, cultural, or religious inheritance,
is an "illusion" that underlies many of the "conflicts and barbarities
in the world." 20 "Reasoned choice," Sen believes, must be used to
examine the intrinsic merit of our antecedent associations as well as
the broader social ramifications of identity. 2 1
''A tenable global ethics," Kwame Anthony Appiah concurs, "has
to temper a respect for difference with a respect for the freedom of
actual human beings to make their own choices." 22 For this reason,
there exists an intimate relationship between cultural diversity
and liberty. A sustainable and authentic expression of collective
development must be a freely chosen path pursued by the members
composing the group in question; current generations cannot
impose their vision of what a desirable form of life is upon future
generations. Existing mores, practices, and institutions can inform,
validate, and even ennoble the human condition, but cannot or
should not foreclose new moral or social directions for individuals
and communities. Indeed, collective learning and adjustment are
defining characteristics of social evolution. Because our perceptions
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and experiences change, our understanding of reality necessarily
undergoes change. So too, then, do our identities change. "The
contours of identity are profoundly real," Appiah states, "and yet no
more imperishable, unchanging, or transcendent than other things
that men and women make." 23 At the same time, "if we create a
society that our descendants will want to hold on to, our personal
and political values will survive in them." 24
Significant portions of the world's peoples, we know though,
are deprived of the autonomy necessary to develop a plan of life or
a corresponding identity that can inspire and assist them to realize
life goals. The widespread subordinate social position of women and
minorities restricts the latitude of their self-determination; members
of these groups are frequently denied, in a systematic way, the chance
to fully explore their individual potential and to contribute to the
processes of cultural, social, and moral advancement. Constructions
of identity can therefore be quite tenuous for marginalized groups
or individuals whose personal characteristics fall outside received
categories of classification. This can be especially true for persons
of mixed ethnic, racial, or religious descent. Concepts of race and
nation can serve as powerful instruments and symbols of unity, bur
can also lead to the isolation, dispossession, and "symbolic dismemberment" of minorities. 25 In this regard, Charles Carnegie's call for
a "new consciousness of belonging" seems vital. 26
The prevalent stance that identity is about difference is untenable.
Perceiving identity through the relativistic lens of separation or
cultural preservation ignores compelling evidence of our common
humanity and can only aggravate the forces of discord and disagreement now so pervasive in the world. The only alternative to this path
of fragmentation and disunity is to nurture effective relationships
across lines of ethnicity, creed, territory, and color-relationships that
can serve as the warp and woof of a new social framework of universal
solidarity and mutual respect. A one-dimensional understanding of
human beings must be rejected. As Amartya Sen underscores, "The
hope of harmony in the contemporary world lies to a great extent
in a clearer understanding of the pluralities of human identity, and
in the appreciation that they cut across each other and work against
a sharp separation along one single hardened line of impenetrable
division. " 27 This is an appeal for imagination in creating new ways of
180              THE BAHA'f WORLD 2005-2006

being and living; for a new vision of human nature and society- one
that recognizes the unmistakable shared destiny of all peoples. The
resolution of the problems now engulfing the planet demands a more
expansive sense of human identity. fu articulated by Baha'u'llah more
than a century ago: "The earth is but one country, and mankind
its citizens." 28
The crucial need of the present hour is to determine the conceptual and practical steps that will lay the foundations of an equitable
and harmonious global order. Effectively addressing the crises now
disrupting human affairs will require new models of social transformation that recognize the deep interrelationships between the
material, ethical, and transcendent dimensions of life. It is evident
that such models can emerge only from a fundamental change in
consciousness about who we are, how we regard others who enter
our ambit-no matter how near or distant-and how we collectively
design the structures and processes of social life, whether local or
global.
Such observations lead to yet more questions. In a world
of pluralistic identities and rapidly shifting cultural and moral
boundaries, is a common understanding of human purpose and
action possible? Can a genuine cosmopolitan ethic, one that fully
embraces human diversity, emerge from the multiple experiences
and perceptions of modernity?
A basis of an affirmative Baha'i response to these questions can
be found in Baha'u'llah's exhortations to the world's peoples to
"[s]et your faces towards unity, and let the radiance of its light shine
upon you," and to "let your vision be world-embracing, rather than
confined to your own self." For Baha'is, though, such a perspective is
not simply a matter of belief or hopeful aspiration, but is grounded
in experience.29
A conviction of the practicality of world unity and peace, coupled
with an unwavering dedication to work toward this goal is, perhaps,
the single most distinguishing characteristic of the Baha'i community. That this community is now representative of the diversity of
the entire human race, encompassing virtually every national, ethnic,
and racial group on the planet, is an achievement that cannot be
casually dismissed. The worldwide Baha'i community, as an organic
whole, eschews dichotomies prevalent in public discourse today, such
as "N ort h" an d "S out h ," an d "d eve lope d" an d "un d erd eve lope d ."
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Baha'is everywhere, irrespective of the degree of material well-being
of their nations, are striving to apply the teachings of Baha'u'llah
to the process of building unified patterns of collective life. In this
undertaking, every member of the community is a valued participant.
In this respect, the roots of Baha'i motivation and the formation of
Baha'i identity have a long history.
In the early part of the twentieth century, 'Abdu'l-Baha-
Baha'u'llah's Son and appointed Successor- urged the some 160
Baha'i inhabitants of a small village in a remote part oflran who were
experiencing persecution to "regard every ill-wisher as a well-wisher
... That is, they must associate with a foe as befitteth a friend, and
deal with an oppressor as beseemeth a kind companion. They should
not gaze upon the faults and transgressions of their foes, nor pay
heed to their enmity, inequity or oppression." 30 And further, they
should "show forth love and affection, wisdom and compassion,
faithfulness and unity towards all, without any discrimination." 3 1
But apart from enjoining upon them an attitude of remarkable
forbearance and amity, 'Abdu'l-Baha did not address these followers as simple, rural people with narrow, parochial concerns. Rather,
He affirmed their innate dignity by speaking to them as citizens of
the world who had the capacity and the power to contribute to the
advancement of civilization:
0 ye beloved of the Lord! With the utmost joy and gladness,
serve ye the human world, and love ye the human race. Turn your
eyes away from limitations, and free yourselves from restrictions,
for . . . freedom therefrom brings about divine blessings and
bestowals .. . .

Therefore, so long as there be a trace of life in one's veins,
one must strive and labor, and seek to lay a foundation that the
passing of centuries and cycles may not undermine, and rear an
edifice which the rolling of ages and aeons cannot overthrow-an
edifice that shall prove eternal and everlasting, so that the sovereignty of heart and soul may be established and secure in both
worlds. 32
In short, the perceptions, preferences, and assumptions of the
denizens of this small, isolated village were radically transformed.
Their identity had been remade. They no longer were concerned
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just with local matters, and even though they were far removed
from the mainstream of intellectual and cultural exchange, they
regarded themselves as "servants" of the "entire human race," and
as protagonists in the building of a new way of life. They understood their "ultimate sphere of work as the globe itself." 33 That the
broader Iranian Baha'i community achieved, over the course of
three generations, levels of educational advancement and prosperity well beyond the general population, even under conditions of
severe religious discrimination, underscores the capacities that can
be released when the moral and spiritual dimensions of human
consciousness are awakened and purposively channeled.34 For those
interested in apprehending the sources and mechanisms of individual
and community empowerment, it would be difficult to find a more
compelling example of social transformation than the case of the
Iranian Baha'!s.
In response to Baha'u'llah's call for the creation of a universal
culture of collaboration and conciliation, Baha'!s drawn from almost
every cultural and religious tradition "have achieved a sense of
identity as members of a single human race, an identity that shapes
the purpose of their lives and that, clearly, is not the expression of
any intrinsic moral superiority on their own part." 35 It is an accomplishment "that can properly be described only as spiritual-capable
of eliciting extraordinary feats of sacrifice and understanding from
ordinary people of every background. "36
So it is clear that, from a Baha'i perspective, a universal identity is a vital precursor to action that is universal in its effects-to
the "emergence of a world community, the consciousness of world
citizenship, the founding of a world civilization and culture. "37 In
emphasizing our global identity, Baha'u'llah presents a conception
of life that insists upon a redefinition of all human relationshipsbetween individuals, between human society and the natural world,
between the individual and the community, and between individual
citizens and their governing institutions. 38 Humanity has arrived at
the dawn of its maturity, when its "innate excellence" and latent
creative capacities can at last find complete expression. 39 Accordingly,
new social forms and ethical precepts are enunciated in the Baha'f
teachings so that human consciousness can be freed from patterns
of response set by tradition, and the foundations of a global society
can be erected.
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Baha'u'llah thus speaks to the reshaping and redirection of social
reality. That all individual action and social arrangements must be
informed by the principle of the oneness of human relationships,
gives rise to a concept of moral and social order that safeguards
personal dignity while deepening human solidarity. In recognition of
this central insight, the Universal House of]ustice, the international
governing body of the Baha'i community, urges all to "embrace the
implications of the oneness of humankind, not only as the inevitable
next step in the advancement of civilization, but as the fulfilment
of lesser identities of every kind that our race brings to this critical
moment in our collective history." 40
From the basic principle of the unity of the world's peoples are
derived virtually all notions concerning human welfare and liberty. If
the human race is one, any assertion that a particular racial, ethnic,
or national group is in some way superior to the rest of humanity
must be dismissed; society must reorganize its life to give practical
expression to the principle of equality for all its members regardless
of race, creed, or gender; 4 1 each and every person must be enabled
to "look into all things with a searching eye" so that truth can be
independently ascertained; 42 and all individuals must be given the
opportunity to realize their inherent capabilities and thereby foster
"the elevation, the advancement, the education, the protection and
the regeneration of the peoples of the earth. " 43
In the Baha'i view, social origin, position, or rank are of no
account in the sight of God. As Baha'u'llah confirms, "man's
glory lieth in his knowledge, his upright conduct, his praiseworthy
character, his wisdom, and not in his nationality or rank." 44 This
emphatic declaration of the essential moral and spiritual worth
of every human being is echoed in an epistle of Baha'u'llah's to a
devoted follower: "Verily, before the one true God, they who are the
rulers and lords of men and they that are their subjects and vassals
are equal and the same. The ranks of all men are dependent on their
potential and capacity. Witness unto this truth are the words, 'In
truth, they are most honored before God who are most righteous."' 45
Hence, embedded in the Baha'i understanding of human identity
is a fundamental expectation of justice and equality of opportunity,
as well as an imperative of striving for greater moral awareness and
responsibility.
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It must be stressed that the "watchword" of the Baha'i community
is "unity in diversity." 46 Oneness and diversity are complementary
and inseparable: "That human consciousness necessarily operates
through an infinite diversity of individual minds and motivations
detracts in no way from its essential unity. Indeed, it is precisely
an inhering diversity that distinguishes unity from homogeneity or
uniformity." 47 Just as integration of the differentiated components
of the human body makes possible the higher function of human
consciousness, so too is global well-being dependent on the willing
give and take, and ultimate collaboration, of humanity's diverse
populations. 48 Acceptance of the concept of unity in diversity implies the development of a global consciousness, a sense of global
citizenship, and a love for all of humanity. It induces every individual
to realize that, "since the body of humankind is one and indivisible,"
each member of the human race is "born into the world as a trust of
the whole" and has a responsibility to the whole. 49 It further suggests
that if a peaceful international community is to emerge, then the
complex and varied cultural expressions of humanity must be allowed
to develop and flourish , as well as to interact with one another in
ever-changing forms of civilization. "The diversity in the human
family," the Baha'i writings emphasize, "should be the cause of love
and harmony, as it is in music where many different notes blend
together in the making of a perfect chord." 50 More than creating a
culture of tolerance, the notion of unity in diversity entails vanquishing corrosive divisions along lines of race, class, gender, nationality,
and belief, and erecting a dynamic and cooperative social ethos that
reflects the oneness of human nature.
The ideology of difference so ubiquitous in contemporary
discourse militates against the possibility of social progress. It provides
no basis whereby communities defined by specific backgrounds,
customs, or creeds can bridge their divergent perspectives and
resolve social tensions. The value of variety and difference cannot
be minimized, and neither can the necessity for coexistence, order,
and mutual effort. "The supreme need of humanity," 'Abdu'l-Baha
underscores, "is cooperation and reciprocity. The stronger the ties
of fellowship and solidarity amongst men, the greater will be the
power of constructiveness and accomplishment in all the planes
of human activity." 51 Diversity by itself cannot be regarded as an
"ultimate good." 52
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Unity, in contrast, "is a phenomenon of creative power." 53 To
foster a global identity, to affirm that we are members of one human
family, is a deceptively simple but powerful idea. While traditional
loyalties and identities must be appreciated and recognized, they
are inadequate for addressing the predicament of modernity, and
consequently, a higher loyalty, one that speaks to the common
destiny of all the earth's inhabitants, is necessary. And so, in our quest
for solutions to the problems that collectively confront us, a first
step must involve relinquishing our attachment to lesser loyalties.
Yet, while Baha'u'llah is saying that at this moment in human social
evolution a global identity is vital, an inherent aspect of such a
universal identity is recognition of the spiritual reality that animates
our inner selves. 54 To be sure, a global identity grounded in awareness
of our common humanness marks a great step forward from where
humanity has been, but a strictly secular or material formulation
of global identity is unlikely to provide a sufficient motivational
basis for overcoming historic prejudices and engendering universal
moral action. Establishing a global milieu of peace, prosperity, and
fairness is ultimately a matter of the heart; it involves a change in
basic attitudes and values that can only come from recognizing the
normative and spiritual nature of the challenges before us. This is
especially so given that the vast majority of the world's peoples do
not view themselves simply as material beings responding to material exigencies and circumstances, but rather as beings endowed with
spiritual sensibility and purpose.
In light of ongoing social turmoil and the upheavals of the last
century, it is simply no longer possible to maintain the belief that
human well-being can arise from a narrow, materialistic conception of life. The persistence of widespread human deprivation and
despair speaks to the shortcomings of prevailing social theories and
policies. Fresh approaches are required. A just social polity, Baha'fs
believe, will emerge only when human relations and social arrangements are infused with spiritual intent, an intent characterized by
an all-embracing standard of equity, unconditional love, and an
ethos of service to others. Addressing practical challenges through a
spiritual lens is no easy task, but it is to this objective that Baha'fs
are firmly committed. Through recognition of the centrality of
spiritual values and the deeds they inspire, "Minds, hearts and all
human forces are reformed, perfections are quickened, sciences,
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discoveries, and investigations are stimulated afresh, and everything
appertaining to the virtues of the human world is revitalized." 55
The power of a spiritually-actuated identity in furthering human
betterment cannot be overestimated, for those "whose hearts are
warmed by the energizing influence of God's creative love cherish
His creatures for His sake, and recognize in every human face a sign
of His reflected glory." 56
It is still regrettable that the identity of certain individuals or
groups emerges from a shared experience of oppression-from being
the victims of systematic discrimination or injustice. In addressing
this dimension of human identity, Baha' u'llah speaks forcefully and
repeatedly about the rights and dignity of all human beings, and the
indispensability of creating mechanisms of social justice, but He also
explains that spiritual oppression is the most serious of all: "What
'oppression' is more grievous than that a soul seeking the truth ...
should know not where to go for it and from whom to seek it?" 57
From this standpoint, it is in the displacement of a transcendent
understanding of life by an ascendant materialism that we find the
source of the disaffection, anomie, and uncertainty that so pervades
modern existence. All forms of oppression ultimately find their
genesis in the denial of our essential spiritual identity. As Baha'u'llah
earnestly counsels us: "Deny not My servant should he ask anything
from thee, for his face is My face; be then abashed before Me." 58
These words tell us that we must choose who we wish to be;
we must "see" with our "own eyes and not through the eyes of
others." 59 We must create our own sense of self and belonging. To
have such power of choice affirms human nobility and is a sign of
divine grace. Our different senses of identity consequently become
fully realized through the development of our spiritual identity; they
each provide a means for achieving our basic existential purpose-the
recognition and refinement of the spiritual capacities latent within
us. Through the tangible expression of such capacities-compassion,
trustworthiness, humility, courage, forbearance, and willingness to
sacrifice for the common good-we define a path of spiritual growth.
In the end, though, whether we have attained our spiritual potential
is enshrouded in mystery: "The inner being, the underlying reality
or intrinsic identity, is still beyond the ken and perception of our
human powers." 60
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Connected with the idea of spiritual identity, then, is the
inalienable sanctity of every human soul: that a unique destiny
has been bestowed upon each of us by an all-loving Creator-a
destiny which unfolds in accordance with the free exercise of our
rational and moral powers. As Baha'u'llah indicates, "How lofty is
the station which man, if he but choose to fulfill his high destiny,
can attain!"6 1 This promise of new vistas of accomplishment for
both the individual and society is, for Baha' is, a source of enduring
confidence and optimism. The forces now buffeting and recasting
human life, Baha'u'llah attests, will serve to release the "potentialities inherent in the station of man,'' thereby giving impetus to "an
ever-advancing civilization. "6l
The Baha'i belief in the spiritual nature of reality, and its
underlying unity, sheds new light on the question of religious identity. In stressing that "the peoples of the world, of whatever race
or religion, derive their inspiration from one heavenly Source, and
are the subjects of one God,"6 3 Baha'u'llah is confirming a basic
intuition that the truth underpinning the world's great religions is
in essence one. This explicit rejection of exclusivity and superiority, which have so dominated religious thinking and behavior, and
suppressed impulses to reconciliation and unity, clears the ground
for a new ethos of mutual understanding. For indeed, to believe that
one's system of belief is somehow superior or unique has only led
humankind to misery, despair, and ruin. In warning His followers
never to assume what their own spiritual end might be, Baha'u'llah
plants the seeds of humility and spiritual maturity so necessary for
the creation of a world of tolerance and tranquility. In recognizing
the divine origin of the world's great religions, and that they have
each served to unlock a wider range of capacities within human
consciousness and society, the Baha'i Faith does not and cannot
make any claim of religious finality, but rather a claim of paramount
relevance to humanity's current spiritual and social plight. Its role
as a reconciler and unifier of religions is clearly anticipated by
Baha'u'llah: ''A different Cause ... hath appeared in this day and a
different discourse is required. "64
Baha'u'llah clarifies that a moral logic pervades the fabric of
human life, and that it is through observance of spiritual principles
that the individual can realize the divinely intended goal of his or
her existence. As beings capable of spiritual and moral development,
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our autonomy and welfare are not only determined by the laws and
constraints of the natural world, but also by an objective spiritual
world that is integrally related to it. To follow a moral path is not
only to carry out the duties that we have to those around us, but is
the only means for realizing true happiness and contentment. Our
obligations to God, our inner selves, our family, and the wider community give definition to who we are and what our aims should be.
For Baha'is, fulfillment of these obligations to the Divine will and
to our fellow human beings ensures the emergence of a stable and
progressive society. Moreover, by honoring such responsibilities, the
nobility and rights of others are protected. In this sense, it is the
requirement of individuals' being able to meet primary spiritual and
moral obligations that safeguards human rights. 65
The Baha'i teachings explain that moral insight is both transcendentally and dialogically derived. The values and ideals that bind
human beings together, and give tangible direction and meaning to
life, find their origins in the guidance provided by the Founders of the
world's great religious systems. At the same time, it is human action
in response to such guidance that gives real shape to social reality.
Baha'u'llah makes clear that all such action must be consultatively
inspired and directed. Given that human life has a "fundamentally
dialogical character," it is through interchange that individuals and
the communities they compose are able to give definition to their
identities and their long-term goals. 66 Consultation can lead to the
creation of new social meanings and social forms that reflect what
is reasonable and fair for society to achieve. But any such process
of collective deliberation and decision making, the Baha'i writings
insist, must be devoid of adversarial posturing as well as dispassionate and fully participatory in spirit. It is through discourse which
is inclusive and unifying that the religious impulse finds expression
in the modern age.
Clearly, there can never be an absolutely objective or static understanding of what constitutes concepts such as social equity, human
security, power, "the common good," democracy, or community.
There is an evolutionary aspect to social development-a dynamic
process of learning, dialogue, and praxis in which social challenges
and solutions are constantly redefined and reassessed. There are always
multiple understandings of particular social questions and these
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diverse perspectives each typically contain some measure of validity.
By building a broader framework of analysis that encompasses not
only material and technical variables but the normative and spiritual
dimensions of various social issues, new insights can emerge that
enrich dialogues previously locked into narrow conceptual boundaries. A unifying sense of identity can obviously play an important
role in facilitating and sustaining such a consultative path.
In many ways, the struggle to understand our identity is tied up
with the question of meaning in modern life. Increasingly, calls are
being made for rooting meaning and identity in community, but
when the community is religiously, morally, and culturally pluralistic in character it is challenging for diverse voices to find common
ground. It is here where the Baha'i concepts of unity in diversity
and non-adversarial dialogue and decision making can offer a potent
alternative vision of social advancement. Engaging in a cooperative
search for truth will no doubt lead to the discovery and implementation of shared perspectives and values. Such open moral dialogue
within and among variegated communities can lead to a process of
action, reflection, and adjustment resulting in genuine social learning and progress.67 As Baha'u'llah emphasizes, "No welfare and no
well-being can be attained except through consultation." 68
Meaning emerges from an independent search for truth and a
chosen freedom grounded in social experience and social participation-a participation that leads to the enlargement of the self
Participation creates new identities and new solidarities. In Baha'i
communities around the globe, patterns of fellowship, knowledge
building, and collaboration among diverse peoples are giving rise
to a new human culture. Baha' is have found that encouraging new
modalities of association and participation is key to promoting
meaningful social development and effective local governance that is
democratic in spirit and method. Hence, Baha'u'llah's statement that
fellowship and sincere association "are conducive to the maintenance
of order in the world and to the regeneration of nations." 69
Human beings are social beings. The self, therefore, cannot evolve
outside of human relationships. Indeed, the self develops principally
through endeavors that are participatory in nature. Virtues such
as generosity, loyalty, mercy, and self-abnegation cannot be manifested in isolation from others. The Baha'i teachings affirm that the
THE BAHA'I WORLD 2005-2006

essential arena of moral choice is the autonomous person. But this
autonomy is exercised within a broader social context, as well as an
all-encompassing spiritual reality that informs the nature of that
social context. The Baha'i teachings thus offer a social conception
of human identity in which the inner aspirations of the self are
aligned with the goals of a just and creative global polity. In this
way, the Baha'i community is able to reconcile "the right" with "the
good." 70
Individual well-being is intimately tied to the flourishing of
the whole. It is a reciprocated benevolence, founded on the ideals
of service and selflessness, rather than utilitarian self-interest, that
underlies the Baha'i idea of social life. As 'Abdu'l-Baha states, "the
honor and distinction of the individual consist in this, that he
among all the world's multitudes should become a source of social
good." 7 1 While preservation of "personal freedom and initiative"
is considered essential, so too must the relational aspect of human
existence be recognized. 72 The "maintenance of civilized life,'' the
Universal House of Justice explains, "calls for the utmost degree of
understanding and cooperation between society and the individual;
and because of the need to foster a climate in which the untold
potentialities of the individual members of society can develop, this
relationship must allow 'free scope' for 'individuality to assert itself'
through modes of spontaneity, initiative and diversity that ensure
the viability of society."73
Given the social matrix of human reality, the quest for true selfdetermination and true identity involves finding one's place within
a moral order, not outside it. But in the Baha'i view, such "ordered
liberty" concerns the awakening of the soul to the capacities of
integrity, kindness, and sincerity that lie within it. And spiritual
growth of this kind must be fostered by the community in which the
individual is embedded. Any conception of"the good"-an equitable
society promoting the development of individual potential-must
recognize the necessity of imbuing the concept of duty into society's
members. In this respect, laws and ethical standards are intended
not to constrain bur to liberate human consciousness so that a moral
ethos can come into being. To a great degree, then, the emergence
of the citizen devoted to a moral praxis results from the collective
voice of the community. Although a path of social virtue and service
must be freely chosen, the community must strive to cultivate and
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empower this voice. 74 The ultimate expression of this spiritually motivated moral voice is a culture where action flows not from externally
imposed duties and rights but from the spontaneous love that each
member of the community has for one another. From our shared
recognition that we are all sheltered under the love of the same God,
comes both humility and the means for true social cohesion.
This spiritually based conception of social life goes beyond
notions of mutual advantage and prudence associated with the idea
of the social contract. While the principle of self-interested, rational
exchange implied by the social contract indisputably represents an
advance over coercion as a basis for social existence, there surely exists
a step beyond exchange. As the philosopher Martha Nussbaum states,
the pursuit of "individual ends" must "include shared ends." 75 Social
cooperation, as manifested through a "global society of peoples," she
argues, cannot be based on seeking mutual advantage, but can only
result from recognizing that "a central part of our good is to live in
a world that is morally decent, a world in which all human beings
have what they need to live a life with dignity."76 Yet Nussbaum's
thoughtful critique of current social forms falls short in outlining a
pathway for mediating among divergent identities and value systems
so that unity on a global scale becomes a realistic possibility. For
witho ut a genuine, transcending love emanating from the heart of
human consciousness and motivation, it is unlikely that contending
peoples and cultures can come together to form a harmonious and
interdependent whole. Under the pluralism of the social contract,
however enlightened that pluralism may be, disunity reigns. 77
Baha'u'llih instead offers a covenant of universal fellowship, a
spiritually empowered ethic of deep and abiding commitment, as
the basis for collective life. As a result of this covenant of oneness,
in the deprivation and suffering of others we see ourselves. Such a
frame of reference opens the door to critical reflection and real social
transformation. In the words of'Abdu'l-Baha: "Let all be set free from
the multiple identities that were born of passion and desire, and in
the oneness of their love for God find a new way of life. "78
The Baha'i concept of an inhering human diversity leading to
higher forms of unity suggests that we can and must move beyond
a liberal construction of pluralism that is unable to provide an overarching vision of human development. But rather than engaging in a
quixotic quest to overcome the innumerable evils at work in society,
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or right the "countless wrongs afflicting a desperate age," Baha'is
are devoting their energy to building the world anew. 79 As we have
seen, recognizing the essential spiritual character of our identity is
a defining feature of this project. Further, at this moment in our
collective evolution, the appropriate locus for action is the globe in its
entirety, where all members of the human family are joined together
in a common enterprise of promoting justice and social integration.
Here, it should be noted that the Baha'i teachings envision social and
political development unfolding in two directions: upward beyond
the nation-state and downward to the grassroots of society. Both are
vital and interlinked. In this regard, the Baha'i community offers its
own unique system of governance as a model for study. 80
Baha'u'llah provides us with a potent new moral grammar that
allows us to appreciate and nurture human diversity while expanding our horizons beyond the parochial to a solidarity encompassing
the boundaries of the planet itself. By extending human identity
outward to embrace the totality of human experience, Baha'u'llah
offers a vision of a comprehensive good that recognizes and values
the particular while promoting an integrating framework of global
learning and cooperation. His summons to unity articulates an
entirely new set of ethics and way of life-one that flows from a
spiritual understanding of human history, purpose, and development.
He also gives us new tools that allow us to negotiate among our diverse
perceptions and construct unified modes ofliving without resorting
to adversarial means and the culture of protest that heretofore have
characterized even the most advanced democratic polities. He exhorts
us to "flee" from "dissension and strife, contention, estrangement
and apathy." 81
By redefining human identity, the Baha'i teachings anticipate
the moral reconstruction of all human practices-a process that
involves the remaking of individual behavior and the reformulation
of institutional structures. It entails the internalization of spiritual
concepts so that the theory, assessment, and reformation of social
affairs reflect the ideals of altruism, moderation, reciprocity, and
justice. When society draws upon the spiritual mainspring of human
identity and purpose, truly constructive avenues of social change
can be pursued. "Among the results of the manifestation of spiritual
forces,'' 'Abdu'l-Baha confirms, "will be that the human world will
WORLD WATCH                                   193

adapt itself to a new social form ... and human equality will be
universally established. "82
In our very longing for a world free from violence and injustice
lie the seeds of hope. But such hope can only be sustained by the
certitude conferred by faith. As the Universal House ofJustice assures
us: "The turmoil and crises of our time underlie a momentous transition in human affairs .... That our Earth has contracted into a
neighborhood, no one can seriously deny. The world is being made
new. Death pangs are yielding to birth pangs. The pain shall pass
when members of the human race act upon the common recognition
of their essential oneness. There is a light at the end of this tunnel
of change beckoning humanity to the goal destined for it according
to the testimonies recorded in all the Holy Books. "83

NOTES

Philip Selznick, "Civility and Piety as Foundations of Community," in The
journal ofBahd'i Studies, vol. 14, March-June 2004. Also see Philip Selznick,
The Moral Commonwealth: Social Theory and the Promise of Community
(Berkeley: University of California Press, 1992), pp. 388-89.
Amartya Sen, Identity and Violence- The Illusion of Destiny (New York:
W.W Norton, 2006), p. xm.
Iris Marion Young, Inclusion and Democracy (Oxford: Oxford University
Press, 2000), pp. 101-2.
Kwame Anthony Appiah , The Ethics of Identity (Princeton: Princeton
University Press, 2005), p. 68 .
5   David Held and Anthony McGrew, Globalization/Anti-Globalization (Cambridge: Polity Press, 2002), p. 9r.
Charles Carnegie, Postnationalism Pre.figured: Caribbean Borderlands (New
Brunswick, NJ: Rutgers University Press, 2003), p. r.
Charles Taylor, The Ethics of Authenticity (Cambridge, MA: Harvard
University Press, 2003), p. 26.
For example, many important concepts in modern science and mathematics
find their genesis in the work of Chinese and Indian thinkers, some of which
were later elaborated and transmitted to the West by Muslim innovators.
Asian culture and architecture were greatly influenced by the movements of
the Mughals and Mongols. The Bantu migrations spread ironworking and
new agricultural methods across Africa. The great distances covered across
oceans by the Vikings and the Polynesians, the movements and engineering
achievements of indigenous societies in the Americas, the existence of Ming
china in Swahili graves, and the spread of the tomato and the chili from
194               THE BAHA'I WORLD 2005-2006

the Americas to Europe and Asia illustrate the extent of human migration
and interchange throughout the ages.
Carnegie, Postnationalism Prefigured, p. 9.
Seyla Benhabib, The Claims of Culture: Equality and Diversity in the Global
Era (Princeton: Princeton University Press, 2002), p. 8.
Ibid ., p. 184.
Kwame Anthony Appiah, "The Case for Contamination," in The New York
Times Magazine (1 January 2006).
Wi ll Kymlicka, cited in Appiah, The Ethics ofIdentity, p. 1}2.
Will Kymlicka, Politics in the Vernacular: Nationalism, Multiculturalism, and
Citizenship (Oxford: Oxford University Press, 2001), p. 323.
For an in-depth exploration of this point, see the Baha'i International
Community statements, The Prosperity of Humankind (1995), and Who Is
Writing the Future? (1999).
These were among the last words penned by Roosevelt which, due to his
death, were not delivered. See http://www.ibiblio.org/pha/policy/J945/
450413b.html
Sam uel Huntington, in his seminal article "The Clash of Civilizations?",
posits that global stability will be determined by the interactions among
what he calls Western, Hindu, Islamic, Sinic, African, Latin American,
Buddhist, and Orthodox Christian civilizations. Huntington writes, "The
clash of civilizations will dominate global politics. The fau lt lines between
civilizations will be the battle lines of the future." See Samuel Huntington,
"The Clash of Civilizations?," in Foreign Affeirs (Summer 1993).
Sen, Identity and Violence, p. 20.
Ibid., p. 16.
Ibid., p. xv.
Ibid., p. 8.
Appiah, "The Case for Contamination. "
Appiah, The Ethics ofIdentity, p. n3.
Ib id., p. 137·
Carnegie, Postnationalism Prefigured, p. 17.
Ibid., p. 9.
27 Sen, Identity and Violence, p. XIV.
28 Baha'u'llih, Gleanings from the Writings ofBahd'u'lldh (Wi lmette, IL: Baha'i

Publishing Trust, 1990), section cxvrr.
29 Ibid., sections CXI and XLIII .
cited in Century ofLight, (Haifa: Baha'i World Centre, 2001), p. 9.
Ibid, p. 9.
Ibid., pp. 9-10.
Ibid., P· IO.
Through adherence to, and active implementation of, spiritual precepts,
the Iranian Baha'i community effectively eliminated poverty and achieved
universal literacy over the span of six to seven decades. Commitment to the
principles of human equality and nobility, moral rectitude, collaborative
WORLD WATCH                                    195

decision making, education-particularly of girls-of the exalted station
of work, cleanliness and good hygiene, and respect for scientific knowledge
as applied to agriculture, commerce and other avenues of human endeavor
constituted the basis of a spiritually inspired process of social advancement.
For additional perspective on the Baha'i approach to social and economic
progress see Baha'i International Community, For the Betterment of the
World (2002); and In Service to the Common Good: The American Bahd'i
Community's Commitment to Social Change, (Wilmette, IL: National Spiritual
Assembly of the Bahi'is of the United States, 2004).
35 One Common Faith, (Haifa: Baha'i World Centre, 2005), p. 44.
Ibid.
Shoghi Effendi, The World Order ofBahd'u'lldh: Selected Letters (Wilmette,
IL: Baha'i Publishing Trust, 1991), p. 163.
Baha'i International Community, The Prosperity ofHumankind (I995).
39 Bahi'u'llah, Gleanings, section CLXII.
Universal House of Justice, To the World's Religious Leaders, (Haifa: Baha'i
World Centre, 2002), p. 5.
Bahi'u'llih emphatically states that "women and men have been and will
always be equal in the sight of God." He insists upon the emancipation of
women from long-entrenched patterns of subordination and calls for the
full participation of women in the social, economic, and political realms of
civilized life. Women: Extracts from the Writings ofBahd 'u'lldh, 'Abdu'l-Bahd,
Shoghi Effendi and the Universal House ofjustice (Thornhill, Ontario: Baha'i
Canada Publications, 1986), no. 54. Concerning racial equality, Bahi'u'llah
counsels, "Close your eyes to racial differences, and welcome all with the
light of oneness," cited in Shoghi Effendi, The Advent of Divine justice
(Wilmette, IL: Baha'i Publishing Trust, 1990), p. 37.
Bahi'u'llih, Tablets ofBahd'u'lldh Revealed after the Kitdb-i-Aqdas (Wilmette,
IL: Baha'i Publishing Trust, 1988) p. 157.
Ibid., p. 130.
Ibid., p. 68. It should be noted, however, that the Baha'i teachings recognize
the need for authority and rank for the purpose of ensuring various functions in the pursuit of community goals. In this regard, all decision-making
authority in the Baha'i administrative system rests not with individuals but
with elected corporate bodies. A distinction is thus made between the moral
and spiritual equality of all human beings and the differentiation that may
exist in how individuals serve society.
Baha'u'llih, provisional translation, courtesy of the Research Department
of the Universal House of Justice.
Shoghi Effendi, The World Order of Bahd'u'lldh, p. 42.
Baha'i International Community, The Prosperity of Humankind, p. 4.
The sociologist Emile Durkheim referred to such coordinated interaction among society's diverse elements as "organic solidarity"-a solidarity
governed by the "law of cooperation." See Philip Selznick, The Moral Commonwealth, pp. 142-43.
THE BAHA'f WORLD 2005- 2006

Baha'i International Community, The Prosperity ofHumankind, p 7.
'Abdu'l-Baha, Paris Talks, (London: Baha'i Publishing Trust, i972), p. 53.
'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by
'Abdu'l-Bahd during His Visit to the United States and Canada in I9I2, rev.
ed. (Wilmette, IL: Baha'i Publishing Trust, 1995), p. 338.
Appiah, The Ethics ofIdentity, p. 153.
Universal House of Justice, Century of light, p. 4r.
It should be noted that for one who does not arrive at a spiritual understanding of existence, Baha'u'llah urges that individual to "at least conduct
himself with reason and justice." Baha'u'llah, Summons ofthe Lord ofHosts:
Tablets of Bahd 'u'lldh (Haifa: Baha'i World Centre, 2002), p i68.
55 'Abdu'l-Baha, The Promulgation of Universal Peace, p. 278.
Shoghi Effendi, The World Order of Bahd'u'Lldh, p. 197-98.
57 Baha'u'llah, Kitab-i-fqan (Wilmette, IL: Baha'i Publishing Trust, 2003),

P· 29.
58 Baha'u'llah, The Hidden Words, Arabic no. 30 (Wilmette, IL: Baha'i Publishing Trust, i985).
Ibid., Arabic no. 2 .
'Abdu'l-Baha, The Promulgation of Universal Peace, p. 42r.
Baha'u'llah, Gleanings from the Writings of Bahd'u'Lldh, p. 206.
Ibid., pp. 340 and 215.
Ibid., p. 217.
Baha'u'llah, The Tabernacle of Unity (Haifa: Baha'i World Centre, 2006),
para. 2.n.
This is not to suggest that duties prevail over or precede rights, but that
the recognition and exercise of such duries provide the very framework for
actualizing human rights. There is a complementary relationship between
rights and duties. That individuals have specific entitlements or needs, informs us of particular duties that attach to other individuals or the broader
society.
Taylor, The Ethics ofAuthenticity, p. 33.
The evolving international human rights discourse is one significant example
of such cross-cultural moral exchange.
68 Baha'u'llah, cited in Consultation: A Compilation (Wilmette, IL: Baha'i

Publishing Trust, 1980), p. 3.
Baha'u'llah, Tablets of Bahd'u'Lldh, p. 36.
In the vocabulary of moral philosophy, "the good" refers to a vision of happiness, human well-being, or a speci fi c way oflife. Thus , many conceptions
of "the good" are possible. "The right" refers to types of principled or just
action-binding duties, codes, and standards that regulate and guide how
individuals pursue their particular notions of "the good." Modern liberal
thought, going back to Immanuel Kant, places emphasis on "the right"
over "the good." Communitarians have critiqued this view, arguing that it
has led to the exaggerated individualism of Western society.
'Abdu'l-Baha, The Secret of Divine Civilization (Wilmette, IL: Baha'i Publishing Trust, 1990), p. 2.
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Shoghi Effendi, The World Order of Bahd'u'lldh, p. 203.
Universal House of Justice, Individual Rights and Freedoms in the World
Order of Bahd'u'Lfdh (Wilmette, IL: Baha'i Publishing Trust, 1989), p. 20.
For more on this point, see Amitai Etzioni, The Monochrome Society
(Princeton: Princeton University Press, 2001), pp. 221-45.
Martha Nussbaum, Frontiers ofjustice: Disability, Nationality, Species Membership (Cambridge, MA: Belknap and Harvard University Press, 2006),
pp. 90-95.
Ibid.
To acknowledge the limitations of pluralism, however, is not to deny the
centrality of individual and group autonomy, civil rights, and democratic
values to human well-being. What is being critiqued here is a pluralism
that is unable to foster a definite vision of the common good.
'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL:
Baha'i Publishing Trust, 1982), p. 76.
Universal House of Justice, letter dated 24 May 2oor.
Baha'is attach great importance to cooperative decision making and assign
organizational responsibility for community affairs to freely elected governing councils at the local, national, and international levels. Baha'u'Ilah
designated these governing councils "Houses ofJustice." This administrative
system devolves decision making to the lowest practicable level-thereby
instituting a unique vehicle for grassroots participation in governancewhile at the same time providing a level of coordination and authority that
makes possible collaboration and unity on a global scale. A unique feature
of the Baha'i electoral process is the maximum freedom of choice given
to the electorate through the prohibition of nominations, candidature,
and solicitation. Election to Baha'i administrative bodies is based not on
personal ambition but rather on recognized ability, mature experience, and
a commitment to service. Because the Baha'i system does not allow the
imposition of the arbitrary will or leadership of individuals, it cannot be
used as a pathway to power. Decision-making authority rests only with the
elected bodies themselves. All members of the Baha'i community, no matter
what position they may temporarily occupy in the administrative structure,
are expected to regard themselves as involved in a learning process, as they
strive to understand and implement the laws and principles of their Faith.
Significantly, in many parts of the world, the first exercises in democratic
activity have occurred within the Baha'i community. Baha'fs believe that
this consultatively based administrative system offers a useful example of
the institutional structures necessary for global community life. For more
on the underlying principles of the Baha'i Administrative Order see Shoghi
Effendi, The World Order of Bahd'u'Lfdh, pp. 143-57.
Baha'u'llah, Gleanings, section v.
'Abdu'l-Baha, Promulgation of Universal Peace, p. lJ2.
Universal House of Justice, On the Occasion of the Official Opening of the
Terraces of the Shrine of the Bdb (22 May 2001) .
PROFILE:
CORDE and UniED, Cambodia

T
he fundamental Baha'i principle of the oneness of humanity
implies the development of a dynamic coherence between
the spiritual and practical requirements of life. Enshrined
in the Baha'i teachings is the goal of reconstructing society through
the application of spiritual values . "[I]s there any deed in the world
that would be nobler than service to the common good?" asked
'Abdu'l-Baha. "Is there any greater blessing conceivable for a man,
than that he should become the cause of education, the development,
the prosperity and honor of his fellow creatures?" 1 In recognition
of His own efforts to avert a famine in Palestine during the years
of World War 1, 'Abdu'l-Baha was awarded a knighthood by the
British government. More recently, in many countries and regions
ravaged by war and instability, Baha'is are endeavoring to carry out
programs designed to alleviate people's suffering and assist them to
contribute to the rebuilding of their societies through the acquisition
of knowledge and skills.
In 1993, after decades of turbulence in Cambodia, elections were
held and a multi-party, free-market democracy under a constitutional
monarchy established. The new constitution guaranteed the right
to freedom of religious belief and practice and, in October of that
year, the Baha'i Faith was officially registered with the Ministry of

200            THE BAHA'f WORLD 2005-2006

Religion. The history of the Baha'i community in Cambodia dates
back to the mid-195os but, as was the case with many other religious
communities, Baha'!s were scattered during the political upheavals
of the 1970s. Many Cambodians, while living in refugee camps in
Thailand, came into contact with Baha'i development workers and
encountered principles that they believed would help their nation
rebuild itself In April 1994, the first National Spiritual Assembly of
the Baha' fs of Cambodia was elected in Phnom Penh.
The most pressing concern in the mid-199os was the lot of
Cambodia's young people, many of whom were unable to attend
school because of poverty and an education system in need of
major reform. At that time, it was recognized that more than half
of the country's population was under the age of 15. Access to health
care-particularly oral hygiene-was woefully inadequate. The war
had also stripped Cambodia's landscape of its vegetation. Mines had
destroyed the fertility of its soil and made cultivation dangerous.
People, unconvinced they would live long enough to see their own
harvests, had lost the motivation to cultivate the land. This pitiful
situation led a number of Baha'fs to propose solutions whereby
they could apply their Faith's principles and their own skills to the
redevelopment of the countryll
Around the time that the United Nations Transitional Authority arrived in Cambodia to oversee its move towards democracy, a
Baha'i educational initiative got underway in Phnom Penh. Stamford
College's main objective was to contribute towards Cambodia's
reconstruction through training its students to gain the confidence
and practical ability to contribute to social and material progress.
Numerous Baha'fs from outside of Cambodia offered their skills to
the education of these young people and built strong mentoring
relationships with them. Two years later, three Baha'ls- one from
Thailand and two from the Philippines-settled in the Battambang
province in the northwestern part of Cambodia, where they opened a
branch of Stamford College-the Stamford Learning Center-which
subsequently evolved into the University for Education and Development (uniED). The province, which comprises more than 300
villages scattered around 3,188 square kilometers, has a population
of almost half a million people. The principal town of Battambang
CORDE AND UNIED                             201

The influence of CORDE's educational programs on young women is
particularly notable.

is the seat of provincial government departments, schools, centers of
learning, and the offices of many nongovernmental organizations.
A further group of seven Baha'is launched another development agency in Cambodia in 1994-the Cambodian Organization
for Research, Development, and Education (CORDE). Under this
program, they committed themselves to further utilizing knowledge
they had acquired at refugee camps along the Cambodian-Thai
border. In its original mission statement, CORDE was described as
"a private, non-profit, and non-political voluntary development
organization involved in the process of social and economic transformation and of upraising the quality of human life and well-being
of individuals, families and communities, upholding the principles
of human honor and dignity through the provision of viable and
sustainable projects that will enhance their capacities and capabilities,
thereby increasing the level of participation resulting in empowerment for a long-term sustained impact." CORDE's stated aim was to
assist Cambodia to evolve into a creative, productive, and confident
society. CORDE was registered with the Ministry of Social Welfare
and Community Development and became the first local NGO to
be registered with the Ministry of Health.
202            THE BAHA'f WORLD 2005-2006

In its initial years, the activities of CORDE were largely focused
on building wells in villages and promoting oral and dental health
education for children, drawing on the resources of three of its
founding members who were dental aides trained by the UN at a
refugee camp. In 1994, there were only nine dental clinics for a
population of nine million people in the whole country. Authorities
were able to present dental health as part of hygiene education in
schools but had no means to provide toothbrushes for children or
youth. Visiting Baha'f dentists complemented the resources provided
by government dentists.
Efforts to assist Cambodia's agricultural regeneration were also
initiated. A small nursery was developed where young people were
trained to grow seedlings. Some 500 saplings of fruit trees were
distributed to villagers as a gift from the Baha'i community, with
the understanding that the villagers would grow these trees and their
fruit would be fed to their children to improve their nutrition. As
the trees grew, previously dispirited individuals saw their sense of
hope for a peaceful future increase.
It soon became apparent, however, that these populations needed
access to additional provision for education. Decades of warfare
had left in their wake increasing suspicion, lawlessness, and crime.
Family solidarity and moral behavior had been weakened. CORDE
began to introduce moral concepts into its educational programs,
as well as literacy and language training. One of CORDE's founders
organized a pool of teachers to offer informal classes in rural areas,
with particular attention being paid to women and early-teenage
youth. Occasional educational activity soon evolved into more formal
tutorial classes, each day offering two hours of supplementary and
complementary education. For a large percentage of the children
from poor families, the classes given by CORDE were the only education they were receiving.
CORDE recognized that more tutorial schools could be started
throughout the country if assistance for materials, books, and
blackboards could be provided and extensions built onto the houses
of teachers and students who were willing to open their homes for
children in their neighborhoods to come and study. Owing to the
smallness of these homes, classes were held in extension buildings
built into the yard, or even beneath those houses constructed on
stilts. It was also noted that, while literacy and basic education was
CORDE AND UNIED                            203

the most fundamental need, delivering it required an approach
that went beyond reading and writing. Participants had to learn to
express their own ideas with clarity. Using the resources of Stamford
College, seminars and modular courses were arranged on teachertraining methodology and educational principles. Teenage high
school students were recruited and trained to offer literacy classes
in their own communities. By 1995, there were some 20 classes with
volunteer teachers receiving financial assistance for transport, oil for
lamps, and stationery for students. Two years later, the number of
classes had increased to 35, with more than 500 children participating in Battambang province alone. Another group of weekly classes,
in the Saang region, multiplied and evolved into a daily fixture. By
2004, CORDE's tutorial classes were reaching some 1,000 students in
Battambang.
Many tutorial classes continued to be held under trees and in
the homes of teachers, lighted mostly with a candle or lamp. They
lacked chairs and tables suitable for the different ages of children.
To overcome the difficulties posed by the lack of proper facilities,
CORDE embarked on a plan to build Centers of Community Learning
(ccLs). By 2005, there were five such facilities: three in Battambang,
one in Poipet and one in Stung Meanchey. While a tutorial class
with a teacher can cater to only 20 students, well-scheduled programs
coordinated by a director of a CCL can serve the needs of well over
200 children and junior youth. The young students at CCLs study
moral education and English. Among the principal materials they
use is a junior youth spiritual empowerment program developed by
Baha'i-inspired agencies in various parts of the world. Other classes
for adults include family health and basic agriculture. In addition, as
more youth and adults are systematically helped through educational
programs training them to contribute ta the development of their
communities, CCLs offer the needed space for them to volunteer
their services.
Students' testimonials bear witness to the profound impact these
programs have on their participants: "Before studying, my attitude
was so childish," said one 15 year old, "but now I am more mature
and I help in doing house work." A 17 year old decided, "I want to
be a teacher because I can impart good values ta children." A participant who originally went to the CORDE CCL only to learn English
found her ideas changing: "When I learned many stories from the
204             THE BAHA'I WORLD 2005- 2006

'1 am trying my best to educate children and youth
because they will become leaders in the fature. They will be
good human resources for a better society. "
-MOEURNG CHANTHA, TEACHER
CORDE AND UNIED                            205

"This training brings us love, friendship, respect, and
service. It also shows a way of life. "
-PONLUK 5IDEN, STUDENT
206            THE BAHA'f WORLD 2005-2006

Moral Teaching Text Book 1-3, my motivation changed. Now I am
teaching CORDE class in my house and I sometimes help to teach
small kids at the ccL."
The influence on young women has been especially notable.
"The effect on the girls who were participating was great," reported
one participant, "They changed from shy, quiet people to bright,
excited, dynamic ones who had so much to say and long to travel
and serve." Rong Molyka, a young woman who has been trained
by CORDE and is now teaching for the organization, says, "Since
I joined CORDE, I have improved my knowledge and my English
skills. I used to be quick-tempered. Now I am more patient and
more conscious of my conduct." Her mother soon noticed changes
in her daughter's attitude: "She is now more respectful. I am very
happy that my daughter is teaching in CORDE and I hope all my
children will join and become good teachers for the community's
development in the future."
In 1997, Stamford College relocated from Phnom Penh to Battambang to contribute to development in the province. While it
functioned mainly as a language center, the content of Stamford
College's courses imbued its students with a desire to contribute
to the community's development. After five years of active involvement in the growth and development in Battambang, the college's
Board of Directors was convinced that it should provide a coherent
framework for development to collaborate with the population and
organizations working in the region. It decided to offer higher-level
courses to build individual and institutional capacity with the objective that specific populations of Battambang would learn about their
own path of development. The learning could then be applied to
the rest of Cambodia, especially semi-urban and rural areas. Efforts
began in 2002 to re-engineer Stamford into a University. In February
2003, Cambodia's Ministry of Education, Sports and Youth upgraded
Stamford College to become the University for Education and
Development (uniED), a nonprofit learning organization dedicated
to the generation and application of knowledge to build capacities
in individuals, institutions, and communities to take responsibility
for the material, social, and spiritual well-being of society, based on
Baha'i concepts of the oneness and nobility of humanity.
uniED began to offer an undergraduate program in education
and development subjects in 2002. In its first intalce, there were
CORDE AND UNIED                           20 7

UniED courses include environmental education, agriculture, and
agribusiness.

35 students, most of whom were already serving with CORDE. In
order to take responsibility for their own learning, the whole uniED
student community was divided into four "families"-Helping
Family, Compassionate Family, Justice Family, and Friendship
Family. These families were created to promote understanding of
core values within the student community and help the weaker
members in their studies, practicing Baha'i principles of consultation
and decision making.
uniED has now devoted several years to developing curricula
for each of the four years of its undergraduate program. Faculty
members, considering the characteristic situations of the region,
identified educational needs, consulted on them, developed the
content, and introduced practical applications for fieldwork. Courses
have evolved to include economics, financial management, and community banking, the management of CCLs, environmental education,
agriculture and agribusiness. As part of the community banking
program, students operate a practice bank which provides loans for
income-generating projects. The loans are repaid and some profit is
made. By December 2004, participants were thought to have gained
208             THE BAliA.'f WORLD 2005-2006

enough experience to start banking activities in the villages in which
CCLs had been established by CORDE. The participants gained skills
as well as insights into the qualities necessary to generate material
wealth on a personal and collective level.
uniEo's faculty and staff collaborate closely with CORDE. Some
CORDE teachers become trained at uniED. In addition, students
at uniED take an administrative class and it is expected that some
of the qualified graduates will go on to become directors of CCLs.
uniED graduates are encouraged to use their newly acquired skills
at the local level to carry out community-building activities. Each
of the 13 first intake students, who completed their undergraduate
coursework moved back to develop their home communities, not
only in various parts of Battambang but as far afield as the Saang
region and Sabah, Malaysia.
Central to the activities of both CORDE and uniED has been a
vision of service to the needs of wider society. In one noteworthy
example, the acting director of the Vocational Training Center (VTc)
in Battambang noted that of his 200 students, most were from very
poor, landless, and guardianless families. Consequently, most of
these students had been excluded or dropped out from secondary
schools. The initiative of a Baha'i teacher offering a Literacy and
Empowerment Course for second-year students at the VTC led to
CORDE creating a formal relationship with the Center. u niED thirdyear students taught a program focusing on raising awareness of the
importance of moral education in students' lives, improving their
powers of expression, teaching the virtues of work and the application of values to their daily lives. fu a result, 90 percent of students
felt the program had helped them increase their power of expression.
All students felt they had more awareness of the importance of moral
education and 75 percent of them expressed a wish to continue with
moral education courses if offered.
By 2005, the first two contingents of uniED students had completed their studies, the syllabus had been developed further, and
a positive reputation of uniED's programs was spreading. CORDE,
meanwhile, had established 47 tutorial classes reaching more than
1,200 children and youth in Battambang by March 2005. A graduate
from uniED in Saang began three classes with 85 children and junior
youth around the community. CORDE began providing basic english
for children age 4-6, moral education for 6-n year olds, and a Junior
CORDE AND UNIED                            209

Youth Spiritual Empowerment Program in the Khmer language for
12-14 year olds. CORDE's teacher training programs now extend to
CCLs in new areas, including Poipet and Phnom Penh.
Miss Moeurng Chantha, a CORDE graduate, began a class with
a small number of children in her neighborhood and moved on to
establish many classes. "I am teaching children and junior youth,
hoping that when they grow up they will become good leaders for
society," she says. She is now director of the second CORDE Center
of Learning in Autok. Some of her junior youth class participants
have also become CORDE teachers.
uniED's aims continue to include strengthening and improving
its academic programs and the community service components of its
courses. Its commitment to diversity involves providing admissions
to students from neighboring areas and countries, as well as welcoming volunteer teachers and staff from abroad. Stronger collaboration
is constantly being built between CORDE and its CCLs around the
wider region. uniED now offers a six-month certificate, a one-year
diploma, an associate degree, and undergraduate degree programs
in Education for Development, Community Development, and
Human Resource Development. The Education for Development
Program is designed to put into practice educational curricula for
preschool, primary, secondary, and tertiary levels. The Community
Development Program is directed towards encouraging and training
the participants to discover systematically their culture, traditions,
and economy, as well as developing spiritual and political knowledge.
The Human Resource Development Program aims to train professionals in moral leadership as well as the concept of selfless service.
Critical factors in the success in Battambang have included the
organizations' understanding of the vital role of basic education
for poverty reduction and the strength of its grassroots commitment to expanding access to education. Its influence is also being
felt farther afield. In the Reangkesay locality, for example, a public
school principal requested CORDE to conduct morals classes for the
students once a week, which soon grew into two days a week. In
another locality, a uniED student began a children's class. Because of
his service, religious leaders requested to start a class and decided to
build a grass-roofed school. Through the Baha'i-inspired curricula
offered in classes and the dedication of the teachers, the attitudes
210              THE BAHA'f WORLD 2005-2006

UniED graduates gain the confidence and practical skills needed to contribute
to the material and social progress of Cambodia.

of the children clearly change and parents and community leaders
request CORDE to open more classes.
Cambodia has enthusiastically embarked on a process of growth
and development with great determination, assisted by numerous governments and organizations. With as much as 39 percent
of the population living below the poverty line, the government's
highest priority has been to promote economic progress and social
development. While there are many NGOs working in the area of
micro-credit, for example, current developments are largely driven
by the conviction that economic activities are central to human
well-being. The role of CORDE and uniED in Battambang has been
crucial to developing the capacity of individuals and communities to
commit themselves not only to economic to but to educational and
moral progress. One of Cambodia's principal challenges has been to
find a committed group of young workers who are willing to stay in
their home districts to serve the needs of their fellow human beings,
and not migrate to work in major cities. Through the training given
by CORDE and uniED, and the provision of a small allowance, these
CORDE AND UNIED                             2II

workers have stayed and formed a core group dedicated to serving
the needs of the community.
A remarkable feature has been that individuals who are themselves living in poverty are being motivated to give generously of their
time and skills to uplift the lives of their countrymen. At the time of
writing, CORDE and uniED between them have engaged more than
6,500 individuals in processes of education that empower them to
further enhance the development of their communities. The Baha'is
in Cambodia have evolved a development process that is sustainable.
Over the years, CORDE's informal classes have grown from 2 to more
than 50 reaching around 1,000 students. Volunteer teachers are now
serving more than another 1,000 through the CCLS.
Battambang- a vital center of the country-has yet to gain a
significant share of the development efforts accorded to other parts
of Cambodia. The creation of wealth and its equitable distribution are indispensable to "integral development," meaning the
necessary development of all participants in the society to play their
part in influencing its material and social prosperity. uniED and
CORDE have discovered that central to this conceptual framework
of integral development is the involvement of the local population
in discovering their own process of development. They have also
learned, however, that it is necessary to add to this involvement the
recognition of the fundamental nobility of a human being and a
respect for human honor. These agencies are attempting to apply the
teachings of the Baha'i Faith to building the necessary capacities in
individuals, institutions and communities so that they can effectively
participate in an integral process of material and social prosperity.
Their challenge has been to shift the inclination of participants
who previously were driven solely by material motivations. As such,
they offer themselves as a social laboratory for learning, engaging
the people of Battambang in the generation and application of
knowledge for education and development. Through these means, it
is now being seen that their community can progress both materially
and socially.

NOTES
'Abdu'l-Baha, The Secret of Divine Civilization (Wilmette, IL: Baha'i
Publishing Trust, 1990) , p. 103.
The Search for Values in an
Age of Transition
A statement of the Bahd 'i International Community
on the occasion of the 6oth anniversary of the United
Nations, October 2005.

n 1945, the founding of the United Nations gave a war-weary

I    world a vision of what was possible in the arena of international
cooperation and set a new standard by which to guide diverse
peoples and nations towards a peaceful coexistence. Against the
backdrop of the most calamitous war in human history, the creation
of a world organization for the protection of the dignity, equal
rights, and security of all peoples and nations was an extraordinary
feat of statecraft. Sixty years later, the questions that fuelled the San
Francisco Conference assert themselves anew: Why have the current
systems of governance failed to provide for the security, prosperity, and well-being of the world's people? What responsibilities
do nations have towards their neighbors and their citizens? What
fundamental values should guide relationships between and within
nations to secure a peaceful future?
In the collective effort to find answers to these questions, a new
paradigm is taking hold-that of the interconnected nature of our
challenges and our prosperity. Whether the issue is poverty, the
proliferation of weapons, the role of women, mv/ AIDS, global trade,
religion, environmental sustainability, the well-being of children,
corruption, or the rights of minority populations, it is clear that

214             THE BAHA'f WORLD 2005-2006

none of the problems facing humanity can be adequately addressed
in isolation from one another. The blurring of national boundaries in
the face of global crises has shown, beyond a doubt, that the body of
humankind represents one organic whole. 1 The practical implications
of this emergent paradigm for the reform of the United Nations are
the focus of the Baha'i International Community's contribution on
the 6oth anniversary of this august body. 2
The processes of United Nations reform must be understood as
part of a broader evolutionary course, starting with early forms of
international cooperation such as the League of Nations and leading
to increasing levels of coherence in the administration of human affairs, facilitated by the creation of the United Nations, the Universal
Declaration of Human Rights, the growing body of international
law, the emergence and integration of newly independent states, and
mechanisms for regional and global cooperation. The last 15 years
alone have seen the establishment of the World Trade Organization,
the International Criminal Court, the African Union, the significant
expansion of the European Union, the global coordination of civil
society campaigns, and the articulation of the Millennium Development Goals-an unprecedented global development framework
aimed at the eradication of poverty worldwide. In the course of these
developments, the definition of state sovereignty-a cornerstone of
the modern system of international relations and a foundational
principle of the United Nations Charter- has itself emerged as the
object of vigorous debate: What are the limits of traditional notions
of sovereignty? What responsibilities do states have towards their
citizens and towards each other? How should such responsibilities be
enforced? 3 Although uneven and fraught with setbacks, the emergent
institutions, movements, and discourse evidence an increasing drive
towards unity in world affairs and constitute one of the pervasive
features of social organization at the end of the twentieth century
and in the first years of the new millennium.
Why, then, given the dramatic increase of mechanisms and fora
for cooperation is the world so deeply divided against itself? Why the
universal affliction, which assails relations between those of different
cultures, creeds, religions, political affiliations, economic status, and
gender? To answer these questions, we must examine dispassionately
the legal standards, political and economic theories, values and
THE SEARCH FOR VALUES                           215

religious formulae, which have ceased to promote the welfare of
humankind. The advancement of men and boys at the expense of
women and girls has sorely limited the creative and material capacities
of communities to develop and address their problems; the neglect
of cultural and religious minorities has intensified ancient prejudices setting peoples and nations against one another; an unbridled
nationalism has trampled the rights and opportunities of citizens in
other nations; weak states have erupted in conflict, lawlessness, and
massive refugee flows; narrow economic agendas exalting material
prosperity have often suffocated the social and moral development
required for the equitable and beneficent use of wealth. Such crises
have laid bare the limits of traditional approaches to governance and
put before the United Nations the inescapable question of values:
Which values are capable of guiding the nations and peoples of the
world out of the chaos of competing interests and ideologies towards
a world community capable of inculcating the principles of justice
and equity at all levels of human society?
The question of values and their inextricable link to systems of
religion and belief has emerged on the world stage as a subject of
consuming global importance, which the United Nations cannot
afford to ignore. While the General Assembly has passed a number
of resolutions addressing the role of religion in the promotion of
peace and calling for the elimination of religious intolerance, 4 it
struggles to grasp fully both the constructive role that religion can
play in creating a peaceful global order and the destructive impact
that religious fanaticism can have on the stability and progress of the
world. A growing number of leaders and deliberative bodies acknowledge that such considerations must move from the periphery to the
center of debate- recognizing that the full impact of religion-related
variables 5 on governance, diplomacy, human rights, development,
notions of justice, and collective security must be better understood. 6
Neither political leaders nor academics foresaw such a widespread
re-emergence of religion in the public sphere, nor did the practice
of international relations develop the conceptual tools to address
religion in a meaningful way. 7 Our inherited notions of religion as an
irrelevant and obstructionist voice in the international public sphere
offer no help in resolving the complex problems before the leaders
216             THE BAHA'f WORLD 2005-2006

of the world's nations. In fact, the appropriate role of religion in the
public sphere is one of the most pressing issues of our time.
That religions have been manipulated and used for the accomplishment of narrow ends cannot be denied. Yet, a careful historical
analysis reveals that the periods of greatest advancement in human
civilization have been those where both faith and reason were
permitted to work together, drawing on the resources of the totality
of human insight and experience. For example, during the height of
Muslim civilization, sciences, philosophy, and the arts flourished; a
vibrant culture of learning propelled the human imagination to new
heights, providing, among others, the mathematical basis for many
of today's technological innovations. Among humanity's diverse
civilizations, religion has provided the framework for new moral
codes and legal standards, which have transformed vast regions of
the globe from brutish and often anarchical systems to more sophisticated forms of governance. The existing debate about religion in the
public sphere, however, has been driven by the voices and actions of
extreme proponents on both sides-those who impose their religious
ideology by force, whose most visible expression is terrorism-and
those who deny any place for expressions of faith or belief in the
public sphere. Yet, neither extreme is representative of the majority
of humankind and neither promotes a sustainable peace.
At this juncture of our evolution as a global community, the search
for shared values-beyond the clash of extremes-is paramount for
effective action. A concern with exclusively material considerations
will fail to appreciate the degree to which religious, ideological,
and cultural variables shape diplomacy and decision-making. In an
effort to move beyond a community of nations bound by primarily
economic relationships to one with shared responsibilities for one
another's well-being and security, the question of values must take
a central place in deliberations, be articulated, and made explicit.
While the United Nations has repeatedly emphasized the need for
multilateralism, such efforts alone, while a step in the right direction, will not provide a sufficient basis for community building
between nations; collaboration alone does not confer legitimacy or
ensure benevolent outcomes for the greater good. In order to fulfill
the promises of the United Nations Charter, the Universal Declaration of Human Rights and subsequent treaties and resolutions, we
THE SEARCH FOR VALUES                           217

can no longer be content with a passive tolerance of each other's
world views; what is required is an active search for those common
values and moral principles which will lift up the condition of every
woman, man, and child, regardless of race, class, religion, or political
opm10n.
We assert that the emerging global order, and the processes of
globalization that define it, must be founded on the principle of the
oneness of humankind. This principle, accepted and affirmed as a
common understanding, provides the practical basis for the organization of relationships between all states and nations. The increasingly
apparent interconnectedness of development, security, and human
rights on a global scale confirms that peace and prosperity are
indivisible-that no sustainable benefit can be conferred on a nation
or community if the welfare of the nations as a whole is ignored
or neglected. The principle of the oneness of humankind does not
seek to undermine national autonomy or suppress the cultural
and intellectual diversity of the peoples and nations of the world.
Rather, it seeks to broaden the basis of the existing foundations of
society by calling for a wider loyalty, a greater aspiration than any
that has animated the human race. Indeed, it provides the moral
impetus needed to remold the institutions of governance in a manner
consistent with the needs of an ever-changing world.
From the teachings of the Baha'i Faith, we offer the following
vision, in the realization of which the members of the worldwide
Baha'i community across 191 nations are engaged:
A world community in which all economic barriers will have
been permanently demolished and the interdependence of
Capital and Labor definitely recognized; in which the clamor
of religious fanaticism and strife will have been forever stilled;
in which the flame of racial animosity will have been finally
extinguished; in which a single code of international law-the
product of the considered judgment of the world's federated
representatives-shall have as its sanction the instant and coercive
intervention of the combined forces of the federated units; and
finally a world community in which the fury of a capricious and
militant nationalism will have been transmuted into an abiding
consciousness of world citizenships. 8
218               THE BAHA'f WORLD 2005- 2006

In light of the foregoing analysis and the areas currently under
consideration by the United Nations, we offer the following recommendations as concrete steps towards the realization of a more just
and effective United Nations system. Our recommendations address
human rights and the rule of law, development, democracy, and
collective security.

Human rights and the rule of law
No effective and peaceful international order can be founded and
sustained unless it is firmly grounded in the principles of justice
and the rule of law. An adherence to such principles provides the
requisite stability and legitimacy required to gain the support of
peoples and nations that the system aims to serve. We offer the
following recommendations:
•     The grave threats posed by religious extremism, intolerance, and
discrimination require the United Nations to address this issue
openly and earnestly. We call on the United Nations to affirm
unequivocally an individual's right to change his or her religion
under international law. The General Assembly may request the
International Court of Justice, under Article 96 of the United
Nations Charter, to issue an advisory opinion on the issue of
freedom of religion or belief. Specifically, the Court could be
asked whether the principle of freedom of religion or belief has
attained the status ofjus cogens, customary international law, or is
merely left to the interpretation of each state. Such a clarification
would help to remove fallacious interpretations of this right and
lend moral force to the condemnation of policies and practices
that violate the principle of non-discrimination in matters of
religion or belief.9

•     Beyond the ongoing structural and functional reforms of the
United Nations human rights machinery, the legitimacy of this
machinery must be restored through its consistent adherence to
the highest principles of justice, including those elaborated in
the Charter of the United Nations and the Universal Declaration
THE SEARCH FOR VALUES                         219

of Human Rights. Only in this way, will it secure the legitimacy
and trust of Member States and their citizens required for it to
exercise its mandate.

•   The General Assembly should consider setting a timeline for the
universal ratification of international human rights treaties.

•   The Office of the High Commissioner of Human Rights,
bolstered by the requisite moral, intellectual, and material
resources, must now become the standard-bearer in the field of
human rights and an effective tool in alleviating the suffering of
individuals and groups whose rights are denied.

•   As one of the most effective instruments for the protection of
human rights, Special Procedures should receive adequate budgetary and administrative support. Government cooperation
with Special Procedures should not only be limited to access to
the country in question but, equally important, should include
full consideration of subsequent recommendations. These should
be reflected in the interactive dialogues between the Rapporteur
and Member States.

•   The Public Information section of the Office of the High Commissioner should be developed in order 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. This could include, for example,
the translation of documents into relevant national languages in
order to generate more publicity.

•   The Office of the High Commissioner, along with the Council,
should continue its productive engagement with nongovernmental organizations, which, since its inception, has contributed
positively both to the work of the Office and to the development
of nongovernmental organizations' capacity to interact meaningfully in this context.
220               THE BAHA'I WORLD 2005-2006

Development
At the heart of human development must be the understanding
that people are irreplaceable resources in a self-sustaining process of
change. The challenge is to find methods that allow them to fully
express this potential in all its dimensions. Development defined
in terms of certain patterns of "modernization," however, seems
to refer exactly to those processes which promote the domination
of people's material ambitions over their spiritual goals. While the
search of a scientific and technologically modern society is a central
goal of human development, it muse base its educational, economic,
political, and cultural structures on the concept of the spiritual nature
of the human being and not only on his or her material needs. We
offer the following recommendations:
•     The capacity of people to participate in the generation and
application of knowledge is an essential component of human
development. As such, priority must be given to the education of
girls and boys, women and men in order to enable them to set the
path of their own development and to apply their knowledge in
the service of the greater community. The United Nations should
consider that in terms of economic investment, the education of
girls may well yield the highest return of all investments available
in developing countries considering both private benefits, as well
as returns to family members and the greater community. 10

•     We submit for the consideration of the United Nations five
spiritual principles, which may serve as a basis for the creation
of indicators of human development, to be used alongside existing measures of development. These principles include: unity in
diversity, equity and justice, equality of the sexes, trustworthiness
and moral leadership, and the freedom of conscience, thought,
and religion. 11

•     The rich countries of the world have a moral obligation to
remove export and trade-distorting measures that bar the entry
of countries struggling to participate in the global market.
The Monterrey Consensus, which recognizes the importance
of creating a "more open, rule-based, non-discriminatory and
equitable" system of trade is a step in the right direction. 12
THE SEARCH FOR VALUES                          22!

•   Alongside reform in systems of trade, countries must facilitate the
flow of labor and address the dehumanizing impact of trafficking in persons, which leads to widespread economic and sexual
exploitation of people seeking a better life.

Democracy
We commend the international community for its commitment to
democracy and to a freely elected government as a universal value.
However, the standard of deliberation and truth-seeking required
for the realization of goals set by the United Nations needs to go far
beyond the patterns of partisanship, protest, and compromise that
tend to characterize present-day discussions of human affairs. What
is needed is a consultative process-at all levels of governance- in
which individual participants strive to transcend their respective
points of view, in order to function as members of one body with its
own interests and goals. Through participation and unity of purpose,
consultation becomes the operating expression of justice in human
affairs. Without this principled anchor, democracy falls prey to the
excesses of individualism and nationalism, which tear at the fabric
of the community-both nationally and globally.
Beyond the administration of material affairs, governance is a
moral exercise. It is the expression of a trusteeship-a responsibility
to protect and to serve the members of the social polity. Indeed, the
exercise of democracy will succeed to the extent that it is governed by
the moral principles that are in harmony with the evolving interests
of a rapidly maturing human race. These include: trustworthiness
and integrity needed to win the respect and support of the governed;
transparency; consultation with those affected by decisions being
arrived at; objective assessment of needs and aspirations of communities being served; and the appropriate use of scientific and moral
resources. 13 We offer the following recommendations:
•   To secure the legitimacy, confidence, and support needed for the
realization of its goals, the United Nations needs to address the
democratic deficits in its own agencies and deliberations.

•   Thorough deliberation of the pressing issues of the day requires
the United Nations to develop modes for constructive and
222               THE BAHA'I WORLD 2005- 2006

systematic engagement with organizations of civil society (including businesses and religious organizations) as well as members
of national parliaments. The relationship between civil society
organizations, parliamentarians and the traditional diplomatic
processes of the United Nations need not be one of competition but rather complementarity, rooted in the recognition that
the relative strengths of all three constituencies are necessary for
effective decision-making and subsequent implementation. 14
We urge the United Nations to give serious consideration to
the proposals put forth in the Report of the Panel of Eminent
Persons on UN-Civil Society Relationships. 15

•     A healthy democracy must be founded on the principle of the
equality of men and women and equal recognition of their
contribution to the establishment of a just society. In its efforts
to promote democracy, the Member States of the United Nations
must vigilantly work for the inclusion of women in all facets of
governance in their respective countries. This is not a privilege
but a practical necessity for the achievement of the high-minded
and complex goals before the Organization today.

•     The meaningful integration of minority groups in democratic
processes is of critical importance-both to shield minorities
from the abuses of the past and to encourage their participation
and responsibility for the well-being of society. We urge Member
States, in their work to promote democracy, to strive for the
full inclusion of minorities-belonging to any faith, race, or
class- in the processes of goal-setting and deliberation. As the
cultural make-up of states becomes increasingly fluid and diverse,
no one cultural or religious group can lay claim to an adequate
definition of the national interest.

Collective security
We welcome the United Nations' efforts to articulate a more comprehensive vision of collective security, based on the understanding that
in our interconnected world, a threat to one is a threat to all. The
Baha'i Faith envisions a system of collective security within a framework of a global federation, a federation in which national borders
THE SEARCH FOR VALUES                         223

have been conclusively defined, and in whose favor all the nations of
the world will have willingly ceded all rights to maintain armaments
except for purposes of maintaining internal order. 16 While cognizant
of the grave shortfalls of the current system of collective security,
we commend the Security Council for its landmark Resolution on
"Women, Peace, and Security," 17 recognizing for the first time in its
history the needs of women and girls in conflict and post-conflict
situations 18 and their enduring role in the promotion of peace. We
offer the following recommendations:

•   To address the democracy deficit and relentless politicization of
the Security Council, the United Nations must in due course
move towards adopting a procedure for eventually eliminating
permanent membership and veto power. 19 Alongside procedural
reforms, a critical change in attitude and conduct are needed.
Member States must recognize that in holding seats on the
Security Council, and as signatories to the Charter of the United
Nations, they have a solemn moral and legal obligation to act as
trustees for the entire community of nations, not as advocates of
their national interests.20

•   A definition of terrorism must be adopted. We agree with the
Secretary-General's characterization of terrorism as any action,
"intended to cause death or serious bodily harm to civilians or
noncombatants with the purpose of intimidating a population or
compelling a government or an international organization to do
or abstain from doing any act." Moreover, it is imperative that
problems such as terrorism be consistently addressed within the
context of other issues that disrupt and destabilize society.21

•   We urge the United Nations to take the necessary steps to increase
the participation of women at all levels of decision-making in
conflict resolution and peace processes, locally, nationally, and
internationally, including the Department of Peacekeeping
Operations.
We believe the task of establishing a peaceful world is now in the
hands of the leaders of the nations of the world, by virtue of the
tremendous responsibilities with which they have been entrusted.
Their challenge now is to restore the trust and confidence of their
224                 THE BAHA'I WORLD 2005-2006

citizens in themselves, their government, and the institutions of the
international order through a record of personal integrity, sincerity
of purpose, and unwavering commitment to the highest principles
of justice and the imperatives of a world hungering for unity. The
great peace long envisioned by the peoples and nations of the world
is well within our grasp. 22

NOTES

While the United Nations has begun ro formally recognize the interdependence of human rights, development, and collective securiry, such a holistic
perspective has been echoed throughout the contributions of civil sociery
organizations ro the work of the United Nations, as, for example, at the
global United Nations conferences including the Conference on Environment and Development (1992), the World Conference on Human Rights
(1993), the World Conference on Population and Development (1994),
the Fourth World Conference on Women (1995), the World Summit for
Social Development (1995), and the United Nations Conference on Human
Settlements (1996).
The Baha'f International Communiry, in its capaciry as an international,
nongovernmental organization, has been actively involved with the United
Nations since its founding conference in 1945· On the occasion of the
United Nations' rnth anniversary, the Baha'i International Communiry
submitted its proposals for Charter Revision to the Secretary-General based
on the recognition that "real sovereignty is no longer vested in the institutions of the national state because the nations have become interdependent;
that the existing crisis is moral and spiritual as well as political; and that the
existing crisis can only be surmounted by the achievement of a world order
representative of the peoples as well as the nations of mankind." (Baha'f
International Community, "Proposals for Charter Revision Submitted ro the
United Nations by the Baha'i International Community (1955]," The Baha'i
World r954-r963 (Vail-Ballou Press, Inc., Binghamron, New York, 1970). In
1995, the Bal1a'f International Community released a statement on the 5oth
anniversary of the United Nations, which highlighted the trend roward the
ever-increasing interdependence of humanity and presented proposals for
the resuscitation of the General Assembly, development of the executive
function, strengthening the world court, promoting economic and moral
development, human rights and the advancemem of women (Bah a' f International Community, Turning Point for All Nations, Baha'f International
Community's United Nations Office, New York, 1995.) Throughout its
hisrory of association with the United Nations, the Baha'f International
Communiry has contributed its vision and experience through submissions
THE SEARCH FOR VALUES                                225

dealing with the advancement of women, human rights, the environment,
global prosperity, and economic development, among others.
In 2000, in response to the alarming failure of the international community
to intervene, or to intervene effectively, in massive crises such as Somalia,
Bosnia, Kosovo, and Rwanda, the Canadian government established a
commission to address questions about the legal, moral, operational, and
political dimensions of humanitarian intervention. The resulting International Commission on Intervention and State Sovereignty released its
findings and central principles in a 2001 report titled, Responsibility to
Protect. Repeated failure to intervene effectively in the crisis in Darfur,
Sudan, has lent even greater urgency to the definition of legal standards
and operational norms for intervention.
For example, "Promotion of interreligious dialogue" (A/REs/59/23), the
"Promotion of religious and cultural understanding, harmony and cooperation" (AIREs/59/r42), the "Global Agenda for Dialogue Among Civilizations"
(AIREs/56/6), the "Elimination of all forms of religious intolerance" (Al
RES/59/r99), and the UNESCO Director-General's report (A/59/201) to the 59th
Session of the UN General Assembly "Promotion of religious and cultural
understanding, harmony and cooperation" (AIREs/58/128).
These include, among others, religious teachings and interpretation, followers of religions, religious leaders, and institutions.
While a detailed description is beyond the scope of this statement, examples
of the resurgence of religion as a matter of urgent political importance
include: widespread violence in the name of religion; spread of religious
fundamentalism and its impact on political regimes; increasing tension
between religion and States' policies; challenges in the design of national
and regional governing structures capable of satisfying demands for fair
representation from different religious groups; social, political, and economic integration of religious minorities; clashes between religious and civil
law; impact of religion in international policy forums (i.e. International
Conference on Population and Development, Cairo, 1994; Fourth World
Conference on Women, Beijing, 1995); and violation of human rights in
the name of religion including the right to change one's religion. Such
developments are set against the increased efforts at interfaith dialogue and
cooperation· between religious leaders and their communities; the impressive global networks of religiously inspired charitable and humanitarian
organizations and movements calling attention to the ethical dimensions of
global economic integration; the intellectual and moral legacy of religions
in the articulation of moral principles (e.g. just war ethic); the capacity of
religions to move individuals and groups towards selflessness, nonviolence,
and reconciliation.
Several factors have contributed to the near complete rejection of religion
in concepts of international relations. First, the social sciences were based
226               THE BAHA'I WORLD 2005-2006

upon the work of those who believed that religion was giving way to rational
and scientific modes of thought which would crush what they saw as the
ignorance and superstition caused by religion, thereby ushering in a period
of modernity. Second, "not only was international relations theory (like
other social sciences) founded upon the belief that religion was receding
from the world as an important factor, it can be argued that the modern
context for the relations between states was founded on intentionally secular
principles. The modern concept for the territorial state, the basis for modern
international relations, was articulated by the Treaty of Westphalia in 1648,"
which, "was designed to end the Thirty Years' War between Protestant and
Catholic States. In doing so, it developed a format for relations between
states which did not include religion." (Jonathan Fox and Shmuel Sandler
(2005) , "The Question of Religion and World Politics," Terrorism and
Political Violence, IT 296-98).
Shoghi Effendi, "The Goal of a New World Order" [1931], The World Order
ofBahd 'u'lldh (Wilmette, IL: Bal1a' i Publishing Trust, 1991).
Baha'i International Community, Freedom to Believe (Baha'i International
Community's United Nations Office, New York, 2005).
According to the World Bank, in addition to being more productive in
market work, educated women have smaller families, fewer of their children die in infancy, and the children who survive are healthier and better
educated. Educated women are also better equipped to enter the paid
labor force, which is critical to the survival of the many female-headed
households in developing countries. Nations with higher levels of female
school enrollment show higher levels of economic productivity, lower fertility, lower infant and maternal mortality, and longer life expectancy than
countries that have not achieved as high enrollment levels for girls. (World
Bank, "The Benefits of Education for Women" (1993), www.worldbank
.org/html/ extdr/hnp/hddflash/hcnote/hrnoo2.h tml).
For a detailed discussion see: Baha'i International Community, Valuing
Spirituality in Development: Initial Considerations Regarding the Creation of
Spiritually Based Indicators for Development, a concept paper written for the
World Faiths Development Dialogue, Lambeth Palace, London (London:
Baha'i Publishing Trust, 1998).
The Monterrey Consensus (AICONF.198/u).
In the 1980s and 1990s the world made dramatic progress in opening up
political systems and expanding political freedoms. Over 80 countries took
significant steps towards democracy, and today 140 of the world's nearly
200 countries hold multiparty elections-more than ever before. Despite
these positive developments, Gallup International's Millennium Survey
(1999) found that of the 50,000 people surveyed in 60 countries, less than
a third felt that their country was governed by the will of the people. Only
THE SEARCH FOR VALUES                                  227

r in IO respondents said that their government responded to the people's
will.
Over the last five years, the United Nations has generated numerous examples of innovative governance: In 2000, the United Nations Economic
and Social Council established a Permanent Forum on Indigenous Issues
to serve as an advisory body to the Council on indigenous issues relating
to economic and social development, culture, the environment, education, and health and human rights, culminating a decades-long struggle
of indigenous peoples to regain standing within the global community;
in June 2005, the General Assembly- for the first time-held interactive
hearings with civil society and the private sector, in which some 200 nongovernmental organizations presented their views on United Nations reform
for consideration by Member States in preparation for the 2005 United
Nations World Summit; also in June 2005 , a tripartite convening group
composed of a core group of Member States (Argentina, Bangladesh, Ecuador, Gambia, Germany, Indonesia, Iran, Kazakhstan, Malaysia, Morocco,
Pakistan, Philippines, Senegal, Spain, Thailand, and Tunisia), civil society,
the United Nations Educational, Social, and Cultural Organization and the
Department of Economic and Social Affairs organized a conference titled
"Interfaith Cooperation for Peace," which aimed to provide input to the
2005 World Summit regarding strategies to promote interfaith cooperation
for peace. It was the first time that a Member-State-initiated conference
had been co-organized and led by Member States, civil society, and United
Nations agencies working alongside on another. Given the challenging
nature of the subject matter, the organizational approach provided a useful
template for similar endeavors in the future. Also worthy of note is that,
in 2002, the International Parliamentary Union was granted permanent
observer status in the General Assemb ly of the United Nations, setting in
motion new forms of cooperation.
Panel of Eminent Persons on UN-Civil Society Relationships, We the Peoples:
Civil Society, the UN and Global Governance (United Nations: New York,
2004).
For the system to be successful, unity, strength, elasticity, and public opinion
are essential: unity of thought and purpose among the permanent members, strength involving the use of adequate force to ensure the efficacy of
the system, elasticity to enable the system to meet the legitimate needs of
its afflicted upholders, and universal public opinion-that of women and
men-to secure collective action.
Security Council Resolution 1325 (s/REslr325 (2000)).
Typically wars and conflicts have drawn little distinction between militants
and civilians, and between adults and children. Yet armed conflicts affect
women and girls differently from men and boys. For example, rape and
sexual violence perpetrated by the armed forces, whether governmental or
228               THE BAHA'f WORLD 2005-2006

other actors, including peacekeeping personnel, increase the spread of HIV/
AIDS and other sexually transmitted diseases. Most of the HIV/ AIDS victims
in developing countries are women and girls. That disease leaves millions
of orphans who, in most cases, are cared for by older wom en .
While the veto has often served as an important safeguard against the
oppressive majoritarian ism, it has also obstructed effective action against
countries that pose a threat to their neighbors. An interim m easure may
include not using veto power when voting on questions of genocide or
other gross threats to international peace and security.
The United Nations Charter states that, "In order to ensure prompt and
effective action by the United Nations, its Members confer on the Security
Council primary responsibility for the maintenance of peace and security,
and agree that in carrying out its duties under this responsibility the Security
Council acts on their behalf," (Article 24).
Such disruptive and destabilizing factors include, among others: governments' failure to meaningfully integrate religious and ethnic minorities;
increased access to weapons; the destabilization and collapse of governments;
and a general sense of social, political, economic, cultural crisis-all of
which combine to create an environment that could invite violent radical
ideologies to take hold and flouri sh.
T his requires the implementation of the Secretary-General's strategic plan
of action (A/49/587), which calls for an increase in the participation of
women at decision-making levels in conflict resolution and peace processes.
Member States need to follow through with their commitments under international law including the United Nations Security Council Resolution
1325 (2000) .
A New Framework for
Global Prosperity
The Bahd 'i International Community's submission
to the 200~ Commission on Social Development on
the review of the First United Nations Decade for
the Eradication ofPoverty, January 2006.

A
ny definition of poverty and course for its elimination is
shaped by prevailing notions about the nature and purpose
of the development process. The combined efforts of the
United Nations and civil society have significantly expanded the
understanding of poverty and development. The recognition of the
interrelatedness of development, human rights, and human security;
the increased awareness of the interactions between the market and
the legal, social, cultural, and physical environment in which it
operates; 1 the acknowledgement of human well-being as the goal
of development; efforts to introduce more equity into systems of
global trade and finance; and the emphasis on human solidarity
as the basis for sustainable development-these have generated a
worldwide momentum in the drive to find enduring solutions to
the scourge of poverty.
Despite these advances, however, the underlying materialistic
assumptions driving poverty eradication efforts remain virtually
unchallenged: it is generally accepted that an increase in material
resources will eradicate this condition from human life. The Millennium Development Goals, while effective in catalyzing poverty
alleviation efforts, have also framed development primarily in terms

THE BAHA'f WORLD 2005-2006

of the improvement of material conditions. 2 Yet the most persistent
ills obstructing the peaceful development of peoples and nations-the
marginalization of girls and women, failing states, the lack of political
freedoms, the spread of HIV/ AIDS, the proliferation of weapons and
violent conflict, inter-ethnic and racial tensions, religious intolerance
and extremism, lawlessness, and growing unemployment-cannot
be alleviated by material means alone. These social ills evidence a
different kind of poverty-one rooted in the values and attitudes that
shape relationships between individuals, communities, and nations,
as well as between the governors and the governed.
The Baha'i International Community views the purpose of
development as contributing to the foundation for a new social
and international order, capable of creating and sustaining conditions in which human beings can advance morally, culturally, and
intellecrually. 3 This purpose is rooted in the understanding that
the transformation of society will involve profound changes in the
individual as well as the deliberate and systematic re-creation of
social structures. From this perspective, poverty can be defined as
the absence of resources-physical, social, and ethical-necessary for
the establishment of conditions which promote the moral, material,
and creative capacities of individuals, communities, and institutions.
Guided by this definition and the belief in the inherent goodness
and essential spiritual nature of every human being, we submit the
following recommendations to the United Nations on the occasion
of its review of the United Nations Decade for the Eradication of
Poverty.

Overcome the limitations of particularistic mindsets
The eradication of poverty will require a fundamental paradigm
shift on the part of nations and individuals. Our particularistic
frames of reference-defined by ethnic or religious community,
nation, "North" and "South,'' "developed" and "developing," or
regional alliances-must gradually give way to an emerging sense of
global solidarity and responsibility. Facilitated by efforts to integrate
human rights into development and security frameworks, initiatives
to create more just systems of trade and finance, evolving concepts
GLOBAL PROSPERITY                              231

of sovereignty, a growing body of international law, and a dramatic
increase in travel and communication technology, such a shift is
already well underway. We must now strive to enlarge our notions
of responsibility and citizenship until we come to understand the
struggles and progress of other peoples and nations as our own. Such
a paradigm shift represents a practical response to the recognition
that peace and prosperity are indivisible and that no sustainable
benefit can be conferred on a nation or community if the welfare
of the nations as a whole is ignored or neglected.

Enhance local deliberative and problem-solving capacity
Often the target populations of poverty eradication projects are
perceived as masses of undernourished people, overwhelmed by
their circumstances and needs rather than capable agents of change
in their communities. The challenge for development efforts is to
find methods that allow individuals and communities to solve their
own problems; the ability of a community to take on more complex
social issues is a key indicator of progress. One of the essential skills
involved is that of group decision-making-bringing together diverse
views, searching for the best solution, and generating commitment
and solidarity to carry the decision through.

Implement gender-based budgeting
Many studies confirm that female poverty cannot be conceptualized
the same way as male poverty, given that women's social and cultural
roles and their relationship to systems of power and authority differ
from those of men. 4 These differences, however, are rarely reflected
in official poverty statistics and, consequently, do not inform
resource allocation at local, national, and regional levels. 5 In order for
governments to fulfill their commitments to gender equality, public
expenditures must include a gender analysis-involving women in
budget decision-making and assessing the impact of fiscal measures
on the status of women in the community.
As women hold approximately 15 percent of elected parliamentary seats globally, the power to legislate and effect change at the
232            THE BAHA'I WORLD 2005- 2006

national and global levels rests primarily with men. It is equally
their responsibility to push for the unconditional ratification of the
Convention for the Elimination of All Forms of Discrimination
Against Women by member states and to put in place accountability
mechanisms when commitments are not followed through. The
extension of opportunities to women and the emergence of new
forms of partnership between men and women have the potential
to revolutionize every institution of society from the family to the
government-creating the very conditions that make progress and
prosperity possible.

Create rural centers of technology training and research
While the adoption of new technologies is integral to development,
too often-under the guise of "modernization"- these have been
inappropriate to the culture and community into which they were
introduced. Alongside Millennium Development Goals calling for
the sharing of information and communication technologies, equally
important is the creation of local institutions, such as rural centers
of technology training and research, constructively blending modern
scientific methods with indigenous practices and thereby directly
engaging local populations in the generation and implementation of
new ideas. True development consists of the creation of indigenous
capacity to participate in the generation of technologies for the
benefit of the broader community.

Expand development indicators
to assess ethical and moral capacities
The measures and indicators used to assess poverty and human
development, such as the gross national product and the Human
Development Index, largely determine what is valued and, as such,
shape development policy and priorities. The progress of communities and nations requires not only material inputs and legal measures
to secure order, but the development of moral capabilities to govern
behavior and decision-making by individuals and institutions.
In an effort to advance the methods for assessing development at the community level from a moral perspective, the Baha'i
GLOBAL PROSPERITY                            233

International Community has proposed the following set of principles as a basis for the construction of ethically based development
indicators: unity in diversity (the extent to which all members of
a community are integrated into community life); equity and justice (to ensure that opportunity and access to material and social
resources are fairly distributed); gender equality; trustworthiness;
and freedom of thought, conscience and belief. 6 These principles
could be applied in the areas of economic development, education,
environmental stewardship, and governance, for example, to generate
development goals and construct new indicators to measure progress
towards these goals.

Eliminate extremes of wealth
Extremes of poverty are linked to extremes of wealth. Given the
interconnectedness of the global economic system, one extreme
cannot be abolished while the other is allowed to exist. In this regard,
efforts to eradicate poverty must include an earnest re-evaluation
of global systems and processes-including governance, trade, and
private transactions-that perpetuate the growing extremes of wealth
and poverty. Greater corporate accountability should not be restricted
to the environment and labor standards but also take into account
the full panoply of human rights. The legitimacy and social benefit
of one's material resources depend on the means by which they are
acquired and the end to which they are used.
While the Millennium Development Goals have focused the
world's development agenda for the next IO years, the United
Nations must not limit its attention to this relatively short span of
time- which confines it to a primarily reactive mode. Alongside
short-term goals, the United Nations, with academia and civil society,
needs to consider longer-term scenarios and desired outcomes. Such
an orientation would allow it to examine a wider range of policy
and programmatic options and to cultivate a diversity of intellectual
contributions, thereby enriching the visioning process. Let us not
be content with minimum standards, narrow material goals, and
compromise positions but rather cast a vision of prosperity that can
inspire the masses of humanity to work towards its realization in a
deliberate act of global solidarity.
234               THE BAHA'I WORLD 2005- 2006

NOTES

Jeffrey Sachs, "Clinical Economics," in The End of Poverty: Economic
Possibilities for Our Time (New York: The Penguin Press, 2005).
While the Millennium Development Goals set out to promote gender
equal ity, education, social inclusion, and environmental sustainability,
they focus primarily on people's material needs, including income poverty,
hunger, disease, and provision of shelter.
This is consistent with Article 28 of the Universal Declaration of Human
Rights, which states that, "Everyone is entitled to a social and international
order in which the rights and freedoms set forth in this Declaration can be
fully realized. "
Social Watch Report 2005: Roars and Whispers: Gender and Poverty, Promises
vs. Action, http:/ /www.socialwatch.org/ en/informelmpreso/informe2005
.htm.
Karen Judd, ed., Gender Budget Initiatives: Strategies, Concepts, and Experiences (New York: The United Nations Development Fund for Women,
2002).
Baha'i International Community, Valuing Spirituality in Development:
Initial Considerations Regarding the Creation of Spiritually Based Indicators
for Development, a concept paper written for the World Faiths Development Dialogue, Lambeth Palace, London (London: Baha'i Publishing Trust,
1998) .
INFORMATION
AND RESOURCES
Obituaries

DAVID S. RUHE
On 6 September 2005, in Newburgh, New York, USA.
David S. Ruhe, born on 3 January 1913, was a medical doctor, an accomplished
filmmaker, a Baha'i administrator, a painter, and an author. A Bal1fi for
more than six decades, he served on the Faith's supreme governing body-the
Universal House of Justice-for 25 years.
After graduating from the Temple University School of Medicine in 1941,
Dr. Ruhe began his medical career during World War 11 as a malaria researcher
with the United States Public Health Service. In 1954, he was named the first
professor of Medical Communications at the University of Kansas Medical
School. Among the innovations he introduced at the university were the use
of optical fibers for endoscopic cinematography, the projection of high-definition images in surgical theaters, and the videotaping of psychiatric sessions
for peer review. He made scores of medical films, winning the Golden Reel
award, the Venice Film Festival award, and the Royal Photographic Society of
Great Britain award for his productions. In the course of his work in medical
education, he was appointed director of the Medical Film Institute for the
Association of American Medical Colleges.
Dr. Ruhe enthusiastically embraced the Baha'i Faith in Philadelphia in
1941 and developed an extensive and profound knowledge of its writings and
teachings. He served on numerous Local Spiritual Assemblies and national
committees. Elected to the National Spiritual Assembly of the Baha'fs of the

THE BAHA'I WORLD 2005-2006

United States in 1959, he served
as its secretary from 1963 until
1968, when he was elected to the
Universal House of Justice, on
which he served for five terms
of five years each, until 1993·
A prolific writer, Dr. Ruhe
authored many papers and
rwo books on aspects of medicine and medical audiovisual
communication. Gifted with a
capaciry to nurture dedication
in others, Dr. Ruhe also contributed to the educational work
of medical institutions in Haifa
during his years at the Baha'i
World Centre.
While serving on the              Dr. David Ruhe
Universal House of Justice,
Dr. Ruhe developed a passionate interest in the history and archaeology of the
Holy Land and wrote Door of Hope, a detailed history of Baha'i holy places
in Israel, published in 1983. Later, he authored Robe of Light, an historical
account of Baha'u'llih's early years, published in 1994· During their vacations,
he and his wife Margaret enjoyed visiting and supporting fledgling Baha'i
schools, universities, and radio stations around the world-from Thailand
to Chile. Upon his 1993 retirement from the Universal House of Justice,
Dr. Ruhe and his wife returned to New York State, where he produced a series
of documentary TV programs about the Baha'i Faith.
The Universal House of Justice wrote that Dr. Ruhe's passing deprived the
world communiry of a "steadfast, tireless, long standing servant." Ir praised his
"humanitarian spirit and strength of will" and called for memorial gatherings
to be held everyv.rhere, including commemorative services in his honor in all
the Baha'i Houses of Worship.

JOYCE DAHL
On r6 March 2006, in Monterey, California, USA.
Born Joyce Lyon in Burlingame, California, on 14 August 1908, Joyce Dahl
first heard of the Baha'i Faith while studying at Stanford University and
joined the Baha'i communiry in 1931 after a year in which she attended meetings in Paris, France. From the late 1930s through the 1950s, she served the
United States Baha'i communiry as a member of various committees. She was
OBITUARIES                                  239

also a founding member of the Local Spiritual Assemblies of Palo Alto and
Monterey Carmel Judicial District. She married Arthur Ludwig Dahl in 1936
and raised four sons. The National Spiritual Assembly of the Baha'fs of the
United States described Mrs. Dahl as "one of the most knowledgeable, capable,
faithful and persevering Baha'ls of her generation or any other." She was an
enthusiastic international traveling teacher who made numerous journeys to,
among other places, Barbados, the Falkland Islands, the Windward Islands,
St. Lucia, the French Antilles, Haiti, French Guiana, and Hawaii. She served
as an Auxiliary Board member in California from 1977 to 1986. Articles written by Mrs. Dahl were published in Baha'i Magazine and previous volumes
of The Baha'i World.

MOHAMMAD-ALI DJALALI
On 22 April 2006, in Fuengirola, Spain.
Mohammad-Ali Djalali, born in the early years of the twentieth century,
was serving as a Muslim cleric in Iran when a Baha'i, after hearing one of
Mr. Djalali's sermons criticizing the Baha'i Faith, invited him to his house.
Examining a book of Baha'u'llah's writings in his host's home led Mr. Djalali
to further investigation and eventual acceptance of the Faith. Possessed of an
intrepid and independent spirit, Mr. Djalali dedicated himself to promoting
the Baha'i teachings in Iran, and further afield in India, Pakistan, and Bangladesh. Responding to the 1953 call of Shoghi Effendi for the Faith to be taken
to many countries of the world where it had not yet been established, Mr.
Djalali was among the first Baha'ls to reside in Morocco, for which Shoghi
Effendi gave him the title "Knight ofBaha'u'llah." From Morocco, Mr. Djalali
moved on to Algeria, the Canary Islands, and settled finally in Spain, from
where he continued to travel widely throughout the African continent, visiting Equatorial Guinea, Guinea-Bissau, Senegal, Nigeria, and Mauritania. In
the early 1990s, as opportunities for teaching the Baha'i Faith opened in the
republics of the former Soviet Union, Mr. Djalali traveled under arduous
conditions, and despite his advanced age, to Tajikistan and Uzbekistan. The
Universal House of Justice praised his "dedicated and selfless spirit as evinced
in his tireless and historic teaching activities on several continents."

MERE FOX
On IJ July 2005, in Whangerei, New Zealand.
Born in the Bay of Islands, New Zealand, on 25 November 1907, Mere Fox
hailed from a distinguished tribal ancestry. After becoming a Baha'i, she
served on the first Local Spiritual Assembly of the Baha'ls ofTaupo, formed
in the early 1970s, and continued this service for many years. She was also
appointed an assistant to the Auxiliary Board member. "Aunty Mere," as she
THE BAHA'f WORLD 2005-2006

was affectionately known, devoted several decades to teaching the Baha'i Faith
among the Maori people, promoting its teachings at marae (tribal gathering
places) around the country. In the mid-198os, at the request of the National
Spiritual Assembly of the Baha'is of New Zealand, she was part of an ope
(traveling team) that visited prominent Maori dignitaries and government
departments. She became well known throughout the Baha'i world when
she appeared, at the age of 8), on a satellite television broadcast, performing
with other Baha'is from New Zealand at the Second Baha'i World Congress
in New York City in 1992. The Universal House of Justice described her as "a
staunch and devoted maidservant of Baha'u'llah for several decades, known
for her dedication to the promotion of His Cause."

"WILLIAMS.HATCHER
On 27 November 2005, in Stratford, Ontario, Canada.
William S. Hatcher was born in C harlotte, North Carolina, USA, on
20 September 1935· He received his BA and MA degrees from Vanderbilt
University in Nashville, Tennessee, and his doctorate in mathematical logic
from the University of Neuchatel in Switzerland. After serving three years
as associate professor of mathematics at the University of Toledo, Ohio,
Dr. Hatcher settled with his wife, Judith, in Canada in 1968, where he worked
as a professor of mathematics at the Universite Laval in Quebec City until 1995·
Dr. Hatcher was preparing to enter the Christian ministry after undergraduate school when he encountered the Baha'i Faith in a comparative religions
course. He joined the Baha'i community in 1957, forgoing a scholarship to
Yale Divinity School.
Throughout his life as a Baha'i, Dr. Hatcher served on numerous
administrative bodies at the local and national levels. He was a member of the
National Spiritual Assembly of Switzerland (1962-65), the National Spiritual
Assembly of Canada (1983-91), and the National Spiritual Assembly of the
Russian Federation (1996). He played a vital role in promoting the academic
study of the Baha'i Faith through helping to found the Association for Baha'i
Studies of North America.
Dr. Hatcher's specializations included mathematical logic, philosophy,
and the philosophical interpretation of science, religion, and ethics. He wrote
more than 50 articles, books, and monographs, infused with a characteristic
clarity of expression, humor, and warmth. These included Logic and Logos:
Essays on Science, Religion and Philosophy (1990) and Love, Power, and Justice:
The Dynamics ofAuthentic Morality (1998). The Baha'i Faith: The Emerging
Global Religion (1985), co-authored with Douglas Martin, was named by
Encyclopedia Britannica in 1986 as book of the year in religion. On learning
of Dr. Hatcher's passing, the Universal House of]ustice wrote that the "Baha'i
OBITUARIES

world has lost one of its brightest minds, one of its most prolific pens," and
that he would long be remembered for his "stalwart faith, forceful exposition,
and penetrating insights which characterized nearly half a century of ceaseless
services."

LAGILAGI SEREVI KEAN
On 28 September 2005, in Nasinu, Fiji.
Lagilagi Serevi Kean was born on 27 December 1963, the eldest child in a
Baha'i family. Her parents served the Faith with distinction in Fiji before
moving to the Marshall Islands. One of Fiji's first well-educated Baha'i women,
Mrs. Kean was devoted to education, assisting in the development of
kindergartens and encouraging youth to become well educated. She served as
a member of the National Spiritual Assembly of the Baha'is of Fiji. As chief
officer for external affairs, she was actively engaged with the dissemination
to the prominem people of Fiji of The Promise ofWorld Peace, a statement by
the Universal House of Justice prepared for the United Nations International
Year of Peace in 1985. In March 2002, she spearheaded a public event for the
release of the National Spiritual Assembly's document Multicultural Harmony
in Fiji: Pathway to a Prosperous and Peaceful Future. She was the chief translator
of documents from the Universal House ofJustice and served as a representative for the Institution of l:Iuququ'llah. In recent years, she was an active and
enthusiastic supporter of the training institute process.
Professionally, Mrs. Kean worked in the finance section of the Ministry
of Education, handling sensitive financial matters. Shortly before her passing,
she had been promoted to a newly created position in which she traveled
throughout the country to assist schools in developing financial accountability.
Mrs. Kean worked conscientiously to bring indigenous Fijians, Indians, and
other races together. The Universal House of Justice remarked on her "notable
contribution to the promotion of multicultural harmony in Fiji," and wrote
that she "will long be remembered for the dedication with which she carried
out the duties of Chairman, Secretary, and Treasurer of the National Spiritual
Assembly at various times over a period of some twelve years of distinguished
service on the national body."

BETTYKOYL
On 2I April 2006, in Lillehammer, Norway.
Born on 14 January 1917, Betty Koy! spent her early years as a Baha'i in New
York City and Chicago. In the 1940s and 1950s, in the face of threats to her
safety, she carried out extensive travels to the Southern states of the United
States of America, promoting concepts of the oneness of humanity in racially
segregated places such as Little Rock, Arkansas, and Winston-Salem, North
THE BAHA'f WORLD 2005-2006

Carolina. In 1960, she moved to Norway to help establish Local Spiritual
Assemblies in towns on the southwest coast and later, in the east interior. From
the mid-197os she remained in Lillehammer, where she continued to serve
the Baha'i community with selfless devotion and warm humor. The National
Spiritual Assembly of the Baha'ls of the United States wrote, "we recall with
admiration and deepest appreciation her 46 years of patient, wise and indefatigable efforts, in several different localities in her adopted Norwegian home
... to form and maintain Local Spiritual Assemblies, those precious points of
light in a Europe darkened by immorality and indifference to religion."

MARIJKE (MARIA JOHANNA) VAN LITH-BOXMAN
On Io January 2006, in Leiderdorp, the Netherlands.
Born in Bandung, Indonesia, on 16 January 1924, Marijke van Lith-Boxman
moved with her family to the Netherlands when she was a young girl.
She married Jacobus Eduard "Bob" van Lith in 1950. The couple lived in
Amsterdam, where they were introduced to the Baha'i Faith in 1951, joining the community the following year. They had seven children. Mrs. van
Lith devoted her energies to her large family, as well as to publishing and
translations into Dutch of Baha'i literature. She also served on the Spiritual
Assembly of the Baha'is of Haarlem. In 1976, Mr. and Mrs. van Lith moved
to Suriname, settling in Paramaribo. They both served on the first National
Spiritual Assembly of the Baha'is of Suriname, formed in 1977· Mrs. van Lith
was soon afterwards appointed as an Auxiliary Board member for Suriname
and French Guiana. She traveled widely throughout South America and the
Caribbean for the next 17 years. In 1982, she went to Colombia to receive
training at the Ruhi Institute and enthusiastically promoted its educational
activities on her return. Following her husband's passing in 1983, Mrs. van Lith
continued traveling, teaching, and assisting Baha'i communities in Suriname.
She was instrumental in establishing the Surinamese World Religions Day
Foundation along with prominent leaders of the Hindu, Muslim, Christian,
and Baha'i communities. She traveled to some 40 countries promoting the
Baha'i teachings, including Russia, Indonesia, and New Zealand. Following
her return to the Netherlands in 1994, Mrs. van Lith dedicated herself to her
family and attending conferences as a representative of the Baha'i International
Community. These included the Beijing Women's Conference in 1995, Habitat
II in Istanbul in 1996, and the Parliament of World Religions in Cape Town in
1999· A passionate advocate for women's rights, she met and conversed about
the Baha'i teachings with HRH Queen Beatrix of the Netherlands at an event
called "Women and Labour 1898-1998." Mrs. van Lith served on the Local
Spiritual Assembly of the Bahfls ofLeiderdorp from 1994 until her passing on
the morning of her 82nd birthday. On hearing of her passing, the Universal
OBITUARIES                                   243

House of Justice wrote that her "longstanding dedication to the promotion
of the Cause is recalled with gratitude and admiration."

FREDERICK PALMER LOCKE
On I9 January 2006, in Limbe, Malawi.
Frederick Palmer Locke was born in Port Said, Egypt, on 20 March 1921. His
early years were plagued by a congenital heart condition and, after his family
sought a better climate by moving to California, USA, he was often confined
to bed for months at a rime. He enrolled in college several rimes but always
had to drop our because of his health. Mr. Locke had known about the Baha'i
Faith since the 1940s when his sister Isobel (Sabri) embraced its teachings. He
registered himself as a Baha'f in 1967, after his first marriage ended in divorce,
and dedicated himself completely to the service of the Faith. He remarried
in 1970 and served on the first Local Spiritual Assembly of Grass Valley,
California. In February 1975, he and his family moved to Malawi. Mr. Locke
served the Faith in many capacities in Malawi, as a member of the National
Spiritual Assembly, attending six International Conventions as a delegate,
as treasurer of the Local Spiritual Assemb ly of Blantyre, and on numerous
national committees. Mr. Locke was deeply respected and admired by many
people, including numerous friends of Muslim, Sikh, Hindu, and Christian
origins, who delivered words of love and respect at his funeral.

JOHN MCHENRY III
On I8 January 2006, in Albuquerque, New Mexico, USA.
John McHenry III, who was born on 22 November 1932 in Evanston, Illinois,
was serving as an Army private stationed in Japan when he began to travel
to Korea in the company of several other Baha'f servicemen to promote the
Baha'f teachings. Despite a history of Baha'i visitors daring back to the 1920s,
no Baha'fs had settled in Korea before 1953· The country elected its first Local
Spiritual Assemblies in 1956 and, with the encouragement of Shoghi Effendi,
Guardian of the Baha'i Faith, Mr. McHenry was able to establish permanent
residence there in 1957· He settled in Kwangju and joined the teaching faculty
at Chosun University. Mr. McHenry traveled throughout South Korea giving
public talks about the Baha'f Faith. In January 1963, he was appointed as an
Auxiliary Board member. In 1964, Mr. McHenry married Ok-Sun Pak, with
whom he raised three children. That same year, Korea's first National Spiritual Assembly was formed, by which rime the Baha'f community numbered
several thousand. The McHenrys returned to the United States in 1966 but
stayed determined to contribute to the development of the Baha'f community
in Korea. They moved back in 1969 and stayed until the mid-197os. During
this time, South Korea's Baha'i population doubled, and Baha'f marriage and
holy days gained official recognition. Mr. McHenry also served as the first
244               THE BAHA'f WORLD 2005-2006

Continental Counsellor to reside in Korea. On his return to the United States,
Mr. McHenry worked for many years as a computer specialist in Washington,
DC, and Denver, Colorado. He and his wife moved to Albuquerque in 1987.
There, he served at various rimes as secretary or treasurer on the Local Spiritual
Assembly. He maintained his great passion for teaching the Baha'f Faith and
held study classes. He passed away after a long and courageous battle with
cancer. The Universal House of Justice, on learning of his passing, praised his
"eagerness and reliability" and "staunchness of faith worthy of emulation."

RUTH KATHARINE MEYER
On 29 March 2006, in Linderos, Chile.
Born on 17 January 1908, Ruth Katharine Meyer was a conservatory-trained
pianist who, with a degree in business administration and economics, worked
as an economic analyst for the us government in Washington DC, where she
became a Baha'i in 1945· Despite being unfamiliar with Spanish, she volunteered to move to Larin America in 1947 after Shoghi Effendi, the Guardian
of the Baha'i Faith, wrote about the great need for Baha'fs to settle there.
She arrived in Caracas, Venezuela, after traveling through several Caribbean
islands teaching the Baha'i Faith. Funding her travels through school-teaching,
office work, and other jobs, she visited Brazil, Peru, Ecuador, and Argentina.
In 1953, she opened the Venezuelan island of Margarita to the Baha'i Faith
and was honored by the Guardian with the title "Knight of Bal1a'u'llih. " For
II years, she assisted in the building of Baha'i communities in several locali-

ties, before moving on to St. Thomas in the Virgin Islands. She was elected
to the inaugural National Spiritual Assembly of the Leeward, Windward,
and Virgin Islands and served as its secretary. She participated in a number
of projects in Venezuela and the Caribbean, taking the Baha'i teachings to
indigenous people. In 1969, Ms. Meyer moved to southern Chile. The following year, she was appointed as an Auxiliary Board member and spent more
than a decade traveling across Chile and to several islands, as well as parts of
Argentina and Bolivia. In 1979, she published a book in English and Spanish
describing the Baha' i Faith's development in Latin America. She was an independent and energetic woman, and the Universal House of Justice wrote that
Ms. Meyer's "many services to the Cause, including her pioneering in Chile
over several decades and her dedicated work in the Mapuche region will long
be remembered."

'IZZATU'LLAH RASIKH
On 7 April 2006, in Rockville, Maryland, USA.
The fourth of eight children born into a Baha' i family in Tehran, Iran,
Dr. Rasikh began his career as a physician in 1943 in Khoramshar. He pursued
a specialty degree in chest medicine at the University of Paris in France, serving
OBITUARIES                                  245

as a member of the Local Spiritual Assembly of Paris during his studies. On
his way back to Iran in 1952, he joined the first group of pilgrims after the
1948 Arab-Israeli War to visit the Baha'i World Centre in Haifa. There he
had the opportunity to meet Shoghi Effendi, Guardian of the Baha'i Faith.
In Tehran, Dr. Rasikh was appointed medical director of a chest hospital
operated by Iran's social services system, but he gave up the position four years
later to answer a call for Baha'ls to settle in Indonesia. From 1956 to 1958, he
served as professor of medicine at the University of Indonesia in Jakarta. In
1957, he was elected to the first National Spiritual Assembly of South East Asia.
Health concerns forced him to leave in 1958. He went to the University of
Mississippi, USA, for advanced studies in cardiology, and then went into private
practice in Tehran in 1960. In 1968, he moved to the United States, beginning
with a residency in psychiatry in Memphis, Tennessee. For 12 years, he was an
attend ing psychiatrist at a hospital in Raleigh, North Carolina. On his retirement in 1984, he resided in Maryland and Florida before settling in McLean,
Virginia. He continued to devote considerable time to Baha'i activities. In
1985, at the request of the Universal House of Justice, he traveled to Pakistan
to counsel Baha'i refugees who had fled Iran after the 1979 Revolution. He also
supported the launch of Payam-e-Doost, a program of the Baha'i International
Radio Service, and wrote numerous articles for the Persian-language periodical
Payam-e Baha'i. In his 70s, he made an extended visit to Albania to promote
the Baha' i teachings. Dr. Rasikh passed away at the age of 88 after a long
illness. On hearing of his passing, the Universal House of Justice described
him as a "steadfast, stalwart servant ofBaha'u'llah, who has left an exemplary
record of Baha'i service spanning more than half a century. His courage as a
pioneer to Indonesia ... his humanitarian endeavors in several countries as
a medical expert, and his constant study of the Writings and authorship and
translation of articles are outstanding."

GERTRUDE SCHMELZLE
On 24 July 2005, in Caloundra, Queensland, Australia.
Born on 9 March 1922 in Datteln, Westphalia, Germany, Gertrude Schmelzle
served the Australian Baha'i community with great distinction. She and
her husband became Baha'is in 1962, eight years after they had moved to
Australia. Mr. Schmelzle's mother had been raised in the German Templar
colony in Haifa, Israel, and had, as a child, encountered 'Abdu'l-Bal1a. From
the time of their joining the Baha'i community, Mr. and Mrs. Schmelzle
hosted countless gatherings, open to people from diverse cultural backgrounds
and walks of life. Their home was always welcoming and many relied on
Mrs. Schmelzle for counsel and kindness. For more than four decades, she
served the community in various capacities, as a member of Local Spiritual
Assemblies and regional committees, and as an assistant to me Auxiliary Board.
THE BAHA'f WORLD 2005-2006

Mrs. Schmelzle greatly respected, and was devoted ro, the indigenous population of Australia. She enjoyed close friendships with Aboriginal elders and their
extended families. Her numerous visits rook her ro remote areas including
Woorabinda, Alice Springs, along the Murray River, and from Cairns through
the bush to aboriginal communities. Other travels included attending the
One Tribe Institute in North Queensland, the opening of the Baha'i House
of Worship in Western Samoa, and a Health Conference in India. As a natural health practitioner, she was dedicated to a holistic approach combining
scientific knowledge and an acute diagnostic skill. Her expertise was sought by
many, including three Hands of the Cause of God-'Amatu'l-Baha Ru}:ilyyih
Khanum, Mr. John Robarts, and Mr. Abu'l-Qasim Faizi. With her husband's
support, Mrs. Schmelzle also carried out invaluable historical research about
Haifa's German Templar community, gathering photographs and interviews
with its members. One interviewee, a 96-year-old woman, recalled sitting on
the lap of Baha'u'llah when He sojourned briefly at her family's home. On
learning of her passing, the Universal House of Justice praised Mrs. Schmelzle's
"great devotion" and "fidelity for many decades, during which time she made
a distinctive contribution to the advancement of the Cause."

SATANAM SINGARAVADIVELU
On 6 July 2005, in Seremban, Negeri Sembilan, Malaysia.
Satanam Singaravadivelu was born on 15 October 1940 in Seremban, Malaysia.
His parents were ethnic Jaffna Tamils and devoted Hindus who had migrated
to Malaysia from Ceylon. Mr. Satanam became a Baha'i in April 1960 and
devoted his energy to youth activities and widely promoting the Baha'i teachings-including ro the Asli people and Tamil-speaking populations, sometimes
traveling hundreds of miles by motorcycle. He made extensive visits ro Sabah,
Sarawak, Burma, Bangladesh, Bhutan, Sikkim, India, Sri Lanka, Tamil Nadu,
and Thailand. Mr. Satanam served on Local Spiritual Assemblies in Seremban,
Jelebu, Port Dickson, and Rantau. He was a keen children's class teacher, his
warm and loving nature being a natural magnet for young people. He was
appointed as an Auxiliary Board member in 1979. He served in this capacity
until 1993, when he moved to Cambodia. He was also appointed as the first
representative of the Institution ofl:luququ'llah for West Malaysia. He served
again as an Auxiliary Board member in Cambodia and played a key role in the
re-formation of the National Spiritual Assembly of the Bahfls of Cambodia
following decades of civil war. Mr. Satanam and his wife moved to Indonesia
in 1996, settling in a remote and difficult locality where their home became
a haven and refuge for a sorely persecuted community. He encouraged and
assisted the Bahffs to start small, sustainable socioeconomic projects. In
1999, after another move, he was appointed an Auxiliary Board member for
OBITUARIES                                  247

Laos. From December 2003 until his passing, Mr. Saranam barded cancer
but continued to visit Baha'i communities and promote the training institute
process. In its message of condolence, the Universal House of Justice wrote
that Mr. Satanam's life was "distinguished by over forry years of service to the
Faith" and that his "contributions to the development of the Cause in many
countries in Asia, including Cambodia, Indonesia, Laos, and Malaysia, and
his distinguished service as a member of the institutions in those areas are
recalled with deep appreciation."
Statistics

General Statistics

More than 5 million people are members of the Baha'i'. Faith. As
of Ri4van 2006, the Baha'i'. community had 179 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 2,112
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'i'.s around the world

I) 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 2005-2006
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
activity 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 of lines of action to address problems
of local 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

Baha'i International
Community
Haifa Offices:                        Geneva Office:
• Secretariat                         • Un ited Nations Office
• Office of Public Information          Route des Morillons 15
PO Box 155                            CH-1218 Grand-Saconnex
31 001 Haifa                          Geneva
Israel                                Switzerland
E-mail: opi@bwc.org                   E-mail: bic@geneva.bic.org
Web: http://www.bahai.org/
Paris Office:
New York Offices:                     • Office of Public Information
• Un ited Nations Office                45 rue Pergolese
• Office for the Advancement of         F-75n6 Paris
Women                               France
• Office of the Environment             E-mail: opiparis@club-interner.fr
866 United Nations Plaza
Suite 120                           Agencies and Baha'i-
New York, NY 10017-1822
inspired organizations
USA
E-mail: bic-nyc@bic.org
Asociacion Bayan
Web: http://statements. bahai.org/
Bo. Bella Vista, 5ta. Ave. 24 calle
Arras de Tania Suite
THE BAHA'f WORLD 2005-2006

Apartado Postal 320                   Attn: Don Davis
La Ceiba, Atlfotida                   5 Ravenscroft Drive
Honduras                              Asheville, NC 28801
E-mail: bayan@tropicohn.com           USA
Web: http://www.bayan-hn.org          E-mail: bcca-cc@bcca.org
Web: http://www.bcca.org/
Associai;:ao para o Desenvolvimento
Coesivo da Amazonia (ADCAM)           Baha'i Internet Agency
Rua Leonora Armstrong No. 9           PO Box 63n36
Sao Jose Iv                           Highlands Ranch, co 80163-2136
CEP69084-598                          USA
Mana us/Amasonas                      E-mail: programdirecror@bia. bal1ai
Brazil                                  .org
E-mail: adcam@adcam.org. br
Web: http://www.adcam.o rg.br         Baha'i Justice Society
Baha'i National Center
Badi Foundation                     1233 Central Street
· Rua Luis Gomes                      Evanston, IL 60201
Edif Lei San, 4 Andar               USA
Macau (via Hong Kong)               E-mail: info@bahaijusticesociety.org
E-mail: badiadm@macau.ctm.net       Web: http://www.bahaijustice.org/

Bahaa Esperanto-Ligo (BEL)            Baha'i Office of the Environment
Eppsteiner Strage 89                  for Taiwan
D-65719 Hofheim                       149-13 Hsin Sheng South Road
Germany                               Section l Taipei 10626
E-mail: bahaaeligo@bahai.de           Taiwan
Web: http://www.bahai.de/             E-mail: tranboet@asiaonline.net.tw
bahaaeligo/
European Baha'i Business Forum
Baha'i Agency for Social and          E-mail: ebbf@ebbf.org
Economic Development (BASED-UK)       Web: http://www.ebbf.org/
22 East Saint Helen's Street
Abingdon                              Health for Humanity
Oxfordshire                           415 Linden Avenue, Suite B
OXI4 5EB                              Wilmette, IL 60091-2886
United Kingdom                        USA
E-mail: secretariat@baseduk.org. uk   E-mail: health@usbnc.org
Web: hrrp://www.baseduk.org.uk/       Web: http://www.healthfor
humanity.org/
Baha'i Business Forum of America
E-mail: info@bbfa.org                 Hong Kong Baha'i Professional
Web: http://www.bbfa.org              Forum
c-6, nth Floor, Hankow Center
Baha'i Computer and                  1-C Middle Road, Tsim Sha Tsui
Communications Association           Kowloon
c/o New Era Communications           Hong Kong
DIRECTORY                               253

Institute for Studies in Global        Australia
Prosperity                             Baha'i Publications Australia
866 United Nations Plaza               PO Box 300
Suite 120                              Bundoora
New York, NY 10017-1822                VIC 3083
USA                                    Australia
E-mail: info@globalprosperity.org      E-mail: bds@bahai.org.au
Web: http://www.globalprosperity       Web: hrrp://www.bahaibooks.com/
.org/
Belgium
International Environment Forum        Maison d'Edirions Baha'les
clo Sylvia Karlsson                    205 rue du Trone
Sigmund FreudstraEe 36                 B-1050 Brussels
D-53127 Bonn                           Belgium
Germany                                E-mail: meb@swing.be
E-mail: ief@bcca.org
Web: http://www.bcca.org/ief/          Brazil
Editora Baha'i do Brasil
New Era Foundation                     Caixa Postal 1085
PO Box 95                              Mogi Mirim, SP
Panchgani 412 805                      13800-973
Maharashtra                            Brazil
India                                  E-mail: secrerariar@editorabahai
Email: nettc.omid@gmail.com              brasil.com.br
Web: http://www.edirorabahaibrasil
William Mmutle Masetlha                  .com.br/
Foundation
PO Box 50467                           Cameroon
Ridgeway                               Baha'i Publishing Agency
Lusaka                                 BP 2032
Zambia                                 Douala
E-mail: wmmf@zamnet.zm                 Cameroon
E-mail: niazbushrui@globalner2.net
Publishers and Literature              Cote d'Ivoire
Distributors                           Maison d'Edirions Nur
08 BP 879
Argentina                              Abidjan 08
Editorial Baha'i Indolatinoamericana   Core d'Ivoire
(EBILA)                              E-mail: asnci@aviso.ci
Oramendi 217
1405 Buenos Aires                      Fiji Islands
Argentina                              Baha'i Publishing Trust
E-mail: info@ebila.org                 PO Box 639
Web: http://www.ebila.org/             Suva
Fiji Islands
254                THE BAHA'I WORLD 2005- 2006

South Pacific                          PO Box 47562
E-mail: nsafiji@connect.com.fj         00100 Nairobi
Kenya
Germany                                E-mail: bpakenya@alphanet.co.ke
Baha'i-Verlag
Eppsteiner Strage 89                   Mauritius
0-65719 Hofheim                        Publication Baha'ie Maurice
Germany                                40, Volcy Pougnet Street
E-mail: office@bahai-verlag.de         Port Louis
Mauritius
Hong Kong                              Email: pbmmru@intnet.mu
Baha'i Publishing Trust
c-6, nth Floor, Hankow Center          The Netherlands
r-c M iddle Road, Tsim Sha Tsui        Stichting Baha'i Literatuur
Kowloon                                Riouwstraat 27
Hong Kong                              NL-2585 GR, The Hague
E-mail: secretaria t@hk. bahai. o rg   The Netherlands
E-mail: sbl@bahai.nl
India
Baha'i Publishing Trust                Niger
F-3/6, Okhla Industrial Area           Maison d'Editions Fada'il
Phase-I                                BP 12858
New Delhi no 020                       Niamey
India                                  Niger
E-mail: bptindia@del3.vsnl. net.in     E-mail: mef@intnet.ne
Web: http://www.bahaibooksindia
.com/                                Nigeria
Baha'i Publishing Trust
Italy                                  PO Box 2029
Casa Editrice Baha'i                   101001 Marina, Lagos
Via Filippo Turati, 9                  N igeria
1-00040 Ariccia (Rome)                 E-mail: bpmigeria@yahoo.com
Iraly
E-mail : ceb@bahai.it                  Norway
Web: http:/ lit. bahai-books.org/      Baha'i Forlag
Drammensveien no-A
Japan                                  N-0273 Oslo
Baha'i Publishing Trust                Norway
7-2-13 Shinjuku                        E-mail: bahaiforlag@c2i.net
Shinjuku-ku
Tokyo 160-0022                         Philippines
Japan                                  Baha'i Publishing Trust
E-mail: nsajp@bahaijp.org              PO Box 4323
1099 Manila
Kenya                                  Philippines
Baha'i Publishing Agency               E-mail: nsaphil@greendot.com.ph
DIRECTORY                              255

Poland                                 Terrassa
Wiara Baha'i w Polsce                  ES-08224 Barcelona
UL.Lanciego 13 LOK UZYTK.NR 6          Spain
02-792 Wars2awa                        E-mail: edirorialbahai@com-bahai
Poland                                   .es
E-mail: nsa@bahai.org.pl
Sweden
Portugal                               Baha'fforlaget ab
Editora Baha'i de Portugal             Solhagavagen n
Avenida Ventura Terra, no. l           SE-163 52
1600-780 Lisboa                        Spanga
Portugal                               Sweden
E- mail: aen@bahai .pt                 E-mail: forlaget@bahai .se

Romania                                Taiwan
Casa de Edirura ~i Tipografia Baha'i   Baha'i Publishing Trust
CP 124 OP l                            3/F, #149-13 Hsin Sheng South
3400 Cluj-Napoca                         Road
Romania                                Section l, Taipei 10626
E-mail: bahai@mail.soroscj.ro          Taiwan
ROC
Russian Federation
Unity Baha'i Publishing Trust          Uganda
PO Box 55                              Baha'i Publishing Trust
129 515 Moscow                         PO Box 2662
Russia                                 Kampala
E-mail: secretariat@bahai.ru           Uganda
E-mail: bpt-uga@ieazy.com
South Africa
Baha'i Publishing Trust                United Kingdom
PO Box 902                             Baha'i Books UK
Worcester 6849                         4 Station Approach
South Africa                           Oakham
E- mail: bpt@bahai.org.za              Rutland LE15 6Qw
United Kingdom
South Korea                            E-mail: bpt.enquiries@bahai .org.uk
Baha'i Publishing Trust                Web: http://www.bahai-publishing
249-36 Huam-Dong                         -trust.co. uk/
Yongsan-gu
Seoul 140-902                          United States
Korea                                  Baha'i Publishing Trust
E-mail: nsakorea@nuri.net              415 Linden Avenue
Wilmette, IL 60091
Spain                                  USA
Arca Editorial, s.L.                   E-mail: bpt@usbnc.org
Macroni, 250                           Web: http://www.bahaibookstore
.com/
THE BAHA'I WORLD 2 005-2006

Associations for Baha'i               Ecuador
Asociacion de Estudios Baha'is
Studies
clo Asamblea Esp iritual Nacional de
los Baha'is de! Ecuador
Argentina
Apartado 869-A
Centro de Estudios Baha'is
Quito
Otamendi 215
Ecuador
1405 Buenos Aires
E-mail: ecua9nsa@uio.satnet.net
Argentina
E-mail: secretaria@bahai. org.ar      Francophone Europe
Association d'Etudes baha'ies
Australia
45 rue Pergolese
Association for Baha'i Studies
F-75n6 Paris
clo PO Box 319
France
Rosebury, NSW 2018
E-mail: afeeb@afeeb.o rg
Australia
E-mail: abs@bahai.org.au              German-Speaking Europe
Gesellschaft ftir Baha'i Studien
Bermuda
c/o Hedye Fuchs
clo National Spiritual Assem bly of
SchwarzwaldstraBe l
the Baha' is of Bermuda
D-63477 Mainral
PO Box 742
Germany
Hamilton, HM ex
E-mail: gbs@bahai.de
Bermuda
Web: http://www.bahai-studen.de/
E-mail: nsabda@northrock.bm
Ghana
Cameroon
Association for Baha'i Studies
Association for Baha'i Studies
PO Box AN 7098
Yaounde, BP 4230
Accra-North
Republic of Cameroon
Ghana
E-mail: enochtanyi@yahoo.fr
India
Chile
E-mail: abs@bahaindia.org
Asociacion de Estudios Baha'fs
clo Asamblea Espiritual Nacional de   Ireland
los Baha' is de Chile               Association for Baha'i Studies
Casilla 3731                          cl o Eamonn Moane
Santiago l                            51 T he Drive
Chile                                 Boden Park
E-mail: secretaria@bahai.cl           Rathfarnham
Dublin 16
Colombia
E-mail: eamonnmoane@eircom.net
Asociacion de Estudios Baha'fs
Apartado Aereo 51387                  Italy
Sanra Fe de Bogota de                 clo Centro Srudi Baha'i
Colombia                              Hotel La Panoramica Via
E-mail: bahaicol@colomb ianer. net      Capodimonre
DIRECTORY                                  257

49 03010 Acuro (FR)                       Dundas, Ontario L9H 6v6
Italy                                     Canada
E-mail: acuro@bahai.it                    E-mail: pibs@bellnet.ca
Web: http://www.abs p.org/
Japan
Association for Baha'i Studies            Russia
c/o Tokyo Baha'i Center                   Association for Baha'i Studies
7-2-13 Shinjuku                           National Baha'i Centre Russia
Shinjuku-ku                               l-Ostankinskaya St. 37/39, KV.23
Tokyo 160-0022                            Moscow 129515
Japan                                     Russia
E-mail: sforos@gol.com
Web: http://www2.gol.com/users/           Southern Africa
sforos/                                 c/o National Spiritual Assembly of
the Baha'is of South Africa
Malaysia                                  PO Box 932
Association for Baha'i Studies            Banbury Cross
clo Spiritual Assembly of the Bahi'is     2164 South Africa
of Malaysia                             E-mail: abs@bahai.org.za
4 Lorong Titiwangsa 5                     Web: http:/ /www.bahaistudies.org
Setapak 53000                               .za/
Kuala Lumpur
Malaysia                                  Spain
E-mail: nsa-sec@nsam.po.my                Asociaci6n de Estudios Bahi'is
c/o Asamblea Espiritual Nacional de
New Zealand                                 los Bahi'is de Espana
Association for Baha'i Studies            Marias Turrion 32
clo Paul Friedman, Secretary              ES-28043 Madrid
5 Chelsea Court                           Spain
Tauranga                                  E-mail: aen.secretaria@bahai.es
New Zealand
E-mail: paul.friedman@xtra.co.nz          United Kingdom
Web: http://www.bci.o rg/                 Association for Baha'i Studies UK
kapi ricoasrbahai/ absnz/ collateral/   27 Rutland Gare
Londo n sw7 lPD
North America                             United Kingdom
Association for Baha'i Studies            E-mail: abs@bahai. org.uk
34 Copernicus Street                      Web: http://www.bahai-studies.org/
Ottawa, Ontario KJN 71<4
Canada                                    West Africa
E-mail: abs-na@bahai-studies.ca           Association for Baha'i Studies
Web: http: //www. bahai-studies.ca/       clo National Spiritual Assembly
of rhe Bahi' is of Nigeria
Persian                                   PO Box 2029
Associatio n for Baha'i Studies in        101001 Marina, Lagos
Persian                                 Nigeria
PO Box 65619                              E-mai l: ngrbahai@hyperia.com
Web site Directory

http://www.bahai.org/
The official Web site of the Baha'i International Comm unity, offering
information about the Baha'i Faith and its worldwide community to the
general public, as well as to journalists, academics, and researchers.

http://info.bahai.org/
Baha'i Topics, an information reso urce including a brief introduction to the
Bal1a'i Faith, its teachings, history, and community activities, in English,
French, Spanish, Portuguese, Chinese, Persian, and Arabic.

http://reference.bahai.org/
The Baha'i Reference Library, containing downloadable versions of all of the
authoritative texts of the Baha'i Faith in English, Persian, and Arabic.

http://news.bahai.org/
The Baha'i World News Service, reporting on news, activities, and developments around the world.

http://media.bahai.org/
The Baha'i Media Bank, a collection of more than 2,500 usable, high-resolution images of historical figures, holy places and buildings, and contemporary
community activities.

THE BAHA'f WORLD 2 0 05- 2 0 06

http://library.bahai .org/
The official Web sire of the International Baha'i Library in Haifa, Israel. The
site contains information about the library's catalog and collections, policies,
and services.

http ://statements.bahai.org/
Statements offering the Baha'i perspective on contemporary issues and themes,
issued by the Baha'i International Community to United Nations agencies
and conferences.

http: //www.onecountry.org/
One Country is the online newsletter of the Baha'i International Community.
T he site contains numerous in-depth feature stories on the United Nations,
noteworthy social and economic development projects, environmental efforts,
and educational programs.

http://denial.bahai.org/
An official Web site of the Baha'i International Community exploring Iran's
campaign to deny higher education to the Baha'is.

http ://question.bahai.org/
A derai led survey of "the Baha'i question," exploring Iran's campaign of
"cultural cleansing" against the Baha'is, the current situation, the historical
background, and the international response.

http ://terraces.bahai.org/
The h istory and purpose of, and usefu l v1s1ror information about, the
magnificent garden terraces at the Baha'i World Centre in Haifa, Israel.
Selected New Publications
in English

Baha'i Sacred Writings
The Tabernacle of Unity: Baha'u'llah's Responses to Manikchi ~~ib
and other Writings
Haifa: World Centre Publications, 2006. 80 pp.
This small book contains Baha' u'llah's Tablet to Manikchf S<ilfib, a prominent
Zoroastrian, and a companion Tablet addressed to Mirza Abu'l-Fac,11, the
secretary to Manikchf S<ilfib at that time. These, together with three shorter,
inspirational Tablets, offer a glimpse of Baha'u'llah's relationship with the
followers of a religion that had arisen, many centuries before, in the same
land that witnessed the birth of His own Faith.

Other Publications

Baha'i Parenting Perspectives
Negin and Nima Anvar. Oxford: George Ronald, 2006. I94 pp.
Focusing on the spiritual upbringing of children, this book brings together
the insights of 30 couples as they answer 50 questions about parenting from
their own perspective, using the Baha'i writings as a guide. A variety of
approaches and issues are explored to assist readers to develop their own
parenting style.
THE BAHA'f WORLD 2005-2006

Baha' { Pilgrimage
Denny Allen and Lesley Taherzadeh. Oxford: George Ronald, 2005. I97 pp.
A photographic record of pilgrimage to the holy places at the Baha'i World
Centre in northern Israel, intended for those who have been on pilgrimage and
for those who have not yet been or who are unable to go. The guided pictorial
journey, with more than 350 full-color illustrations, invites meditation and
reflection, and provides a wealth of historical information and detail.

Divine Educators
Farnaz and Bijan Ma'sumidn. Oxford: George Ronald, 20os. I6I pp.
Despite diverse, sometimes conflicting, cultural expressions and human
interpretations, all the great religious traditions share a common foundation
that fosters love, unity, and brotherhood. This book provides scriptural and
historical evidence for commonalities in the lives, characters, and teachings of
the central figures of seven world religions: Hinduism, Buddhism, Zoroastrianism, Judaism, Christianity, Islam, and the Baha'i Faith, from the scriptural
sources of each religious tradition.

The Essence of the Covenant: Features, History, and Implications
Shahin Vafai. West Palm Beach, FL: Palabra Publications, 2oos. 296 pp.
This book aims to assist readers to gain a deeper understanding of the features,
history, and implications of the Baha' i Covenant, designed for the unification
and pacification of all nations and peoples. Containing detailed explanations,
quotations for reflection, illustrations, and study questions, the text explores
such themes as the purpose of the Covenant, the station and function of the
successive leaders of the Baha'i Faith, and the individual's relationship to the
Covenant.

Exiles of the City of Love: A Touching Tale of a Woman's Suffering,
Determination, and Courage
Compiled and edited by Mahintdj f zadi. New Delhi: Royal Falcon Books, 2oos.
94PP·
The story of two people who, during the Second World War, along with the
Baha'is of Ashkhabad, were imprisoned, persecuted, and banished to Siberia.
Compiled by a woman who was born in Ashkhabad and later deported to
Iran, it is a story of love, sacrifice, and determination to live according to belief
and moral principle even under extreme hardship.
NEW PUBLICATIONS

Faith, Physics, and Psychology: Rethinking Society
and the Human Spirit
john Fitzgerald Medina. Wilmette, IL: Baha'i Publishing Trust, 2006. 537 pp.
This book asks why, despite the progress of Western civilization in economic,
scientific, and other areas, there has been a lack of corresponding progress
with respect to spiritual life, which has left much of society feeling disoriented
and unbalanced. The author sheds light on ways to address this imbalance.
The ultimate goal of the examination is to present a path toward a prosperous global civilization that fulfills humanity's physical, psychological, and
spiritual needs.

Healing the Wounded Soul
Phy!Lis K Peterson. Wilmette, IL: Baha'i Publishing Trust, 2005. I95 pp.
A survivor of childhood sexual abuse, the author recounts in clear and helpful
detail the source of her shame, the difficulties she encountered in developing as
a human being, and the healing roles of faith and her own search for truth in
achieving a lasting positive self-image and the capacity to help others. The book
outlines a remarkable journey of recovery accompanied by traumatic events,
therapy, misdiagnoses, and an evolving personal philosophy based on spiritual
insights gleaned from performing as an artist, her experiences with Baha'ls and
Baha'i teachings, and intensive study of anger and codependency.

I'll Have the Fruit and Grains, Please!
Victoria Leith. Oxford: George Ronald, 2005. I76 pp.
The author investigates different ways to improve health, drawing on Baha'i
perspectives about keeping a healthy body and mind. Aimed particularly at
young people, this book is about making healthy choices pertaining to food,
sleep, simplicity, and moderation. The book includes a selection of recipe
suggestions for family meals, snacks, and entertaining.

The Journey of the Soul: Life, Death, and Immortality
Compiled by Terrill G. Hayes, Betty j. Fisher, Richard A. Hill, and
Terry Cassiday. Wilmette, IL: Baha'i Publishing Trust, 2006. ISO pp.
A collection of profound readings, meditations, and prayers from the Baha'i
writings, this book explores life's weightiest questions: What is the purpose of
life? What is death? How do we attain true happiness? What is the soul and
how does it develop? What is the nature of the afterlife?
THE BAHA'f WORLD 2005-2006

The Last War: Racism, Spirituality, and the Future of Civilization
Mark L. Perry. Oxford: George Ronald, 2005. 352 pp.
An exploration of the methods by which humanity can lay the groundwork
for a new civilization, using the analogy of an archaeological dig to survey the
historical roots of racism and the despiritualization of society.

Lights of the Spirit: Historical Portraits of Black Baha'is in North
America, 1898- 2000
Edited by Gwendolyn Etter-Lewis and Richard Thomas. Wilmette, IL: Baha'i
Publishing Trust, 2006. 308 pp.
A groundbreaking resource that uncovers the role played by black people in
the emergence of the Baha'i Faith in North America. Drawing on a wide range
of sources including personal essays, letters, and journals, the book explores
the lives of a diverse group of people-including lawyer Louis Gregory, poet
Robert Hayden, jazz trumpeter Dizzy Gillespie, Broadway actress Dorothy
Champ, and Canadian singer Eddie Elliot.

Living in the Half-Light: Sketches of a Baha'i Family
Jean Gould. Wilmette, IL: Baha 'i Publishing Trust, 2006. I79 pp.
Through 30 short vignettes, each introduced with a selection from the Baha'i
writings, the author recalls the struggles and triumphs oflife in a Baha'i family
at the end of the twentieth century. This book contains numerous examples of
how the teachings of the Baha'i Faith can be applied to daily family life.

0 My Brother
Madeline Hellaby. Oxford: George Ronald, 20os. I76 pp.
This book particularly appeals to students of the Baha'i Faith from Christian
denominations. The author presents a thoughtful and challenging account
of how she and her husband-both long-time members of the Unitarian church-investigated and embraced the Baha'i Faith. William Hellaby
was a minister in the church whose growing commitment to the teachings
of Baha'u'llah brought with it moral decisions and the loss of the family's
livelihood.

Partners in Spirit: What Couples Say About Marriages That Work
Heather Cardin. Wilmette, IL: Baha'i Publishing Trust, 2006. 273 pp.
More than 20 married couples share what has worked to strengthen their
relationships during their years together. Their stories and advice incorporate
Baha'i perspectives on marriage, involving an equal partnership in the spiritual
development of both husband and wife.
NEW PUBLICATIONS

The Power of Prayer: Make a Joyful Noise
Pamela Brode. Wilmette, IL: Bahd'i Publishing Trust, 2006. 270 pp.
For readers interested in the practical application of prayer, meditation, and
spirituality, the author, inspired by her own experiences with prayer, has
collected stories from others who have had firsthand experience with the
transformative power of prayer.

A Privilege So Priceless: Becoming a Better Teacher of the Baha'i
Faith
Dale W Eng. Be/Leview, WA : Exir Publishing, 2005. 253 pp.
A derailed look at teaching the Baha'i Faith. Among topics covered are: why
teaching is so important, the individual's role in teaching, the crucial need for
wisdom in teaching, the process and psychology of teaching, and systematic
teaching as part of the organic growth of the Baha'i Faith. The book contains
inspiring historical examples of several renowned teachers of the Baha'i Faith
and aspects of how they taught.

Prophet's Daughter: The Life and Legacy of Bahiyyih Khanum,
Outstanding Heroine of the Baha'i Faith
Janet A. Khan. Wilmette, IL: Bahd'i Publishing Trust, 2005. 359 pp.
A biography of the eldest daughter ofBaha'u'llah who faithfully served her family and the early fo llowers of a then completely new faith through nearly seven
decades of extreme hardship. The author explores the example of Bahiyyih
Khfoum's life and her remarkable personal qualities, and demonstrates their
special relevance to issues confronting society today.

The Reality of Man
Compiled by Terry Cassiday, Christopher Martin, and Bahhaj Taherzadeh.
Wilmette, IL: Bahd'i Publishing Trust, 2005. r73 pp.
A collection of Baha'i writings on the spiritual nature of human beings. Topics
include God's love for humanity; the purpose of life, our spiritual reality, the
nature of the soul, how human beings develop spiritually, and immortality and
life hereafter. The writings are from Baha'u'llah and His appointed successor,
'Abdu'l-Baha.

Responding: 101 Questions Often Asked of Baha'is
Dale W Eng. Belleview, WA: Exir Publishing, 2005. I,OJI pp.
Intended as an aid to reaching the Baha'i Faith, this book considers questions
often asked of Baha'is-wirh each answer written as if given in direct response
266              THE BAHA'I WORLD 2005-2006

to a questioner. The book also provides extensive Baha'i references for each
topic so readers learn exactly what the teachings say on a subject.

The Spirit of Agriculture
Edited by Paul Hanley. Oxford: George Ronald, 2005. 240 pp.
A collection of essays looking at the importance of agriculture from a Baha'i
perspective. The book includes an overview of agriculture in the world's
religions, Baha'i approaches to food and genetic crop modification, and
contains case studies of social and economic development projects around
the world.
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 Bahd '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, r990). Most of the books listed
below have been published by various Bahd'i Publishing Trusts in a wide range
of languages, and are available from bookshops, libraries, online bookstores, or
directly from the Trusts. Please see the Directory on pp. 253-55 for addresses.

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.
268               THE BAHA'f WORLD 2005- 2006

The Hidden Words
Written in the form of a compilation of moral aphorisms, these brief verses
distill the spiritual guidance of all the divine revelations of the past.

Tablets of Bah:i'u'llah revealed after the Kitab-i-Aqdas
A compilation of Tablets revealed between 1873 and 1892 which enunciate
important principles of Baha' u'llih'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 Kicab-i-
Aqdas.

Gleanings from the Writings of Baha'u'llah
A selection of Baha'u'llih'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
, ,,
BAHA I READING LIST

humanity, the Baha'i perspective on Christian doctrine, and the powers and
conditions of the Manifestations of God.

Selected Writings of Shoghi Effendi
God Passes By
A detailed history of the first 100 years of the Baha'i Faith.

The Promised Day Is Come
A commentary on Baha'u'llih's letters to the kings and rulers of the world.

The World Order of Baha'u'llih: Selected Letters
An exposition on the relation between the Baha'i community and the entire
process of social evolution under the dispensation of Baha'u'llih, in the form
of a series of letters from the Guardian of the Baha'i Faith to the Baha'ls of
the West between 1929 and 1936.

Introductory Works
Baha'u'llah
Bahd 'i International Community, Office ofPublic Information, I99I.
A brief statement derailing Baha'u'llih'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, I980.
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
Wiffiam S. Hatcher and]. Douglas Martin. rev. ed. Wilmette, IL: Bahd 'i
Publishing Trust, I998.
A textbook providing an overview of Baha'i history, teachings, administrative
structure, and community life.

The Baha'i Faith: A Short History
Peter Smith. Oxford: Oneworld Publications, I999·
A comprehensive study of the history of the Baha'i Faith, from its origins in
mid-nineteenth-century Iran to the spiritual and social concerns of the present
day, covering key people, places, and events.
Glossary

'Abdu'l-Baha: (1844-1921) Son ofBaha'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 tides 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 comm unity, and,
on the other hand, of eminent and devoted Baha'is 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
Rabbani, Guardian of the Baha' i Faith, in 1937, after which she was known as
RuJ:i.iyyih Khanum Rabbani. ('Amatu'l-Baha is a tide 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

272               THE BAHA'f WORLD 2005-2006

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 H aifa, Israel, along which the
international administrative buildings of the Baha'i Fai th 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 es tablished 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 'Ali-Mu~ammad,
Who was the Prophet-Fo under of the Bibi 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 an nounced 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-Din Shah on 9 July 1850.

Baha'i Era (BE): T he period of the Baha'i, calendar beginning with the
D eclaration 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 Comm unity
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 fo r the Advancement of Women.

Baha'i World Centre: T he 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 title, meaning "Glory of God," assumed by Mirza I:Iusayn-
'Alf, 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'is to be direct
revelation from God.
GLOSSARY                                  273

Bahji: Arabic for "delight." Located near Acre, it is a place of pilgrimage for
Baha'fs which comprises the Shrine ofBaha'u'llih, 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'f new year, is astronomically fixed, commencing at
the vernal equinox (21 March). The Baha'i era (BE) begins with the year of
the Bab's declaration (1844 CE). See also Baha'i Era.

Children's Classes: One of the core activities. The provision of educatio n
for children, whether Baha'i or not, in a locality, often focusing o n the
development of essential capacities and a strong moral framework that assists
children ta achieve excellence in material, intellectual, and spiritual aspects
of life.

Clusters: Geographical areas within a country, designated by national or
regional Baha'i institutions, ta help facilitate grass-roots planning for the
growth and development of Baha'f communities on a manageable scale.

Consultation: A form of discussion between individuals and within groups
which requires the subjugation of egotism so that all ideas can be shared and
evaluated with frankness, courtesy, and openness of mind, and decisions arrived
at can be wholeheartedly supported. Its guiding principles were elaborated
by 'Abdu'l-Baha.

Continental Boards of Counsellors: An institution created in 1968 by the
Universal House of Justice to extend inro 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 ofShoghi Effendi, the Guardian
of the Baha'f Faith, there was no way for additional Hands of the Cause to
be appointed. The duties of the Counsellors include directing the Auxiliary
Boards in their respective areas, advising and collaborating with National
Spiritual Assemblies, and keeping the Universal House of Justice informed
concerning the conditions of the Faith in their areas. Counsellors are appointed
for terms of five years.

Convention: A gathering called at a regional, national, or international level
for consultation on matters affecting the welfare of the Baha'f community and
for the purpose, respectively, of electing delegates ta a National Convention,
electing members of a National Spiritual Assembly, or electing members of
the Universal House of Justice.
274               THE BAHA'f WORLD 2005-2006

Core Activities: Children's classes, devotional meetings, and study circles have
been designated by the Universal House of Justice as the core activities that
every Baha'i community should try to provide as fundamental building blocks
of com muni ty life, open to all people living within a locali ty.

Counsellor: See Continental Boards of Counsellors

Devotional Meetings: One of the core activities. T he regular gathering together
of individuals in a locality for prayer and worship, considered an essential
practice for the spiritual health and well-being of a community.

Hands of the Cause of God: Individuals appointed by Baha' u'llah, and later
by Shoghi Effendi, who were charged with the specific duties of protecting
and propagating the Faith. (Four individuals were recognized posthumously
as Hands of the Cause by 'Abdu'l-Baha.) With the passing of Shoghi Effendi,
there was no further possibility for appointing Hands of the Cause; hence, in
order to extend into the future the important functions of propagation and
protection, the Universal House of Justice in 1968 created Continental Boards
of Counsellors and in 1973 established the International Teaching Centre,
which coordinates their work.

Holy Days: Eleven days commemorating significant Baha'i anniversaries, on
nine of which work is suspended.

J:Iuququ'llah: Arabic for "the Right of God." As instituted in the Kitab-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 f:Iuququ'llah are used for the promotion of the
Faith and for the welfare of society.

International Teaching Centre: An institution established in 1973 by the
Universal House of Justice to bring to fruition the work of the Hands
of the Cause of God in the Holy Land and to provide for its extension
into the future. The duties of the International Teaching Centre include
co-ordinating, stimulating, and directing the activities of the Continental
Boards of Counsellors and acting as liaison berween 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. T he seat of the International Teaching Centre is
located at the Baha'i World Centre in Haifa, Israel.
GLOSSARY                                   275

Knight ofBaha'u'llah: Title initially given by Shoghi Effendi to those Baha'ls
who arose to open specified new territories to the Faith during the first year
of the Ten Year Crusade (1953-1963) and subsequently applied to those who
first reached the remaining unopened territories on the list at a later date.

Lesser Peace: A political peace to be established by the nations of the world
in order to bring about an end to war. Its establishment will prepare the way
for the Most Great Peace, a condition of permanent peace and world unity
to be founded on the spiritual principles and 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<;lvan 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 of Baha'u'llah, His son who died in prison
in Acre, and the wife of 'Abdu'l-Baha.

Mount Carmel: The mountain spoken of by Isaiah as the "mountain of the
Lord." Site of the Baha'i World Centre, including several Baha'i holy places,
the most important of which are the Shrine of the Bab and the Monument
Gardens.

National Spiritual Assembly: The national administrative body in the 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 Bahi'ls within its jurisdiction. The members of
National Spiritual Assemblies throughout the world constitute the electoral
college for the Universal House of Justice. At Ri<;lvin 2006, there were
179 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
THE BAHA'f WORLD 2005-2006

have yet to be exposed to the Baha'i Faith or where the Baha'i community
needs strengthening.

Regional Baha'i Council: An element of Baha'i administration berween
the local and national levels, established at the discretion of the Universal
House of Justice in countries where the condition and size of the 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.

Ri<;lvau: 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 Ri~vfo in Baghdad.

Ruhi Institute: A Baha'i training institute in Co lombia. Its programs of
systematic and sustained education, particularly courses delivered through
study circles, have been widely adopted by Baha'i communities throughout
the world.

Shoghi Effendi Rabbaui: (1897-1957) The G uardian of the Baha'i Faith after
the passing of 'Abdu'l-Baha in 1921, designated in His Will and Testament as
His successor in interpreting the Baha'i writings and as Head of the Faith.

Shrine of Baha'u'llah: The resting place 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'is, and a place of
pilgrimage.

State Baha'i Council: See Regional Baha'i Council.

Study Circles: One of the core activities. A delivery system for training institute
courses, consisting of small groups of people, regardless of their ideas or beliefs,
GLOSSARY                                 277

meeting on a regular basis in a locality with a trained tutor or facilitator.
Materials developed by the Ruhi Institute are studied and active participation
in a learning process is engendered, supplemented by artistic, service, and
social activities.

Tablet: Divinely revealed scripture. In Baha'i scripture, the term is used to
denote writings revealed by Baha'u'llah, the Bab, or '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 Bal1a'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.

Training Institute: A systematic approach to learning aimed at imparting
knowledge, skills, and spiritual insights into fundamental aspects of the
teachings and practices of the Baha'i Faith. The program of the training
institute consists of a sequence of courses offered at a central location or
through study circles at the local level.

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 Kirab-i-Aqdas, His book of laws. The Universal House of Justice is
elected every five years by the members of all National Spiritual Assemblies,
who gather at an International Convention. The House of Justice was elected
for the first time in 1963. It occupied its permanent seat on Mount Carmel
in 1983.

Some entries adapted from A Basic Bahd'i Dictionary, Wendi Momen, ed.
(Oxford: George Ronald, 1989).
Index
Note: Numbers in italics
refer to photographs.

A                                                 A rc 275
Argent ina 227, 244, 253, 256
'Abd u'l- Baha I0-13 , 37, 67-68, 85, 85, 87,     arrs 68, 75-81
184, 190-93, 271, 273                             at German Bah a' i centenary 86, 87
knighthood of IO, 199                             Bah a' I cho irs 68, 78
li fe of IO
Voices of Bah a 76
pass ing of ro
drama 76-79
ti d es of 271
fi lm 57, 237
W ill and Testament of II, 13, 276
Cape of Good Hope 80
writings and utterances of IO-Il,
Harmo ny Fil m Fes tival 57
25-34, 36, 48, 55, 67-68, 181, 184,             Interpreter, The 80, 80-81
192-93, 268,                                  music 68, 76, 78
Abraham 14
visual ans 79, 81
Abbas, C h ristine 85                                 youth dance workshops 67, 68
Ad riance, Peter I09                                    D iversiry Dance Workshop 74
Aiputa, Ina 83
Lights ofUn iry 78-79
Ala'i Diane 98, 100--l
Asociaci6n Bayan 251
Al ban ia 245
Associac;:ao para o Dese nvolvimento
Allen, Denny 262
Coes ivo da An1az6 nia (ADCAM) 252
'Amaru' l- Baha Ru):ifyyih Khanum
Associations for Baha'i Studies 256-57
See Hands of the Cause of God
Japan 62
Am in, Adnan 105
No rth Am eri ca 66-67, 240
Annan , Kofi 95
Australia 7, 15, 51, 54 , 54-55, 57, 60, 69,
Anvar, Negin an d N ima 261
73, 83, 83, 105, n5, 162-63, 245, 253, 256
Appiah, Kwame Anthony 175, 177-79,
Austr ia 63, 105
r93-94, r96
Aux ili ary Boards 39, 272-73

280                  THE BAHA'f WORLD 2005- 2006

B                                                     Paris Branch 73-74, 84, m-12, 251
statements of 213-34
Bab, rhe 8-9, 272, 277                            United Nations Office 16, 93-w4, 251,
birth of 272                                        272
declaration of 8, 272-73                        Web sires 251, 259- 60
life of 8                                     Bah a'f Internet Agency 43, 252
martyrdo m of 8, 272                          Baha'f Justice Society 252
Shrine of 11, uo, III, 275-76                 Baha'f Office of the E nvironment for
writings of 268                                 Taiwan 252
Babf religion 8-9, 12                           Bahd'i Parenting Perspectives 261
Bachelet, Michell e !05                         Bahd'i Pilgrimage 262
Badi Foundation 252                             Baha'i Publishing Trusts 253-55
Baha'f Agency for Social and Economic           Baha'i Question, The 83
Develop men t (BASED-UK) 252                  Baha'f Wo rld Centre u - 12, 39, 110, III,
Baha'f Association of Women (ABF) 57
238, 272-77
Baha' f Business Forum of America 252           Baha'i World News Service u2-13, 259
Baha' f Computer and Comm unications
Bah a'u'll ah 9-11, 13, 14, 17-18, 37, 132,
Association (sec) 252
134, 136, 153-54, 156, 180-83, 185-89,
Baha'f comm uni ty 7-20, 271
191-92, 194-98, 271-72, 274-77
anniversar ies of 19, 43-44, 85-88              birth of 272
development of 12-14                            declarat io n of 272
expan sio n and conso lid ation of 12-14,       laws of 15
38-41                                         li fe of 9
introduction to 7-20                            passing of 9, 272
involvement in the life of society 58-67        Shrine of 273, 276
Baha'f Counci l, Regional                         teach ings of 14-15
See Regional Baha'f Council 276                 W ill and Testament of (Kirab- i-Ahd)
Baha'f Era 272-73                                     10
Baha' f Esperanto League 252                      writings of 9, 22-25, 37, 42-43, 46, 48,
Baha'i Faith                                           69, 89-91, 153, 171, 183, 186, 212, 236,
adm inistrative order of 11-13, 271,                 267-68, 272
273-74, 277                               Bahjl 273
aims of 16                                    Mansion of 273
ho ly days 274, 276                           Baltimore Sun So
laws and moral teachings 15                   Bamford, Mark 80
prayer and fasring in 15                      Banglades h 161, 22 7, 239, 246
spiritual reachin gs of 14-15                 Barsacq, Franc;:oise 57
Baha' i funds 274                               Basic Bahd'i Dictionary, A 277
Baha'i Institute of Higher Education            Basu, Amrita 105
(BIHE) 123-24
Belgium m, 253
Baha' f International Commun ity 8,             Bello, Car id ad Di ego 72-73
16- 17, 55, 58, 70, 93- II 4, 126, 251, 272   Bend, Edua rd 12
Geneva Office 251                             Benhabib, Seyla 176-77
Office fo r the Ad va ncement of Women        Bermuda 256
16, 104- 6, 251, 272                       Be rteig, Garry 81
Office of the Env ironment 16, 251            Blair, Tony 20
Office of Public Information (o r1) 16,       Blomfield , Lady Sara Louisa 64-65
83, II0-13, 251, 272                       Bolivia 244
INDEX

Borswana 53-54                               C hin a 68, III, 161-63
Braz il 55, 81, 98, 105, Ill, 144, 153       Christianiry 8-10, 128-19, 161
Brode, Pamela 165                            Church ill, Winsron 146
Browne, Edward G . IO                        C larken, Rodn ey 66
Buddha 14                                    climate ch ange 157-71
Buddh ism 9, 74                                  as a co nsequence of marerial ism 166
Bulgaria 84, lll-lll                             co nventions and proroco ls 161, 169
Bushrui , Suheil 7I, 71-71                       energy consumption and so urces
Busqueda 81                                         158-59, 161-65
Burr, Perer 57                                   eco nomi c and fin ancial implicati ons of
158, 160-61, 164- 70
c                                                environmen ral impact of 158-61
rel igion and 167-68, qo-71
Cambod ia 7, 66, I98, l99-2ll, 201, 204-5,       science of 158-61, 171
207, 2IO, 146-47                               sustainabili ry and 167-69
Camero n, Ea rl 80, 80-81                    cl usrers 38, 41, l 73
Cameroon 51, 153, 156                        Co lombia 7, 38, 48, 60, 141, 156, 176
Can ada 50, 60-61, 66, 73, 79, 103, 105,     co nsulrarion 19, 55, 76, 188-89, 207, 111,
125, 161 , 163, 195-96, 140, 157               173, 175
Canary Islands (Spain) 139                   Co nrin ental Boards of C ounsellors 39-41,
Canellas, Marcelo 81                             40, 171-74
Cape a/Good Hope                                 creatio n of 174
See arcs                                   convention, Baha'i 173, 177
Cardin, H earher 164                         CORDE 199-lll
Caribe, EL (Dominican Republic) 82           co re acriviries 39, 47-48, 173-74, 276
Carmel, Mounr                                Co te d'Ivo ire 153
See Mounr Ca rmel                          C uba 7, 71-73, n1
Carn egie, C harles 176, 179                 Czechoslovakia 12
Cassiday, Terry 163, 165                     Czech Republic 68
C haffers, Bahi yyih 109
Chanrha, Moeurng 204, 109
D
C hapman, Sir Sydney 64-65
Cheyne, T.K. 9                               Daily Telegraph (London) 78
Chicago Tribune 81                           Dahl, Arrhur Lyon 157-71
children and yo urh                          Dahl, Joyce 138-39
sp irirual educarion of 48-55              Dallaire, Romeo 60
yourh programs, Baha'i- insp ired          Davidse, Koen 106
Emerge nce-Foundario n for Ed ucari on   Davis, W illi am 59, 87-88
and Developmenr 51-53               Dawn-Breakers, The 12
Leaders hip Enrichmenr & Ans             democracy 133-56, 111-11
Program (LEAP) 51-51                 alternatives to comperitive 146-53
Proj ecr Badi 53                           Baha'i model 147-48, 151-51
Yourh Ca n Move rhe Wo rld (YCMTW)         comperirive 134-53
53                                    debare and decision-m aking 137,
Yourh Em powermenr Program 49, 49            141-41
Children's World Su mmir fo r rhe              environmenral issues 133, 138, 140,
Environmenr 65-66                              141-43
C hil e 15, 105, 138, 144, 156                 finance 137-38
THE BAHA'f WORLD 2 005-2006

hegemony 149-50                              European Union (Eu) 105, 125, 214
hum an nature 136, 144-45                    Exiles of the City ofLove: A Touching Tale
media 141                                      ofa Womans Suffering, Determination,
national sovereign ty 143-44                      and Courage 262
partisanship 146
po litical eco nomy 139
F
social problems 133, 143-44
wes tern liberal dem ocracy as New           Faith, Physics, and Psychology: Rethinking
World Order 133-56                           Society and the Human Spirit 262
women 142, 150                               Fan ae ian , An is 57
Denmark r8                                     Faramand, Shideh 57
development of Baha'i comm unities 275         Fa rmer, Sarah 63
devotio nal meet ings 39, 47, 54, 73-75, 84,   Fiji 65, m, 241, 253-54
274                                          Fischer, Edwin 85, 87
Divine Educators 262                           Fisher, Betty J. 263
Djalali, Mo hammad-Al i 239                    Fitzgerald , Ella 78
Dom inican Rep u blic 76, 82                   Five Year P la n 41
Door of Hope 238                               FoLha de Sao Paulo 82
Dugal, Ban i 70, 97, 97, 100, 104-5, 126       Fox, Mere 239-40
France 30, 51, 57, 62, 68, 73-74, lII-12,
E                                                 238, 244, 251, 256
Friedman , Thomas L. u3
Earth Summ it 162
Ecuador 227, 244, 256
G
education 15, 199-211
of children a nd yo uth 48-54, 199-211,    Gaer, Felice 71, I02, 103
273                                         Galli , Paulo 106
European Centre for Peace and                  Gambia, the 7, 6I, 61
Development (ECPD) 1!2                      Cazel, Jean ne 69
Eghrari , Roberto 98                           Gebadi, Janell e 83
Egypt u5, 243                                  George, Sandy 57
human ri ghts situation in 129-30           Germany 15, 30, 62, 78, 85, 104-5, 245,
situati on of Baha'i comm unity in            252-54, 256
127-30                                     centenary of Baha'i co mmuni ty of 19,
E ichenauer, Jo hn 88                                43-44, 85, 86, 87-88
Encyclopedia Britannica 8, 240                 G han a 256
Eng, D ale W. 265                              G illesp ie, Dizzy 78, 84-85
Engo-Tjega, Ruth Bamela 106                    G lobal Network of Religions for Chi ldren
Equarorial Guinea 239                             (GNRC) 73-74
Eritrea ru                                     G loba l Perspective Development Centre
Essence ofthe Covenant: Features, History         (Groc) 53
and Implications 262                         global warming
Ethics ofAuthenticity, The 193                    See climate c hange
Ethiop ia 46                                   glossary of Bal1a'i terms 271-77
Ette r-Lewis, Gwendo lyn 264                   God Passes By 11
European Baha'i Business Forum (EBBF)          Goetz, Anne Marie 105
252                                          Go ldman, M itzi 57
European Publi c Informat io n                 Gou ld, Jean 264
Management Seminar 84, 111                   Grammer, Red 76, 77
INDEX

Grammy Awards 76- 77                      Hungary 84
Gramsci, Antonio I49                      l:luququ'll:ih 274
Grayzel, John 72                          Hurricane Katrina 7, 58-60
Greece 76-77
Green Acre Bah:i'f School 62              I
Greene, Laina Raveendran I08
Greenland I6I-62                          I'll Have the Fruit and Grains, Please! 163
Guardianship 11- I3                       id entity I73-97
Guardian of the Baha'i Faith                 and Baha ' i belief 180-93
See Shoghi Effend i                         Bah:i' f sacred writings on 23-35
Guardian (London) 78, 82, 84                 consultation and discourse 188
Guyana 53, 113                               culture and I76-79
Gwent Gazette 85                              future of 173-97
globalization and 177
laws and ethics 190
H
meaning and I8 9-90
Haidarian, Bita 57                           sp iritual values 185-93
H ain swo rth , Zarin 55, I05                 types of I74-79
Hands of the Cause of God I3, 272, 274        unity and I8o, I83-84, I9 I-92
Abu'l-Qasim Faizi 246                  i ndependent (London) 82
'Ali-Muryammad Varqa 40                i nterpreter, The
'Amaru'l-Baha Rury iyyih Khfoum 246,       See arts
27I-72,                             India 15, 50, 55-56, 59-60, 65-66, 74,
John Robarrs 246                            81, 89, III, 162-63, 239, 246, 253-54,
H anley, Paul 266                             256, 262
H armony Film Fes tival                   Indon esia 73 , 97, 242, 245-47
See arts                               Institute for Studies in G lobal Prosperity
Hatch er, William S. 240-4I                  253
H ayes, Terrill G. 263                    interfaith 69-75
H ealing the Wounded Soul 263             International Baha' f Archives 11
H ealth for Humanity 252                  International Environment Forum (IEF)
Held, David I37                              253
Hellaby, Madeline 264                     Internatio nal Teaching Cen tre 40, 274
Hera/do de Mexico, El 82                     es tablishment of 274
Higgins, Shannon 62                          sear of 274
Hill, Ri chard A. 263                     Iran 9, 44, 65, 8I-83, I03, 112-1 3, 115-27,
Hinduism 9, 262                              18I, 227, 239, 244, 260, 262
H industan Times 8I                          attacks and arrests of Baha' is in II5-20
Hinton , Phillip 77-78                       Baha'i community's response to
Hrv/AIDS 66, I05, 2I3, 228, 230                  persecution in 42, IOI, I03, u 3, l2I
Hong Kong 25 2, 254                          denial of university entrance to Bah:i'is
Hong Kong Baha' f Profess ion al Forum           41-42, 123-24
252                                      human rights situation in IOI, 116, 125
Houses of Worship 15-I6, 78, 86-87, 238      media campaign again st 121-22
in Au stralia 54, 54-55                     situation of Baha' f comm uni ty in 18,
in Germany 78, 86, 87-88                        113, 4I-42, 115-27
in Indi a 65, IJ2                           Supreme Revolutionary C ultural
in Panama 22, 236                               Co uncil u6
in United States 82, 2 I 2               Iraq 9, I3
THE BAHA'f WORLD 2005-2006

Ireland 65, 6S, 7S, 257                          Ko rea, So uth
Irish Times S1                                     See So uth Ko rea
Isaiah                                           Kosovo 53, 22 5
proph ecies of 275                            Koy!, Betty 241- 42
Islam S-9, 41, II5-1S, 123, l2S-30, 262          Krishna 14
[srael S, 40, S1, IIO-II , u S, 23S, 245, 251,   Kymli cka, W ill 177
260, 262, 272, 274, 276
Italy I03, 254, 256-57                           L
Ives, H owa rd Co lby 77
fzadi, Mahfncaj 262                              Lambert, Co nrad 7S
Laos 247
Last Wtzr, The: Racism, Spirituality, and the
J                                                  Future of Civilization 264
Jahangir, Asma 70 , S2, 10 2, !02, 121, 130      law 5S, 61-62
Jama ica 19, 76                                  Leith, Victo ri a 263
Japan 55, 57, 62-63, 65-66, I05, !I I, 163,      Leo nard, Joachi m-Felix SS
243, 254, 257                                 Liberia !05
Jesus 10, 14                                     Lights of the Spirit: Historical Portraits of
Jo hnso n-S irl eaf, Ell en 104-5                   Black Bahd'is in North America,
journey of the Soul: Life, Death, and               1898-2000 264
Immortality 263                               literarure, Bah a' i
Jowe n , Be nj amin ro                              See pu bli cati o ns, new Baha' i books
Ju da, To maki IIO                                  See read ing list of Baha'i books
Juda ism 9, 12S-29 , 262                         Lith-Boxma n, Marij ke van 242-43
Living in the Half Light: Sketches of a
K                                                  Bahd'f Family 264
Locke, Frederick Palmer 243
Kab ua, Am ata IIO                               Locke, Kev in 79
Kalam, A.P.J. Abdul 74                           Logic and Logos: Essays on Science, Religion,
Ka rlberg, M ichael 133- 56                        and Philosophy 240
Karo, Ryozo 63                                   Lo h, Ju ne 59
Kay, Suzann e 80                                 Lo ngo , M ike 7S
Kayhan (Tehran) 121-22                           L0vald, Johan 105
Kazakhstan 227                                   Love, Power, and j ustice: The Dynamics of
Kea n, Lagil agi Serevi 241                        Authentic Morality 240
Kenya 254                                        Lyon, Vaughan 137
Kh adem , Mojga n 57
Kh amenei, Ayatollah 121
M
Kh an, Janet A. IIO, 265
Kh an, Peter IIO                                 Mahram i, Dhabihu' llah 42, 81-S2, n 3,
Kid m an, N icole So                              lf7, u7-1S
Kiri bati 60                                     Ma law i 243
Kitab-i-Aqdas 15, 267-68 , 274-75, 277           Malays ia 7, 56, 59, 66, 77-79, 208, 246,
Ki tab-i-fqan 26 7                                257
Kle rk, Piet de 70, 102, !02-3                   Mani festat ions of God 14
Kn ight, Ann abel 76                             Man ikchi ~al).ib 42, S9- 90, 261
Kn ights of Bal1a' u'llah 239, 244, 275          Ma nsbridge, Jane 136
Kogler, Elisabeth 105                            Ma rava nyika, Es hil a 70
INDEX

Marie of Romani a (Queen of Romani a) 11      N in etee n D ay Feas t 15, 275
Marshall Islands !IO, I II                    N orway fI, 73, I05, 241-42, 254
Marrel o, Jo rge Visbal 60                    Note, Kessai ll O, I II
Martin , C hri stop her 265                   N ussbaum , M artha 191
M a'sumian, Fa rnaz and Bij an 262
Matange (Ch ief) 72                           0
Mauri tius 254
M beki , Za nele 55, ro6                      One Country 83, 112-13, 260
M cHenry III, John 243-44                     Oxfo rd U nive rsiry 12
McKenz ie, D es mond 19                       0 My Brother 264
M edina, Jo hn Fitzgerald 263
Merkel, Angela !04                            p
Merz
See Lambert, Co nrad                        Pakistan 97, 227, 239, 245
Mexico 68, 82, 243                            Panama 15
Meyer, Ru th Katharin e 244                   Partners in Spirit: What Couples Say about
M icron es ia 81                                Marriages that Work 164
Miller-M uro , Layli 58                       peace 18
M frza Ab u ' l-Fa ~l 261                        Lesse r Peace 275
M ocqu ais, Pierre-Yves 62                       M ost G reat Peace 275
Mo men, Wendi 61                              Penn , Sean 80
Mo ngolia 52                                  Perry, Ma rk L. 113, 264
Mo numenr Gardens 275                         Peru 244
Moqbel, Redwan 66                             Peseschki an , Noss rat 62
Mo rocco 227, 239                             Peterso n, Phyllis K. 263
Moses 14                                      Phelps, Steve n 90
Mo unt Carmel IO-II , 40, 272, 275- 77        Ph il ippi nes, the 97, 200, 227, 254
Muell er-Trirnb usch, Gabriele 19, 87         pilgrimage, Baha' i II, 262, 273, 276
M uh ammad 14                                 pioneer 275-76
M ul ti-Racial U ni ry Living Expe rience     Poko rny, Brad 83
(M RU LE) 69                                Po land 63, 68, 255
M usa, Husarn lzzat 129                       po litics
See democracy
Po llack, Sydney 80
N                                             Portals to Freedom 77-78
Nagle, Sab in a 68                            Porter, K.C. 76
Na~ i r i 'd-D f n Shah
272                       Portugal 78, 255
National Pu blic Info rmatio n Office rs      Power ofPrayei; The: Make a Joy.fit! Noise
(NP!O S)   IIO                                265
N dim eni , Luvuyo IOI                        Privilege So Priceless, A: Becoming a Better
Nepal 53                                         Teacher ofthe Bahd'f Faith 265
Neth erlands, the 61, 64, 70, I06, 242, 254   Promise of World Peace, The 18, 155, 241
New Era Fo undatio n 253                      Prophet's Daughter: The Life and Legacy of
New York Times 8r                               Bahiyyih Khdnum 265
New Zealand 68- 69, 239-40, 242, 257          Prosperity of Humankind, The 18, 20, 168,
N icaragua 52                                   172, 194-95
N ige r 254                                   pub lications, new Bal1 a'f 261-66
N ige ria 239, 254, 257                       Puerta Ri co 76
Pure 76
286                 THE BAHA'f WORLD 2 0 05-200 6

Q                                          Selzn ick, Philip 174
Semple, Ian 43, 87
Qarase, Leba 65
Se n, Amarrya 174, 178-79
Senegal ro3, 239
R                                          Seven Valleys, The 79
Serbia II 2
race unity 67-69
Shoghi Effend i 1I-I3, 37, 87, 90, 165,
Rasikh, 'Izzatu'llah 244-45
27 1-77
read ing lisr of Baha'i books 267-69
passing of 13, 274, 277
Reality ofMan, The 265
writings of 17, 269
Reid, Geo rge 64
Sho rt, Clare 107
religion
Siden, Pon luk 204
origin of 14
Sife, Donna Jacobs 77
purpose of 14
Sinarra, Frank 78
Responding: IOI Questions Often Asked of
Si ngapore 66-68, 67, 74, 77
Bahd'is 265-66
Singa ravadivelu, Sa tanam 246-47
Risf v:in 276
Slaughter, Anne M arie 99
Robe ofLight 238
Smith, Murray m
Rocholl, Teuro 88
social and econo mic developmem 59-61,
Rolling Stone 81
66, 199-211, 220-21, 249-50
Roma 7, 49, 84
So uth Africa 55, 80, 82, JOI, w 3, !06, 255,
Romania II, 52, 255
Rood , Georgina 69
So uth African Women in Dialogue
Roosevelr, Franklin D. 96, 177
(SAWJ D) 55
Ruh e, David S. 84, 237-38, 238
So uth Korea 163, 243-44, 255
Ruhi Insritute 38, 41, 242, 276-77
Spain 57, 227, 239, 255, 257
Rushdy, Rayna Enayat 129
Spiritual Assemblies
Russia 7, 57, 79, 240, 242, 255, 257
el ection of 2 73
Rwanda 60, 225
Local 13, 275
National 13-r4, 16, 39, 272- 73, 275-77
s                                             Regional 276
Spirit ofAgriculture, The 266
Sabah 66, 208, 246
Sri Lanka 246
Sabet, Mitra Deliri 70
Stang, Gisela 88
Sadan, M ark 81
Sud an !03
Saipan Tribune 81
Suriname 81, 242
Samoa 15, 78, 82, 246
Sutron , Ti ern ey 76, 77
San tirso, Ernesto 72
Sweden w5, 255
Santorski, Jacek 63
Swirze rland 55 , 240, 251
Sarawak 66, 246
Sargeant, John ro8
Schafer, Zazie ro6                         T
Schmelzle, Gertrude 245-46
Tabernacle of Unity, The 42-43, 89-91,
Schmidt, Leigh Eri c u3
schoo ls, Baha'i and Baha'i-inspired
Tablet 277
Mona Schoo l 59
Tablets ofthe Divine Plan 10-11
Nancy Cam pbell Co llegiate Institute,
Tabula Rasa 81
Taherzadeh , Bahhaj 265
New Era Hi gh School 50
Tah erzad eh, Lesley 262
INDEX                                      287

Tahirih 76-77                                   Declararion of Human Rights 70, 98,
Tahirih Justice Cemer 58                           IOO, 102, 107, 214, 2I6, 218-19, 234
Taiwan 52, 252, 255                             Development Fund for Women
Tajikistan 7, 49, 239                              (UN IFEM) 94, 105, 234
Tampa Tribune 53                               Developmenr Programme (UNDP) IOI
Tannen, Deborah 135-36                         Econom ic and Social Council (Ecosoc)
Tanza nia 70, 72, n2                               I6, 94, IOI, 108, 227
Tavakkoli, Behrooz II9-20                      Educational, Sciemific, and Cultural
Tate, Nick 57                                      Organization (UNESCO) 76, II2, 225
Taylor, Cha rl es 176                          Fourch World Conference on Women
teaching th e Baha'i Faith I8                      106, 224-25
Ten Year Crusade 13, 275, 277                  Framework Convemion on C limate
Thail and 200, 227, 238, 246                       Change 162
T homas, Richard 264                           Human Rights Counci l 98, IOI
Tibet m                                        lnrernational Day for the El imination
Togo 55, 105                                      of Violence Aga inst Women
Tolstoy, Leo 8-9                                   (IDEVAW) 57
train ing institute 8I, 276-77                 Im ernational Day of Peace 70, 72, 73
Tranquiliry Zones 49                           Imernational Year of Peace 16, 24I
Trin idad 76                                   Mi ll enni um Developmenr Goals
Turkey 9, m                                        (MDGS) 95-96, 214, 229 232-233
Ti1rning Point for ALL Nations 18, 224         NGO Comm ittee Aga inst Racism and
Racial Discrimination 109
NGO Committee for Social
u                                                 D evelopmem I09
Uganda 15, 104, 255                            O ffi ce of the H igh Com mi ssio ner fo r
UNIED I99-2II                                     Human Rights (OHCHR) 95
Un ited Ki ngdom 7, 20, 49, 49, 55, 6o-6I,     Peacebuild ing Commiss io n 98-99
63, 64, 64, 67, 78, 79, 8I-82, 84, I05,      Permanent Forum on Indigenous Issues
I07, II2, 165, 252, 255, 257                    (rm) 94, 106
Un ited Nations 16, 92, 97, I02                reform processes at 94-98, 213-28
5orh ann iversary of 18                      Securiry Council 96, 98, 101 , 223,
actions on behalf of Baha'fs in Iran            227-28
125-27                                    Special Rapporreur on Freedom of
Ch ildren's Fund (UNICEF) 76, 94                Religion or Belief
Commission on Human Rights u6,                  See Jahangir, Asma
126, 219                                  World Conference on Human Rights
Commission on Social D evelopmem                224
94, 109, 229-34                           World Health Organization (WHO) 94
Commiss ion on the Status of Women           Wo rl d Summ it for Social Development
55, 56, 94, I04-6                            18, I06, 156
Commission on Sustainable                    Wo rld Summ it on the In fo rmat ion
Developmem 94, I09                           Sociery 94, I06, I08
Conference on Environmem and               Un ited States 7, 10-11, r5, 48, 51, 53, 57,
Developmem 224                            58-59, 61-62, 65-66, 69, 71, 74-76, 75,
Decade for a Culture of Peace 112            77, 78-79, 81-82, 88, 96, 103-5, 125, i61,
D ecade of Education for Sustainable         237-38, 241 , 243, 245, 252, 255, 257
Developmem I09, II3                     Un iversal Ch il dren's Day 54-55
Unive rsal Ho use of] ustice 8, II, 13-14,
288                   THE BAHA'f WO RLD 2 005-2 006

16, r9, 190, r93, 237, 271-74, 277         Wo rld War r ro-u , 199
au tho ri ty of 13, 37-38                  Wo rl d Wa r rr 88, r66, 237, 262
electio n of 13, 273, 275, 277
letter ro wo rld's rel igious leaders 18   y
members of 39, 40
messages of 18, 37-44                      Youn g, Iris M ario n 174, 193
Seat of 36, 40, 277                        Yo unghusband, Francis 11
U ruguay 81                                   Young Tu rk moveme nt ro
Uzbekistan m , 239                            Youssefian-Maanian, Shiri n 76-77

v                                             z
Yafa i, Shah in 262                           Zackios, Geral d u o
Vah dati , Sin a 114                          Zamb ia 54, 156
Vargha-Khadem, Faraneh 66-67                  Zoroaster 14
Varjava ndi , Ca rrie 63-64, 64               Zoroas tri ans 89-90
Va rqa Fo und ation 53
Varqa, 'Al f-M u~ am m ad
See H ands of the Cause of God
Venezuela 76, 163, 244
V irgin Islands 244
Vogl, Gerda 105
Voi ces of Ba ba choir
See arts

w
Watkin s, Kevin 102
Warso n, Iarfh lairh 65
Web sires of Bah a'i Internat ion al
Commun ity u2-13, 259-60
Bahd 'f Media Bank 259
Bahd'f Reference Library 259
Bahd'f Statement Library 260
Bahd'i Topics: An Information
Resource 259
Bahd'i World News Service 112-13 ,
International Bahd'i Library 260
One Country u 3, 260
Weinberg, Ma tthew 173-97
Who ls Writing the Future? 18
Wi lliam Mm ude Masedh a Foundation
wom en
advanceme n t of 55-58, 56, 104-6
Wo rld Bank 67, 68, 226
World Peace Day 79
World Religion Day 74-75, 87