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

THE BAHA ! WORLD 2002-2003

159 OF THE BAHA'f ERA THE B~l WORLD

2002-2003 AN INTERNATIONAL RECORD

BAHA'f WORLD CENTRE HAIFA ©2004 \\iorld Cenrre Publications

Order dcparcmcnrá Raha'I Discribucion )ervice 470l 1 ulwn Induscrial Blvd. Atlanr.1, c.A JOB6 201.., USA E-m.ul: bds@)usbnc.org

Senior ediror: Ann Boyles Assiscanc cdicor; 1\lcx McGee

Phoco credit:.: p. 6_~. Ryan Lash; p. 64. Helen Konros; pp. 46, 52, originally app1."'ared on rhe Baha'i World , ew~ Servile; p. 83. originally appeared in One Country. All others courtesy of 1h1.• Audio-Vi~ual Deparuncnc of the Bah.\'( World C entrc. Map on p. 180, cop) right t NATOS. (,raph on p. 181. copyright Basia Zaba, publi~hcd 111 the UNAID:o. Global Rcpon 2000.

ISB~ 0-85398-973-7 CONTENTS

7 lnrroduccion ro the Baha'i Community

Writings and Messages

21 Sacred \X'ritings 33 Highlighrs of Messages from the Universal House of Justice

Events 2002-2003

41 The Year in Review 79 An Appeal for Unity to the World's Religious Leaders 89 Letter ro the World's Religious Leaders by the Um versaI House ofjustice 99 New Translations of Baha'u'llah's Writings 107 . World Summit on Sustainable Development 113 Race Uniry and Social Cohesion 129 Baha'i Internacional Communiry Activities i39 Update on the Simation of the Baha'ls in Iran and Egypt Essays, Statements, and Profiles

147 Obligation and Responsibiliry in Conscruccing a World Civili1acion bJ Dr. Hoda Mahmoudi 179 Facing the Global HIV/Ams Epidemic.: A Bahff Perspective by D1: Dawn K Smith 199 World Wacch by D1: Amt Boyles 219 Profile: APRODEP IT

Statements by the Baha'i Incernational Community 227 Religious Intolerance i31 Religion and Development at che Crossroads: Convergence or Divergence? 241 Women's leadership m Peace-Building 2.n In upporr of che Working Group on Minorities 247 Bahffs in Iran: Current Situation 255 Bahffs in Egypc: Currenc Si cuacio n

Statements by National Spiritual Assemblies 257 ~o<.ial Cohesion: Dwelling in che )ame l and hJ ti}( /lv1monaf Spzrituaf Assembly

ofthe Bahd'/s ofthe United Kingdom

Information and Resources

267 áobicuaries 279 ~caristie!I 283 Directory 291 Selt:ctcd New Publications in English 295 A Basic. Baha'f Reading 1 ist 299 Glossary 305 Index Introduction to the Baha'i Community

iving a paper on che cheme of "Prosperiry" co an audience

G of ~ome 100 people in che UK, a 13-year-old girl assercs char humanity will noc reach ics highest level of accainmenc uncil the equal icy of \\'Omen and men is fully escablished. A new radio station is launc.hcd in che Philippines, and rhe scaff dcdicacc rhemsclvcs co providing programs rhac lead nor only ro social and economic dcvelopmcnc but also to the development of rhc moral, spirirual, and human rrsources of che 2.3 million-member listening audience. In Zambia, some 300 people from J7 countries garher co celebrace a spcc.ial "golden jubilee." Educacors in Tonga inaugurate cwo new buildings on the campus of a school rhac aims co creare graduates dedicated co chc service ofhumanicy. A museum in Charlesron, South Carolina, in che us, is <ledicarc<l co che memory of a black lawyer who, in the early years of che rwenricch cenwry, was a pioneer in promoring race uniry. The originarors of a curorial learning program char scarced in Colombia and has spread chroughouc L.1cin America are honored for their work by the Club of Budapcsr. A yourh group in Ausrralia n.:ccivcs a granc from chc government co promore harmony in diver\ity in schools, using the arcs. In Kosovo, a nongmáernmencal organintion is asked ro host moral leadership seminars co promote

8 THE BAH.1\'f WORLD 2002-2003

berrer undersranding among echnic groups. And organizers are overwhelmed by rhe huge curnouc ac a children's fcsrival in Camborua, open to children and youth of all social classes. Alrhough rhey come from diverse backgrounds and far-Aung areas of the planer, chcse people all share a uniced view of the world, its forure, and their role in shaping it. They arc Bahf Is. I'he B,tha'i Imernarional Community, comprising members of Lhe Baha'i Faith from all over rhc globe, now numbers mon.: than five million souls. lcs members represem 2,112 ethnic and rribal groups who live in more chan 100,000 localities in 191 independent councries and 46 dependent territories. ~'hac was onc:e regarded by some as a small, obscure seer was reported by che Britt111111m Book of the Year 2002 to he the second mosc widely spread indt:pcnd1:nr religion in the world .•1frer Chriscianicy. lcs membership cues across all boundaries of class and race, governing icself chrough rhe escablishmenc of local <tnd national clccced bodies known as Spiritual Assemblies. lrs incernational cenrer and the seat of its world governing council, known as the Universal House of Justice, arc located in che Holy Land, in I laifa, Israel. This anicle offers a brief incroduccion m the Baha'i community, its history. its spiritual teachings. and its aims and obiccrivcs.

Origins In 1844, a ~áoung Persian merchant named ~1yyid 'Ali-Mul)ammad declare<l 1limself co be rhe Promised Qa'im awaiced by )hia Muslims. He adopted che ride "che Bab," which mláans "che (,are,'' and His reachings quickly amacced a large following. Alarmed by the growing numbers of "Babis," as His followers were known, rhe Muslim clergy ,1llil'd themselves wirh mmiscers of the Shah in an effort co descroy rhe infant Faich. Many thousands of Bab1s were persecuced, tortured, and killed in rhe following y<:ars. but the growch of che new religion continued even afrer rhe Bab Himself was imprisoned anJ lacer execuced in July 1850. The horrifit crcacmcnt of rhe Babis at che hands of che secular and religious authorities was rccon.leJ by a numbt:r of'Xfcsccrn diplomats, scholars, ,111d travelers, who expressed cheir admiration for che characcer and forcicude of the victims. THE BAHA'I COMMUNITY 9

The Ba.bl religion sprang from Islam in much the ~ame manner char Chrisrianiry sprang from Judaism or Buddhism did from Hinduism. Thac is ro say, it was apparent early in chc Bab's ministry that che religion established by Him was nor merely a seer or a movemenr within Islam bur an independenr Faich. Furrhermore, one of the main tenets of Babf belief was the Bab's statement that He had been sem by God co prepare the way for One greater than Himself, Who would inaugurate an era of peace and righteousness throughout the world, represenring d1e culminarion of all past religious dispensations. Mfrza l.f usayn-'All was one of the leading adherenrs of rhe Bab{ Faith Who was arresu.:d and imprisoned during the cumulmous years of the Bab's brief ministry. Because of pressure on the Persian Shah from European diplomats, He was spared from execution buc was banished from Persia to Baghdad, Constantinople, Adrianople, and finally the penal colony of Acre in Palestine. Thus, che Persian government, which had secured the support of che rulers of the rival Ottoman Empire in suppressing che new movement, expected chat His sphere of influence would be severely limired. During His initial imprisonment, Mfrui f::lusayn-'Alf had received che first divine intimations rha1 He was the Promised One ofWhom the Bab had spoken. He adopted che title "Bah:i'u'IJah," which means «G lory of God," and publicly declared His mission on the eve of His exile from Baghdad, in April 1863. Baha'u'llah was still nominally a prisoner when He passed away near Acre in May i892, although rhe aurhorities had gradually loosened their resaicrions as they became acquainted with Him and the narure of His teachings. During the long years of His exile Baba'u' llah revealed the equivalent of more than roo volumes of wri[ings, consisting of che laws and ordinances of His <lispensarion, letters to rhc kings and rulers of che East and the West, mysrical teachings, and other divinely inspired writings. In His Will and Tesramenc, Bah:i'u'llah appointed I Iis eldest son, 'Abbas Effendi, Who adopted the title "'Abdu'l-Baha" ("Servant of Baha"), as His successor and cl1e sole aurhoriracive interpreter of His teachings. 'Ab<lu'l-Baha had shared His Farber's long exile and imprisonment and was freed only aft-er a new regime was installed by the "Young Turk" movement in 1908. Shortly thereafter, at an advanced ,,, TO THE SAHA I WORLD 2002-2003

age. I le embarked on an arduous journey co Europtá and America where. from 1911 co 1913, He proclaimed Baha'u'llah's message of universal brocherhood and peace to large audiences, consolidared Acdgling Bahfl communities, and warned of the potential ca.tascrophe looming on Europe's darkening hori1on. By the ourbreak of World War I in 191.h 'Abdu'l-Baha had returned co His home in I laifa. jusc across the bay from Acre, and devoced Himself co caring for rhc local people, fending off famine by f1..:cding chem from scores of grain I le had safeguarded for such an emergency. 'Ab<lu'l-Baha's humanitarian services and His promotion of inrcrcultural harmony were recognized by the British government, whic.h. ac che end of the war, conft.:rred upon Him knighthood-a title He acknowledged bur declined to use. He passed away in r921 and is buried on Mounc Carmel in a \.tulc near che spot where He had inccm:d the remains of chc B.ih some vears before. Among che legacies char 'Abdu'l-Baha bcquc:achcd co hisrory is a seric~ of lerrers called the Tablets of the Divine Plan, which He had .1ddrcsscd co che Baha'ls of Norch America during the yearc, of World War I. Th1..:sc 14 letters directed rhe recipicms co scarcer co countries on all concincncs and share with their populations the reachings of Ba.h:f u'llah-a mandate that led to the global expansion of the Bah:t'f c.ommuniry. Anochcr legacy of'Abdu'l-Baha isl lis Will and Tbcamcnt, which Bal1Sfs regard as the charter of the admrnistr;uiw order conceived hy Bah.I'u'lL.ih. This document appoinccd '.\bdu'l-Bahfs eldest granJson, Shoghi Effendi, as Guardian of che Ballff faith and authorized interpreter of ics teachings. Successorship co chc Founders of che B.1ha'i Fairh would be shared hy chc Guardian and an elecred Univcrs,11 House of Justice, whose cornplemcncary role would be co crcarc lcgislacion supplementing the faith !lcripcurcs. During the period of his Guardianship. from 1921 co 195..... Shoghi Effendi concenrraced on four main areas: the devdopmcnc of rhe B.1h.fl World Centre in rhe environs of I iaifa; the uanslation and incerprecation of rhe Baha'i sac.red wrirings; chc rise .ind consolidation of che institutions of the Baha'f adminiMrativc order; and the implemt.:ncation of 'Abdu'l-Baha's plan for che propagation of che Bah.i'f láairh around the world. THE BAHA'f COMMUNITY 11

At the Baha'f World Cenue, Shoghi Effendi effecrcd the construction of a superstructure for the mausoleum concaining the remains of che Bab, which had been broughr secretly from Persia and interred by 'Abdu'l-Baha in a spot designated by Bah:i'u'llah on Mount Carmel. Shoghi Effendi beaucified and expanded the simple native srone structure, which is today a site of pilgrimage for Baha'is from all over the world. He enhanced the Baha'l properties andáiniciaced construction of the International Baha'i Archives building to house the original Baha'i scriptures and artifacts from the early days of the Bal1a'( Fairh. This building, the fuse on the arc-shaped path on the site designated as the world administrative cenccr of the Bahff communicy, was completed in 1957. Shoghi Effendi's actions laid the foLmdarions, literally and figuratively, for the further developmenc of the Baha'f World Cenue. Shoghi Effendi was also instrumental in interpreting the writings of Bal1a'u'llah and 'Abdu'l-Baha and in translating them from the original Persian and Arabic into English. The Guardian had served as secretary to 'Abdu'l-Baha for a number of years and was a student at Oxford Universicy ar the time of his Grandfather's passing. Shoghi Effendi's masrery of Persian , Arabic, and English, coupled with rhe aurhoriry conferred upon him as the appointed inrerprcter of the Baha'i wrirings, made him uniquely qualified to underrake their translation. He also translated The Dawn-Breakers, a history of the Bab( Faith; authored God Passes By, a history of the first cenrury of the Baha'i Paith; and wrote thousands ofletters to communiries and individuab around the world, elucidating passages from the writings and giving direction and impetus ro Bahf f communities.

Development of the Administrative Order Shoghi Effendi's work in developing [he Baha'i adminisrracive order is one of rhc most dramatic legacies of his years as Guardian. The first step in this dcvelopmenr was ro encourage the organized, planned expansion of Baha'{ communities in places where local and national Baha'i councils, known as Spiritual Assemblies, would evenrually be established. The Guardian effected this global expansion of Baha' i communities through a series of international plans of varying duration, during which 12 National Spiritual Assemblies were elected. 12 THE BAH;\'f WORLD 2002-2003

At the rime of Shoghi Effendi's sudden passing in 1957. the Saha'{ community was in the middle of a global plan of expansion and consolidation called the Ten Year Crusade. During chis period, which concluded in 1963-rhe centenary ofBah:i'u'llahs declaration of His mission in rhc Garden of Ri<;lvan in Baghdad-the goal was to open 132 new counrries and major cerricories ro rhc Faith and to expand existing communities in 120 counrries and ccrricorics that had previow.ly been opened. These ambitious cargets wcre in cercain instances acrually exceeded by rhe end of the plan, in spire of the difficulties posed by che Guardian's death. 'Abdu'l-Baha, in His Will and Tescarnenr, had authorized the continuation of the Guardianship through che appoinrment by che Guardian of a successor from among his own sons, should he have them, or ocher direct descendants of Baha'u'llah. Such a designation was dependent upon che decision of Shoghi .I:.ffendi as to whether an individual could be named who mec the demanding spiritual qualifications specified by 1\bdu'l-Baha. Shoghi Effendi had no children and died wirhouc designating '>uch a Guarclian m folio\ him. He had, however, taken seeps towards che election of the Universal House of Justice, chc supreme governing body of the Bahci'{ Paith. I le had also appoinred a number of individual Bahfls ro an auxiliary insticurion of che Guardianship called Hands of Lhe Cause of God. These individuals had been charged wich procecring the unity of the Faith and collaborating with National Spirirnal Assemblies around the world ro ensure chat the goals of the 1en Year Crusade were won. Upon Shoghi Effendi's passing, rhese men and women guided the Baha'i community to complete the plan initiated by rhe Guardian and to hold the first election of the Universal House of Justice in 1963. Conceived by Baha'u'llah l limself, the insticucion of rhe Universal House of Justice is established on principles laid down in the Baha'f sacred wricings. Its initial election, by rhe members of the 56 National Spiritual Assemblies that existed in April 1963, clearly demonstrated che principle of unity so cenrral co che Baha'f Faith, wich rhe nine members coming from four continents an<l represeming a variety of religious and ethnic backgrounds. Based on the authority conferred on ic by the Founder of the Faith, the Universal House ofJuscice is now elected cvcry nvc years. le ,, , THE SAHA I COMMUNIT 13

scanch as chc acknowledged central authoriry in the worldwide Baha'i communicy and has, during the past 39 years, launched eighc global plans for the advancement of che Faith. From a worldwide populacion of 408,000 in 1963, che Baha'i community has grown to more chan five million members; the number of National and Regional Spiritual Assemblies has grown from 56 co 182; and che number of Local Spiritual Assemblies has increased from 3.555 co 10+++ -

Spiritual and Moral Teachings and Bah.rl Community Life The force char unites chis diverse body of people is chc vision achieved ch rough their belief in Bahf u'll,th as a M.rnifoslation of God, in the social and adminiscracivc struccures He escablished, and in che spiricual and moral reachings He propagated. Cencral co rht.:se spiricual teachings is che concept thac lhere is only one God and that the world's great religions have been esrablishcd by Messengers or Manifescacions of chis Divine Realiry-Abraham, Krishna, Moses, Buddha. Zoroaster, Jesus, and Muhammad-Who have be<:n senc throughout hisrory co deliver a divine message commensurate with humaniC) stage of development. Though the religions' social ceachings change through lhis process of progressive revelation, chc sp1ricual essence uf all rhe major religions remains the s.1me: humanity has been created co know and co worship God. The Bah.rt perspective sees che cumulative benefics of progressively revealed religions as fundamental co an "ever-advancing civilization." Whar divides various religious communities, Bahffs believe, comes noc from God bur from humanity and ics accretions co che csscncial religious rcachings broughc by the divine Messengers. >\c chis stage of humaniry's developmem, che unity of the human race muse be recognized, cht equalicy of women and men muse be established, the extremes of we-alrh and povercy musr be climinaced, and che age-old promise of universal peace muse he realized. Likening che development of che human race to that of an individual, che Baha'i writings say chat we have passed through stages analogous co infanC) and childhood and are now in the midst of a cumulcuous adolescence, standing on the threshold of macuriry. Baha'u'llah THE BAHA'f WORLD 2002-2003

caughc rhac humanity is destined co come of age, buc che course ic rakes to achieve chac goal is entirely in ics own hands. To promote che development of a society in which Baha'i ideals can he fullr realized, Bahf u'llah established laws and moral reachings chac are binding on Baha'is. Cencral co che~e is daily obligatory prayer. Srudy of and medicacion upon the Bal1a'f sac.red writings each morning and evening is also enjoined. Baha'fs between rhe ages of 15 and 70, wich cercain exceptions, observe an annual 19-day, dawnto-dusk fasr. Bahfu'llih referred co prayer and fasting as che "twin pillars" of faith, an indication of their importance and the benefits to be gained from them. He also raised work to chc level of worship. The main reposirory of Baha'u'llah's laws is a volume enrided the Kitah-i-Aqdas, or che "Mose Holy Book." There are no dietary restrictions in the Baha'i faich, bur the consumption of alcohol and che use of narcotic and hallucinogenic drugs are forhidden, as they affect the mind and interfere with spiritual growth. Baha'u'llah counseled Baha'fs to be honcsr and crustworthy, co render service co humanity with an abundance of deeds rather chan mere words, co be chasre, and ro avoid gossip an<l backbiting. He forbade lying. srealing, adultery, homosexual acts, and promiscuity. The importance of the family is central co Baha'f community life, as is che moral and spiritual education of children. Baha'fs ofren gather together in their communities ro srudy che sacred writing~ of their Faith and co pray, blll a cenrral feature in Baha'i community life is a meeting called the Ninc:tn:n Day Feast, at which all members join in worship, consulc about community affairs, and socialize. Pending che furchcr developmcnc of Baha'i communicie~. chese meetings often occur in renced facilities, people's homes. or in local Baha'i centers. The Bah:i'f writing call for the erection in each community of a beautifully designed House of \X'orshie. surrounded by gardens and funccioning as a spirirual cenccr of accivity. A variety of social and humanitarian insmucions are also co be established around it. Seven Bahf I I louses of Worship pn:scnrly exist, in Australia, Germany, India, Panama, Uganda, rhe Un ired Scares, and Western Samoa. Plans have been launched for rhe construction of an eighrh House of Wor1.hip in Chile, an<l sires have been purch,t'icd around the world for the erection of many more. The Houses of Worship are open co people of all faiths--0r chose THE BAHA'f COMMUNITY

professing no panicular faich-for prayer and medication. Services are nondenominational. There are no sermons, only readings and prayers from the Baha'i writings and scriptw-es of ocher faiths with music by an rt cape/la choir. This preserves the sacredness of rhe experience of hearing and meditating upon the Holy Word without the interference of man-made concepts.

Aims, Objectives, and Activities As the Universal House of Justice stated in a message addressed co the peoples of the world written in Ocrober r985, coinciding wich the United Nations International Year of Peace, "Acceptance of the oneness of mankind is the first fundamental prerequisite for che reorganization and administration of the world as one counuy, the home of humankind." The ultimate aim of chc Bahff Faith is to establish unity among all the peoples of the world, and it is because of ics orientation rowards unity on an international scale chat the Baha'f community has been active ac the United Nacions since that organization's inception. Today che Baha'i Inrcrnational Community, a nongovernmental organization (NGO) chat represenrs the collective voice of national Baha'i commurucies around rhe world, enjoys special status with the Economic and Social Council (Ecosoc). It is particularly involved in addressing human rights issues, the needs of women and children, and environmenral concerns, as well as pursuing sound, sustainable development policies. To coordinate ics international efforts in these areas, the Baha'f Inrernational Community's Uniced Nations Office and Office of Public Information, as well as the Office of the Environment and the Office for the Advancemenr of Women, collaborate with National Spiritual Assemblies around the world. The Baha'i Incernational Communiry's activities ar the United Nations have earned ir a reputation as one of the most effective religious NGOs in the UN system. Its national and international representatives have taken accive roles in the major world summits and NGO forums sponsored by the United Nations during rhc past decades. Bal1::i'(s look towards a day when a new international order will be established, a commonwealth to which all the nations of che world will belong. As Shoghi Effendi wrote in 1936: THE BAHA'f WORLD 2002-2003

The unicy of rhe human race, as envisaged by Bahf u'lla.h, implies rhe establishment of a world commonwealth in which all nations, races, creeds, and classes are closely and permanently unired, and in which rhe autonomy of irs srare members and the personal freedom and iniriarive of rhe individuals that compose them are definitely and completely safeguarded. This commonwealth musr, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all rhe component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs, and adjust rhe relationships of all races and peoples. A world executive, backed by an international Force, will carry our the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic uniry of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes char may arise between the various elements constituting this universal sysrem. 1 Shoghi Effendi went on to describe the tremendous benefits to humanicy resulting from such a world order: The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, ro the increase of the productivicy of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planer, to the prolongation of human life, and ro the furtherance of any other agency th~t can stimulate rhe intellectual, the moral, and spiritual life of the entire human race. 2

Shoghi Effendi, The World Order ofBahd'u'LMh: Selected Letters, 2nd rev. ed. (Wilmerre, IL: Baha'f Publishing Trusc, 1993), p. 203. lbid., p. 204. THE sAH;\'f COMMUNITY 17

To make its aims and objecc:ives widely known and ro promote irs perspective on various issues, che Baha'i International Communicy nor only collaborates wich like-minded organizations within and outside of che United Nations, bur it engages in public information efforcs rn bring che spiritual and social principles of che Faich rn rhe acccncion of people everywhere. The persecution of the Baha'is in Iran since che r979 Iranian revolution has prompted wide disseni.inarion of information abouc the Baha'i Faith in the imernarional news media. More than 200 members of che Faic:h have been excculed for their belief, which is considered as heresy by the regime, and thousands more have been imprisoned, fired from cheir jobs, or had their homes confiscated or their pensions cue o!T as a result of governmenc orders. Baha'ls around rhe world have responded in untcy m chis ongoing persecution in Iran-rhe land in which cheir religion was born-by petitioning their governments co rake accion against chis injustice. le is, co some degree, as a resulc of chese efforcs chat che persecutions have not been more extreme, although Iran's Baha'fs scill face the possibilicy of arbitrary imprisonmenc and execution, and are scill denied fundamental rights and freedoms. 1 The Baha'f community has also caken a proactive approach co promulgating its views. The statement on peace issued by the Universal House of Justice in 1985, entitled The Promise of World Peace, sparked a worldwide campaign of prescmacions and public awareness programs chrougbour Lhe Internacional Year of Peace and since, aimed at government figures, leaders of thought, and rhe general population. The centenary of Bahi'u'llah's passing in 1992 was commemorated, in part, with che publication of a statement derailing His life, teachings, and mission, designed ro increase knowledge of the Baha'i Faith among members of Lhe public. A statemenc presennng che Baha'i perspective on c;ocial development, The Prosperity ofHumankind, was disseminared ac chc World Summit for Social Developmenc in Copenhagen in March 1995, and lacer chat year a sc;m:ment entitled Turning Point for All Nations was released as a conrribucion m discussions on the fuLure of the Un ired Nations during irs 5och anniversary. In T999, the Bahf { Inccrnational

See pp. 139- 44 ;tnd 247-53 for further information on the cominuing per- ~cwtton of lrJn's Bahj'{ community. THE BAHA'i WORLD 2002-2003

Communiry released Who Is Writing the n,ture? Reflections 011 the TzventJeth Centray. The Bahf f communiry has also been cominually engaged in a series of incernacional reaching plans. lr has seen rapid expansion in differenc parts of the world, perhaps most nocably in Eastern Europe an<l che former Soviet Union, where national Baha'i communities have been established in recenc years following the collapse oflongsran<ling polirical barriers. New national governing bodies arc also being formed dscwhere, as the Universal Housl' of Justice deems communities co have reached a sufficient level of maruriry. The existence and growth of che Baha'i communiry offers irrefurablc evidence chat humanicy, in all irs diversirv, can learn ro live and work together in harmony. While Bahffs are nor unaware of the rurmoil in the world surrounding them, their view is succinctly depicted in the following words, taken from 1he Prosperity ofHumankind: A world is passing away and a new one is struggling to be born. The habits, arrirudes, and inscirucions char have accumulated over the centuries are being subjected to tests that are as necessary co human development as they are inescapable. What is required of che peoples of che world is a measure of faith and resolve ro march the enormous energies with which the Creator of all things ha~ endowed this spiritual springtime of rhc race. 1

The source of chis faith and resolve is rhe message offered by the teachings of Bah:i'u'llah, a message rhat deserves the thoughrful consideracion of all chose who yearn for peace and justice in rhe world.

Baha'i International Community's Office of Public Information, n1e Prospná- ity of lfumankmd (1995). See Tht Bahtl '/World 1994-9» pp. 273 96, for me complete text of chis ~rarcmcnt. WRITING AND MESSAGES Sacred Writings

From che Writings of Baha'u'llah All men have been created to carry forward an ever-advancing civilization. Thi: Almighty bcareth Me wimess: á10 ace like che beasts of che fic.:ld is unworchy of man. Those virtues that beflr his dignity are forbt:arancc, mercy, compassion, and loving-kindness towards all chc.: peoples and kindreds of the earch.

le is incumbent upon everyone to firmly adhere co and observe char which hath screamed forch from Our Mose Exalted Pen. God, the True One, beareth Me wimess, and every acorn in exiscence is moved to testify chat such me-ans as lead to the elevation, the advancement, che education, che proteceion, and the regeneration of che peoples of the earth have been clearly set forth by Us and arc revealed in the Holy Books and Tablers by the Pen of Glory.

~

0 friends! You muse all be so ablaze in chis <lay wich che fire of che love of Cod that the heat thereof may be manifest in all your veins, your limbs and members of your body, an<l the peoples of che worl<l may be ignited by chis hear and rnrn to th<.: horizon of rhe Beloved.

2.1 22 THE BAHA'f WORLD 2002-2003

The chi rd Taraz concernerh good characrer. A good characcer is, verily, the besc mancle for men from God. With ic He adornech the temples of His loved ones. By My life! The light of a good character surpassech the lighc of the sun and the radiance chereof. Whoso actaineth unco it is accoumed as a jewel among men. The glory and the upliftment of the world must needs depend upon it.

It is incumbent upon every man of insight and understanding to strive co translate chat which hath been written into realicy and action .... Thac one indeed is a man who, today, dedicacech himself to the service of che entire human race. The Grear Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earch. In another passage He hath proclaimed: le is not for him to pride himself who lovech his own country, but rather for him who loveth the whole world.

C*-1 God hath prescribed unto everyone the ducy of reaching His Cause. Whoever ariseth co discharge this ducy, must needs, ere he proclaimech His Message, adorn himself wirh che ornament of an uprighr and praiseworthy character, so that his words may acrract che hearts of such as are recepcive co his call. Wichout ir, he can never hope to influence his hea rers. Thus doth God instruct you. He, verily, is che Ever-Forgiving, the Mose Compassionace .... Say: We have ordained that our Cause be caughc rhrough the power of utterance. Beware lest ye dispute idly with anyone. Whoso ariseth wholly for rhe sake of his Lord co ceach His Cause, the Holy Spirit s_hall strengthen him and inspire him with chat which will illumine the heart of che world, how much more che hearrs of those who seek Him. 0 people ofBaha! Subdue the citadels of men's hearrs with the swords of wisdom and of utterance.

C*-1 Strive char ye may be enabled co manifest to the peoples of the earth che signs of God, and co mirror forch His commandments. Let your SACRED WRITINGS 23

acts be a guidc unto all mankind, for che professions of most men, be chey high or low, differ from their conducr. h is lhrough your deeds char ye can distinguish yourselves from others. Through them che brightness of your lighr can be shed upon the whole earth. Happy is che man thal heedech My counsel, and kcepech the precepts prescribed by I lim Who is rhc All-Knowing, che All -Wise.

~

B<: generous in prosperity, and thankful in adversity. Be worchy of rhe trusr of thy neighbor, and look upon him wirh a bright and friendly face. Be a treasure ro rhe poor, an admonisher to rhe rich, an answerer of che cry of che needy. a preserver of rhe sanccicy of chy pledge. Be fair in rhy judgment, and guarded in th} speech. Be unjust co no man, and show all meekness co all men. Be as a lamp unto chem char walk in darkness, a joy to che sorrowful. a sea for the chirscy, a haven for che distressed, an uphol<ler .md <lcfcnder of the viccim of oppression. Let inregriry and uprightness disnnguish all thine acts. Be a home for the stranger, a balm to the suffering. a rower of scrcngth for the fugitive. Be eyes co the blind . .ind a guiding light unto che feet of the erring. Be an ornament co cht countenance of truth, a crown co che brow of 6deliry, a pillar of chc temple of righteousness, a breach oflife to the body of mankind, an ensign of che hoses of justice, a luminary above che horiwn of vircue, a dew to the soil of che human heart, an ark on rhe ocean of knowledge. a sun in che heaven of bouncy, a gem on chc diadem of wisdom, a shining light in the firmament of chy generation, a fruic upon the tree of humility.

Grear care should be exercised chat whatever is wrinen in these days dorh noc cause dissension, and invite che objection of the people. \X1haccvcr chc friends of the one crue God say in chcse days is listened ro by che people of the world .... \Vhacever is wriccen should nor transgress che bounds of race and wisdom, and in che words used ch1.:re should Ii<.: hid che property of milk, so that rhe children of rhc world may be nurrured therewith, and ;ucain macurity. \Y/e have said in the past rhac one word hath the inAuenc<.: of spring and caus1.:ch hearts ro become fresh and verdant, while anocher is like THE BAHA'f WORLD 2002-2003

unco blight which causech che blossoms and flowers to wither. God gram char auchors among the friends will write in such a way as would be acceptable to fair-minded souls, and nor lead co caviling by che people.

From the Writings and Utterances of 'Abdu'l-Baha Go<l has created man lofty and noble, made him a dominant factor in creation. I le has specialized man with Sllpreme bestowals, conferred upon him mind, perception, memory, abstraction, and the powers or the senses. These gifts of God co man were imcnJed co make him rhc manifestation of divine virtues, a radianc light in the world of creation, a source of life and the agency of constructiveness in chc in fin ice fields of existence.

God has given man che eye of investigation by which he may see and recognize tnl[h. He has endowed man with ears that he may hear chc message of reality and conferred upon him rhc gift or reason by which he may discover things for himself This is his endowment and equipment for rhe investigation or reality. Man is nor intended co see chrough the eyes of another, hear chrollgh another's ears, nor comprehend with anodier's brain. Each human creature has individual cndowmenr, power, and responsibility in the creative plan of God . Therefore, depend upon your own reason and judgment and adhere to che outcome of your own invescigacion; otherwise, you will be mcerly submerged in the sea of ignorance and deprived of all rhc bouncies of God. Turn co God, supplicate humbly at His chreshold, seeking assistance and confirmacion, char God may rend asunder the veils chat obscure your vision. Then will your eyes be filled wich illumination, face to face you will behold che reality of God, and your heart become complerely purified from rhe dross of ignorance, reflecting the glories and bouncjcs or che Kingdom. Holy souls arc like soil which has been plowed and Lilled with much earnest labor, d1e thorns and Lhisdes case aside and all weeds uprooted. Such soil is most fruitful, and the harvest from it will prove full and plenteous. In this same way man musl free himself from the weeds or ignorance, chorm of superstitions, and thistles or imitations SACRED WRITINGS

that he may discover realiry in rhe harvesrs of true knowledge. Otherwise, che discovery of realiry is impossible, conremion and divergence of religious belief will always remain, and mankind, like ferocious wolves, will rage and attack each other in harred and antagonism .... Man is a child of God, mosr noble, lofty, and beloved by God, his Creator. Therefore, he musr ever strive that rhe divine bounties and virtues bestowed upon him may prevail and control him. Just now rhe soil of human hearts seems like black eard1, buL in the innermost substance of this dark soil there are thousands of fragrant flowers latent. We musr endeavor ro cukivare and awaken rhese potenrialiries, discover the secret treasure in this very mine and deposirory of God, bring forth these resplendenr powers long hidden in bwnan hearts. Then will the glories of borh worlds be blended and increased and rhe quintessence of human exisrence be made manifest.

~

Ye should strive ro widen rhe circle of rhose wirh whom ye enjoy friendly relations, and ro establish the closest contact wirh those benevolem souls whose only rhoughr is to do good, who are laboring in the cause of universal peace, and who cherish no desire bur ro wimess rhe unification of rhe world of humanity. Ye should seek our the company of such people as these, rhat ye may imbue them wirh an awareness of the heavenly Kingdom, for albeit d1eir motives are of rhe finesr, yet rhey do nor realize char all the powers of rhe earrh are imporenc either to establish universal peace or to promote the oneness of rhe human world. Nothing shore of the power of rhe Word of God and che breaths of the Holy Spirit can ever succeed.

lf a soul of his own accord advances roward God he will be accepted at rht: Threshold of Oneness, for such a one is free of personal considerarions, of greed and selfish interesrs, and he has raken refuge wirhin Lhe shelcering protection of his Lord. He will become known among men as rruscworrhy and trurhful, remperare and scrupulous, high-minded and loyal, incorruptible and God-fearing. ln rhis way rhe primary purpmc in revealing the Divine Law-which is ro bring abouc happiness in the after life and civilization and the refinement of character in this-will be realized. As for d1c sword, ir will only THE BAHA l WORLD 2002-2003

produce a man who is outwardly a believer. and inwardly a traicor and aposcan:.

~

Bahf u'llah ... stated chat God, through His Prophecs and Chosen Ones, explained thac the hearc of man is His home; ic should be sanctified for His enrry. and that his spim is His place of Revelation; ic should be cleansed so that ic may become l lis abode. We, therefore, undersl<tnd thac nearness to God is possible through secting our faces cowards Him. Nearness co God is through emrance inro the Kingdom of God. Nearness to God is made possible chrough service to humanity. Nearness to God is possible through the unity of all peoples and religions. Nearness co God is dependent upon kindness LO all mankind. Nearness to God is made possible through invc:stigation of the Truth. Nearness co God is through the acquisicion of knowledge and praiseworrhy vim1t:s. Nearness co God is possible through service co universal peace. Nearness co God is dependenr upon purity and sanctity. Nearness ro God is depcndenc upon self-sacrifice, self-abnegarion, and the giving up of one's glory and position for Him.

~

0 ye friends of God! Because, in this most mo memo us of ages, the 5un ofl ruth hach risen ac Lhe highest point of the spring equinox, and case its rays on every clime, it shall kindk such crernulous excitement, ic shall release such vibracions in che world of being, it shall stimulate such growth and development, it shall stream ouc with such a glory of light, and clouds of grace shall pour down such plenciful waters, and fields and plains shall cccrn with such a galaxy of sweetsmelling planes and blooms. chat chis lowly carch will become the Abha Kingdom, and chis necher worl<l the world above .... Wherefore, 0 loved ones of God! Make ye a mighty efforc cill you yourselves bemken chis advanccmenc and all chesc confirmations, and become focal cenrers of God's blessings. daysprings of the light of His unity, promocers of the gifts and graces of civilized life. Be ye in chac land vanguards of the perfeccions of humankind; carry forward the various branches of knowledge, be active and progressive in rhe field of invencions and rhe am. Endeavor co rectify chc SACRED WRJTINGS

conduce of men, an<l seek ro excel che whole world in moral character. While che children are yet in their infancy feed chem from the breast of hc~1Vcnlr grace, foscer chem in the cradle of all excellence, rear them in the emhrace of bouncy. Give chem rhc advantage of every useful kind of knowledge. Lee chem share in every new and rare and wondrous crafc and arr. Bring chem up ro work and scrive, and accuscorn them co hardship. Teach chem co dedicate cheir Hves to m:mers of great import, and inspire chem co undercakc studies chac will bcnefit mankind.

Ace in accordance wich chc counsels of che Lord: chac is. rise up in such wise, and wich such qualities, as to endow che body of chis world wirh a living soul, and to bring chis young child. humanity, ro the scage of adulchood. So far as ye are able. ignite a candle of love in every meeting, and with tenderness rejoice and cheer ye every heart. Care for the stranger as for one of your own; !->how co alien souls the same loving kindness ye bescow upon your faithful friends. Should any come to blows wich you. seek to be friends wich him; should any scab you co the hearc, be ye a healing salve unto his sores; should any caum and mock ac you, meet him wich love. Should any heap his blame upon you, praise re him: should he offer you a deadly poison, give him the choicest honey in exchange; and should he chrt'aten your life, grant him a remedy chat will heal him evermore. Should he be pain itself, he ve his medicine; should he be thorns, be p.: his roses and sweet herbs. Perchance such ways and words from you will make chis darkc;ome world rurn brighr ac last; will make chis duscy earth cum heavenly, chis devili~h prison place become a royal palace of Lhi: Lord-so rhac war and strife will pass and be no mori:, and love and rrusr will picch rheir cents on the sum mies of rhe world.

Lcr the loved ones of God, whether young or old, whether m.tle or fem.tie, each according to his capabilities, bestir chemsdvcs and spare no cfforrs co acquire the various current branches of knowledge, both spiritu<tl and '>ecular, and of the arcs. Whensoever they gather in chcir -- 18 THE BAHA'f WORLD 2002-2003

meetings let cheir conversation be confined LO learned subjeccs and co information on che knowledge of che day. If they do ch us, rhey will Aood the world with the Manifest Light, and change this dusry earth inco gardens of rhe Realm of Glory.

~

Again, is there any deed in the world that would be nobler than service to the common good? Is there any greater blessing conceivable for a man, than that he should become chc cause of the education, the development, che prosperiry and honor of his fellow-creatures? No, by the Lord God! The highest righteousness of all is for blessed souls co cake hole.I of d1e hands of the helpless and deliver chem our of their ignorance and abasement and poverty, and wirh pure motives, anc.I only for the sake of God, co arise and energerically devote themselves co the service of che masses, forgercing their own worldly advantage and working only ro serve the general good .... Glory be to God! Whac an extraordinary simacion now obtains, when no one, hearing a claim advanced, asks himself what the speaker's real mocive mighr be, and what selfish purpose he might noc have hidden behind che mask of words. You find, for example, that an individual seeking ro funhcr his own perry and personal concerns, will block the advancement of an entire people. To cum his own water mill, he will lee the farms and fields of all the others parch and wither. To maincain his own leadership, he will everlast ingly direct rhe masses roward char prejudice and fanaticism which subvert the very base of civilization ... . 0 People of Persia! Open your eyes! Pay hecc.I! Release yourselves from chis blind following of the bigots, this senseless imitation which is rhe principal reason why men fall away inro parhs of ignorance and degradation. See the crue state of chings. Rise up; seize hold of such means as will bring you life and happiness and greatness anc.I glory among all rhc nations of che world.

~

The world of politics is like che world of man; he is seed at firsr, and rhen passes by degrees to the condition of embryo and foetus, acquiring a bone scructure, being clothed wich flesh, caking on his own special form, until at last he reaches the plane where he can SACRED WRITINGS

befirtingly fulfill rhe words: "the most excellcnc of Makers." Jusr as chis is a requirement of c.rcacion and is based on che universal Wisdom, chc policical world in rhc same way c.;innoL insranrnneously evolve from the nadir of defecciveness co che zenich of righrncss and pcrfcccion. Rarher, qualified individuals must strive by day and by nighr. using all chose means which will conduce co progress, until the governmenc and chc people develop along every line from day ro day and even from momenr ro moment.

~

You have written on the qucscion of how the friends should proceed in their business dealings with one another. This is a quesrion of the greaccst importance and a matter char de ervech che liveliest concern. In relarions of chis kind, the friends of God should acr with che ucmosr crusC\vorchiness and inregricy. To be remiss in chis area would bi: to cum one's face av..<1y from the counsels of chc Blessed Beauty .rnd the holy precepcs of God. 1f a man in his own home doch not creac his relacions and friends with encirc crumvorchiness and incegriry, his dealings wirh che oucside world-no matccr how much trustworthiness and hone!>ty he may bring to chem-will prove barren and unproductive. Firsc one should order one's own domcscic affairs, then accend co one's business with the public.

0 ye lovers of God! The world is even as a human being who is diseased and impocenc. whose eyes can see no longer. whose cars have gone deaf. all of whose powers arc corroded and used up. Wherefore muse the friends of God be compecenc physicians who. following the holv Teachings, will nurse this parienc back ro health. Perhaps, God willing. the world will mend, and become pcrmanencly \\hole, and its cxhausced faculues will be restored, and ics person will cake on such vigor, freshness, and verdancy char ic will shine ouc with comelmess and grace.

Qur'an i.3:14: "Bbsed therefore be God, rhe mosr exccllenc of f\.lakers." 30 THE BAHA'f WORLD 2002-2003

The first remedy of all is to guide rhe people aright, so char rhey will cum chemselves unro God, and ltsrep ro His counselings, and go fonh with hearing ears and seeing eyes. Once this speedily effeccive draughr is given chem, rhen, in accordance wich rhe Teachings, they must be led co acquire the characreriscics and che behavior of rhe Concourse on high, and encouraged co seek our alJ rhc bounries of the Abha Realm. They muse cleanse rheir beam from even rhe slighccsc rracc or harred and spice, and they must sec about being truthful and honest, conciliatory and loving co all humankind-so chat East and West will, even as rwo lovers, hold each other close; that hatred and hostility will perish from the earth, and universal peace be firmly rooted in their place .... Indulge nor your bodies with resr, bur work with all your souls, and with all your hearts cry our and beg of God to gram you His succor and grace. Thus may ye make this world chc Abha Paradise, and this globe of earrh che parade ground of the realm on high. Jf only ye exert rhc effort, it is cerrain char these splendors will shine out, these clouds of mercy will shed down their rain, these life-giving winds will rise and blow, chis sweet-smelling musk will bi: scattered far and wide.

[I]c is evidem that rhe Prophets of God have come co unite rhe children of men and noc to disperse chem, co esrablish rhe law of love and not enmity. Consequently, we must lay aside all prejudice-whether it be religious, racial, political, or patriotic; we muse become che cause of the unificacion of the human race. Scrive for universal peace, seek che means of love, and destroy che basis of disagreemem so char this macc:rial world may become divine, the world of marrer become the realm of the Kingdom, and humanity attain to the world of perfeccion.

Now che new age is here and creation is reborn. Humanicy harh taken on new life. The autumn harh gone by, and the reviving spring is here. All things are now made new. Ans and indusrries have been reborn, rhere are new discoveries in science, and chere are new invenrions; even the derails of human affairs, such as drc~~ .tnd personal SACRED WRITINGS 31

effeccs--cven weapons-all these have likewise been renewed. The laws and procedures of every government have been revised. Renewal is the order of rhc day. And all chis newness hath ics source in rhe fresh oucpourings of wondrous grace and favor from rhe Lord of the Kingdom, which have renewed the world. The people, therefore, must be sec completely free from their old patterns of chought, that all rheir atrenrion rnay be focused upon these new principles, for these are the light of rhis rime and the very spirit of this age. Unless these Teachings are effectively spread among che people, until rhe old ways, che old concepts, are gont: and forgoccen, this world of being will find no peace, nor will it reflect che perfections of the Heavenly Kjngdorn.

~

Let all your striving be for this, to become the source of life and immorcality. and peace and comfort and joy, ro every human soul, wherher one known ro you or a stranger, one opposed ro you or on your side. Look ye nor upon the purity or impurity of his nature: look ye upon the all-embracing mercy of the Lord, the light ofWhose grace hath embosomed the whole earth and all who dwell rhereon, and in rhe plenitude of Whose bounty are immersed boch rhe wise and rhe ignoranr. Srranger and friend alike are seared ar the table of His favor. Even as che believer, rhe denier who turnerh away from God doth at the same time cup his hands an<l <lrink from the sea of His bestowals. Ic behooverh rhe loved ones of the Lord ro be rhe signs and tokens of His universal mercy and the embodiments of I fis own excelling grace. Like rhe sun, Ice them cast their rays upon garden and rubbish heap alike, and even as clouds in spring, ler chem shed down rheir rain upon flower and thorn. Ler them seek buc love and faithfulness, let rhcm not follow the ways of unkindness, lcr their talk be confined to the secrets of friendship and of peace.

~

Make every effon lO acquire the advanced k.nowlcdgt: of rhe day, and strain every nerve rn carry forward the divine civilization. Establish schools that are well organized, and promole rhe fundamentals of THE BAHA'f WORLD 2002-2003

instruccion in che various branches of knowledge chrough teachers who are pure and sanccified, distinguished for cheir high scandards of conduce and general excellence, and strong in faich-scholars and educators wich a chorough knowledge of sciences and arcs.

~

In the Baha'f Cause arcs, sciences, and all crafcs arc [counced as] worship. The man who makes a piece of notepaper ro the best of his ability, conscientiously, concenuacing all his forces on perfeccing ic, is giving praise to God. Briefly, all efforc and exertion put forch by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service co humanity. This is worship: to serve mankind and co miniscer co the needs of the people. Service is prayer. A physician ministering co the sick, gendy, tenderly, free from prejudice and believing in the solidarity of rhe human race, he is giving praise.

~

In this enlightened world of the West, woman has advanced an immeasurable degree beyond the women of the Orient. And let it be known once more chat unci1 woman and man recognize and realize equality, social and political progress here or anywhere will not be possible. For the world of humanity consists of two parts or members: one is woman; the other is man. Until chese two members are equal in strength, the oneness of humanity cannot be established, and the happiness and felicity of mankind will not be a reality. Highlights of Messages from the Universal House of Justice

T he Universal House of Justice, che incernacional governing body of the Baha'i Faich, derives ics authority from che cxplicir rext of Baha'u'llah, as revealed in His book of laws, chc Kil<ib-i-Aqdas, whic.h is also known to Baha'fs as "che Most Holy Book." Its primary role is "co ensure che continuity of char divinely appointed aurhoricy which flows from che Source of che Faith, to safeguard rhc unity of ics followers, and ro maintain rhe integrity .rnd flcxibilicy of irs teachings. " 1 It is the sole institution in chc Bahfl Faith rh.u is empowered co enact further application of the laws of Bahf u'llah. Through ics communications to Baha'i inscicucions and individuals, che Universal House of Justice coordinates the worldwide community's acciviues and provides ic wich both vision and direction. In its communications wich che wider community, the Universal House of Justice secs forward che Baha'f perspective on issues chat arc of particular concern co the well-being of the peoples of che world wich rhe goal of inspiring conscrucrive action in relation to chem.

The Universal I louse of Jmcicc, Tiu Comtillltion of the Unil't'rsal Housr of justice (1laifa: Bahff World Cencrc, 1972), p. 4.

34 THE BA.1iA'f WORLD 2002-2003

During the period from Ric;lvan 2002 to Ric;lvan 2003 the Universal House ofJustice addressed a significant message ro the leaders of the world's religions as well as a number of major letters to the Baha'{ community. The full rext of its letter to the religious and spiritual leaders of the world appears on pp. 89-98 of this volume.

Ri<;lvan 159 BE Message Each year during the period of rhe Ric;lvan Festival, known also as "the King of Festivals," which mark5 the anniversary of Baha'u'llih's declaration of His mission, the Universal House of Justice addresses a message to che Baha'!s of the world, reviewing the events of the past year, assessing presem conditions, and looking ahead co che coming period. In its Ric;lvfo 2002 message, 159 BE, the Universal House of Justice first looked back to the inaugural events that took place in Haifa in May 2001 as "the latest evidences in the tangible unfolding of the Tablet of Carmel," a writing of Baha' u'llah char serves as a charcer for che development of the Faith's World Cencre. The House of Juscice commented on che historical importance of these even rs and the face char they received "chc most extensive media coverage ever accorded a Baha'i occasion." From there. the message reviewed and analyzed the "internal processes" char propelled the community forward throughout the previous year. The period from April 20or co April 2002 marked rhe first year of che Hve Year Plan, a worldwide process of systematic dcvdopmcnr of human resources in which the Baha'i community is currently engaged co effecc ics consolidacion and expansion. To facilicace this, the Universal House of Justice noted in its Ric;lvin message, national communities around the world held planning sessions wirh Continental Counsellors, mapping their countries and sectioning chem inro "clusters," wich each "of a composition and size consonant with a scale of activities for growth and development that is manageable." This mapping, as reported by some 150 counrries, has created "a perspecrive, or vision, of systematic growth that can be sustained from cluster to cluster across an enrire country" wich the involvemenc of "the three constiruent components of the Plan: the individual, chc insricurions, and the community." Progress was also seen in "the training institute process," which promotes "three core FROM THE UNIVERSAL HOUSE OF JUSTICE 35

acrivities-srudy circles, devotional meetings, and children's classes" -as a means of development both for believers and for members of the public who wish to participate in them. "By combining srudy circles, devotional meetings and children's classes within che framework of clusters, a model of coherence in lines of action has been put in place," the House of Justice noted, looking forward to "worldwide application of this model." Further focus on this process of syscemacic growth was also given through the sponsorship by che Imernarional Teaching Centre of 16 "regional orienrarion conferences" for the 990 Auxiliary Board members around the world at che beginning of their five-year cerm of service. In contrast ro chis community, which is "so richly endowed, so experienced, so focused on a divinely-inspired plan of action," the House of Justice noced char the world is sinking "more deeply into a slough of multiple disorders." "And yet," ic continued, "it is precisely under chese seemingly inhospitable conditions that the Cause is meant to advance, and will thrive." In such a climate, The Summons of the Lord of Hosts, the newly released volume containing English translations of the full rexes of Bahfu'llah's Tablets co the kings and rulers of the world, has come as a propitious reminder of che dire consequences of ignoring His warnings against injustice, tyranny, and corrupcion. 2 The violenc shocks being inflicted on rhe consciousness of people everywhere emphasize the urgency of che remedy He has prescribed. The House of Justice concluded thac the Baha'fs' task is "co exploir rhe current turmoil, wichour fear or hesitation, for rhe purpose of spreading and demonstrating the rransformarional virtue of the one Message that can secure the peace of the world."

The Evolution of a "Culture of Learning,, On 17 January 2003, the Universal House ofJuscice addre.ssed another letter to the Baha'ls of che world co review che insights gained and co clarify issues relaring co the "culcure of learning" being established

For more informacion on chis book, see pp. 99-IOJ. THE BAHA'f WORLD 2002-2003

throughout the world in the two years since the community took its impetus from another seminal lener of the Universal House of Justice written on 9 January 2.001. Again, the House of Justice reviewed the escablishmenc of almost r7,ooo clusters worldwide as well as the cacegorii.acion of each as "a way of evaluaLing ics capacity for growth, in order that an approach compatible with its evolving devclopmem can be adopted." In evaluating cluscers. che House of Justice noted, two criteria are "especially important." These are "rhe strengch of the human resources raised up by the training institute for the expansion and consolidation of the Faich in che cluster, and the ability of the institutions co mobili1e these resourcc.s in che field of service." Communities around the world are now focused on moving the most promising clusters "from their current stage of growth co the next." The participation of increasing numbers of Baha'{s in courses offered by rhe institute in their area has been found to be a key clement in rhis process. The House noted that chere is "a growing sense of iniciacive and resourcefulness," along wich "courage and audacicy," "consecration, zeal. confidence, and renacity" among chc Baha'fs around the world. The development of such qualicies has empowered individuals to arise to settle in clustt:rs where rhere were previously no Baha'fs. In che words of the House of Justice, "a syscemaric approach to training has created a way for Baha'fs co reach out ro the surrounding society, share Baha'u'llah's message with friends, family. neighbors, and coworkers, and expose chem to the richness of His teachings. " The letter continued, "This outward-looking oriemation is one of the fincsr fruics of the grassroots learning raking place." Now some Bahf {clusters are ready to move to the next stage of growth, in which "carefully designed projecrs are being added to the existing pattern of growth ro reach recepnve populations and lift the rare of expansion to a higher level." The challengc co existing institutions is "to utilize the energies and talcncs of che swelling human resources available in their respective areas of jurisdiction both co create a vibranc communiry life and co begin influencing che society around them." Many clusters have found chal the holding of periodic consultative meetings enables them to "reflect on experience gained, share insights, explore approaches, and acquire a hettcr understanding of how each can contribute to achieving the FROM THE UNfVERSAL HOUSE OF JUSTICE 37

aim of rhe Plan," leading ro a mode of"leaming in action" framed by individual and collecrive short-lcrm goals. The next stage of growch, the House of ]tlStice concluded, will call for "an intensity of effort yer robe achieved."

The Release of Gnns of Divine Mysteries In pursuance of one of the goals of the Five Year Plan "the development of the Centre for rhe Study of the Texts, wilh special emphasis on the cranslacion of the Holy Writings"-thc Universal House of Justice announced, on i6 June 2002, the publication of che English cranslacion of Jav<ihiru'l-Asrar, or Gems of Dillme lvlysteries. This brief work of B.iha'u'llcih \\'as revealed during His exile in Baghdad and "contains an t.'xposirion of the stages in the path of the spirirual wayfarer which wmplements chat of the Seven Valleys and secs forch some of the doctrinal themes which would l.ucr be central to the Book of Ccrcitude. "J

Preparations for the Election of the Universal House of Justice On 11 November 2ooi, the Universal House of Justice advised all National Spiritual Assemblies that it had regrctfullv accepted the resignatiom of I lushmand Farheazam and 'Alf Nakhjavcinf, longtime members of the international governing body. The House of Justice remarked on the "highly valued services" n:ndered by borh men and noct.'d chat chey had agreed to remain in office until the next international election in April 2003. Whilt.' the election of the Universal House of Justice would proceed uninterrupred, on 4 April ioo3 che Universal House of Jusrice wrore co all Nacional Spiritual Assemblies announcing rhar "currcnc conditions" in the world had compelled che cancellation of the Ninth lncernacional Convention, which had been scheduled co be held ac che Baha'i World Cencre in Haifa from 29 April co 2 May lOOJ. Under a provision of its constirucion empowering ic co decide how

"For mor~ information on chis book, see pp. 103-04. THE BAHA'f WORLD 2002-200}

the election should take place should the holding of an Incernational Convenrion be considered "impracticable or unwise," the Universal House of Justice arranged for all ballots co be mailed in and for the 19 delegates chosen as tellers to travel to the Holy Land co counr the votes.

The Institution of l:fuququ'llah On 12 January 2003, the Universal House of Justice wrote a letter to the Deputies and Representatives of the insritution of f:Iuququ'llah, or "Right of God," reviewing its accomplishments in the 10 years since the universal application of the law of J:f uququ'llah. The House of Justice remarked upon the '\vise and loving guidance" provided by the Trustee of I:I uququ'll:ih, I land of che Cause of God 'Alf-Mu~ammad Varqa, and che network esrablished around the world co provide coordination and direction to the work of the institution in educating the Baha'fs regarding che significance of chis important law. In concluding, the Universal House of Justice noted, The institucion of J::Iuququ'Uah will, during the course of this Dispensation, comribuce co che spiritualinrion of humanity through che promotion of a new arcirude co che acquisition and use of material resources. It will provide che material resources necessary for great colJecrive enterprises designed co improve all aspects of life, and will be a powerful element in che growth of a world civilization. JEVENTS 2002-2003 The Year in Review

[the imprisonments and indignities Bah:i' u'llah unjustly !luffcrcd during His life, perhaps none was more terrible Lhan confinement in (he Sfyah-Ch:il, the "black pie." Describing tht: c.ondiciom, Bahci'u'llah wrote, "No pen can depict that place, nor any rongut: describe its loathsome smell. Most of these men had neither clothes nor bedding to lie on. God alone knoweth what befell Us in clut most foul-smelling and gloomy place!" 1 1 lismry was made in char prison, despite chose inhuman conditions, as Baha'u'llah rt:ccived the intimations of His divine mission. Shoghi Iá ffendi wrote, "Baha'u'llah lay wrapped in the gloom of the Siy<ih- hal of Tehran, His feet in stocks, His neck freighted with chams, an<l surrounded by vile and wretched criminals," buc it was there char chc "most glorious and momencous stage in rhe Heroic Age of the greatest religious Dispensation in the spirirual history of mankind" was ushered in.-

1 Bahf u'llah, Epistle 10 the Son of the lt'1>if (Wilmcttc, IL: Baha'i Publishing

Trust, 1995), p. 21. i Shoghi Fllt:ndi, fafes,,1ge> to America: Selerted Lmm rtnd C1bl.egr11ms Addressed to the Bahrfls ofNorth America. 1932-1946 (Wilmeccc, IL: Baha'f Pubfohing Commictee, 1947), pp. 99-100. 42 THE BAHA'f WORLD 2002-2003

In October 2002, us Congressman Mark Steven Kirk recalled the 15orh anniversary of Baha' u'Uah's imprisonment in che Sfvah-Chal with a stacemenc to Congress chat recalled not only His sufferings, but also the triumphs that resulced from ic: On the i5oth anniversary of Baha'u'llah's imprisonment and the founding of the Baha'f Faith, we salute along with the American Baha'f communiry the ideals of universal brotherhood, peace, cooperation, and undemanding espoused by Bahf u'llah. These are Baha'f values, they are American values, and they are universal values. I also would like co recognize the immense sacrifices that many around the world have made striving to ensure chat uue liberry and justice for all becomes not just an American dream, buc also a global realiry. 1 Thar global reality is being acrualized by the Faith's more than five million members, spread throughout nearly every counrry in the world. Throughour the history of che Faith, crisis and victory have been incercwined, wich the persecutions and sufferings of the communiry marched by its advancement. Neither imprisonment nor tragedy has been able to extinguish che Aame of Baha'u'llah's Cause. Instead, it has ignited growing and vibrant communities. Whether through csrablishing educational programs, contributing to social and economic development, or advancing processes of uniry. rhe Baha'fs are acrively engaged in creating a better, more prosperous world for all humanity. Though rhe scope and sheer number of activities makes a complete record impossible, chis article offers a brief survey of some highlights of the activities in the past year.

Advancement of Women De.spire the advances made in recent decades, sexual inequality remains a problem in all nations. The energy wasted keeping women from rheir rightful place in society has had the effect not only of depriving them of the opporcuniry to conrribuce fully co sociery,

Congressman Mark Sceven Kirk, 16 Ocrober 2001, co che 107ch Cong., 2nd ~e~~ion, Congrtmonal Record: Extemions of&marks. pp. E1906-o7. YEAR IN REVIEW 43

but also of retarding rhe progress of all people. 'Abdu'l-Baha made chis clear in His statement, "Until the reality of equality between man and woman is fully established and accained, the highest social developmem of mankind is not possible. "1 In che United Kingdom, a 13-year-old Baha'f, Anisa r:adei, used chat quotation in her presentation co che annual "Girls Speak Up" conference, held on 7 December 2002 at che Cranfield ManagemcRc Development Centre in Bedfordshire. More chan 100 people from around che United Kingdom acrcnded the conference, which was organized by the British Association of Baha'f Women. Miss radei's paper, tided "Prosperity,'' reflected one of the central chem es identified by conference organizers. Ocher young Bahf f women sptakcrs offered papers thac elucidaced the key themes, including c.1Jks ciclt:<l "Citizenship," "Parmership,'' and "lnformacion 'Iechnology." Workshops and panels on relace<l themes gave parcicipancs an opporcunity co explore the copies further, wich each participanr requested co put forward action poinrs char could be presenced co decision makers in che country. Expert presenters offered responses co panel discussions, and among che responders were Soropcimist member Valerie Lvans, CBE, a former elected chair of che Women's National Commission and currenr chair of che UK Gender Scaristics Users Group; Roi 01borne of rhe Royal College of Nurses and a member of the Women's National Commission Steering Group; and Or. Val Singh, Senior Research Fellow in organizational behavior and a lecturer associated with the School of Management ar the University of Cranfield. Addinonal presentations ac the event were made by the Baha'f Office of l)ocial and Economic Development and the Baha'i Agency for ocial and Economic Developmenr-uK, Soropcimist Jncernarional of Bc<lfor<l, and the YWCA (Young Women's Chriscian Association). Arcisuc dcmcncs included paintings by women anises displayed at che arr gallery and entertainment by two young Indian dancers. Support for che conference was given by che Un ired Nanons Oevelopmenc fund for Women (UNJrEM), the Bedford County Council,

'Abdu'l-Raha, The Promulgation of Universal Peare: 'fi1'ks Delivered by 'Abdu 1. Ba/,,/ d11ri11g His ViJit to the Umted States and Canada 111 1912, rev. ed. (Wilmcccc, IL: Baha'f Publishing Trusc, 1995), p. 76. THE BAH.ff WORLD 2002-2003

and che Cranfield Cenrre for Women Business Leaders; Jordans Cereals and che Marks and Spencer's narional chain score provided sponsorship. In Cyprus, Baha'i Suha Vakil Fanaiean cook pan in a televised rwo-hour debare as pare of activiries for Unired Nation's Women's Day on 8 March 2003. Mrs. Fanaiean shared Baha' i perspectives on the station of women and che value of che family during rhe live show. Other local Baha'i women attended forums and panel discussions organized for rhe day. They also supporced other activities of Like-minded organizations and received an invitation from the newly formed nongovernmental organization (NGO) Urban Women to offer workshops ar rwo distant villages. Women of all ages were amacted co chc workshops. which used stories, visual aids, symbolic clemencs, and music to portray the purpose of life as an individual woman and as a member of both a family and a world community. One village project drew more than 55 people, many of whom stayed for several hours asking questions and sharing their experiences, and in another village a similar response came from the 45 auendees there. National television in Cyprus reported on the workshops, and parricipanrs said rhey were deeply affected by the programs because of their appeal to rhe hearc and the soul. Baha'fs in Zimbabwe also participated in Internacional Women's Day, caking parr in an evenc char drew more chan 2,000 people to I larare's International Convention Center. A Baha'i banner proclaiming "Baha'i faith fosrers Equality of Man and Woman: Wichouc Equality the Bird of Humanity Cannot Hy" hung ar the cmrance to che main hall. The event opened wich Baha'i and Christian prayers. Baha'fs also distributed 300 copies of che Bah.i'f Incernational Community's pamphlet enritled "mv/AJDS and Gender l~q uaJity," a topic of parcicular relevance in Afric.a and one of the themes of the celebracion's discussions. During Lhe program the organizing committee, which included the Baha'i represenrative Flora Teckie, was inrroduced to the gathering. The group sang a song and was asked ro offer supporr and good wishes to the gathering. Mrs. Teckie explained that the equality of women and men is a prerequisite to world peace and wished the participants peace and prosperity on behalf of che Baha'is of Harare. YEAR IN REVIEW 45

WOmm at the H11rli lnstitult' in Indore, India, learn pmaical skills, such 11S drmnurking. that help them to g11in self-esteem, berome ji111mri11lly independmt, 1111d aid their 1•ill11ge communities.

The principle of equality between women an<l men animates many Bahe\'( ~oci.11 an<l economic development efTorrs, an<l when the Baha'i communiry in the United Kingdom was inviu:d to presenc a projecr highlighting its contributions co che environment, it chose one thac has offcre<l training and empowermrnc ro more chan r,300 women. The Harli Development Inscicure for Rural Women (BDIRW), based in lndorc, India, focuses on giving poor young women literacy training, practical knowledge of health, nutrition and sanitation, skills for inlOmt: generation, and an awareness of vi llage-level environmental conservation. The anmw \\'orks co enable women co become agents for social change and "pillars" of their families and communities through a holisric approach ro education chat pro ides each trainc.:e ,.,áich leadership training courses in such suhiecrs as l1teracy, railoring, agriculture, environml'ntal awareness, and sdf-esceem. lrs spiricually oriented curriculum empowers women as chcy examine caste, cribal, and

~ For a rcpon on the BDIRW, see The Bahd'f World 2000-2001, pp. 219-2.]. THE BAHA f WORLD 2002-2003

class prejudices in the light of Baha'i principles such as the oneness of humanity, equality of women and men, respect for diversity, and service to the community. The presentation was part of a special gathering held in honor of rhe Golden Jubilee of Queen Elizabeth II. Organized by the Alliance of Religions and Conservation (ARC), the event sought to explore the religions' understanding of the place of humanity in creation. Bal1a'{ representatives joined with leaders of Buddhism, Christianity, Hinduism, Islam, Jainism, Judaism, Sikhism, Taoism, and Zoroastrianism to celebrate the significant role that religions can play in caring for the environment. Held 13 November 2002 in London's historic Banqueting House in Whitehall and tided "Our Place in Creation," the event featured the presentation of a series of environmental projects to Her Majesty, as well as a program of sacred artistic, musical, and dance performances by representatives of each religion. In Istanbul, Turkey. three Baha'i women, including rwo members of the National Spiritual Assembly, were invited to attend the Women Parliamentarians Conference on "World Peace and Cooperation," held from 17 to 19 October 2002. It was the fourth

The Tondod Public High School Dance Troupe performs at the opening of the new Bahd'I radio station in Bu/,ac, Philippines, on 26 November 2002. YEAR IN REVIEW

annual international conference organized by the Marmara Group Foundation, a prominent Turkish NGO supported by che Fim Lady of che Turkish Republic, Semra ezer. The invited speakers and attendee. came from a variery of backgrounds and included women parliamencarians, academics, Turkish and foreign office members of embassies, and many representatives of "l'GOs from neighboring countries such as Albania, Azerbaijan, Cyprus, Georgia, } lungaáry, Israel, Romania, Russia, and Turkmenistan. The Baha'i women, who were acknowledged for chc excellence of their presentations, panicularly highlighted che importance of the education of children in achieving peace.

Social and Economic Development The concributions of Bah.!'( communities to social and economic development differ boch in their narure and characcer. Their efforcs, rhough, are uniced by their aim to uplifc not only rhe social and maceriaJ circumstances of people bur also rheir spiricu.tl condirion. Ulcimacely, chey reAecc chc fundamental purpose of religion, "to effect a transformation in the whole character of mankind, a rransformacion chat shall manifest itself both ourwardly and inwardly, char shall affect boch its inner life and external conditions."h In Bulac, Philippines, more than 300 people, including local officials and nearby rcsidenrs, artended che inauguration ceremony for the Baha'f radio scarion, which will fearure programs designed co promote social and economic development in che communiry ac large. The 26 Non:mbcr 2002 event featured speeches by visiting Baha'i dignitaries and local officials, as well as performances by children and youth from nearby schools. The station currencly has a full-time staff of four, and as volunteer personnel gain experience the scacion will increase its offerings, with the goal of including shorc-ccrm courses, seminars, an<l workshops in its broadcasts. Local go,áernmem officials praised che escablishmenr of che scation, which is locaccd in a rural district abouc 30 kilometers from

Bahfu'llah, The KicJb i-fqin (Wilmene, IL: BahJ'i Publi~hing Tnm, 1993), p. 240. THE BAHA'f WORLD 2002-2.003

the ciry or San Jose on che main island of Luzon. Ir will provide programming designed not only to assist in sociaJ and economic development but also co promote moral, spiritual, and human resource development in Baha'f communities by aiding in the organiwtion or spiritual activities. Specifically. the station wiJl help ro encourage the holding or study circles. dcvocional meetings, and children's classes. Due Lo the flac ropography of the region, che new Philippines scacion is able to reach a wide area, encompassing the entire province of Nueva Ecija and a portion of che Tadac and Pangasinan provinces-a potential listenership of more than 2.3 million people. Six ocher Baha'f radio projects operate similar stations in Bolivia, Chile. Ecuador, Panama, Peru, and the United Scares. Development efforts are nor always rhe result of projects and plans. however-sometimes chey are an immediate response to an immediate need. When che Mt. Pago volcano in Papua New Guinea erupted in August 2002, rhe local govt:rnment or Kimbe turned to che Balui'I communiry for assistance in housing some 200 people from GaJilo village who were displaced by the disaster. The large Baha'f center in Kimbe provided shelter to many of chem, and che local Baha' fs cried co make their stay as pleasant as possible by providing food, tents, and other necessities. Baha'fs from neighboring communities in Garu and KambiJi also contributed food. The hospicaliry of che Bah:i'fs also included inviting the displaced villagers co Baha'i functions held ac the center. For most of chem, ic was rheir first encouncer wich the Faith. As a result of the experience, several of chem became Baha'fs. After the Provincial Disaster Commiccee declared it safe for people ro return to their homes, ir requested a "farewell nighc" with the Baha'fs or Kim be to be held on 21 November co show its appreciation and gracirude. William Hosea, a government rcpresenracive and member of che Provincial Disaster Committee, conveyed his grarirude on behalf of the government and thanked the Baha'i communiry for its support and sacrifices. Mose long-rerm Baha'i projects are focused on creating sustainable practices, and therefore ensuring protection of che environment and narural resources. Ar an interreligious conference in Germany, three representatives of che Baha'i community offered cheir perspecrives YEAR IN REVIEW 49

Students in thr ftfth grade at the Puka Puka village school, a B1tlui 'I-run rducatio1111/ i111111uft.e in rum/ Boli11ia.

on the concribucion of religion co environmental protection. The goal of che meeting, held 6-'7 May 2002 under rhe auspices of che German 1'cdcral Environmenc Ministry, was co widen che dialogue on environmcncal issues becween the government and various religions in Germany. Goccfricd Orch, director of the bnsr Lange lmcituce for Ecumenical Srndies, chaired che meecing, and ocher pamC1pancs included three rcprcscnratives of the Catholic and Protescanc churches; che general secretary of che Central Muslim Council and a Muslim sciencific advisor; and a member of the council of the Buddhist Union and cwo ocher Buddhisrs. Also presenc wcrl' observers from the World Conference of Religions for Peace and a group representing che [.arch Charccr. The dialogue was designed ~ a follow-up co a meecing of G-8 environment ministers and religious leaders in Trieste in March 2001, ac which religious leaders appealed for governmencs ro give env1ronmcncal concerns a higher priority. The final memorandum, jointly drafted by the participants and accepted at rhe end of the conference, established the common ground becween chem on che issues of nature and che environment and the need for a common responsibility for action. The joint l 50 THE BAIIA'f WORLD 2002-2003

memorandum identified elemcncs such as love, justice, and ethics as a foun<lalion for sustainable development. The memorandum expresses che commicmenc co continue che dialogue locally, regionally, and ac the European level, and che religious communities pledged ro continue the process of discussing emironmemal issues both inside and oucside their own communicic:.. A book containing che statements of che various religious communities wa.-; also prepared. In chc United Kingdom, "Tranquility Zones" have been growing in popularity since chey were first conceived by che Baha'f community in Swindon. They are spaces created for prayer, medicarion, and reAeccion and have been provided as a service for police. hospirals, and businesses as well as for the general public. Recenrly they have been used in youch empowerment projects, and in 2002 a Tranquility Zone was inuoduced as part of a piloc program run by the Trowbridge Probation Service in an efforr to reduce reoffcnding. The program also includes group and one-on-one counseling, medical arcencion, literacy lessons, srorycelling, and art and color therapy. Each week, a Baha'i member of che Probacion learn secs up a Tranquility Zone room, which is prepared wich cushions, flowers.

Bahd'fs in Finland offer litemture tll 11 booth during 11 multietlmic festival in Helsinki in A111;• 2002. YEAR IN REVIEW 51

and candles. The 20 roung offenders, joined by che ocher slaff, an: encouraged co view themselves in terms of their spiricual c.:ap.Kicies. Gentle mw.iL is played throughout che session and the overall atmosphere aids in caking the youch on a medicative journey with music, stories, and quocacions from the Baha'f sacred writings. Introducing the spiricual component of prayer and meditation inco the reh.1bilicacion process has been praised by parricipams. Ma1f, and local govcrnmenc for ics effecnveness. In addition co exp.mding the number of dicncs who use che room. the Probanon Sc.:rvicc pl.rns ro use it for a 10-minmc medication .session at the end of each day.

Clnldren partirip11tr in 11 B1tl//l'i class at the Mushuk />11k1tri Cmter far Integral Educ1ttio11 oflndigmom People in S1mta Rosa, Ernt1dor.

Racial Unity The Bahfi Faith represents one of the mosr diverse collections of people on che planer. Though they come from more than 2,000 ethnic and crib.ii b.11.:kgrounds, their difference of color and culture is not a cause for separacion, but rather a rich and diverse heritage of human it)' to be celebrated. Both within Baha'f communities and in the world around chem, Baha'fs strive ro creace a society free from THE BAHA'f WORLD 2002-2003

• A participant at the Afro-Descendants Gathering, held in Brazil in 2003, disp/a,ys a mask he made during the African mask workshop.

racial prejudice where "humanity is one kind, one race and progeny, inhabiting the same globe." 7 From 31 January to 2 February 2003, more than 170 Brazilian Baha'fs came together to foster personal transformation and promote the principle of the oneness of humanity. Deepening unity, increasing self-esteem, and enhancing spiritual undemanding were the themes of the "Afro-Oescendanrs Gathering," held in the regional Baha'i center in Salvador, Brazil. In order to better understand racial prejudice and how it operates in today's society, the participants spoke in a session about their personal experiences of day-to-day discrimination. Then they examined the conrributions made by "Afro-descendants" to technological and scientific development in both ancient and modern rimes. Participants also studied selected Baha'i principles such as the oneness of the human family and the need for unity in diversity. This was the seventh such gathering in Brazil since r996, and similar initiatives in the United States-the Black Men's Gathering and the more recent Black Women's Gathering-shared the

'Abdu'l-Baha, Promulgation of Universal Peace, p. n8. YEAR IN REVIEW 53

Participants at 11 tmining institute campaign far indigenous peoples held in W1akpala, South Dakottt, United Sttttes, in 2002.

objectives of the Brazilian meeting. Nearly 100 acrended che 16th annual Black Men's Gathering, held at the Green Acre Baha'i chool in Eliot, Maine. The week-long conference, held the last week of July 2002, included participants from Kenya, the Gambia, and Suriname. The fourth annual Black Women's Gathering was held at Louhelen Baha'i School in Davison, Michigan, from 27 to 29 September 2002. Fifteen women participated in the weekend, which was filled with prayers, singing, music, fellowship, and consultation. Discussions at both gatherings included sharing experiences common to people of African ancestry and learning new ways to progress beyond feelings of victimization. Also expressed was the desire to include more forms of African-American culture in Baha'i events and the need to acrract more people of African descenc to the Baha'l Faith. The Black Men's Gathering ended with a procession and memorial program presented ac che graveside of Hand of the Cause of God Louis Gregory and his wife Louisa Gregory. Louis Gregory, an early American Baha'i who was a leader in promoting racial harmony, was also honored by the local Baha'f 54 THE BAfil'f WORLD 2002-2003

communicy of Charleston, South Carolina, through the creation of a museum in his former home. Born in I874, Mr. Gregory was a successful lawyer and rising star among early black intellectuals who grappled with issues of race relations in the United Scares ac the turn of the century. In 1909, he embraced the Bahf i Faith and turned his energies towards promoting unicy among the races. He was posthumously given the title Hand of che Cause of God in r951 as a resulc of his efforts in promoting the aims of the Faith. The Louis G. Gregory Bahff Museum was dedicated in a twoday celebration in February 2003, which was attended by more than 300 people. Dedication program highlights included a multicultural arts presencacion, two workshops on race relations, a cour of the museum and nearby sires imporcanc co Mr. Gregory, and a devotional gathering. The museum, which resides in a rwo-story house in the hearc of the Charleston peninsula, is the first museum in the cicy dedicated to a single person. In Bosnia and Herzegovina, a country whose shore history has been marred by constant ethnic tensions, Landegg lncernacional Universicy's Education for Peace program (EFP) is creating bonds among lhe different groups. The program has been running for more than rwo years and now involves more than 6,ooo students, ro,ooo parents, and 400 teachers. It offers training in conflict resolution, democracy, ethics, and leadership, and aims to create mutual respect and understanding among the country's people. Operating within the school system, it is integrated in co the curriculum and is designed to assist in reconciling the rifts among the country's main ethnic and religious groups-Catholic Croats, Orthodox Serbs, and Muslim Serbs. Parents, teachers, administrators, support staff, and students are all crucial to the project, as they strive co create an atmosphere of peace and mutual understanding. Lessons are consolidated ch rough artistic expression, and participants go on co educate the wider communicy through creative presentations that include poetry and dance. Some of the teachers involved with the project have started lO write a curriculum acceptable co members of all three ethnic groups. Ac present, each has its own curriculum, and education is strictly segregated. YEAR IN REVIEW 55

The governmenc of Bosnia and Herzegovina has been so impressed wirh the projecc's efficacy that it issued a scatcmcnr on rhe Education for Peace program co the heads of srate and heads of delegations at the Uni red Nations Special Session on ChilJren, held in New York 8-10 May 2002. Within six years, the program will be introduced inco all schools in Bosnia and Herzegovina, eventually reaching over a million participants. Ir will also be offered to ma-ny French- and English-speaking African countries in rhe coming year and is being starred in rwo privare us schools. Another country where the Baha'fs are helping LO address longsranding racial and cul rural issues is Australia, where evencs held in conjunction wirh National Reconciliation Week, from 27 May ro 3 June 2002, included a special service dedicated co reconciliation berween indigenous and other Ausrralians. 8 Baha'fs, members of the Manly Pitrwater Warringah Aboriginal Support Group, and the public joined together in rhe service, held at rhe Balufl House of Worship near Sydney, Ausrralia, on 26 May. Fearured were readings from the scriptures of the major world religions and a performance by che Baha'f Temple Choir. The reception included reading of the prayer distributed for National Sorry Day by the Aboriginal and Islander Commission of rhe Narional Council of Churches. The service was preceded by a reception ar which Ann Thomas, a native woman of che Biripi cribe, shared her though rs on reconciliation. "Reconciliarion at this rime means a lor," she said, "but it can only be by the spirir." The Baha'i Faith, she said, offered a means for all Australians ro work rogerher in unity.

Education The uplifcment of humanity begins with its educacion. Jnsrruction in che arts and sciences, particularly with attention given co moral development, is the means by which people understand themselves and their cnvironmenc, and create an «ever-advancing civilization." Baha'f schools and educarional projects are dedicated ro up1ifring the min<ls and spirits and each year expand in both enrollments and

8 For more informacion about reconciliation efforts by the Bah:i'( community in Auscralia. ~cc pp. 120-22. THE sAfiA'f WORLD 2002-2003

prominence as more people become acrracced m rhe principles and merhods that animare Baha'f educarion. Ac the opening ceremony for rwo new Internee-ready buildings, the Ocean of l ighr Inrernacional School in Tonga earned high praise from Crown Prince Tupouro'a Tupou V for irs technological advancemenc. The school is owned by rhe Baha'( communicy of Tonga and its curriculwn, which is dedicated ro developing nor only imelleccual but spiritual porenrial, is based on Baha'i principles; it aims to raise up students committed co rhe service of' humanicy. The school fosters the spiri cual development of' irs scuden rs ch rough classes in spirirual values in the primary school and moral education in the high school. "The opening of rhe buildings could not have come ar a better rime in Tonga's history because for the firsr rime chis school is breaking new ground in using the rechnolog} ro mitigate che negative effects of che economy," Prince Tupouto'a said in a speech at the ceremony on 25 January 2003. The Prince sajd he would follow the progress of che school wich "much incen.:sc and greac affection." The official opening of the new buildings was followed by a luncheon and emercainmenc for the 600 guests, who included Prince

Children t11ke part in a race as part of World Health Day e11ents at the I.outs Gregory Memorial Baha '{School in Tilling. Ugandt1, in April 2002. YEAR IN REVIEW 57

Tupouco'a's brother, the Honorable Maaru, and his wife Alaileula, che granddaughter of His Highness Susuga Maliecoa Tanumafili II, the Head of Scace of Samoa. Located on the outskins of Nuku'alofa, the capital city ofTonga, the school opened in 1996 and started its program wirh only nine students. During its seven years of operation che school has outgrown its rented facilities. Now the cwo new buildings will provide some 2,000 square meters of space for classrooms, laboracories, and a library. Classes are available for students ranging in age from 3 to r6, but a ruh grade will be added in 2004 and high school diplomas will be awarded ro graduates. Currently 250 children are enrolled at the school. Abouc 80 percent are from Tonga, but rhe studenr body also includes children from Ausualia., Canada, Japan, New Zealand, and the United Scares. Another long-standing Ba.ha'( education project, FUNDAEC, was honored by the Club of Buda.pest with a "Change rhc World-Best Practice Award" for its achievements in providing high school education and training ro more chan 50,000 people living in rural areas in Latin America. In a speech at the award ceremony, Peter Spiegel, the Secretary-General of the Club of Buda.pest, characceri1ed the project

II JI 11 11 II II

Participants in 11 Bahd'f study circle in Bahia, Brazil use training materials developed at the Ruhi Institute in Cofumbia. THE BAHA'f WORLD 2002-2003

as "the most considerable revolution of education in che rwentieth century" because of its efforts co assist people in developing countries to actively engage in the development process. The project is known as SAT (which stands for Sistema de Aprendizaje Tutorial, or "System for Tutorial Learning"). le is a tutorial learning program based on a series of interactive workbooks chat enables trained rutors co offer a high-qualiry secondary educational program in rural areas with minimal overhead cost. In most cases, even the tutors themselves lack formal education. SAT is keyed to che realities of rural life and based on the needs of che local residents, aiming co screngchen local economies and communal identity. le offers students a high school education that not only provides chem with cheorerical knowledge, as most rradicional educational curricula do, but also allows chem co become economically independent and to serve their communities. The "Change the World-Best Practice Award" was given to four international educational projects during the awards ceremony, held at the historic St. Paul's Church in Frankfurt, Germany, on 6 October 2002. Some 1,000 people attended, including honorary Club of Budapest members actor Sir Peter Ustinov and author Paulo Coelho, who were granted the Club's Planetary Consciousness Award. Also at the event was Isrvan Hiller, personal assistant to the Hungarian Prime Minister Peter Medgyessy, whose presence reinforced the support of the Hungarian government for the Club's efforts in promoting rhe emergence of planetary consciousness. Baha'i education efforrs are not solely focused on elementary and high school education. Ac the University of Bari, the secondlargesc university in Italy, a permanent course on Baha'f-inspired ethics and economics was established in March 2003. Giuseppe Robiati was appoinced as the coordinator of the course. A member of the Baha'i community of Italy and rhe European Baha'f Business Forum, Mr. Robiati is a businessman with extensive experience in engineering and business management and in the fields of human resources and economics. The course was approved by che Academic Senate and the Rector of the University of Bari in July 2002 and began in March. The "Ethics and Economy: Towards a New World Order" course consists of ro seminars focused on essential Baha'i values such as consultation, justice, equality, universal education, YEAR IN REVIEW 59

A study circlt in 'fitr1áey 1lt thr Association for the Unity of.Mt111kind in Antalya, June 2002.

and che unity of science and religion as chey rdace co the world of business an<l economics. And in Switzcrlan<l, scholars and academics from 10 councnes attended the Sccond lnccrnacional Conference on Modern Religious Movements 111 Judaism, Christianity, Islam, and the Bab{ and Baha'f l"aiths, hclc.I ar the l.andcgg Internacional University campus 27- 29 November 2002. Ir w.ls chc second in a series of conferences joindy convened by l..andcgg .rnd che Hebrew University of Jerusalcm.'1 Parciciparm came from Ausrralia, Canada. !áranee, liechcensccin, Iran, lsr.1cl, Sp:iin, 'li.irkt:\. rhe United Kingdom, and the Cniced )cares. Profc,sor MoshL Sharon, holder of the Chair in Baha 1 )cudaes at the Hebrew Uni\'crSIC), cochaired the conference with Dr. 11.B. Danesh, Landegg's Rector. Professor Sharon opcned che conference with an address on "Milknnialism: Significance of the '\iinecccnch Cencury" and che following day presented his ideas on '" I he Problem of Ritual."

9 A rcpon on the First lnrcrnadona1 Conference on Modern Rcl1giou Movcmem~ in Ju<lai\rn, Christianicy, Islam, and rhe B<ibf .rnd Baha f Faiths can be foun<l in /11e B11hti 'f World 2000-2001, pp. 103 07. 60 THE BAHA'f WORLD 2002-2003

In rotal, 17 papers were presented on a wide range of copies including "New Forms of Moving cowards the Unity between Faith and Reason in the Catholic Churc.h," "Modern 'l lebrew Christians': An 'Imagined Community,"' "Baha'i Education in Shiire lran," and "The Silences of God." In addition to formal presemations, the conference featured musical performances and a banquet. All papers from the conference will be made available on Landegg's Web site, and the dares for the third conference, to be held at Lhc l lebrew University of Jerusalem, are fonhcoming. 10

Arts 'Abdu'l-Baha eloquently expressed the high sracion of the arcs in His statement chat "in chis wonderful new age, art is worship. fhe more thou Mrivesc co perfect it, the closer wile d1ou come co God. " 1' There is no distinct category of"Bahff arr"; rather Baha'i arcists, musicians, and performers strive co express aspects of divinity in their work and thereby contribute ro the continual growth and maturation of human culture. In New York City, a week-long Festival of che Am was held from 26 June co 2 July 2002. The project was an initiative of Global Music, Inc., a Baha'i-owned company, and other individuals. The highlight was a concert by the Voices of Baha choir, a 550-voict: group composed of Bahf fs from some 24 countries, at Carnegie Hall. Voices of Baha has performed in a variety of incarnations at more Lhan 80 concerts in 30 countries over the past 10 years. The entire choir actually consim of more than 1,000 members, bur since its first performance at the Second Baha'i World Congress in 1992, seldom have more than 200 performed together. Tbe Baha'i Gospel Singers, also featured at the World Congress, performed in an evem at che Manhattan Cencer, as did weJl-knO\\n Persian performers who showcased an evening of Persian music.

Landegg's Web me can be found ac hrcp://www.landc:gg.edu/. 'Abdu'l-Bah.i, in "The lmporc.ince of che Arcs in Promocing che Faith," 7l1e Compilation of Compilation;, vol. 3 (lngleside, Nsw: Bah.i'l Publicarions Auscralia, 1000), p. 22. YEAR IN REVIEW

Choreographer Bm //,ucher s1w111rd,winning "Co11eno111" premiered 24 July 2002 11t the Banjj'Center, in (~mada. The work was inspired by the openmg ofthe Terraces o.f the Shrine of the Rdh on Mount Carmel.

Alembers ofthe Artworks Visual Arts Thmter group in Austmlin, whose performance) are 11 unique mi. ofpainti11g. dmma, and contemporary da11re. 1 THE BAHA'f WORLD 2002-2003

Omer events included a t:heater festival at the 47t:h Street Theater and a four-day conference on the arts at the Hotel Pennsylvania. The conference on the arts focused on the role of the arts as described in t:he Baha'( writings and applied in the Baha'i communiry. It included talks, music, drama, dance, and devotions in an attempt to highlight the spiritual and transformative power of creative endeavor. The theater festival showcased the growing theatrical talent that has emerged within the Baha'f community in recent years. The effects of t:he festival even carried over to other countries. After being informed t:hat rwo Belgian Baha'fs had performed in the Voices of Baha choir at Carnegie Hall, a Belgian national radio station, Radio Musique 3, aired four programs on the Faith and Baha'i choral music. The 20-minute shows concluded on I September after being aired four consecutive weeks on the station's "Chorissimo" program, which focuses on Belgian amateur choirs. The shows included information about t:he Faith and t:he New York event, interviews wit:h Belgian singers Lorraine Hetu and Concetta Difrancesco, and music by Tom Price, t:he conductor of Voices ofBaha, and Van Gilmer, the conductor of the Baha'f Gospel Singers. Throughout the worldwide Baha'i communiry, arts workshops have contributed both to developing identiry within the communiry and to spreading the message of the Faith. One such workshop, Geras:ao Viva, based in Portugal, performed in front of some 500 people in Lugo, Spain, as part of the "World Citizenship" program organized by the Baha'i communiry there. The group's performance was part of a festival of dances from around t:he world that rook place during the last week of July. The newspapers El Progreso and La voz de Galicia published articles and photographs of the performance. In July and August, three members of the Geras:[o Viva group visited Brazil to help in training workshops for Brazilian youth. The structure of the training hinged on both physical and spiritual elem~nts, wit:h the participants learning dance steps and dramatic techniques in addition to studying the Baha'i writings and focusing on generating love, cooperation, and uniry within the group. The dances t:hat the participants learned to perform dramatize Baha'i principles. Public presentations were held after each training session, with t:he largest in Bahia, where close to 400 people gathered to watch the YEAR IN REVIEW

youth perform. In all, seven Baha'i communities in four differem Brazilian scares bcndited from the craining workshops. ln ao Paulo, chc training was held ac che Solcanich Baha'i Educacional Cemer, where boch Bahf ( and non-Baha'i young p<:oplc who com pieced the training were askl'd ro reproduce ic in ocher cities. The newly trained youch wen: also invited co make a public prcsenrarion for 200 people during a confcrcnc:c in Rio de Janeiro held by the United Religions lnitiativtá. An Australian group, Anworks VisuaJ Arcs Theacer, Inc., received a granc from che Ocpartmenc of Immigration, Multiculcural, and Indigenous Affairs co promote harmony in diversicy in schools throughout W'cscem Australia, Souch Australia, and rhe Northern Territory. Among the aims of che grant, which is worth approximarely AU$50.ooo, arc co aid in the elimination of racism and prejudice and co help build a peaceful fucure for children. Artworks is a performing am and workshop group whose programs are rneanc co empower young people. lts widely acclaimed technittues .ue based on a combination of painting, drama, and contemporary dance. Thanks co che grant, the five-ycaM)ld group will be traveling co some 60 schools in coral, performing shows about harmony and facilicacing workshops where students can learn co use the ans LO promote understanding and unity. Abom halt of chc schools involved also sponsored extended workshops culminating in community arrs performances by the srudents themselves. Pare of the project, known as "Harmony in Diversicy Projecc 2003," will focu~ on Aboriginal schools in the Northern 1erricory. Another arts group. Phoenix Theater, organized a tour for its performance of a play about human righrs in July 2ooi wich che encouragement of the Nacional Spiritual Assembly of Greece. The group of rt youch inauguraced the cour with a performance ac a mulciculrural school in Athens, accended by some 100 people, 1110-.cly from the Turkish-speaking minority. Other performances included shows in Volos, Thessaloniki, l .arissa, and Kalamaria, which drew a crowd of close co 170 people. The municipality of Larissa assisted wich rhc preparations for che show there, where more than TOO people auendcd despite adverse weather conditions during the oucdoor show. THE BAHA'f WORLD 2002-2003

The group's final performance was on 13 July at a gypsy camp in a former military base outside ofThessaloniki. The performance was arranged by Arsis, an organization for the support of disadvantaged youth, as part of an emerging cul rural program. A large crowd from the local gypsy community attended, and after the performance the gypsy children and youth mingled with the Phoenix members in a spirit of warmth and friendship. News coverage of the performances included stories in local newspapers and a large article in rhe Thessaloniki-based newspaper, the Sunday Angelioforos. The national television channel ERT 3 broadcast part of the performance in Thessaloniki and interviews with participants.

Members ofthe Phoenix Theater group on their tour in Greece in 2003.

Involvement in the Life of Society Though the Baha'i Faith is fundamentally nonpolitical in character, its aims embrace the whole of humanity, and work with governmental and civil bodies, collaborating on projects and promoting the Faith's social ideals, is a key aspect of its activities. Involvement with the United Nations and other international organizations, and dialogues with governments and leaders of thought, are means by YEAR IN REVIEW

which Bahf fs strive to contribute co the discourse of society by elucidating the position of the Baha'i Faith and demonstrating how the Baha'f teachings create the basis for a civilization founded on peace, unity, and justice. In the Solomon Islands, the National Spirirual Assembly mer with Prime Minister Sir Allan Kemakeza during the first week of July 2002. The purpose of the meeting was co discuss the narure and status of che Baha'f community in the Solomon Islands, and to explain the role of the National Assembly in administering the affairs of the community. The Assembly also used the opporrunity to present examples of the work of Baha'fs around rhe world, including the projects on Mount Carmel at the Baha'i World Cencre and the recenr letter of che Universal House ofJustice co the world's religious leaders. The Prime Minister expressed his appreciation of chc supporr for peace that the Baha'f community had shown throughout the recenc difficulties in the country, specifically mentioning efforcs Baha'is had made in villages throughout the islands. The Baha'f community in India hosted a visit of the country's President, Dr. Abdul Kalam, to the Baha'f House of Worship in New Delhi on 18 March 2003. le was the first official visit hy an lndian Head of Scare since the Temple was opened in December 1986. Dr. Kalam was joined by Depury Prime Minister Lal Krishna Advani and Mrs. Advani, and Defense Minister George Fernan<les. During che visic, Dr. Kalam also met brieAy with represemacives of the National Spiritual Assembly of lndia and the Continemal Board of Counsellors.

Members oftht' N((tio11al Spiritual Assembly of tht' Solomon Islands. durmg tht'ir July 2002 meeting with Prime Minmer Sir Allan Kemokezn (b11ck row, third.from right). 66 THE BAHA I WORLD 2002-2003

The President also visiced che Temple's recenc addition, an information center for visitors chac feacures a visitor's gallery, comprising a main auditorium with a seacing capacity for more chan 400 people and rwo 70-seat auditoriums. The gallery focuses on the history of the Baha'i Faich, its philosophy, and the development activities of Baha'fs around che world. On display are photographs, cext, and films on the history of the Faich, and excerpts from Baha'i holy writings. The auditoriums screen films on che Temple itself as well as on the Baha'f Faith. Annually, more chan three and a half million people visit the Temple, making it one of the masc visited sites in the world. Other prominent visitors have included the Prime Ministers of Norway and Sri Lanka, the President of Iceland, the Vice-President of Uruguay, and the Dalai Lama. In Puerto Rico, the Baha'i community gave support to International Peace Day celebrations held on 1 November 2002. Baha'fs participated in chree events for rhe day, which is an observance created by che Puerto Rican legislacure. The events included a Harmony for Peace celebration at the botanical gardens in San Juan, a Walk for Peace in Rio Piedras, and a Commitment for Peace rally in San Juan's Central Park. The activities were organized by the Coalition against Family Violence, with support from various other civic and humanitarian organizations. The first event brought together political leaders and young students who called for peace in Puerto Rico and in the world. Among the speakers was Yolanda Zayas, che Secretary of Family Affairs in Puerto Rico, who said thac in order to achieve peace, work must begin in the family. She called for reflection on what each individual might contribute to create a world in harmony. The activity ended with an arciscic presentation by che choir of the University of Puerto Rico.- The Walk for Peace was a trip by public and private school students along the streets of che Rio Piedras section of San Juan co che Puerto Rico Art Museum, and the celebration of Peace Day ended at San Juan's Central Park with a gachering of religious leaders from many faiths who made a "Commitment for Peace." In Kosovo, Global Perspectives, a Baha'i-inspired NGO, was asked to host moral leadership seminars in the region. The invirncion YEAR IN REVIEW

came due to the success of Global Perspectives' first seminar, which brought cogether 35 people from the region's diverse ethnic groups. Although participants in that seminar, who came from groups that are historically anragonistic, scarred che seminar by avoiding contact, they ended with warm embraces. The project is subsidized and supported by the United Nations International Children's Fund (UNICEF), the Organization for Security and Cooperation in Europe (oscE), the Embassies of the United Scates and Germany, and che Ministry of Education and Culcure of Kosovo. le was initiated by the Global Motion Social Dance Theater, a group that aims co raise awareness of social problems and is dedicated to advancing education of its peers through the arts. The group is particularly relevant in Kosovo, where close to 40 percent of the population is under 20. The dance group cakes youth between 15 and 18 through a 20-session process of social, moral, and artistic training, co launch chem as accive agenrs of personal and social change. Another ongoing effort in which the Baha'fs are involved is the newly formed Center for Studies of Holocaust and Religious Minorities in Norway. Although still in the development stages, the center aims to combine studies of the Holocaust with an examination

Bahd'ls rut 11 ceremonial ribbon at the inauguration ofa new devotional center in Guatemala City, Guatemala. 68 THE BAHA'f WORLD 2002-2003

of rhe role of religious minorities in the modern world. It was formed at the instigation of the Jewish community and rhe Norwegian government, and founded by the University of Oslo. Ir will conrribure new research, educarional and informational activities, exhibitions, and conferences on the ropic. Brier Strandlie Thoresen, a member of the National Spiritual Assembly of the Baha'is of Norway, was elected to represent religious minorities on rhe center's council. Mrs. Thoresen chairs the working group that plans the themes ro be discussed and the religious minorities ro be presented at the center. During a study trip by the center's six board members to the United States, the Baha'f International Community's Office ac the United Nations helped arrange a meeting with more than 20 likeminded NGO representatives, and during a trip ro England, Baha'fs there arranged for the representatives co meet with Brian Pearce, leader of the Interfaith Network of Great Britain, Sandra Barach, from rhe Oxford Interfaith Centre, and representatives of the Bcrh Shalom Centre near Nottingham. Mrs. Thoresen also rold Karusha Otter Nilsen, coordinator of the Norwegian cencer, abom the work of Landegg Internacional University, and in July Mrs. Otter Nilsen attended a course on "Religion and Conflict Resolurion" there.

Interfaith Activities The activities of Baha'i communities ro promore religious understanding are founded on the idea char 'There can be no doubt whatever char the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and arc che subjecrs of one God." 12 Ir is in this spirit chat Baha'fs around the world recognize a kinship with worshippers from all religions anc.J are involved in dialogueslhat promote tolerance and unity. Most recently, the need for greater clarity on che relationship among the major religions was the subject of a letter written by the Universal House ofJustice addressed to the world's religious leaders. u

Baha'u'll:ih, Glea11ings from the Writi11gs ofBtthd '11'/ldh (Wilmette, IL: Baha'i Publishing Trust, 1994), p. 217. For the text of rhe letter, see pp. 89-98. YEAR IN REVIEW

Promoting understanding between religions was also rhe focus of a recent effort by Baha'fs in Peru. Their cooperation with rhe Peruvian human righrs organization INTERDES has helped ro energize an ongoing interfaith collaboration aimed ac winning wi<lcr governmental recognicion for non-Catholic religions. The result has been the creacion of a Peruvian lmcrfaich Council, which will be lhe official liaison for non-Catholic organizations wich che Ministry-of Justice. As well, the government has agreed t0 appoint a Nacional Direcror oflncerfaich Affairs, which will become a parallel position w the Direcrorate of Catholic Affairs within the Ministry of Juscice. INTERDES, a nongovernmental organization wich rhc full ride of Minisrerio Internacional de Desarrollo (Ministry of lncernarional Development), had been seeking wider freedoms for non-Catholic religions for several years bur had worked mainly wirh evangelical Christian groups. Ultimacely, some 15 differenr non-Catholic religious organizations in Peru, including the Baha'fs, joined in asking the government, which has tradicionally granred favored stacus only to the Catholic Church, to gram grearer religious freedom for all. World Religion Day, a celebration held annually since 1949, is a forum for religions to join together and celebrare cheir common ground. Since ics inception by rhe National Spiritual Assembly of the Uni red Scares, World Religion Day has grown in scope, wich the list of coumries observing che day in the past year including Albania, Austria, Australia, Bulgaria, Canada, Republic of the Congo, Finland, Germany. Hong Kong, India, Ireland, lraly, Liechcenstein, Lfrhuania, New Zealand, Norway, Panama, Portugal. Slovakia, Sweden, Switzerland, the United Kingdom, and Vanuatu. The celebracion in the Republic of Mauricius, organized by che Cacholic Church at the invitacion of the Baha'f community, was marked by che presence of the nation's President, Karl Offmann, and senior represenrarives of the Baha'i, Budd.hist, Christian, Hindu, and Muslim faiths. Each of che religious represemacives read prayers to the audience of 500 and spoke on the teachings of his or her respeccive religion, and each emphasized the same theme-that all the religions teach unity and peace. Another commemorarion, United Nations Day on 24 October 2002, created an opporcuniry for an interfaith discussion on world peace organized by che local Baha'f cornmuniry in Buea, Cameroon. 70 THE BAH.ff WORLD 2002-2003

In Cork, Ireland, a state primary school where there are no Bahd 'i students cefebmted the Bahd'i festival ofRirj.vdn. U1e lrish-la.nguage school, Gaelscoil Goirt Alainn, chose to celebmte the festival as part ofa program of multiculttmtl enrichment. Many ofthe children constructed banners with the words ofBahd 'u'lla.h in Irish.

Sponsored by che Local Spiricual Assembly of the Baha'fs of Buea, che discussion feacured speakers representing Baha'{, Chriscian, I Iindu, and Muslim perspeccives. Each of che speakers stressed che importance of religion in concriburing to peace and puc a special emphasis on the need for religious tolerance. The Reverend Father Alosius lruka Ndifor, secretary co the Bishop of che Catholic Diocese of Buca, said thac peace begins with God because God is peace, and chis can affect all of mankind if people open their hearts. The role of religion was also the theme of a multifairh panel discussion in Jena, Germany. More chan 100 people gathered at the Friedrich Schiller University in Jena on 12 November 2002 for discussion on the topic of "Jews, Christians, Muslims, and Baha'fs: The World Religions' Common Responsibility for World Peace." Sponsored by the Intercultural Council of Germany, the panel explored ways religions could rake joint responsibility for promoting incernationa1 peace, both in relation to the world at large and to each ocher. The Incerculcura1 Council of Germany was founded in 1994 YEAR IN REVlEW 7r

by a group of governmental and nongovernmenral organi7.ations with the aim of promoring social inregrarion. Representatives of the Jewish, Evangelical Lutheran, Muslim, and Baha'( communiries took part, as clid Prof. Udo Tworuschka, Chair of Comparative Religious Sciences ar the University of Jena; Dr. Nadeem Elyas, Presidenr of the Cenrral Muslim Council of Germany; and Christopher Sprung of the National Spiritual Assembly of the Baha'fs of Germany. Dr. Jurgen Miksch, the Chairman of c:he InterculLural Council, hosted the panel.

Children and Youth In a lercer wrirren on behalf of Shoghi Effendi, the plighL of young people in rhe modern age is drawn in a dim bur succinct lighr: "Life is not easy for the young people of this generation. They enter life with a heart full of hope, bur find before themselves noLhing but failures, and see in rhe future nothing bur darkness. What they need is the light manifested by Bah:fu'Uah, for that brightens their soul and srimulaces their vigor in facing difficulries."H Ir is the brightness of hope char Baha'i communfries try to bring not only to their own children, bur co the whole of the younger genera Lion, in whose hands lies the future of mankind. More than a thousand people attended a Cambodian Bah:i'f festival for children held on 30 March 2003 ar the Psar Leur Baha'i Center in Barrarnbang. The event created an opporruniry for children and yourh of all social classes to meet each other and also co give provincial authorities an overview of rhe Baha'i educational program for children. Children presented stories abour '.Abdu'l-Baha, recited quotations from rhe Baha'i writings, made drawings and displayed their arr, performed traditional Khmer music and dance, and played games cogether. Organi1.ers of the Barrambang evenr coped with the large crowd, rhough they were surprised at the tumour-they expected closer co the 400 people who had attended the previous year's festival. Several

14 Lerrer written on behalf of Shoghi Effen<li, in "Yourh," in lhe Compilnt1011 o/Cornpilat1011s, vol. 2 (Ingleside, NSW: BaM'f Publications Australia, 1991), p. 423. THE BAHA'I WORLD 2002-2003

Teachers and students in a chiUren's class in Madagascar, October 2002.

Participants in a Bahd'f chiUren's cl.ass in Belmopan, Belize, in 2002. YEAR IN REVIEW 73

senior government officials were imáiced guests, including the Director of che Battambang Education Department and Bacrambang's Director of Religious Affairs. Among the Bahf( guests were four members of the National Spiritual Assembly of chc Bal1a'fs of Cambodia and two Auxiliary Board members. The festival followed another successful children's festival, held in Saang on 27 March, an event that attracted another 400 participants. In Australia, Baba'( education classes in state schools have been running for 15 years and have now grown roan enrollmenr of more than 4,000 studencs. The classes began in New South Wales and have since spread co the Northern Territory, Queensland, Vicroria, and Western Australia, where they are offered as an option within the religious education program in government: schools. The Baha'f education classes are b~cd on the teachings of Bahcf u'lla.h and are designed ro concribute co the awakening and development of the spiritual narnre of every child attending the classes, complemenring the traditional education provided by schools. Teachers of the classes are accredited and go through a standard approval process, which includes fulfillment of stare education department requirements. While rhe classes were originally scaned by Baha'f parents who wanted their children co learn about their own religion, almost 90 percent of the students now attending che classes come &om families of other religious backgrounds. The dasses are open to all students regardless of their cultural or religious background, subject ro parencal approval. Many parents choose the classes for their children because they arc attracted by the emphasis placed on the oneness of religion. Parents have also noted their appreciation of the focus placed on the development of virtues such as kindness, honesty, and love. Baba' (youth conferences offer opporrunities for learning, sharing experiences, and gaining inspiration. More than 120 youch attended the national youth conference in Kampala, Uganda, from 23 ro 28 December. Parcicipanrs came &om a variety of countries, including Burundi, Ethiopia, Icaly, Kenya, the Netherlands, the Philippines, che Seychelles, Rwanda, che United Scares, and Zambia. The conference had sessions on copies such as heroes and heroines of c.he Baha'i Faich, marriage and chastity, and the Five Year Plan. The evenings were enlivened by celebrations chat included music, dance, and dramatic performances. Following che formal sessions, 74 THE BAHA'I WORLD 2002-2003

participants dispersed from the conference in an organized effort to spread the Baha'f teachings in the area. "Changing Times" was the theme of the European Youth Seminar, held at the Townshend International School in the Czech Republic from 26 December 2002 to 1 January 2003. One hundred and eighty youth from more than 20 countries atcended, to discuss topics such as the Baha'i standard oflife and ethics, the situation of the world and solutions from the Baha'f writings, Baha'i scholarship and its practical implications, the Five Year Plan, and Century of Light, a document prepared by the Universal House of Justice that describes the emergence of the Baha'i Faith against the background of the turmoil of the twentieth century. Other issues related to topics about living the Baha'i life, such as Baha'i marriage, the equality of the sexes, career management, and socioeconomic development, were presented and discussed in various talks and workshops. Another large youth conference was held in Norway from 17 to 21 April 2003. The Nordic Youth Conference, titled "Learning in Action," gathered 169 participants, with most coming from Denmark, Finland, Norway, and Sweden. Through group consultation and workshops, participants examined such topics as "The Time We Live In," "You and the Minor Plan," and "Youth at the Forefront."

Children at the Tahirih Center for Excellence in Mexico, in October 2002. YEAR IN REVIEW 75

Community Development

Unity is che motivating principle of the Baha'f Faith-a uniry chac not only binds togecher individuals buc also creates the framework for a new society. Baha.'is strive to create unicy in the ..-.áorkl around chem and in cheir own communicies; In more than 200 councries and rerricorics and in chousands oflocalicies chey are establishing mod~ls of unificd life based on consultation. learning, and growth. On 28 .rnd 29 June 2002, the national Bahfi communicy in Zambia had cause for celebration as it marked 50 years srnce che faich was first introduced co che country. The celebrac1ons were offici.11ly opened by che Honorable Lackson Mapush1, Minister of Home. Affairs. Bah.rt visicors included Counsellor-mcmbc.:r of che Jnrernacional áfoaching Centre Or. Firaydoun Javaheri, Concincntal Coumdlors Enos f\fakhck and Maina Mkandawire, and Daphne Masedha. widow of che lace William Mmutle Maseclha, a prominent member of chc e~1rly Bah.i'f community in Africa. More than 300 parricipams from 28 regions of Zambia and 17 ocher countries gathered for cwo days of "golden jubilee" commemorations. Evencs included personal recolleccions recounted by many Bahf is abouc che early history of che Faith in Zambia. Special acknowle<lgcmcnr was aho given to the unique positions held lw Frie Mamon and C hristopher Mwitumwa in che history of the 1-airh in Zambia. The communicy was inaugurated in 1952, when Eric Mamon and his son frrry ,mivcd from the United Kingdom as che first Bahci'fs in what was then known as Norchern Rhodesia. Mr. Mancon and his son eventually secrlc.:d in Lusaka, when: he became known for his loving manner and his ideals of peace. His closest Zambian companion was Christopher Mwirumwa, who accompanied him co l:\iyasaland (now Malawi} whcrc.: they mec ocher Baha'1s. On their return in late 1954, Mr. Mwicumwa declared hi~ belief in Baha'u'llah and chus became thL firsc Zambian co embrace che Baha'f ra1th. The first National Spiritual Assembl) formed in 1967, and che country is now home to nearly 15,000 Bah:i.'fs, with more rhan 80 Local Spiritual Assemblies. For Baha'i communicie!>, parcicularly in countries where che Faith has only rc.:cencly been escablished, becoming legally incorporated THE BAHA'f WORLD 2002-2003

Some of rhe partidp1mts at the 5oth anniversary celebmtion of/ ..mnbia's Bahd '/community, held in June 2002.

adds to the prestige and independent character of rhc Faith and has many advantages for the Baha'fs in those counrries. Ir increases che inAuence of che Nacional Spiritual Assembly and allows the body co hold properry, emer into contracts, and can lead ro Lhe recognicion of Baha'i marriage ceremonies, holy days, and other communiry matters. On c2 June 2002, the Esronian Baha'i communirics in Parnu, Narva, and Tartu were registered as legal bodies by che Esronian Interior Ministry. Registering ac lease rwo local communicaes was a necessary requirement for the incorporation of chc narional community, whose legal status is as a union of local communities in accordance with Estonian law. The registration of che national communiry, which has only existed in the years since che collapse of che Soviet Union, followed on 17 June. Two communicies in South America, Peru and Chile, gained legal incorporation in December 2002. The National Spirirual Assembly of Peru was registered as a legally incorporated entity and the Chilean National Spirirual Assembly was officially recognized by rhc Ministry of Justice under the new Law of Religious Worship. The national governing body of che Baha'i communiry in Chile played a part in another major dt.:velopmenr in September 2002 YEAR IN REVIBW 77

when ic called for rhe submission of designs for a new continental Baha'i House of Worship. The building, to be conscrucced southeasc of Samiago, will be rhe eighth House of\Vorship in the world. The call came after an announcement in 2001 by rhe Universal I louse of Justice char efforcs should begin co build what would be known as the "Mother Temple of South America." The announcemenc specified requiremencs for rhe design of che building; it muse be nine-sided, it should have an auditorium capable of searing ac lease 500 people, and its primary feature should be a dome 40 co 45 mcccrs tall. Design submissions muse also include basic landscaping features, as che surrounding gardens are a key feacure of the ocher Temples. There are currently seven Houses of Worship, and che design of each is unique, with most reAeccing rhe culture of the lands in which they were builc. The Temples themselves are meant co be not only beautiful structures buc also places co commune with God in silence and reverence. Their Arabic name, Mashriqu'l-Adhk:ir, means "dawning place of che mention of God." In che furure, ead1 Bahff House of Worship will be rhe central feature in a complex designed co provide a variety of community services such as health care and education, open co use by followers of any religion. The Baha'f communiry of Hungary, having grown from some 70 Baha'is in 1990 co more than i,200, inaugurated its new narional

Pttrtrcipdnts in ti Ruhi study circle in Bulgaria. THE BAHA'f WORLD 2002-2003

Baha'i center designed to accommodate the growth of the communicy. A reception was held on 27 November 2002 and more than 50 people arcended, including two members of the l lungarian Parliament, representatives of the Prime Minister's Office, a representative of the Ministry of the Interior, a pastor from the Unicarian Church, a representative of the Club of Budapest, and several national media personalities. The celebraLion opened wiLh the reading of a congratulatory letter from a former President of l lungary, Arpad Gonez, who conveyed his appreciation and support to the community. The guest of honor was Istvan Szalay, Stare Secretary for Religious Affairs, who remarked that the Bahf ( communicy is unique in ics promotion of harmony and stability among rhe population. Peccr Koczoh, rhe secretary of the National Spiritual Assembly of Hungary, said char acquiring the new Bahf I center was "a turning poinr" in che lite of the Hungarian commun ity. An Appeal for Unity TO THE WORLD,S RELIGIOUS LEADERS

In April 2002, the Universal House ofjustice issued a letter addressed to the world's religious leaders that called for a greater understanding of unity among religions. This article presents highlights ofthe presentation ofthat message.

ore than a century ago, Baha'u'llab counseled the Baha'fs,

M "Consort with the followers of all religions in a spirit of friendliness and fellowship. " 1 The Baha'{ teachings on religious uni ty are clear and unambiguous: religion is one, and all religions spring from the sam e divine source. f n 2002, expressing concern over the worldwide rise of religious prejudice, che Universal House of Juscice issued an appeal ro the world's religious leaders, calling for decisive accion to eradicate religious intolerance. Warning chat "[w] irh every day chat passes, danger grows that the rising fires of religious prejudice will ignite a worldwide conflagration che consequences of which are unthinkable," the message scares: "Tragically, organized religion, whose very reason for being emails service co the cause of brotherhood and peace, behaves all coo frequently as one of the most formidable obstacles in the path; co cite a parricuJar painful face, it has long lent its credibility to fanaticism. "2

Baha'u'llah, Gleanings from the Writings ofBahd'u1Uh (Wilmette, IL: Baha'f Publishing Trust, r994), p. 95. The full text of rhis lencr appears on pp. 89-98 of chis volume.

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So THE BAHA'f WORLD 2002-2003

The letter suggests that increased interfaith dialogue can be an important step in fighting religious prejudice, but to be effective it must become far more vigorous and searching. "Baha'fs see in the struggle of diverse religions to draw closer together a response to the Divine Will for a human race that is entering on its collective maturity," the letter states. Yet, interfaith discourse, if it is to contribute meaningfully to healing the ills that affiict a desperate humanity, must now address honestly and without further evasion the implications of the overarching rruth that called the movement into being: that God is one and chat, beyond all diversity of cultural expression and human interpretation, religion is likewise one. The Universal House ofJustice offers the assistance of the worldwide Baha'i community in efforrs to foster this dialogue. The message, which was issued in April, was quickly delivered via the global network of national Baha'i communities co religious leaders, academics who study religion, and specialists in related fields; within several months, thousands of leaders in more than 80 countries had received it. Translations were made inro numerous languages, 3 and local Bal1ff communities began co present the letter to religious leaders in their villages, towns, and cities. Baha'i delegations reported that they were received with a high level of courtesy and dignity by leaders of all faith communities. This article will offer a few highlights of those presenrations.

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"This is the message. This is the moment. We are facing the greatest challenge char God has ever given us and chis is the message we need," responded Professor Jonathan Sacks, Chief Rabbi of the Unir~d Hebrew Congregations of Great Britain and che Commonwealth, when he was given the message. Similar sentiments were expressed by the Most Reverend Dr. George Carey, then Archbishop of Canterbury of the Church of England, who wrote, "I very much share your view that we all need co address the question of how

.\'lb access the document in more than 20 languages, visit hrcp://www.bahai.org/ article-1-1-0-1 .html. APPEAL FOR UNITY 81

Professor Jonathan Sacks, Chief Rabbi ofthe United Hebrew Congregations of Great Britam and the- Commonwealth (right), receives the message from the Secretary of the National Spiritual Assembly of the LK.

our different faiths can become forces for peace and justice. Much honest discussion between the communities will be required as we pursue chis goal, and ic is good to learn, from the message which you delivered, of che ways in which the Bah:i'f communicy is seeking to engage with these matters." Biharilal Keshavji Tanna of the Hindu Council of Tanzania responded, "I have read the document with great inreresc and feel thac it contains a supremely important message not only to che leaders of the faith groups, buc to all chinking individuals, who must shoulder the duty and responsibilicy of breaking down barriers amongst the various groups of the family of mankind." He indicated char he would distribucc copies of ic to ocher members of the council. In Trinidad and Tobago, Muslim leader Imam Nazim Ali received the message saying chat he was very pleased with the Baha'fs' "concern abouc establishing a common ground for meaningful discussion and solucion to che problem of religious controversy among the human race" and further stated, "I have seen a common line in your belief corresponding to the belief in Islam .... These basic beliefs, if pursued with wisdom and understanding, can create THE BAHA'f WORLD 2002-2003

His Supreme Holiness Venerable Thep \i0ng (left), reads the message presented to him by the Bahd'fs of Cambodia.

a golden world order to defeat this present age of religious ignorance." In Italy, the President of the World Muslim League replied that he would read the message and share it with the Imam of the Mosque. Patriarch Samdech of the Mahanikaya Sect in Cambodia, His Supreme Holiness Venerable Thep Yong, spoke about the Buddhist attitude of tolerance towards other religions and said that he would take the message to a conference of the Muslim community in Malaysia to which he had been invited. During a presentation of the message to Cardinal Francis Arinze and Monsignor Michael Fitzgerald at the Vatican, Cardinal Arinze underscored the Roman Catholic Church's commitment to look for the unifying aspects in religions and promised to study the message carefully. The Apostolic Nuncio in Canada also affirmed the Roman Catholic viewpoint on interfaith dialogue and wished the Baha'fs well, saying, "May our common efforts bear fruit as we continue to work for the dignity of all human beings." SOuth Africa's Chief Rabbi called the message "an inspiring impetus towards the essential unity which alone will create the sort of world we want to live in," while the President of the Lutherans of Nicaragua said the Baha'fs were the only group that could bring the churches together, and a retired Anglican Bishop in New Zealand wrote, "the failure of organized religion to give a lead in world peace and understanding is a cause of real sadness. We need more sharing APPEAL FOR UNITY

of this concern by people of goodwill across the religious divide. Many thanks for your initiative." In response lo the message, the Assembly of God leader in Kiribati noted chac religious prejudice "is really a problem and walls that separate che churches should be put down," while in Belarus, Pyotr Orlov, the Chair of the Old Belief Orchodox Church, gave the message a warm response and spoke positively about the Fah:h and its inAuence on people, saying that all differenr religions should live in peace and friendship. Among rhe many Hindu swamis who received the message in India, Swami Ranganathananda, President of Ramakrishna Math and Mission, responded char the ideas ir expressed were "very welcome." He memioned rhe traditionally coleranc attitude in India, saying, "The very face char you have a beautiful Baha'i temple ar Delhi is testimony co this attitude .... [ convey to you my love and best wishes." l ndia's Islamic leaders, the Cardinal of the Catholic Church and several archbishops, leaders of the Sikhs, the High Priest of the Buddhist community, the Oalai Lama, the Chief Rabbi of India, and heads of the Zoroastrian and Jain communities also received the message.

A delegation of B11hd 'Is in Uganda presents the message to Cardinal Emmanuel Wamala (third from right) ofthe Roman Catholic Church. THE BAHJ\'f WORLD 2002-2003

B11hd 'is in Botswana present the mmage to .Anglican BM1op Theo Naledi {cmur) in 1'-lay 2002.

In Georgia, two Bahd 'Is presem the mes.rnge to D1: /ezt//I (,'ug11nishvili, the Ch01mum ofthe Healthcare and Soci11/ Ajfiur.1 Cmmnittee (fitr left), and P.trliammtarian Lado Chipashvili (fin r~~ht). APPEAL FOR UNITY

Many religious leaders indicated chat they planned to provide lhe message to others in their own organizations. In Liberia, rhe Narional Muslim Council requested additional copies for distribution to all mosques in rhe capiral, and the Supreme Sikh Council of Kenya asked chac the message be distributed to 30 leaders who had gathered for a symposium on the occasion of the opening oF a Sikh temple. Members of royalcy receiving the letter included Her Majcscy Queen Elizabeth I I. Head of the Church of England, and J lis Majesty King Harald V of Norway, who has sponsored many imerfaich initiatives within the country. In Jamaica, HE Sir Howard Cooke, che Governor-General. thanked the Bah:i'is for the me.o;sagc and indicated that he would speak about the subject in an upcoming address co the members of chc diplomatic corps. On campuses, the message sparked positive reactions. In New Zealand, it was chc topic of discussion at a study group convened by the Rev. Alan Creak, a Christian chaplain at Auckland Universicy, who posted the message on a Web site, together with a brief outline and notes. 1 In Brazil, chc Dean of the Peace University (UNIPAZ), Professor Pierre Weil, after reading the message, proposed that UNIPAZ invite represcmacives of che different religions to discuss the contents and then draft a document co be read in places of worship on World Religion Day. Dr. Gerald Mader, the President of the European Peace University in Ausrria, invited the Bahi'fs to participate in an imerfaich symposium, and presencations co universicies in Kenya brought invications ro the Baha'{ community co participate in several national interfaith iniciaLives lhere. In che Cayman Islands, the Direcror of the Inscirure ofThcological Leadership and Development invited r.hc Bah:i'fs co send speakers to a class on comparative religion, while the Dean responsible for Values and Moral Development ac che Engineering College of che Universidad Javeriana in Colombia expressed wholehearted agreement with the document and said chac he wanced ro work with che Baha'is to develop a program of spirirualizacion for the proft:.ssors and students ac rhe college.

hLrp://www.cs.auckland.ac.nz/ . . alan/ch.aplain/bahai.hrm. ,,, 86 THE BAHA I WORLD 2002-2003

The Director-General ofNicarngun's branch ofthe Buddhist organization Sokn Gnkkm lmematiorud (left) is presented with the letter in May 2002.

Dr. Hans Hermann Henrix, Chairman of rhe Associacion of the Direcrors of the Catholic Academies in Germany, commenred, "ln view of the aggravating conAicts and anragonisms, l consider this Message an important contribution ro lhe efforts of rhe world religions to appeal ro rhe human capability for peace and ro suengrhen the power of religions ro promoce peace." Another response came from Dr. Karl-Josef Kuschel, Professor at the Catholic Theological Deparcmenc ofTiibingen University and Vice President of the Srifrung Welcechos (World Erhics foundation). "For me as a Christian theologian," he wrote, "pursuing for years the same concern [i.e. as that of rhe Message], the contribution of your religious community is a valuable confirmation and cncouragemem.... I welcome your mani~e..~to and I wish for ir a lascing effect." In che United States the message was widely discribured to interfaith organizations, religious academics, and hundreds of leaders of the major faith communiries and associations-Jewish, Muslim, Sikh, Hindu, Buddhist, Zoroastrian, Taoist, Jain, and Protestant, Roman Catholic, Orthodox, and Evangelical Christian. In French Polynesia, the Baha'i community presented rhe message co leaders of Protestant, Mormon, Sevcnrh Day Adventist, and Penrecoscal APPEAL FOR UNITY

churches, following which the Mormons invited the Bahf fs to participate in a large public event attended by dignitaries representing both government and religious groups. In some regions, the appeaJ received significant publicity in the news media. In India, for example, the Times of India and the Hindu, as well as severaJ other newspapers, featured articles on the message. One newspaper in NC\v Delhi, the Pioneer, reprinted"'excerpts of the letter in two installments. In Nicaragua, la Prema, one of the country's rwo major newspapers, published an arricle on rhe document in irs Sunday edition. The entirety of the message was published in the Cayrnanian Compass, the only daily newspaper in the Cayman Islands, which generated positive responses in contrast with a prevailing notion that religious freedom would allow other people to "usurp the Christian heritage" of the country. Religion editors and writers of rhe main print and broadcast media oudets in the United Scares and Canada were also presented with copies. To the World's Religious Leaders This letter. issued by the Universal House of Justice in April 2002, challenges the leaders ofthe world's religious communities to reexamine the issues lying at the heart ofinterfaith activity.

T he enduring legacy of the twenriech cencury is char ic compelled rhe peoples of the world co begin seeing chemsclves as the members of a single human race, and the earth as chac race's common homeland. Despite che concinuing conflict and violence chat darken rhe horizon, prejudices char once seemed inherent in rhe nature of the human species are everywhere giving way. Down with chem come barriers chat long divided che family of man into a Babel of incoherent identicies of cultural, ethnic, or nacional origin. That so fundamental a change could occur in so brief a period-virtually overnighr in che perspective of historical rime-suggests che magnitude of the possibilicies for rhe future. Tragically, organized religion, whose very reason for being encails service co the cause of brocherhood and peace, behaves all too frequendy as one of che most formidable obstacles in che path; ro cite a particular painful fact, it has long lent ics credibility co fanaticism. We feel a responsibiliry, as the governing council of one of rhe world religions, co urge earnest consideration of the challenge this poses for religious leadership. Boch the issue and the circumstances co which ic gives rise require char we speak frankly. We crust thac common service co the Divine will ensure rhac whac we say will be received in the same spiric of goodwill as it is put forward. THE BAHA'f WORLD 2002-2003

The issue comes sharply inco focus when one considers whac has been achieved elsewhere. Jn che pasc, apart from isolated exceptions, women were regarded as an inf<.::rior breed, rheir nacure hedged abouc by supersricions, denied che opporcunicy co express che pocemialicies of che human spirit and relegaced co che role of serving the needs of men. Clearly, chere are many societies where such conditions persist and are even fanarically defended. Ac che level of global discourse, however, che concept of the equalit) of the sexes has, for all praccical purposes, now assumed che force of universally accepted principle. lt enjoys similar auchority in mosr of che academic community and information media. So basic has been che revis1oning char exponents of male supremacy muse look for supporc on the margins of responsible opinion. The beleaguered barralions of nacionalism face a similar fare. Wich each passing crisis in world affairs, ic becomes easier for the cici1en co Jiscinguish becween a love of councry chac enriches one's life, and submission co inflammatory rhetoric designed to provoke hatred and fear of ochers. Even where ic is expedient co parcicipare in the familiar narionaliscic rices, public response is as ofcen marked by feelings of awkwardness as ic is bv rhe strong conviccions and ready enthusiasm of earlier cimes. The effect has been reinforced by che restructuring steadily raking place in the incernacional order. Whatever che shorccomings of the United Nacions system in its present form, and however handicapped irs ability co cake colleccive military accion againsc aggression, no one can mistake che fact thac che fecish of ,1bsoluce nacional sovereignty is on ics way co extinction. Racial and echnic prejudices have been subjecce<l to equally summal) creacmcnc by historical processes char have lircle pacience left for such precensions. Here, rejection of che pasc has been especially decisivt. Racism is now cainrcJ by its association wich the horrors of dll rwcmicch century co che degree that ic has caken on someching of chc c haracrer of a spiricual disease. While surviving as a social attitude in many parts of che world-and as a blight on che lives of a sign ificant segment of humankind-racial preju<l1cc has become so universally condemned in principle thac no body of people can any longer safoly allow themselves to be idemific<l with iL le is not that a dark past has been erased and .1 new world of light bs suddenly been born. Vase numbers of people continue co TO THE WORLD'S RELIGIOUS LEADERS 91

endure che effecrs of ingrained prejudices of erhniciry, gender. nation, casre, and class. All che evidence indicaces char such injuscices will long persisc as chc insrirurions and standards chac humanity is devising only slowly become empowered co conscrucr a new order of relarionships and ro bring relief to rhe oppressed. The poinc, rather, is char a threshold has been crossed from which rhere is no credible possibility of return. Fundamental principles have been idencifu:d, articulaced. accorded broad publicity, and are becoming progrc.:ssively incarnared in insricucions capable of imposing chem on public behavior. There is no doubr chac, however procracred and painful rhe scrugglc, the outcome will be co revolurionize relationships among all peoples, at che grassroots level.

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As the rwenticch cenrury opened, che prejudice char seemed more likely chan any other co succumb co rhe forces of change was that of religion. In rhe West, scientific advances had already dealc rudely with some of the ccncral pillars of sectarian exclusivity. In the concexr of rhe rransformation caking place in rhe human race's concepcion of itself, che mosc promising new religious development seemed co be the incerfoirh movement. In 1893, the World's Columbian Exposition surprised e\'en irs ambirious organizers by giving birch to che famed "Parliament of Religions," a vision of spirirual .ind moral consensus that captured rhe popular imagination on all concincnrs and managed co cc.:lipse even the scientific, technological, and commercial wonders chac the Lxposicion cdebrace<l. Briefly, ic appeared that ancient walls had fallen. For influential thinkers in the field of religion, the gathering stood unique, "unprecedented in che history of rhe world." The Parliament had, its distinguished principal organizer said, "emancipated che world from bigocry." An imaginative leadership, it was confidently prcdicrcd, would sci:r(! the opportunity and awaken in the earth's long-divided religious communities a spirit of brotherhood char could provide che needed moral underpinnings for the new world of prosperity and progress. Thus encouraged, incerfaich movemencs of every kind cook root and flourished. A vase lirerarurc, available in many languages, introduced an ever wider public, believers and nonbelievers alike, co chc teachings of all rhe major faichs, an interest picked up in due 92 THE SAHA'{ WORLD 2002-2003

course by radio, lclevision, film, and eventually the lncerner. Instirurions of higher learning launched degree programs in rhe study of comparative religion. By the time the century ended, incerfaith worship services, unthinkable only a few decades earlier, were becoming commonplace. Alas, it is clear rhac these initiatives lack both incellecrual coherence and spiritual commirmenc. Jn conrrasc to rhc processes of unification that are transforming the rest of humaniry's social relationships. the suggestion thac all of the world's greac religions are equally valid in narure and origin is stubbornly resisted by enrrenched paccerns of sectarian thoughr. The progress of racial integration is a developmenc that is nor merely an expression of senrimentaliry or strategy bur arises from the recognition that the earrh's peoples consticure a single species whose many variations do not themselves confer any advantage or impose any handicap on individual members of the race. The emancipacion of women, likewise, has entailed rhe willingness of" both sociery's inscicutions and popular opinion co acknowledge char there are no acceprable grounds-biological, social, or moral-co justify denying women full equalicy with men, and girls equal educational opportunities with boys. Nor does appreciation of the conrributions char some nacions are making to che shaping of an evolving global civilization support the inhcrired illusion thal other nations have lircle or nothing ro bring ro the effort. So fundamental a reorienrarion religious leadership appear~, for the most pare, unable co undercake. Ocher segrnl'nts of society embrace the implications of the oneness of humankind, not only as the inevitable nexr seep in the advancemenc of civili1.ation, but as the fulfilment of lesser identities of every kind lhac our race brings to this critical moment in our collective history. Yet, rhe greater part of organized religion sran<ls paralyzed ar lhc rhr~hold of rhe future, gripped in chose very dogmas and claims of privileged access ro rnirh that have been responsible for creating some of che most bitter conAicrs dividing the earth's inhabitants. The consequences, in terms of human well being, have been ruinous. le is surely unnecessary ro cite in derail che horrors being visited upon hapless populations roday by outbursts of fanaticism that shame rhe name of religion. Nor is the phenomenon a recent one. To rake only one of many examples, Europe's sixteenth century ' RELIGIOUS LEADERS TO THE WORLDS 93

wars of religion cosc char concinenc the lives of some 30 percent of its encire population. One muse wonder what has been the longer term harvest of the seeds planct:d in popular consciousness b}' chc blind forces of sectarian dogmatism that inspired such conflicts. To this accouncing muse be added a betrayal of the life of the mind which, more chan any other factor, has robbed religion of the capacity it inherently possesses to play a decisive role in the shaffing of world affairs. Locked inco preoccupation with agendas char disperse and vitiate human energies, religious institurions have mo often been che chief agencs in discouraging exploracion of realiry and the exercise of those incclleccual faculties that distinguish humankind. Denunciations of mact:rialism or terrorism are of no real assistance in coping with che concemporary moral crisis if they do not begin by addressing candi<ll} the failure of responsibility that has left believing masses exposed and vulnerable to these influences. Such refleccions, however painful, are less an indiccmenc of organized religion chan a reminder of the unique power ic represencs. Religion, as we arc all aware, reaches co the roots of motivation. When it has been faithful co the spirit and example of the transcendent l;igurcs who gave the world its greac belief syscems, it has awakened in whole populations capacities co love, co forgive, to create, to dare greacly, to overcome prejudice, to sacrifice for the common good, and co discipline che impulses of animal instinct. Unquestionably. the seminal force in the civiliLing of human nature has been the influence of the succession of chesc Manifestations of the Divine char extends back to the dawn of recorded history. This same force, that operated with such effect in ages pasc, remains an inextinguishable feature of human consciousness. Against all odds, and with little in the way of meaningful encouragemenc, ic conrinues to suscain the struggle for survival of uncounted millions, and to raise up in all lands heroes and saints whose lives are che most persuasive vindicacion of che principles contained in the scriptures of rheir respective fairhs. As che course of civilization demonstrates. religion is also capable of profoundly influencing che srructure of social relationships. Indeed, it would be difficult to think of any fun<lamencal advance in civilization char did noc derive its moral chrust from this perennial source. ls ic conceivable, then, that passage co the culminating stage in rhc millennia-long process 94 THE BAHA'f WORLD 2002-2003

of the organization of the planer can be accomplished in a spirirual vacuum? lf the perverse ideologies lee loo'>e on our world during the cenrury just past conrribuced nothing else, they demonstrated conclusively that che need cannot be mcc by alternatives chac lie within che power of human invemion.

C'(i:.J

'J he implications for coday are ~ummed up by Bah:i'u'llih in words written over a century ago and wi<ldy disseminated in rhe incervening <lccadcs: There can be no doubt whatever chat the peoples of the world, of whacever race or religion. derive their inspiration from one heavenly Source, and are the subjects of one God. The difference berween the ordinances under which they abide should be anriburcd to che varying requiremencs and exigencies of the age in which they were revealed. All of them, except a few which arc the outcome of human perversity, were ordained of God, and arc a reflection of His Will and Purpose. Arise and, armed with the power of faith, shatter ro pieces the gods of your vain imaginings, the sowers of dissension amongst you. Cleave unto chat which drawerh you together and uniceth you. Such an appeal does not call for abandonmenr of faith in the fundamencal verities of any of che world's greac belief systems. Far orherwise. Fairh has ics own imperative and is its own juscificacion. \xrhac ochers believe--0r do noc believe-cannot be the authority in any individual conscience worthy of rhe name. Whac che above words do unequivocally urge is renunciacion of all chose claims to exclusivicy or finality thac, in winding cheir roots around the life of rhe spirit, have been che greatest single facror in suffocating impulses ro unity and in promoting hatred and violence. Ir Is ro chis historic challenge chat we believe leaders of religion muse respond if religious leadership is to have meaning in che global sociecy emerging from the rransformarive experiences of chc nvcnrierh century. It is evident char growing numbers of people are coming co realize chat che truth underlying all religions is in ics essence one. This recognicion arises not rhrough a resolution of rheological dispures, buc as an inruitive awareness born from che ever-widening TO THE WORLD'S RELIGIOUS LEADERS 95

experience of ochers and from a dawning acceptance of the oneness of che human family icself. Our of the welter of religious doctrines, rituals, and legal codes inherited from vanished worlds, there is emerging a sense chat spiritual life, like the oneness manifest in diverse nationalities, races, and cultures, constitutes one unbounded reality equally accessible ro everyone. In order for chis diffuse and still tentative perception co consolidate itself and contribute effecti~ely ro che building of a peaceful world, ic muse have che wholehearted confirmation of chose co whom, even at chis late hour, masses of che earth's population look for guidance. There are certainly wide differences among the world's major religious traditions with respect co social ordinances and forms of worship. Given rhc thousands of years during which successive revelations of che Divine have addressed che changing needs of a constantly evolving civilization, ic could hardly be otherwise. Indeed, an inherent feature of the scriptures of most of the major faiths would appear co be the expression, in some form or ocher, of che principle of religion's evolutionary nature. What cannot be morally justified is the manipulation of cultural legacies chat were intended to enrich spiritual experience, as a means to arouse prejudice and alienation. The primary cask of the soul wiJI always be ro investigate reality, to live in accordance wich che truths of which ic becomes persuaded, and co accord full respect to the efforts of others to do che same. le may be objected char, if all the greac religions are to be recognized as equally Divine in origin, che effect will be co encourage, or at lease to facilitate, chc conversion of numbers of people from one religion to another. Whether or nor this is crue, it is surely of peripheral imponance when sec against the opportunity that history has ac lase opened to chose who are conscious of a world chat transcends chis cerrcscrial one-and against the responsibility char this awareness imposes. Each of che great faiths can adduce impressive and credible Lescimony co its efficacy in nurturing moral character. Similarly, no one could convincingly argue char doctrines attached to one particular belief system have been either more or less prolific in generating bigotry and superstition than chose attached to any ocher. In an integrating world, ic is natural that parcerns of response and association will undergo a continuous process of shifting, and the role of insrirucions, of whatever kind, is surely to consider how these THE BAHA'f WORLD 2002-2003

developments can be managed in a way char promores uniry. The guarancee that che outcome will ultimately be sound-spiritually, morally, and socially-lies in rhe abiding fairh of the unconsulred masses of the earrh's inhabitants rhar the universe is ruled nor by human caprice, bur by a loving and unfailing Providence. Togerher with the crumbling of barriers separaring peoples, our age is wimessing rhe dissolution of the once insuperable wall chat che past assumed would forever separate rhe life of Heaven from the life of Earth. The scriptures of all religions have always taught che believer co see in service to others not only a moral dury, but an avenue for rhe soul's own approach co God. Today, the progressive restructuring of sociery gives chis familiar teaching new dimensions of meaning. As the age-old promise of a world animated by principles of justice slowly rakes on che character of a realisric goal, meering rhe needs of rhe soul and chose of sociery will increasingly be seen as reciprocal aspects of a mature spiritual life. If religious leadership is co rise co rhe challenge that this latter perception represents, such response must begin by acknowledging chat religion and science are che two indispensable knowledge systems chrough which the potentialities of consciousness develop. Far from being in conflict wich one anocher, chese fundamental modes of che mind's exploration of realiry are mutually dependent and have been mosr productive in those rare bur happy periods of history when their complementary nature has been recognized and they have been able ro work together. The insights and skills generated by scientific advance will have always to look to the guidance of spiritual and moral commicmem co ensure cheir appropriare application; religious convictions, no marter how cherished chey may be, must submit, willingly and gracefully, to impartial testing by scientific merhods. We come finally to an issue chat we approach with some diffidence as it touches mosr directly on conscience. Among the many remprations rhe world offers, che rest that has, not surprisingly, preoccupied religious leaders is rhat of exercising power in maners of belief. No one who has dedicared long years co earnest meditarion and srudy of the scriptures of one or another of the great religions requires any further reminder of the ofc-repeared axiom regarding the potencialiry of power to corrupt and co do so increasingly as such power grows. The unheralded inner victories won in this respecr by TO THE WORLD'S RELIGIOUS LEADERS 97

unnumbered clerics all down che ages have no doubc been one of the chief sources of organized religion's creative screngch and musr rank as one of its highest disrinctions. To the same degree, surrender co the lure of worldly power an<l advantage, on the pan of ocher religious leaders, has cultivated a fertile breeding ground for cynicism, corruption, and despair among all who observe ir. The implications for the abilicy of religious leadership co fulfil ics social rcsponsibilicy a1 this poinc in history need no elaboration.

Because it is concerned with che ennobling of character and the harmonizing of relariomhips, religion has served throughout history as the ulriman: auchoricy in giving meaning co life. In every age, it has culcivaccd the good, reproved the wrong, and held up, co the gaze of all chose willing co sec, a vision of pocencialirics as ycc unrealized. From its counsels the rational soul has derived encouragement in overcoming limits imposed by the world an<l in fulfilling irself. As the name implies, religion has simultaneously been rhe chief force binding diverse peoples together in ever larger and more complex societies through which the individual capacities thus released can find expression. The great advantage of the present age is the perspective chat makes it possible for the encire human race ro sec chis civilizing process as a single phenomenon, the ever-recurring encounters of our world with the world of God. lnspirtád by chis perspective, che Baha'i community has been a vigorous promoter of interfairh accivi[ies from the rime of their inception. Apart from cherished associations rhat these acriviries create, Baha'fs sec in rhc struggle of diverse religions co draw closer cogcchcr a rcl>pome co the Divine Will for a human race chat is entering on its colkctivc maturicy. The members of our communicy will continue rn as~isc in every way we can. We owe ir co our parrncrs in this common cfforr, however, ro srace clearly our conviction char interfaith discourse, if it is to conrribuce meaningfully co healing the ilb rha1 alllicc a desperate humanicy, muse now address honestly and wirhout further evasion the implications of the overarching trurh that called the movement imo being: chat God is one and char, beyond all diversity of culrnra1 expression and human interprerarion, religion is likewise one. THE BAHA'f WORLD 2002-2003

With every day that passes, danger grows that the rising fires of religious prejudice will ignite a worldwide conflagration che consequences of which are unthinkable. Such a danger civil government, unaided, cannot overcome. Nor should we delude ourselves that appeals for mutual tolerance can alone hope co extinguish animosities that claim co possess Divine sanction. The crisis calls on religious leadership for a break with the past as decisive as those that opened che way for society to address equally corrosive prejudices of race, gender, and nation. Whatever justification exists for exercising influence in matters of conscience lies in serving the well-being of humankind. Ac chis greatest turning point in the history of civilization, che demands of such service could not be more clear. "The well-being of mankind, its peace and security, are unattainable," Baha'u'lla.h urges, "unless and until its unity is firmly established." New Translations of Baha'u'llah's Writings

aha'u'llah's wricings elucidate virtually every aspect of exiscence,

B including subjects as varied as science, philosophy, laws for human conduce, the spiricual nacure of existence, and pronouncements about che future of humanity. These divinely inspired wrirings create che foundation of the Baha'i Faith, bur their intended applicarion is universal. Bahfu'llah wrote nor co a select group of followers, but to che whole of humanity. The texts are the charter for a new world, and no being is outside rhe rejuvenating influence of Baha'u'llah's rcvclacion, which He describes in these terms: Say: In chis day, the fertilizing winds of the grace of God have passed over all rhings. Every creacure hath been endowed with all the potenrialiries it can carry.... Every tree hach been endowed with the choicest fruits, every ocean enriched with che most luminous gems. Man, himself, hath been invested wirh the gifts of understanding and knowledge. The whole creation hach been made the recipient of the revelation of rhe All-Merciful, and che earth the repository of things inscrutable co all except God, che Truth, che Knower of things unseen. 1

Baha'u'llih, Summons ofthe Lord ofHosts (Haifa: World Cenrre Publicadons, 2002), p. 25.

100 THE BAIIA f WORLD 2002-2003

In 2002, World Cencre Publica(ions issued rwo new volumes of English (ranslacions of Baha'u'llah's writings, The Summons of the I ord ofHosts and Gems ofDivine Mysteries. These new publicacions noc only represent a significant concriburion co the understanding and hi ~rnry of the Bah:i'( Faith, bur also demonstrate the breadd1 of Baha'u'llah's ministry, as [hey address issues of human k.>adership, che nature of God's appearance on carrh , the meaning of past religious symbols, an<l rhe ceaseless journey of che soul cowards its Lord.

The Swmnons ofthe Lord ofHosts The Summons of the Lord of Hosts is a 272-page compilarion char collects English translations of six major works wriccen by Baha'u'llah in che larcer half of the nineteenth century. The book conrains the Suriy-i-HaykaJ (Surih of the Temple), Suriy-i-Ra'is ( urih of the Chief), Lnv~-i-Ra'is (lablec of che Chief), L.l\ h-i-Fu'Jd . (Tabler co Fu' ad Pasha), - Lawh-i-Suldn . . (Tabler ro che Sulcan), and Suriy-i-Muluk (Surih co che Kings). Pares of each of these Tablets had been previously translated hy Shoghi Effendi and published in ocher forms, bur chis is rhe firsr time each has appeared in ics complete form. Collcccively, the works clearly enunciate Ba11a' u'llah's claim to prophechood and offer a prescription for peaceful and just leadership in che modern world. The primary work in che volume, rhe Suri y-i-Haykal, was described by Shoghi Effendi as one of Bahf u'llcih "mosr challenging works" and sets the cone for lhe volume by establishing the divine source of Baha'u'llah's mission. "Never since the beginning of the world," declares Baha'u'llah, "harh the message been so open ly proclaimed." Thar proclamation of His message and its divine so urce comes in passages suc.:h as chc fo ll o~ing, where Bah:i'u'lh1h describes receivi ng rhe intimations of His mission and station:

~The Lawl~-i-Sul~an is addressed to N:i.~iri'<l Ofn 5.hah. the Shah or Persia, and the Lawry-i-Ra'fs and Suriy-i-Ra'fs are .1ddre~~cd co 'Ali PJ.sh:i, Grand Vizier of the Ottoman Empire. NEW fRANSLATIONS 101

\\'hile engulfed in tribulations I heard a mosc wondrous, a mosc swccc voice, calling above My head. Turning M} face, I beheld a Maiden-the embodiment of tbe remembranct: of the name of M}' Lord-suspcndt:d in the air before Me .... Poinring wirh her finger unro My head, she addressed all who arc in he.wen and all who arc on canh, saying: By God! This is che Bcsr-Beloved of rhc worlds. ~

Throughout the Suriy-i-1 laykal, Baha'u'llah explon:s the inseparable rel.aiomhip bcrwecn the Manifestation and Cod, in passages such as chis: Say: Naught i~ seen in Mr rem pie but the Temple of God, and in My hcauty bur His Bcaucy, and in My being bur His Being, and in Mr self bur His Self, and in My mon:menr bur His Movemcnc, and in My acquiescence bur His Acquiescence. and in My pen but His Pen. rhc Mighry, the AH-Praised. !here hath not been in My soul but the Trurh, and in Myself naught could be seen bu1 Cod. Beware be ye speak of duality in regard co My Self, for all the .uoms of rhe earth proclaim that there is none ocher God but I lim, the One, che Single, the Mighcy, chc Loving.'

The cexc of the Suriy-i-Haykal also includes lt:ners addressed co sonu: of the most powerful individual monarchs of the rime: Napoleon Ill, Crnr Alexander n. Queen Victoria, Na~iri'd-Dln Shah, and Pope Pius IX. In each. Bah:i'u'l!Jh describe:-. His sracion as a ManifCswion of God and challenges rhe rulers co acknowledge chat scacion. Baha'u'IUh .1ddress ro Na~iri'd-O(n Shah is chc longest of chese leucrs. Known as che Law~-i-Sul~an. it is dircc.tcd ro che Shah of Persia, an enemy of the Baha'is who ordered the marryrdom of the Bab and the imprisonmenc of Baha'u'll.ih in rhe i'),<ih-Ch:il, among ocher abuses to che community. In che address co one whom Baha'u'llah callcJ thlá " Prince of Oppressors," He outlines che abuses rhac He has suffered at the Shah's command and challenges the sovereign co

Bah.i'u'll,th. Summons, pp. 5-6. Ibid., pp. 23 l+ 102 THE BAfil'{ WORLD 2002-2003

accept His revclacion. He also offers ro meet wich chc Muslim clergy, and ro provide whacever definitive proofs of che new revelation they would require to test Baha'u'llah's claim. After the completion of the St'triy-i-Haykal, Bahf u'llah instructed rhar chc ,.,,áork be written in che form of a pentacle, symbolic of che human temple. He added a concluding paragraph char Shoghi Effendi described as "words which reveal che importance He attached co cho~e Messages, and indicate cheir dirccr associacion wich che prophecy of rhe Old Tesramenc":S

Thus have We builc the álcmple with che hands of power and mighc, could ye bur know ic. This is che Temple promised unro you in the Book. Draw ye nigh unco it. This is chat which profirech you, could ye buc comprehend it. Be fair, 0 peoples of rhe earth! Which is preferable, chis, or a temple which is built of clay? Ser your faces cowards it. Thus have ye been commanded by God, the Help in Peril, the Self-Subsisting.'' Another major work included in The Summons of the Lord of Hosts is the Suriy-i-Mulllk, described by Shoghi Effendi as "rhe mosc momentous Tabkc revealed by BahJ'u'llah in which He, for the first time, directs His words collectively ro che encire company of chc monarchs of Ease and West. '" In ir, Baha' u'llah outlines requirerncms for rulers, including reduccion of armaments, the resolution of incernacional conAiccs, and reduccion of expendirnrcs rhac place unnecessary scrain on their subjects. "La} nor aside rhe fear of God, 0 kings of che earch, and beware chat ye transgress nor the bounds which the Almighry hath fixed . . . . Be vigi lam, chat ye may nor do injustice co anyone, be ic co the excenc of a grain of mustard seed. Tread ye the parb of juscice, for this, verily, is the scraighc pach," Bahf u'llah assercs in a stacemenc ourlining che requiremerm or just leadership.

'Shoghi Effendi, /'he Promised Day ls Come (Wilmette, IL: Baha'i Publi~hing Trust, 1996), p. 47. Bahfu' llah, Summons, p. 137. Shoghi tlfendi. God Passes By (Wilmerrc. IL: Bah:i'f Publi~hi n g Trust, 1995), p. 171. Baha'u'llah, Summons, p. 188. NEW TRANSLATIONS 103

The Suriy-i-Ra'ls, which addresses the Ottoman Prime Minister 'Ali Pasha, exposes rhe ways in which the Minister misused his power and beuayed the trust of the people. The Law~-i-Ra'ls contains passages addressed co the same Minister and includes a vehement portrayal of the depth of his depravity. saying, "[T]he fury of God's wrath hath so encompassed you char ye shall never rake heed. " 9 1 he Law~-i-Fu'ad, which refers ro the Occoman Miniscer P-u'ad Pasha. "describes rhe spirirual consequences of the abuse of power, and foretells the imminent downfall of his colleague, 'Alf Pasha, and the overthrow of che Sultan himself-prophecies char were widely circulaced and whose dramatic fulfillment added greacly co the prestige of rheir Author." 10

Gems ofDivine Mysteries Gems ofDivine Mysteries (a translation of che Arabic tide Javahiru'l- Asrar) was wrinen in Arabic during Bahf u'llah's banishment co Iraq, where He was exiled from 1853 until 1863. Though a relatively small volume, it is an important early episcle char explores rhe human quesc for spiricual cnlighcenmenc and the symbols used throughout rhe history of religious revelacion. Gems is in the form of a letter written in reply ro questions asked of Baha'u'll.ih abouc the Promised One of Islam. Bah:fu'llah used che questions as an opportunity co elaborate a number of related subjects. The book relates closely to another of the major works of Bahci'u'llah, che Kicab-i-fqan, which gives an exploration of che progression of divine revelacion and che cribulacions suscaincd by rhe Manifcstacions of God. Specifically, ir addresses che cause of the rejection of che Prophets of the pasc, the danger of a literal reading of scripture, rhe meaning of the signs and porcencs in che Bible concerning che advent of the new Manifestation, and che concinuiry of divine revelation.

•) lbid., p. 164. w Universal l fousc of Ju~rice, incroduccion to The Summom of the Lord of Hosts, p. vi. THE BAIIA'f WORLD 2002-2003

Bahci'u'llah explains many of che .symbolic cerms w.ed in past revelacions, such as "resurrection" and "Day ofJu<lgmcnc," symbolic cerms that have been misunderscood and have crcaced a barrier between mankind and God's divinely appoinced Mc.sscngers. In l lis descriprion of the true meaning of resurrection, Baha'u'llah says, [H]e who had believed in God and in the Manifesration of I lis beauty was raised from che grave of heedlessness, gachere<l cogecher in the sacred ground of the heart, quickened co the life of faith and cerrirude, and admiued inco the paradise of the divine presence. Whar paradise can be loftier than this, what ingarhering mightier, and what resurrection grcacer? Indeed, should a soul be acquainced with these mysteries, ht: would grasp that which none ocher harh fathomed. 11 Gems further describes the quest for uni()' wirh God. In chis, ir bears <>imilarity co 7/1e Seven Valleys, a primarily mystical work of Baha'u'llah rhac describes seven stages, described as a series of valleys, rhrough which a seeker's soul progresses as it grows closer co God. Gems explains these seven srages using an extended metaphor of a progression of cities called "the Garden of Search," "dll: Ciry of Love and Rapture," "rhe Ciry of Oi\ine Uniry," "che Garden of \'V'ondcrmenr," "the City of Absolute Nothingness," "rhe City of Jmrnorrality," and "the Ciry chat hath no name or description." In this final city, where the seeker achieves che apex of reunion, Aow che oceans of ererniry. whilst Lhis city itself revolvcrh round che seac of ett.:rniry. Therein che sun of che Unseen sbinerh resplcnclcnc above che horizon of rhe Unseen, .t sun char hath its own heavens .md its own moons, which partake of its lighr and which rise from and sec upon che ocean of che Unsccn. Nor can I ever hope tO impart even a dewdrop of char whic.h hath been decreed rhcrcin, as none is acquainccd with its fll)'Stcries save God, its Creator and Fashioner, and His Manifesrations. 1'

Bahf u'llah, Gems of Divine Mpterie> (Haifa: World Cemre Publications, 2002.), p. 42. ~ Ibid., p. 77. NEW TRANSLATIONS

Rendering the Translations These newly issue<l volumes are the first full translations published since the release of che che flrsc authorized English cranslac:ion of c:he Kicab-i-Aqdas, Bahf u'llah's book of laws, in 1992. The preparation of rranslarions from the original Persian or Arabic was undertaken by che Research Deparcmcnr of rhe UniversaJ House of Justice. The English rendering'.'> are a result of combined efforts of a number of c:ranslarors, all of whom strive ro follow the pattern established by Shoghi Fffendi. In some cases, Baha\1'llah would Himself write rhe Tablets, bur ir was typical for Him ro reveal verses aloud to an amanuensis. The dictation was sometimes recorded in what has been called "revelacion wriling"-a shorrhand script wrirren with extreme quickness owing to the speed wich which the words were uttered. These original "revelation writing" drafts were lacer revised and approved by Baha'u'llah. These "revelation drafts," as well as the many ocher rranscriprions ofBahfu'llah's writings, are held in the Internacional Baha'i Archives in Haifa. The collection encompasses approximately 17,000 irems, some of which are in Bah:i'u'Uah's own handwriting, while others are transcriptions made either by Baha'u'llah's an"lanuenses or by other known scribt!s, under Baha'u'Jlih's direction. The thousanc.ls of epistles revealed by Baha'u'llah, when raken together, constitute a volume more rhan 70 rimes chc size of rhe Qur'an and more than 15 rimes the size of the Old and New Tc.o;ramencs of rhe Bible. Though less than 10 percent of Bahf u'Jlah's writings have been translated, rhose complered represenr works of major significance. The work of the Research Depanmenr ro study and Lranslate che remaining bulk of the writings of the Faith is ongoing, wich new volumes planned for future release that will conrinue ro contribute to understanding of rhe Faith both for those among its followers ru; well as rhe historians and scholars who srudy ic. World Summit on Sustainable Development Held from 26 August to 4 September 2002 in Johannesburg, South Africa, the \'V'or/d Summzt 011 Sustainable Development was dedicated to

evaluating progress since 1992 sEarth Summit and defining new strategies for t1chieving sustainability.

n Rio de Janeiro, Brazil, there srands a five-meter-high, hour-

I glass-shaped sculpture rhar contains soil from some 150 nations. Called the Peace Monument, rhe sculpture is a symbol of people's connecrion both to their environment and to each orher. Thar connection is eloquently summarized in the monument's inscription, from the writings of Baha'u'llah: "the earth is but one country, and mankind its citizens." The Peace Monument was inaugurated in 1992, when representatives from governments and nongovernmencal organizations (Ncos) gathered in Rio de Janeiro for rhe Earth Summir,1 a landmark conference to assess global issues surrounding the environment and sustainable development. That summit drew the international community o ne step closer to the realization of the goal of the interconnectedness and ulcimate unity of the planer. The Baha'i Internacional Comm unity was deeply engaged in borh preparation beforehand and meetings at the summir. Ten years lacer, the World Summit on Sustainable Oevelopmenc (wsso) in Johannesburg, South Africa, was held to judge progress

Formally known as the Unired Nacions Conference on Environmcnc and Development.

ro8 THE sAHJ\'f WORLD 2002-2003

since the Rio Summit. Bringing together 104 heads of stare and government and thousands of NGOs, it was rhe largest UN conference ever. Once again, Baha'fs contributed to many aspects of rhe conference and continued to stress not only the importance of unity but also rhe need for highlighting spiritual and religious issues in discussions on sustainable development.

A Recognition of Unity A total of 191 countries participated in the summit, and 21,340 accrediration passes were issued. Organized by the United Nations, the summit had the goal of inspiring action cowards the creation of an environmentally sound world while addressing humanity's needs for food, water, shelter, sani ration, energy, health services, and economic security. The summit itself, which focused on government negotiations, was held at rhe Sandron Convenrion Cemer just outside Johannesburg. A parallel Civil Society Forum of NGOS, which amacccd some 22,000 delegates, was held separately ar Nasrec. The Ubuncu Village, an exhibition space that was open co government leaders, NGOs, major groups such as businesses, and the public, was created for exhibits, cultural performances, and other events designed to help facilitate new partnerships for sustainable development. A notable factor was che increased involvement of business leaders, scientists, farmers, and other groups nor traditionally pare of UN conferences on the environmenr. This increased diversity of participants was accompanied by an affirmation of a growing sense of interconnectedness and interdependence. "[R]ccognicion has grown that, indeed, the world has grown into a global village," said Thabo Mbeki, President of South Africa, who served as the summit's chairman. "The survival of everybody in chis village demands that we develop a universal consensus to act together to ensure char there is no longer any river that divides our common habitat into poor and wealthy parts. This indicates char the noble concept of human solidarity has, once again, regained currency as a driving force in the reconstruction and development of our common world." WORLD SUMMIT ON SUSTAINABLE DEVELOPMENT 109

The summic's declaration also reinforced che need for unity within the spheres char consricure sustainable developmenc, seating that it must be built on three "incerdependenr and mucually reinforcing pillars"-economic development, social development, and environmental protection-and established "ac local, national, regional, and global levels." For the Baha'i represencatives, the summit's recognition ofthc need for unity is an imporranr step in the right direction. Some 30 representatives of six Baha'i and Baha'i-inspired organizations rook part in activities ac all of the summit's rhree venues. Delegations from the Bah:i'I Jncernacional Community included representatives from Baha'i communities in Brazil, Canada, and South Africa. ln ad<lirion, cwo Bahf I-inspired organizations, the Internacional Environment Forum (IEF) and the European Bahff Business Forum (EBBF), which operate on Bahff principles bur have no formal connection to Bah:i'f inscicucions, sent <ldegacions. The IEF and EBBF shared an exhibit at rhe NGO Forum and presented several workshops on copies related to sustainable development. The Baha'i lnccrnacional Community and the Bah:i'f community of Sou ch Africa created t\vo exhibics, one for the Ubuncu Village and che ocher for chc NGO Forum, highlighting che Bah:i'f approach to development. They showcased Baha'f projects chat reAect values and principles at "the heart of development," such as cruscworrhiness, the equality of womi.:n and men, and justice. Ocher contributions included chose in the arcs. Two Baha'i youth performing-arcs troupes, Beyond Words and Ablaze, offered performances, and a display of"Children's Arr for che Environment" featured arr from an annual competition run by che Bahtl'ls in rhc Cape Town area.

Outcomes Much was expected from Johannesburg, especially in terms of concrete commirmencs from governments. For the most part, these consisted of reaffirmations or reiceracions of commicmencs made at che Millennium Summit in 2000 and other recenc UN conferences. On another level, however, the Johannesburg Declaration and che summit's Plan oflmplemencarion demonscrace both growth and llO THE BAHA'I WORLD 2002-2003

development in rhe global understanding of susrainable development since rhe Earth Summic-parricularly in rerms of recognizing links between poverty, envi ronmental prorecrion, and rhe use of natural resources. "The deep fault line that divides human society between rhe rich and the poor and the ever-increasing gap between the developed and developing worlds pose a major threat to global prosperity, security and stability," scares rhe summit's declaration. Addirionally, the decision to hold the summit in Africa demonsrrared an awareness of the needs of thac continent, which stands as the lease developed in the world and in dire need of attention from the international community. Another key ourcome of the Johannesburg Summit was a clear acknowledgment that sustainable development cannot be achieved without widespread collaborarion among all sectors of global society. This is most clearly seen in the creation of new "Type [I" partnerships between governments, businesses, and civil society, in contrast to traditional "Type I" government-to-government agreements. The Rio Declaration on Environmenr and Developmenr and Agenda 2I are considered to be Type I agreemenrs, as are the Johannesburg Declaration and its final Plan of Implementation. Designed to stress practical collaboration on che from lines of environmental action and development, some 280 Type II partnerships were launched ar the summic. They include actions like those embodied in an initiative to collect bicycles in Europe co refurbish and sell in Africa, so as to reduce coi and alleviate poverty; a plan involving Asian governments and wildlife groups aimed at recognizing and protecting landing sires for migratory birds; and the creation of a public/privare network in rhe South Pacific co help protect coral reefs and associared fisheries.

The Role of Religion For their pan, rhe Baha'f participants expressed the need for expanding the vocabulary of development to include spirituality and the role of religion in the dialogue. WORLD SUMMIT ON SUSTAINABLE DEVELOPMENT m

In 2001, the Bahf{ International Community issued the statcmenc entitled "Sustainable Developmenr: The Spiritual Dimension. "2 For this conference the delegation presented a follow-up statement, "Religion and Development at the Crossroads: Convergence or Divergence?", that outlines the need for a reassessment of the role of religion in development. "The statement [to the wsso] raises a bold and challenging call to the UN and ro the leaders of the world's religions," said Peter Adriance, the lead representative of the Baha'i International Community ro the summic. "le asks che UN to more fully recognize the key role religion must play in the quest for sustainable development and it calls on religious leaders co reject all forms of religious fanaticism as impediments co development and peace." The Baha'i Incernational Community's statemenc makes a clear call for a funher exploration of the role of spirituality and religion: Despite ... significant achievements, the United Nations has yec to grasp fully boch che conscructive role that religion can play in creating a peaceful and prosperous global order, and the destructive impact thac religious fanaticism can have on the stability and progress of the world .... For ics pare, the United Nations might begin the process of substancively involving religion in deliberations on humankind's future by hosting an inicial gathering of religious leaders. 4 Even though the wsso acknowledged the need for greater unity, unity without its spiritual underpinnings is nothing more chan an arrangement of convenience. When based on spiritual undemanding, however, it is a reality whose reflection needs to be seen in all efforts for rhe advancement of human society. As 'Abdu'l-Baha said, No matter how far che material world advances, it cannot establish the happiness of mankind. Only when material and spiritual civilization are linked and coordinated will happiness be

'This statement can be found in The Bahd'I World 2001-2002, pp. 279 -85. For the text of chi~ statement, see pp. 2.jt-39. á Ibid., pp. 231-38. 112 THE BAHA'I WORLD 2002-2003

assured. Then material cidlizacion will noc concribme ics energies ro rhe forces of evil in destroying che oneness of humanity. for in material civiliz.acion good .rnd evil advance rogerher and maintain che same pace.~ The idea is noc complecely foreign to che development community. The 500-page document AgendJ1 21, which emerged from the Earth Summit and ourlines an excensivc plan of action for the world's governmencs, businesses, and NGm in pursuit of sustainable developmenr, has served as a blueprint for action in che 10 years since char conference. Agenda 21, in sections dealing with .subjects as diverse as human heal ch and deforestation, includes several mentions of the need for spirituality as well as social, economic.:, and ocher facrors. Despite this, however. a true consensus on what spirituality means and how co include it in che discussions about development remains to be reached. The mocivarion chat drives Baha'is co panicipace in these gatherings is an an acknowledgemenc of che need for the incegrarion of spirirnal concerns into development issues, which arises from the essential rcalirv of humankind. As che Baha'i Inrernarional Community writes in " usrainable Dcvelopmenc: The Spiritual Dimension": For the vast majority of the world's people che idea chat human nature is fundamencally spiritual is an inconcrovcrcible truth. Indced, chis perception of reality is the defining culrural experience for most of the world's pcoplc and is inseparable from how they perceive chcmsclvcs and the world around them. It is, chcrefore, only by bringing a focus on d1e spiritual dimension of human realicy that development policies and programs can truly reAecc che experiences, conditions, and aspirations of che 1llancc's inhabicancs and elicit their hcarcfelc .supporr and accive panicipation.6

~ 'Abdu'l Baha, l'lu' Promu~~ruio11 of U11111rr.1r1/ lhtcr: 111/ks Delivered by 'Ahrl11'l-B11htl during His Visit to thr U11itrd S11111ás mu/ C111111tl11 in 1912. rev. ed. (Wilmcctc, IL: BahJ'( Publi,hing Tru,t, 1995), p. 109. ' Sec /lie IJ11/Jd'/ Wor/.tl, 2001--2002, p. 280. Race Unity and Social Cohesion

D uring chc summer of 2001, E ngland was marred by riocs roared mainly in raciaJ strife. More than a thousand people ulrimacdy parcicipaced in che unrest, which lefc hundreds injured and caused nearly us$20 million in damages. The cvencs forced an examinarion of the society chat spawned chem, wich government and citizens seeking answers co che quescions of why che riocs had happened and how co prevenr them from erupting again. Racism may not be che sole cause, bur in a councry where more chan half of the people feel rhey live in a racist society, 1 ic is certainly a pervasive and insidious disease that erodes the underpinnings of society. ln the words of the National Spiritual Assembly of the Baha'ls of che United Kingdom, its effects are "undoubtedly a major cause of division, and a force for harm in society." The National Assembly continues,

Ac the root of chis and all forms of discriminacion is che erroneous idea chat humankind is somehow composed of separate and discincr races, peoples, or castes, and chat chose subgroups

According ro a May 2002 poll conducted by ICM Research, available at hrep:// www. ic mresearch .co. uk/ rev iews/200 2/bbc-race-poll. may-200 2. h cm.

llJ THE BAHA'f WORLD 2002-2003

innately possess varying incelleccual, moral, and/or ocher capacicies, which in cum justify difTcrenc forms of creacmenc. The reality is char chere is only che one human race, a single people: inhabicing che planer Earth, one human family bound cogecher in a common destiny. The government launched inquiries into "communicy cohesion" char identified not only racial srrifo bur ocher elemencs, such as public service failures and inequitable access co social services, as faccors in dl1.: social unrcsr. Bue even these other faccors can be ulrimacely seen co be caused by separation, segregation, and undcm:presencarion in polirics the sympcoms of creacing a S}'Stem wich an undoubced hierarchy of value associated wich ethnic .rnd cultural heritage. Rue addressing these symptoms by creating laws co encourage incegracion and increasing public worb is noc the key co uniting a society chat is divided along racial lines. I:ven such measures as increasing inceraccion between race~ and ensuring equal representation addrco;s only pare of che problem. Racism docs nor exisc in <l vacuum. These auirudes and prejudices penccracc co all levels of sociccy, including ics political. economic, <lll<l cultural frameworks, an<l such deep 'oc.ial divisions cannot be un<lon1.: by legislation alone. As the Nacion.11 ~pirirnal Assembly of the United Kingdom pointed our in its May lOOl address co chc people of chc UK, "while anci-rac.isc initiatives arc clearly essential, and regulating behavior by legislation lus a place, chey are uncerrain modifiers of basic acrirndcs and belief.,. Unless these lauer arc changed. ic is doubtful if a cruly cohesive '>ociery can ever be more rh<tn an unachievable ideal.", Lvidence of che inadequacy of law unco icsclf can be seen in che cxp~ricnces of countries like che United )cares and )ouch Africa. Racist law.s in the Unice<l races werc largdy repealed in che 1960s, <luring the American Ci"il Rights \1overnenc, and apartheid in )ourh Africa ended in the 1990s, hue 111 spice of freedom from legal

' National Spiritual Assembly of rhc Bahfis of the UnircJ King<lom, "Social ( ohcsion: Dwelling in [he Same Land." May 2.002. For the full text. ~cc pp. 2s7 63. J lbiJ., p. 259. RACE UNITY AND SOCIAL COHESION 115

restrictions, neither of these countries is free from racism's blight. Its healing is a complex process, and one that must finally rest not in civil authority, bm within che hearts of people. Clearly, there exists a need to bridge the gap between che laws and the hearts. le was in this regard that the British Baha'i community sought to bring rhc Baha'i perspective into discussions on causes of and solutions co disconnection in society through its lnscirnte for Social Cohesion, a forum for research and discussion. The inscirnte's first national colloquium in May 2002 hinged on the question, "What makes a society cohesive?" Nearly 130 people attended, including British government representatives from the Home Office, the Race Equa li ty Unit, and the Community Cohesion Unit; MP John Batclc, the Prime Minister's informal interfaith adviser; and high-ranking members of the British Police Depamnenc. Significant nongovernmental organizations (NGOs) represented included the Council of Ethnic Minority Voluntary Seccor Organizations (CEMVO), the Citizenship Foundation, and BUILD, an ethnic minority mentoring and networking organization. Related co che work of the institute, the British Bah:i'f community has issued four statements on the subject of community cohesion. The fin.c, "Community Cohesion: A Bahff Perspective," was issued in May 2001, and the most recent, "Social Cohesion: Prospect and Promise," was issed in January 2003. "This is a turbulent rime in the hiscory of mankind," said Barney Leith, Secretary of the National Spirirual Assembly of the United Kingdom, ac che colloquium, "and all around us the cohesion of our society is being disintegrated. Religion has the capacity co bring chis cohesion back. The Baha'f community feels it can make its concribution by providing this forum for dialogue." The National Spiritual Assembly hopes through lhe colloquium co influence processes cowards world peace and to contribute co healing rifcs in British society. Mr. Leich also pointed out chat lhe Ba11a'f community is pleased chat its initiatives are being found increasingly useful by government officials, parliamentarians, and organizations of civil society. He stressed Lhe "increasing need expressed by policy makers for coherent ideas and policies based on principle" and che face chal Baha'ls are being offered opporrunities co show chat the principles II6 THE BAHA f WORLD 2002-2003

that govern their Faith can be used to contribute actively and positively to British society. The instirute sponsors conferences and symposia on the processes and issues char shape and sustain cohesive, unified societies, and the role of spiritual values in underpinning sustainable, cohesive societies will also be explored. Four special interest groups have been formed to work as informal information-sharing networks, for which the institute offers administrative support. The evencual goal of the institute is co establish an academic resource chat will research questions relaced to social cohesion, to be attached co universities in Britain. "The institute will provide a long-term, nonpartisan environment where academics, activists, parliamentarians, and members of society can conrribure co repairing social breakdown of all kinds," said Dan Wheatley, external affairs spokesman for the UK Bahff community. Government representatives publicly thanked the Baha'i community for running the colloquium, and some also emphasized chat no one else had tried or been able to bring together such a diverse group of people to discuss these important issues. The diversity of opinions and the intense need for change expressed in rhe dialogue have formed the basis of a search for common ground and a sense not only of shared community bur of a common future.

Origins of Racism The problems facing Britain are far from unique. Similar problems arc found elsewhere in Europe, with its rising immigration; in Africa, where the scars of colonialism are slow to heal; in America, where damage done by the policies of slavery is still evident; and in virtually every ocher country in che world. Ir would be easy to dismiss racism as nothing more than a byproduct of modern societies, where the world has been compressed imo a "global village" and immigration is creating increasingly diverse societies. In fact, many are tempted to see the stress in race relations as an inevitable result of the confrontation becwcen irreconcilable cultural and ethnic differences. ln stark contrast arc examples found in rhe work of author Frank Snowden. He gives compelling evidence nor only for the possibility RACI:. UNITY AND SOCIAL COHESION u7

of racial amicy bur also char certain racist attitudes are a relacively modern invcncion. Jn his examinations of the ancient Mediterranean world, he shows char Greek, Roman, Egyptian, and Ethiopian societies intermingled for centuries in a spirit of cooperation and mucual respect. He notes char mosc scholars who have examined che evidence

have come ro conclusions such as these: che ancients did nor fall inro the error of biological racism; black skin color was nor a sign of inferiority; Greeks and Romans did not escablish color as an obstacle to integration in society; and ancient socicry was one char for all irs faulcs and failures never made color the basis for judging a man. 4 Much has changed in the thousands of years since cho!)e ancient civilizacions commingled without regard for skin color. Snowden's conclusions come amidst an ongoing debarc among scicnciscs and sociologists over the origins of both race and racism. Though rhe currenc ride rends cowards acceptance char the old com.eprs of "race" are inventions of ignorance, che effects of slavery. xenophobia, and ocher social facrors have all funneled imo the problem!. of rhc modern world, where people are often judged based on their race or echnicic:y. The world in which we now live is replete wirh nations and peoples struggling co find solutions to these problems.

Baha, { Approach to Racial Unity The Baha'f wricings affirmed che reality of racial unity more than 150 years ago, when Bah~l'u'UJ.h wrote that all people were "one same substance" and "created ... from the same dust.") 'Abdu'l-Bahn acknowledged char differences exist, while stressing char rhey are not insurmountable obsracles co unity. Jn lectures in the United States in rhe early rwcmieth century, he spoke on the value of racial unity, norwichscanding chat the country was barely

• QuorcJ 111 Richard Thonus, Rrtce Umty: An lmpemti11e far Social f>rogress, rev. eJ. (Ottaw.1, ON: Association for BahJ.'( SLUdics, 1993), p. 8. Bah.i'u'll.ih, rhe f lidtlen W'imlr (Wilmerce, 11.: Baha'f Publishing Trusc, 1994), \rahic no. 68, p. i.o. 118 THE BAHA'I WORl D 2002 2003

50 years removed from ics syscem of ~lavery .rnd che idea of equality was an unpopular one in some quarcers. \\/hile many people ac chc cime soughc to establish the scientific b.his of rhc inferiority of certain races, 'Abdu'l-Baha asserccd. "The dilTcrences c:x1scing between nations and peoples will soon be annulh:d."6 He furcher explained, In che human kingdom itself there are points of contact, propcrrics common ro all mankind; likewise, there arc points of distinction which separate race from race, individual from individual. If rhe poincs of conmcc, which are che common properties of humaniry. overcome the pcculi.1r points of distinction, unity is assured. On che ocher hand, if rhe poincs of differenciacion overcome the points of agreement, disunion and weakness result. ... In face numerous points of parcnership and agreement exist between the nvo races; whereas chc one: pomc of distinction is char of color. Shall chis, the lease of all distinctions, be allowed ro separate you as races and indi iduals?7 Baha'u'llih called upon people nor co accept the separations benvecn chem bur co actively strive co eliminate chem, writing, "O conccnding peoples and kindreds of che earth! Sec your faces towards unit}> and Ice che radiance of its light shine upon you. Gather ye togccher, and for che sake of God resolve to root ouc whatever is the source of concencion amongsc you. "H There must be true amiry, and indeed even a celebration of differences, where che variery of colors an..: \alued even as the differing Aowcrs in a garden. As 'Abdu'l-Baha wrote.I low unpleasing to the eye if all rhc flowers and planes, the leav~ and blossoms, che fruits, rhc branches, and the: crce:, of that garden were all of rhe same shape and color! Divcrsiry of hues, form, and shJpe, cnrichcrh and a<lorncch chc garden, and heighrenech the

Ab<lu'I B.1h.i, I he J>romulg11tl(J11 <>f U1111•us11/ Pma: Talks Delivered by 'Ahdu 1 B11hti during His Visit to the Umtrd ~t11te.1 1111d C111t1d11 111 1912, rev. ed. (Wilmctrc, 11.: Baha'f Publi~hing l"rmt , 1995), p. 66. Ibid., p. 67 68. 8 Bahfu'll.lh, Gleaningsftom the tVnting.1 o/B11htl'111!tih (Wilmene, tL: Baha'i

Puhli~hing 'f ruse, 1994), p. 2.16. R,\('I UNITY AND SOCIAL COHESION 119

cffcc.:t thereof: In like manner, when divers shades of choughc, temperament .rn<l character, arc brought rogerher under che power and influence of one ccncral agency, chc beamy and glory of human pcrfccrion will be reve-aled and made rnanifcsc.'' Bahf i activities arc guided noc only by rhe realiry of spiritual equality, hue .1lso by the idea char human power .ilone caf!nor eliminate racism. J\b<lu'l-Baha mued clearly: "[T]here is need of a superior power to overcome human prejudices, a power which noching in rhe world of mankind can wirhsrnnd and which will overshadow the effect of all ocher forces ac work in human conditions. Thar im:s1sciblc power is the love of God." 10 The presence of a "superior power" does not exempt humaniry from irs responsibilities or ics <lifficulc struggles, however. Shoghi Effendi delineated che requirements for true unicy. While discussing racial division in rhe Uniced Scaces, he explained char che rcsponsibiliry rests on both sides: Lee neither think char che solucion of so vase a problem is a maccer char cxclmively concerns che ocher. Lee neither chink thar such a problem can eichcr easily or immediatdy be resolved. Lee neichcr chink char they can wait confidendy for the solmion of this problem unril chc initiative has been cakcn, .rnd che favorable circumstances created.... Lee neither think chat anyching shore of genuine love, extreme patience, true humiliry, consummate tact, sound iniciacive, mature wisdom, and delibcracc, pcrsiscenr, and prayerful cfforc, can succeed in blotting our rhe srain which this pacenr evil has left on che fuir name of cheir common councry.1 1 Ir is within chis spectrum of spiritual virtues such .1s patience, humility, and wisdom char solutions muse be conscrucrcd. While Bahf is do nor dictate solutions, nor claim co possess easy or exhaustive remedies, rhey do seek honest dialogue. They .ire motivated by a desire for unicy and nor by rhc blame and finger-pointing char so

' 'Abdu'I Bah;\, ~flectiom from the \Vriring, of 'Abdu 1-R,1/id (Wilmene, IL: Bah<i'f Publishing lrust, 1997), pp. 291- 92.. w 'Ahdu'l-B.1ha. Promulgation of Uni11em1/ Petter, p. 68. 5hotothi Fflcn<li. !hr Advem ofD11 ine ju.cticr (Wilmcuc, u: Baha'i Publish-

ing I'rmc, 1990), pp. 40-41. 120 THE BAH.1\'f WORLD 2002-2003

often overshadow the question of race and racism. ln Bahf i communities throughout che world, individual and collective efforts co aid in the process of healing are proving chac che goal of unity is not our of reach. 1 '

Patterns of Integration Though the \vritings of the Faith are a firm foundarion for the unification of the world, the Baha'i communities are still learning how ro implement chem. In each country and in each community, the needs and the challenges are different. Bahfis have no precise formula for addressing these problems, but no matter how different rhe sicuarion or divisive the clements, they have built a record of achievement whose successes are worthy of attention from all sectors of society.

AUSTRALlA In Australia, the intersection of communities comes nor only from the rdarionship berwcen rhe indigenous population and the descendants of the Britic;h colonists, but also from che influx of refugees from Asian countries who seek a haven from the chaos in their own stares. The Baha'f communiry is committed ro crearing an environmenr chat nor only appreciates rhe hisrory of the land and ics ancient peoples, bur also welcomes newcomers. Australian Baha'is, inceresrcd in making a contribution ro national reconciliation efTorrs, submitted a reporr in 2002 co the Senare Legal and Consticmional References Committee's Inquiry inco rhe Progress cowards National Reconciliation. á1 he submission describes racism as the mosc "fu ndamental barrier" co rernnciliation and <lescribcs progress cowards reconciliarion as "slow and marked wich serback.s" despice notahle progress in some areas. "'1 he rec.enc resurgence of divisive racial arcirudcs in Auscralia, the increased number of racial incidems, and the unrcli<.:ved deprivation faced by many Aboriginal and árorres Srraic Islander Australians m.1ke che need for solurions ever more pressing," it says. "Healing

ii For more informacion abour Bahff .u:rivicies cowáards racial unicy, !>l'l' pp. SI-SS of thi volume. RACE UNITY AND SOCIAL COHESION 121

the wounds and building a society in which people of diverse backgrounds live as members of one family are the most urgent issues confronting Australia coday. Our nation's peace and prosperity and our scanding in the international community depend co a greac excenc on their resolucion." In 1999, the Baha'i community appoinced an Indigenous Advisory Group, consisting ofAboriginal and Torres Strait Islander members of the Baha'i community, to advise chc National Spirimal Assembly of the Bahci'fs of Australia on matters including indigenous community development and indigenous protocols. Other initiatives include the development or relationships with the traditional custodians of the land on which the Baha'i House of Worship and national Baha'i center are located, participation in the Advisory Group on Pai ch Communities to chc Council for Aboriginal Reconciliacion, and support for ics Week of Prayer for Reconciliation. Within the communiry, too, much has been done to maincain diversiry and assisc in reinforcing che imporrance of traditional cultures. Indigenous Auscralians have been pan of che Australian Baha'i community since the 1950s, have participated in its devclopmenc and national administration, and have represenced the faith at national and inrernacional events. The Baha'i communiry encourages hisrorical research into early contacts between the Australian Bah fr communiry and indigenous Australians, and renders Baha'f scriptures inco indigenous languages as a means of fostering mutual understanding and supporting the spirirual developmenc of Aboriginal anc.l 'forres Strait Islander Baha'{s. lnstituce courses focused particularly on youch have also been developed co educate members of the Baha'i communiry in basic issues of indigenous cultural practices and protocol, and to encourage personal commitmencs to the reconciliacion process. Jn response co the increasing scress regarding immigration, the Australian Baha'rs contributed a reporr to the Deparrmenc of lmmigracion anc.I Mulricuhural Affairs in relarion ro rhe 1999-2000 Migration and l Iumanirarian Programs. The submission contended that immigracion to Australia can be increased without creating a negative impact on the economy or the environment. It acknowledged a need for migrants with viable skills in order for che migration program ro receive public supporc, and argued d1at a larger humanitarian inrake is a moral imperative. "Given che global scale 122 THE BAii.A'f WORLD 2002-2003

of refugee and humanitarian flows, a setting of 12.,000 for Australia's humanitarian program is lower rhan we should conremplate," the submission says. "Auslralia faces the challenge of continuing to respond ... to the legitimate aspirations of our fellow human beings for a better life." The Baha'i community has also participated in and sponsored events during rhe annual National Refugee Weck, ranging from the holding of seminars on the problems facing refugees to the hosting of simple receptions and prayer garherings. The issue of sheltering refugees is of particular poignancy to a community in which many members were forced to Aee lheir naLive Iran because of religious persecu tto n.

UNITED STATES Racism is regarded by the Baha'f community in the United Stares of America as its "most challenging issue," bur it is one in which notable strides have been made. Baha'i groups in the counrry were among the first religious communities ro hold fully incegrated meecings, in the early 1900s. In the 1920s and 1930s, the Bahf is in the United States also began holding public "race amity" meetings. One such event in 192.1, sponsored by the Bahf { community in Springfield, Massachusetts, drew some 1,200 people. Race Amity Day eventually became Race Unity Day, an event that is now commemorated annually in localities aU over the world. In many countries, the Baha'fs have worked with the government to have che day nationally recognized. In i991, the National Spiritual Assembly issued the statement "The Vision of Race Unity," which was widely distributed throughout the country and offers a hopeful vision of the future for both che counrry and the whole of mankind. It states,

Baha'fs see unity as the law oflife; consequently, all prejudices are perceived as diseases chat threaten life.... Baha'fs believe that both spirirual and material development are dependent upon love and unity. Therefore, the Baha'ls offer the teachings of their Faith and the example of their community for examination, convinced chat these can make a contribution toward the eradication of racism endemic in American society. We do so with firm faith in the RACE UNITY AND SOCIAL COHESION t l3

assisrance of our Creacor, Who, our of His infinire love, broughc forch all humanity from rhe same scock and intended char all belong co che same household. We believe, moreover, char rhe day of che unificarion of rhe entire human race has comc. 1 ~

ln pursuit of char goal, Baha'is in the Uniced Scares have also lenr suppon to ocher prominent initiacives. Bahffs organize or_are substantial conrribucors ro coundess Marrin Luther King Jr. Day observances chroughour the country. Represemacives of che Nacional Spiritual Assembly served on rhe MLK Jr. Federal Holiday Commission. Baha'ls have also supported rhe activities of rhe King Center in Atlanta and pl.lycd a major role in King Week festivicies each year. The Baha'i communiry also collaborated closely wirh President Clinron's year-long Iniciarive on Race, launched in July 1997 to srimulare a dialogue on race relarions throughout the country, which engendered a series of local town meetings and regional religious forums. Local Bahf i communiries throughour the country participated in those forums and, as a result, Bahfls were asked to serve on the planning committee for a summit in Occober i998 of 40 national faith leaders co discuss how religious communities can contribute co improving race relations. The Baha'fs were later asked co participate on the planning committee for a second conference with the Presiclenc and some 150 faith leaders in March 2000. In another campaign co promote race unity, the us Baha'fs produced and broadca.'ir of a series of videos designed co reach households in every pare of the country with messages about spiritual solurions co social problems. The first video, "The Power of Race Unity," is abom four individuals who actively work for racial reconciliacion in cheir communiries. Ir continues co be broadcast on cable television channels along wich public service commercials on the themes "Children Without Prejudice," "World Citizen," and "One Race."

SOUTH AFRICA The campaign of apanhcid in South Africa provided the world with one of its mosc striking and shameful examples of inscitucionalized

13 Nation.ll Spiritual A~scmbly of the Baha'is of the United Scares, " l he Vi~ion of

Race Uniry" (1991), available ac http://us.bahai.org/ourvi~ion/vi~ion.hcm. ,, , 124 THE BAHA I WORLD 2002-2003

racism. Aparchcid was lhe rule of the land from 1948 until 1992. Despite chis program, chc BahJ'f communiry, established in South Africa since 19u, remained completely incegrated chroughour chose rrp ng years. Under che walchful eye of che 5outh African government's special police, who were charged with maintaining racial separation, Bahfis held administracive and worship meetings in private homes, since i1rn:gratcd meetings in public were forbidden. In sud1 meetings. whites usually cntcrcd through the front door, while blacks c.ame in through the kitchen. Yet, despite such restrictions, chc first national Baha'i governing council of Sourh Africa, elected in 1956, had four white and five black members-a degree of integracion chat waJ> extremely rare, if noc unique, for any sore of narional organization in South Africa at the cime. ln 1997, \\hile many ocher religious communities throughout '°lourh Africa offered apologies co the Truth and Reconciliation (omnmsion for their practices under ap.irchcid, the National Spirirual Assembly of the Baha'ls of ouch Africa issued a scatcmenc citied "A Pathway co Peace and Justice" diac summarized the important place of racial incegracion in Baha'i bclief. 14 Jc ga\'c a summary of chc endurance of rhe Baha'i comm unit) during chc apartheid years and explained char, despite difficulty and h.mh legislarion, the BahJ'fs clung to the ideals of their Faith. Of the 10,000 people in che Sourh African Raha'i rnmmuniry today, more chan 90 percent would have been classified .ts "non-\.,áhice" under apartheid laws. Members come from nearly all rhe tribal and ethnic groups in the councry. And alrhough many of cho~c groups. suc:.h as the Zulu and Xhosa tribes, arc in conflict with one another, tribal members are unirc:d in their belief., as Baha'is.

RWAN.PA In Rwanda, violence by the Huru nujority against che Tmsi minorii) resulced in the deaths of some 800.000 people 111 1994. As the country struggled co crcacc unicy and rebuild trust between the ethnic groups, che National Spiritual Assembly of chc Bahfl community

The rcxr of rhis sracemenc c.rn be foun<l in 1hr JJ11hii'/ World 1997-1)8. pp. 229-32. RACE UNITY AND SOCIAL COHESION 125

issued a scatemcnc in March 2000 co the National Commission for Unity and Reconciliarion urging consideration of the principle of human oneness as a basis for reconciliation in rhe country. "Bahf Is believe char humankind has always constituted one species, but char prejudice, ignorance, power seeking, and egotism have prevented many people from recognizing and accepting chis oneness," scared chc Rwandan National Assembly, urging che adopfion of a program for moral education char would seek both co abolish prejudices and co fosrcr social and economic development.

BRAZIL The national Baha'f community in Brazil has had co contend wich deep divisions of race and class since its beginnings, in a country where lhe vase chasm becween rich and poor also separates black from white. In just over 80 years since the inception of the community, though, the Baha'fs have escablished a repuracion for their work co unite rhe varying clements of Brazilian society. As a result, Brazilian Bahf Is were in viced by rhe government to assist in national preparations for che 2001 World Conference against Racism, held in Durban, South Africa." ln the fall of 2000, rhe national Bahf i community sent a delegation co preparatory conferences in Brazil and participated in a Seminar of Expercs. ln 2002, the Brazilian School of Nations was featured ac the lncernarional Meeting of che Global Network of Education for Peace. The school seeks ro raise up a new generation of leaders instilled with che ideal of world citizenship. Established in Brasilia, where chere are some 85 foreign embassies, the school has more than 550 students from at lease 25 national backgrounds. With courses from kindergarten chrough grade eight, che school offers a distinctive curriculum char blends an emphasis on cross-culrural experiences with moral and religious education in a bilingual sercing. In an effort co promote and appreciate diversity within cheir own community, Baha'!s in Salvador, in the stare of Bahia, organized a Baha'i gathering of Afro-Descendants in 1996. The evenc gave special

~ for a report of chi~ conference, see The Balui'r W'orld 2001-2002, pp. 125-32.. 126 THE BAn..\'f WORLD 2002-2003

arrention to Afro-Brazilian cultural elemenrs char are present in the arts, cooking, dress, and history. The gathering also aime<l to help participants recover lost social and family cultural traditions, seeking to raise the self-esteem of Afro-Descendants. The gatherings now occur annually; more chan 170 people actcnded the meering in March 2003.

BAilA'f INTERNATIONAL COMMUNITY Beyond rheir efforcs to build a model of racial incegracion within their own communities, Baha'fs have also actively sought ro promore the ideal of unity ac an inrernational level, using a wide range of nonviolent and peaceful means. These activities include work with the United Narions and its agencies; collaboration with governments, like-minded NGOs, and religious groups; educational initiatives; media-based outreach campaigns; grassroots iniriatives; youch workshops; and individual initiatives char encompass a variety of innovative and creative approaches co local problems and concerns. In r997, for example, che Baha'i International Community (Bic) launched a global campaign co promote human rights education, in suppon of the UN Decade for Human Rights Education (1995-2.004). The campaign encourages national Baha'i communities co become involved with their governments and with other NGOs in promoting human rights education, outlining a broad program of action chat includes as a key element efforts to promote rolerance and an end LO racial discrimination. More rhan roo of the Bic's national affiliates participated in training sessions at rhe scare of the campaign, and 50 have already undertaken some form of human rights education activities. In addition, 39 have held in-country training for those who, in support of rhe Decade, will be interacting with governmenr officials and NGOs, either -nationally or locally.

Conclusion As noble as these efforts are, rhey cannot be seen as ends unto rhemselves. Racial uniry is a goal for humaniry, bur ultimately ic is only a stepping stone co the unity of humanity in all spheres, one in which RACE UNITY AND SOCIAL COHESION 127

all prejudices arc erased and mankind can finally be regarded as having reached both ics destiny and its nacural equilibrium. As with all efforrs where sincere change is sought, che issues must be approached wich understanding, tolerance, and a commitment co persevere until solutions are found. These efforts cannot survive if chey exist only as a reaction co antisocial forces. Rather, chey must, if chey are co be lasting in influence and scope, be a propellant to\vards ever greater unity among all people. for real progress to be made, che problem of racism must be addressed through practical efforts and che sincere belief, free of cynicism and uropian idealism, char che unity of people can be established. fhis, chc Baha'i community is resolved co do. hoghi E-Jfendi succinLLly summed up chis resolve in che following words: I.er chere be no mistake. The principle of the Oneness of Mankind che pivot round which all che teachings of Baha'u'llih revolve is no mere ourbursc of ignoram emotionalism or an expression of vague and pious hope. lcs appeal is not ro be merely identified with a reawakening of che spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations. Its implicatiom arc deeper.. . . Ics message is applicable nor only to the individual, but concerns itself primarily with the nature of chose csscmial relacionships char muse bind all rhe states and nations as members of one human family. 16

" Shoghi Effendi, Fhe W/orld Order of Bahd'u1Mh: Selected Letters, rnd rev. ed. (Wilmecce, n.: Baha'i Publishing Trw.c, 1993), pp. 42-.t-J. Baha'i International Community - ACTIVITIES

T he Baha'i International Community (src) represencs, at the Unired Nations and at international gatherings, rhe more than five million Bah:i'is living in some 2.37 countries and dependent terrirorics around the world. Its 182 national and regional administrative bodies are engaged in a wide range of activities aimed at crearing a jusr and peaceful society. In recenc years, Baha'i lncernational Community acrivities at the local, national, and inccrnarional levels have centered on four major themes-human rights, che advancement of women, global prosperiry, and moral development. The Bahff Incernarional Community's United Nations Office and its Office of Public Information play complementary roles in chis work. fhe Un iced Nations Office offers Bahf f perspecrives on global issues, supports UN programs, and assists its national affiliates co work with governments and ocher organizations in rheir own countries ro shape policies and programs char will foster peace and prosperity. The Office of Public Information coordinates and scimulaces the public information efforts of national Bah:i'f communities, <lisscminales information about che Baha'i Faith around che world, oversees production of the award-winning newsletter One Country, and maintains che official Web sites of the Baha'i lnrernacional Community.

.,. r30 THE BAH•.\'f WORLD 2002-2003

United Nations The BIC has United Nations Offices in New York and Geneva and maimains representations to United Nations (uN) regional commissions in Addis Ababa, Bangkok, and Santiago, and to UN offices in Nairobi, Rome, and Vienna. 1 A feature of this year's activities has been the growing role of national Baha'i communities and regional represencarives in the external affairs work, both in their own countries and in the global arena. They have received training and encouragement from the Baha'i International Community's United Nations Office ro expand their cooperation with their own governments and with the United Nations in their countries and regions. Bani Dugal, Director of the n1c's Office for the Advancement of Women, was this year named the Baha'( International Community's Principal Representative to the United Nations.

ADVANCEMENT OF WOMEN The Office for the Advancement of Women was fully involved in the UN General Assembly's Special Session on Children, which was convened in New York in May 2002 to assess progress cowards goals set at the 1990 World Summit for Children. The Special ession, originally scheduled for 19-21 September 2001, was postponed for eight months because of security considerations afrer the events of II September. During the three-day Special Session, the Baha'i offices served as the venue for 16 workshops, panel discussions, and

1 Since the founding of the Un iced Nations in 1945, che Baha'i lnrernacional

Community has consistenrly supporred rhe principles sec forrh in che UN Charcer and has helped t0 achieve the uN's social and educational objectives. Formally affi liated with the UN since 1947, che Baha'f lncernacional Community was granted special consultative srarns with the United Nacions Ecorromic and Social Council (t:cosoc) in 1970 as an international nongovernmemal organizarion (NGO). Consulrativc stacus with Lhe United Nations International Children's Fund (uNICEP) was accorded in 1976, and then with the United Nations Development Fund for Women (UNI FEM) in 1989. Thar same year, the BIC established a working rclarionship with the World Heal ch Organizacion (wHo). Jes Office ol che Environmem, established in 1989, and ics Office for che Advancemenr of Women, cscablished in 1991, function as adjuncts of the United Nacions Office. BAHA'f INTERNATIONAL COMMUNITY t31

caucus meetings. The BIC circulated A Bahd'f Vision for Children, a compilation of ics pasc statements on children addressing such copies as the rights of children, the importance of educating girls, the need to protect children from sexual abuse, and the role of youth in protecting human rights. Baha'fs were also represented on a panel entitled "Religions for Children: Challenges and Best Practices," sponsored by che Commircee of Religious NGOs. - As chair of che NGO Committee on UNICEF, che BIC helped organize a number of activities at the Special Session, among chem an interactive workshop enricled "Girls as Their Own Advocates," sponsored jointly by che NGO Committees on UNICEF and Women. Among the 15 young people who addressed che audience of over 200 ac the workshop was Anjali Mody, a Baha'i youth delegate from India. While acknowledging India for ics progressive constitution, Anjali drew arcencion co che widespread traditional discrimination that leaves a majority of girls in India uneducated and malnourished. She cired as a hopeful example the work of the Sarli Developmenr Inscicute for Rural Women in central lndia, 2 which offers a program of empowerment including literacy, income-generating skills, and character development-for young women living in an area where only four percent of women and girls are literate. Ac a follow-up senior-level NGO consultation sponsored by UNICEF in July, Bani Dugal explored the topic "Maintaining a Political Momentum for the Children's Agenda." National Bahf (communities have continued co escablish Offices for the Advancement ofWomen co assist in promoting che full participation of women boch in the life of the Baha'i community and in the world at large. Ac lase count 69 National Spiritual Assemblies had established such offices, committees, and cask forces co carry out chis work. The Baha'i Incernacional Community supports these offices with materials, advice, and guidance. le also draws on chose who have gained experience at the national level co help represenc the BIC ar such UN evencs as the Special Session on Children and

á The Barli lnsricure. which is now an independent NGO, had ics beginnings in i983 as a project for che a<lvancemenr of women undercaken by the National Spiricual Assembly of the Baha'fs of India. A profile of the insticuce can be found in The Bahtf '/ i'(lor/d 2000-2001, pp. 219-27. r32 THE BAHA f WORLD 2002-2003

the Commission on the Status of Women. At the October 2002 Global Peace Initiative of Women Religious and Spiritual Leaders in Geneva, an outcome of the 2000 Millennium World Peace Summit, a member of the Swiss Baha'i communiry, Silvia Frohlich, represented the Baha'f International Communiry and presented che communiry's statement.~ The Baha'i communities of Canada, Hawaii, the United Kingdom, and the United Scares were represented on the BIC delegation at this year's 47th session of the UN Commission on the Status of Women. Convened in March 2003, the Commission focused on two themes: ending violence against women, and ensuring that women have access to media and information and communication technologies (1cT) and char these technologies arc used to empower women. With the UN Office of the High Commissioner for Human Rights, the BIC cosponsored a panel on "Ending Violence Against Women." Approximately 89 people, including 16 from government missions and delegations, attended the panel featuring UN and government experrs, an experr on gender-based persecution from the Tahirih Justice Center in Washington, oc, and a Baha'i expert, Or. Michael Penn, coauthor of a recent book, Overcoming Violence against Women and Girls. Dr. Penn was also invited to address a monthly meecing of the UN Values Caucus on the value of recognizing one's own worth. National NGOs made valuable contributions co the Commission. With other UK NCOs, the Association of Baha'i Women of the UK cosponsored a panel encicled "You Can't Beat a Woman: High and Low-Tech Ways to Prevem Violence against Women." This panel focused on grassroots efforts to empower and protect survivors of domestic violence in Europe, South America, Africa, and the Middle East, including efforrs undertaken by faith groups. The src's concern about the impact of HJvlAms, especially on women and children, was reflected in a variety of acrivilies chis year. Ar the Commission on the Status of Women, Baha'ls were represented on a panel on "Women, Religion, and mv/A1os," organized by rhe World Conference of Religions for Peace (wcRP). Ar che August 2002 exceptional session of the UN Commiccee on the Convention on the Elimination of Discrimination against Women

For the texr of this statement, see pp. 241-42. BAHA'I INTERNATIONAL COMMUNITY 133

(CEDAW), chc BIC cohoscec.I a luncheon panel o n " mv/AIDS an<l rhe Human Rights of Women: Healch, Law and UN Priorities" with rwo ocher human rights NGOS. And, as it has in years past, the BIC hosced a celebracion ofl Iuman Rights Day on the theme "No One is Alone" with African Action on ArDS, an NGO char suppom schools for AJDS orphans in Africa.

REGIONAL AND NATIONAL PARTICIPATION lN UN ACTIVITIES For che first rime, Baha'f represencacives co four regional UN offices and commissions were invited to New York City in September 2002 for formal training in UN diplomatic work. The training was rimed ro coincide with the 55rh ann ual UN Deparrmenc of Public Information (DPI) Conference "Rebuilding Societies Emerging &om Conflict: A Shared Responsibility" so char che regional representatives could cake advantage of the meeting at the UN. The training has stimulaced activicy in the regions and creaccd a closer connection between the regional representatives and che src Uniced Nations Office. Ar che Economic and Social Commission for Asia and rhe Pacific (ESCAP), Baha'i acciviry has increased, wich involvemenc in planning and executing World Peace Day and International Women's Day celebrations and participation in rhe regional UN Girls' Education lnitiacive (UNGEI) organized by UNICEF. At two separace UNGEJ regional parrnership meetings che Baha'i represenracive was invited co make presencarions on "Baha'i Consulcarion" and che "Baha'f-inspired Moncessori School in Lucknow, India." He also moderaced a session on "Freedom of Religion and Belief" for the Asian Civil Society Forum lOOL.

HUMAN RIGHTS The Baha'i Incernariona.l Communiry's long-standing dedication co human righrs is firmly grounded in che conviction char human righrs are indispensable ro the creation of a peaceful, prosperous, and sustainable world order. Throughout the year, the Geneva Office, in particular, partiLipares in UN and NGO activities focused largely on hwnan rights anc.I religious freedom. Twice this year, BlC scatemenrs focused attcncion on che rights of minorities. Ac che 54ch session of rhe Sub-Commission on che Promotion and Proceccion of Human 134 THE BAHA'f WORLD 2002-2003

Rights in July and August 2.002, che BIC submicred a sraremenc offering support for che Sub-Committee's Working Group on Minoricies.4 In May 2002, ac the eighth session of char working group, che BIC statement raised questions about the practice followed by some governments of "recognizing" certain minoriries in order to disenfranchise others. The Baha'i Internacional Community has also continued its efforts to secure relief from persecution for the Baha'ls in Iran and in Egypt, where several Baha'fs remain imprisoned for their beliefs. ' The Baha'f Inrernational Community is active in che defense of its own community and protecting che rights of Bah:ffs throughout the world to practice their faich, working through the United Nations' human rights machinery and meeting personally with diplomats on behalf of Baha'is experiencing difficulties in their countries. The role of National Spiritual Assemblies, which liaise with their governments on behalf of the Baha'fs in Iran, is parcicularly important now chat some governmenrs are considering dialogue with Iran as a way to encourage that country to improve its human rights record. At annual training seminars organized by the BIC United Nations Office, representatives of National Spiritual Assemblies come together for consulrations aimed at coordinating their efforts to defend che Faith and for workshops designed co sharpen their diplomatic skills. The seventh such training session was held in Acuto, Italy, in September 2002. A similar training session for National Spiritual Assemblies in Latin America and the Caribbean was held for the first time in Orlando, Florida, in October 2002.

MEETINGS The Baha'i International Community held offices on six NGO consultative bodies, cochairing the NGO Committee on UNICEF in New York and rhe Subgroup on Education, Literacy, and Mass Media for che NGO Group for the Rights of the Child in Geneva; and serving as Vice-Chair of che NGO Committees on the Status of Women and

~ For rhe cexc of this sracemenc, see pp. 243- 45. ~ for information about the siruation of the Baha'i communities in Iran and Egypr. see the article on pp. 139- 44 and che scacemencs on pp. 247 53 and pp. 255- 56. BAHA'f INTERNATIONAL COMMUNITY L35

Freedom of Religion or Belief in New York, and Racism in Geneva. BIC also cochaired, for the NGO Committee on the Status ofWomen, the Planning Group for NGO Consultation Day ar che Commission on the Sratus of Women. In New York the src cohosced wich che NGO Committee on UNif'EM cwo receptions honoring CEDAW Committee members and a workshop enrided "Update on CEDAW: Looking Ahead." Ac cl1e August session of CEDAW, the BTC hosted wirh anocher NGO a panel luncheon on "Hrv/AIDS and che Human Rights of Women: l-lcalch, Law, and UN Priorities." Ocher meetings and UN sessions monitored by the Baha'i Inrernational Community chis year included che 57th session of che UN General Assembly (GA); the 20d UN GA Ad Hoc Committee for the Negotiation of a Convention against Corruption; the 10th session of che Commission on Sustainable Developmcnc; the 41sc session of che Commission for Social Development; che Subscancive Session of ECosoc; the 55th session of che Economic and Social Council for Asia and the Pacific (ESCAP); che Commirrees on the Rights of the Child, Social, Economic, and Culmral Rights, and the Elimination of Racial Discrimination; rhe 27th and 28rh sessions of the UN Committee on CEDAW; and meetings of the Human Rights Committee, the UNJCEF/ WHO Joint Committee on Health Policy, the UNICEF Executive Board, the 9oth session of the lnrernacional Labour Organization (rLO), and the 53rd session of the Executive Committee of rhc UN High Commissioner for Refugees' Program.

Public Information Based at the Baha'( World Centre in Haifa, Israel, with an Office in Paris, rhc Baha'i International Community's Office of Public Information oversees and organizes public information work chroughouc rhe worldwide Baha'i communiry and liaises with a nerwork of National Public Information Officers (NPIO) who carry our the external affairs and public information work of National Spiritual Assemblies. The Office of che Baha'i International Community's Special Representacive in London plays a vital role in organizing diplomatic and other social functions that serve che interests of rhe Faith ac the international level. THE BAHA'f WORLD 2002-2003

The Haifa Office. also receives dignitaries and other important visirors ro the Baha'i \X'odd Centre. From 21 April 2002 co 21 April 2003, rhc Office arranged more than 253 visits of nearly 2500 dignitaries, leaders of thought, and prominent pt:ople from 62 countries. Visimrs from Israel included judges. represenracive.., of rhe Haifa Police Dcparrmenc, members of che Knesset and rcpresencacives of other governmenc miniseries, including rhe Ministry of Religious Affairs, rhc Minisrr} of Finance, the Minisrry orá10urism, and che Min isrry of foreign Affair:;. The Office also hosted film crews, journal iscs, and phocographcrs from local and national iv channels. I'ht: Office received 16 Ambassadors from 14 countries, and government ministers and officials from Australia, Brazil, Canada, China, the Czt:ch Republic, Finland, I=rancc, Germany. Ghana, Greece, Guatemala, India. Ireland, Italy. K.v.1khscan, Lithuania, rhc l'\cchcrlands, Paragua). che Philippines, d1c. Republic of rhc Congo, Russia, Singapore, 5lovak1a, ourh Africa, Souch Korea, Sri Lanka, ~wiczcrland, furkey, che Uni red Kingdom, the. Cniced Scares, Uzbekistan, Venezuela, and Yugoc;lavia. In addi1ion co these visits, rhc Office alc;o manages a Guided Tours Operations Office that oversees a rcscrvacion system for public tours of the terraced gardens. Weekly. an average of nearly 3,000 people take rhc guided group tours. In tol.ll, more than i.4 million people have vic;iced the gardens since their public. opening in June 2001. The Paris Office contributes co chc work of the BIC by assisting in public informarion efforts in Europe and chc francophone world and chrough concinued invoh-emcnc \Vith che EU, L"NESCO (chc L'niu.:d Nations Educational. l.ic.icncific. and Cultural Organintion), and h.srern Europe's Scabilit} Pace (formerly che Royaumonc Proct.>s~)." Oflt-Paris supporrs che Scahilicy Pace ch rough irs concinuing involvement with the project "Promoting Posicivc Messages 111 chc Media." Thi~ \'Car, activities included follow-up of rhe pro1cc.t in Rom.inian , c.hools in Bucharest and in Cluj Napoca, Giurgiu, and Braila. The Office also parricipaced in follov.-up projects in Bosnia

6 for more on the src's involvcmcnc in thi~ iniciacivc, sec the 811hd'i \'('or/ti 1998-99, pp. 145-50. BAllA'f INTERNATIONAL COMMUNITY 137

and HerLCgovin.t. including a seminar on "Posirive Message' ch rough Theatrical Expressions in Schools," organi7ed by che Pcc.l.1gogical lrmicure ofTt11Lt. The Office's ongoing efforcs co supporr national Bah.fr com municies in chcir public information effons included planning che 10th annual European Public Informacion Managcmcnc Seminar, in Budapest, Hung.try, in June lOOJ. The Office also carric<láour regional seminars in several countries, including the Cze(.h Rqrnblic, Malaysia. Morocco, an<l Tunisia, and continued in the produuion of irs European Public Informacion Bullecin, which published irs ro6rh issue in April 2003. As pare of irs partnership wirh ur-;£sco for the lncernacional Decade for a Cul cure of Peace and Norn iolcnce against chc Children of rhc World, the Paris Office concinucd assisting European National Spiricual Assemblies and Baha'i-inspired associations with their n:gisrrarion as parcners. All r European national communi ties are now registered, as are 9 local communities and 26 h1ropean Ba hf i-inspircd organizations. The Office of Public Information's publicacions, borh print .rnd \Veb-based, are intended lO provide information abouc che news and accivicies of the Hahfi lncernacional Communicy. The official 'X'eb sice of the Bahf i Jnrernational Communicy, located at Imp: //wwv•.bahai.org/. is chc llagship sice of the Baha'i presence on rhe Web and receives .rn average of 50,000 visicors monthly. The sire contains t•xccrprs from the Bahfl writings. information abouc rhc history and ccachings of the Bahfi Faith, and perspectives of the communicy on issues facing mankind. Links to Web sires for 76 national l3ah.f 1 communities arc also available on che me. The Baha 1 World N1.:ws Service continued m third year of publication via irs Web sire ar http://www.bahaiworldnews.org/, also receiving more chan 50,000 visits per monch. Omá Co1111t1y, chc official ncwslercer of the Bahfi Inrernarional Community, entered its 14th year of publication. Published quanerly in English. french. German, Chinese, Spanish, and Russian, it reaches some Sj.Ooo readers in some 180 coumries while maintaining a presence on the World Wide Web ac hcrp://www.onccouncry.org/. During che rear, many or One Country's stories fornsed on suscainable development, with an emphasis on innovative approache.s co 138 THE BAHA'f WORLD 2002-200}

protecting and preserving rhe environment. The October-December 2.002. issue carried a profile of Or. Austin Bowden-Kerby and his ground-breaking efforts co prower coral reefs in Fiji, along with a reporc on the efforrs of the Barli Development lnscicme for Rural Women ro encourage rbe use of solar cookers among indigenous women in India. The previous issue, July-September 2002, focused on the World Summit on Sustainable Development in JohannesbUig and Baha'i efforts to emphasize lhe ethical and spiritual dimensions of susrainable development there. Other scories during the year focused on grassroots education projects, such as efforts by the Baha'i community of Puka Puka, Bolivia, and the Nga.be-Bugle community in Panama co establish better local educational opportunities. Editorials discussed Baha'i approaches w global concerns such as terrorism, the intersection of religion and development, and "materialism" as the "modern malady. " One Country won four awards during 2002-03. In April 2002, the Religion Communicators Council gave One Counny an Award of Excellence for the story "ln London, a ground-breaking exploration inro the science of morality," which appeared in the January-March 2002 issue. The council aho gave One Country a Certificate of Meril for "In Bolivia, a distinctive training program in moral leadership shines brightly" about Nur University, which appeared in the same issue. [n July, Communications Concepts awarded One Country rwo Apex Awards for Publication Excellence. The edition as a whole won in the category of printed newsletters, and rhe cover story for the July-Seprember 2002 issue, "In Johannesburg. a shift in emphasis on sustainable development," won in the news writing category. Update on the Situation of the Baha' is in Iran and Egypt

ercsy. Conspiracy. Unprotected infidels. Th~e arc che terms

H used by the governmem of Iran ro describe the Bahfl Faith and ics adhercncs in the land of the Faith's birth. Although, with 300,000 members, rhe Baba'fs constirute the largest rdigious minority in the country they are not a recognized minority under the Iranian Conscirucion and thus have no civil, political, social, economic, or cultural righcs. A series of brief examples will illustrate this poinr:

• When the Iranian government instituted a law graming equal compensation in "blood money"' to members of recognized minorities, rhe Baha'(s were excluded.

• While the Islamic Human Righcs Commission claims co have succeeded in resolving cases submitted co it by Baha'fs, no action has acrually been raken co defend Baba'is' rights; rather, rhe sicuations of some Ba11a'fs who submirced cases have worsened.

• When a Bah:f f arpealed co the Islamic Revolutionary Coun for the return of property confiscated from his home, the courr rejected his case because rhe owner had held Baha'f classes

THE BABA '{ WORLD 2002-2003

chcre and because he owned a large number of Bahfi books. In facr. che courcs in Iran rourincly uphold confiscarions of Bahf f proper[)'.

• While a public scaremenc has been released urging rolerance cowards non-Muslim minorities-even chose noc recognized in chc consticucion-ir is possible that the Bah.I' ls may he excluded. A leading ayamllah has srnced chat riglm suth as life, shelcer, ernploymenc, education, and marriage will nor pertain to minority groups that conspire against or weaken che foundation of the Islamic government, or thac alcc1 people's opinion of it or spy on it for foreigners. Since rhc governmlánt has repearedly accused chc Bahf i communiC) of these crimes .111d has labeled ir as "illegal," ic is possible thac one could interpret che Bah:i'fs as being excluded.

• In chc spring of 2002, as students ac chc B.1h.i'i lnsrituce of Higher Education-established b)' the Bahf i communiry co provide pose-secondary education for srudc..ánrs who are denied access co universities in Iran-were preparing m sit for rheir exams, officials rook away their exam papers, rnrnpucers, and od1er maccri.tls in what appeared co be a coord in.uc<l series of raids.

As a non-Baha'i Iranian scholar has noted: while che Islamic Republic's policic'> towards the spiritual leader., of Baha'fs have endangered their idencity and existence as a religious community. governmenr oflicials' m:acmcnc of ordinary Bahfi individuals has, in a day-by-day increasing fashion, made conrinuacion of rheir loyalty to chi~ religion and rheir rdigious unicy and solidarity difficult. Furthermore. cases of deprivation. violation of righrs, and discrimination arc blacancly reAecred in chc mass media as if chey should he counced as normal and acceptable even rs of life in Iran. 1

1 Dr Rt'IJ t\(,hari. "Violation of the I luman Rights of the Bah.i'fs in rhc l\l.1m1L RepubliL" (pro\isionJ.I tr;1ml.uion). !rt111 Namrh 19.1 2 [Winter 1p9 \pnng 1380 (2001)). sAHJ\'fs IN IRAN 141

In April 2002. rhe 58ch session of rhe United Nations Cornrn1ss1on on l luman Rights rejected rhe resolucion on the Islamic Republic of lr.111. marking the first time in T8 years chat rhc United Nariom had noc p.lssed a resolucion condemning the human rights sicuarion in chac country, wich particular memion of che continuing plight of the Bah;i'is. The Universal House of Justice termed chis failure "rcgrctt.thle'' and noted, "Given rhc concinuing discrimination and oppression of the beleaguered Bahf f community in [ran, as certified in the Commission's reports co ic from its own Rapporteur and Special Representative, it is unforrunace that the Commission has chosen co ignore chese faces and its own findings." As ,1 comequence, during chc past year the United Nations Commission on l luman Rights suspended international monicoring of human rights in Iran, and the Bahf fs have seen increases in the numbers of .ubicrary arrests and shorr-rerm dccenriom of members of cheir community; teachers and srndcnrs haw been subjected co harassment for artempcing co pursue educacion char has been sy)tcmatically denied co them by che scare; property confiscations continue; .ind individuals who have arcempced to obtain redress have invariabl) mer with denial. In an oral scacemenr co rhe Commission on Human Rights in Geneva on 3 April 2003, the Baha'i lnccrnarional Communicy noted d1ar UN moniroring has been "of grea t use," and wichouc ic "che B.lhf I communiry in Iran would have been subjected co even more widespread and grievous forms of pcrsccucion." While the Iranian government's dialogue on human rights with the Luropcan Union and its invicarions co human rights monitors are "positive," they "should noc be considered as achievemems in and of themselves." Rather, che process should be analyzed and progress should be assessed on a regular basis. The Bahf i lnccrnacional Communiry has proposed as benchmarks a serie~ of recommendations !let our in 1996 by Professor Abdelfaccah Amor, rhc United Nations Special Rapporteur on religious intolerance. These call for che reinstitution of che following rights for chc Bahff community:

l Universal I lous(' ol Jmcice, lccter co ,dccccd Narional SpimuJI fu~cmblic~. 23 April 2002. THE BAHA'f WORLD 2002-2003

• co bury their dead • to enjoy freedom of movement

• to have unimpeded access co education and employmenr • co have security of che person and physical integricy • ro have che freedom co manifest their bdit:f • to receive equal crearmcnt by the judiciary • co have equal rights with other citizens • che review and setting aside or all <leath semences pronounced against Baha'fs on the basis of cheir belief • che recurn of communicy properties an<l compensation for che descruccion of places of worship • the reestablishment of Bah<\' f institutions

Taking up the theme of asses~menc of progress. che ~GO Human Righcs Watch (HRW) in December 2002 cJlled on rhe European Union ro sec "clear and measurable benchmarks" for monicoring che progress of ics human rights di.1Jogue wirh Iran. Among che JO specific points rnenrioned by IIRW as "critical cescs of good faith by che government oflran and -.ubscancive progress in any human rights dialogue" is one char calls for che iniciacion or "a program of action co identify and address discrimination against minoricy groups, for instance by providing education and cmploymenr entidemencs to people: of the Baha'i faith. " Human Righcs Wacc.:h proposed chat che benchmarks "be made public and used co t:valuace progress after an initial period of 12 monchs." Other incernacional agencies have also been vocal in cheir assertion of chc Baha'f communicy's rights. For example, in June 2002 che 9och Session of rhe Internacional Labour Organiation (tLO) referred co che ongoing discrimination against che Baha'fs in Iran, and its Commiccee of Expercs on the Application of Convencions an<l Recommendations (CE.ACR) also mentioned the subject. The Cl".ACR made rwo significant observations and recommendations. Fim, in connection to che newly established Nacional Committee for the Promotion of che Rights of Religious Minorities, "which is co review che problems chat religious minorities face and recommen<l c.:orrective policies," the CEACR expressed its hope char che sAHA.'fs IN IRAN

comminec '\viii review the problems of the non recognized religious minorities and will include members of the nonn:cogni1c<l minorities in its work." This would include Lhc Baha'Cs. Second, the report discusses "d1c treacment in education and employmenL of members of unrecognized religions, in particular che members of chc Baha'i faich," noting char "the siruation of tht: Baha'is goes beyond formal restrictions and exclusions, which may exist, and extends co the societal arcirude cowards the members of chis group." fhc CEACR also mentions the Special Represenrnrivc's interim rcporr, which states that the "Baha' f communiry continues co experience discrimination in education and employment and ocher areas." In Egypr. LOO, che Baha'fs arc nor free co profess cheir Faith. As che Baha'i International Community mencioned on 9 April 2003 in an oral sratemenc co che L'N's Commission on Human R.ighcs in Geneva, "All members of che communiry are under scricc surveillance. They have no access co any form of legal marriage. cannot obtain custody of children, child allowances or alimony, and are often denied access m pcnsions and inheritance. Not being legally married, they cannot even obtain a family record-a documenc required by law in Egypt for many official purposes." The roocs of chis injustice lie in Presidential Decree No. 2.63, issued by President Nasser in 1960, which dissolved Baha'f inscirutions, banned the hiLh's accivities, and suppressed its communiry life. For example, Bah;\'fs have been arrested for speaking about their beliefs co friends in their own homes, and for parricipacing in small, private gaLhcrings co sa} prayers and to read their sacred writings. As che Baha'is scacc<l to che Human Rights Commission, "The Decree is scill use<l todar m inscigact police invescigacions, arrescs, domic.ile searches, .rnd the destruction of Baha'f religious literature, an<l ic is rescriccively imerprcLcd by che courts in ways chat re<luce che scacus of chc Bahfis co chac of second-class citizens." Ihe me<li,t and che courts regularly denounce che BahJ.'is as apostates, ,tnd gowrnmenr appoincees have given "an air of official approval" to inciLemcnt co hatred and violence agairm chc Baha'f communiLy, refusing ro cake action against calls for its members to be killed. The Bahff lnrernacional Commun icy brought rhese violJ.tions of freedom of rdigion or belief co the accencion of a subcommission of 144 THE BAHA'I WORLD 2002-2003

the us's Human Rights Committee during ics 2002 session. While the Committee deplored the ban on worship imposed on the communiC), official "obstructions and restrictions" char specifically target them have nor been removed. In summary, the conditions under which che Baha'fs in countries such as Iran and Egypt suffer can best be described as sustained harassment and slow strangulation, which arc harder ro monitor than executions and imprisonmencs. Nevertheless, such systematic action is extremely damaging, and Lhe attclllion orthe inrcrnational community is one of che few means by which Baha'fs in chose countries may dare ro hope for redress. ESSAYS~ STATEMENTS~ - AND PROFILE Obligation and Responsibility in - Constructing a World Civilization Dr. Hodn Mahmoudi examines the nature ofa spiritualized society founded on 1iltruism and reciprocity and based on the principles described in the Bahd 'f writings.

onscruccing a world commonwealch grounded in obligation

C and responsibilicy is not an easy task. The cwentiech century has shown rhe capacicy of human beings to inflict unimaginable pain, suffering, and destruction upon one another. rn terms of civil violence, mass murder, and genocide, no other cenrury rivals thac of che twentieth, and it remains to be seen what the rwencyfirst century has co offer in chis regard. The collapse of communism and rhe end of the Cold War, rather than bringing an end co a long-standing ideological battle, seem co have fuelled the flames of nationalism, ethnic rivalries, and religious hatred, thus bringing to the surface, in an extreme fo rm , the terror and ugliness of ethnic cleansing. At any given time around the globe, countless acrocicics are inflicted by one group of human beings upon another. In fact, an assessment of the current global community cannot help bur conclude that ac the early scages of che cwency-first century, humanicy, racher than acting on che realicy of its interdependence and ics need for collaboracion, is instead pursuing a course char hinders che possibilicy of building bonds of cooperation and peaceful existence, and appears co stand on rhe brink of total disorder and chaos.

THE BAHA'I WORLD 2002-2003

As the forces of globalization concinue to unfold, the world community finds itself in a quagmire of growing political instability, intensifying economic inequality, and the weakening of family, educational, and religious authority. Never before in hisrory have the widely dispersed, diverse peoples and cultures of the planet lived in such close proximity to one another. And yet within this emerging global commun.ity deep attitudes of suspicion, distrust, and hatred persist among its diverse populations. Those engaged in the study of cultures have, on the one hand, pointed to multiculturalism as a means for democratic society to recognize and promote equal representation of all, including equal access to economic means. 1 Bur multiculturalism is challenged by deep-rooted prejudices and attitudes of superiority and control amongst certain groups or cultures chat actively impede possibilities of removing barriers, resolving differences, and promoting advancement towards coexistence. Ochers, like Samuel Huntington, view the emerging global community as one wherein "the clash of civilizations" or conflict between cultures is inevitable. 2 In particular, Huntington views the post-Cold War era as one in which "cultural identities" are "shaping the patterns of cohesion, disintegration, and conflict."3 He describes chis "new world" thus: In the post-Cold War world flags count and so do other symbols of culrural identity, including crosses, crescents, and even head coverings, because culture counts, and cultural identity is what is most meaningful to most people. People are discovering new but often old identities and marching under new buc often old flags which lead to wars with new but often old enemies.4 For many, modernity and its initial optimism and promise for a berter, more advanced economic system and rationalization in organization is viewed as a failed experiment. Many critics believe that

Amy Gutmann, ed., Multiculturalism: Examining the Politics ofRecognition (Princeton, NJ: Princeton University Press, i994), p. 3. Samuel P. Humingcon, The Clash ofCivilizations and the Remaking o/World Order (New York: Simon and Schuster, 1998). Ibid., p. 20. lbid. OBLIGATION AND RESPONSIBILITY 149

modern society is incapable of resolving its basic social ills, much less the more complex global uncertainties that challenge humankind co search for new paradigms of international life and civil organization and governance. Sociologist Robert Bellah and others describe this seeming impotence of the modern age: There is a widespread feeling char rhe promise of the modern era is slipping away from us. A movemenc of cnlighccnmenc and liberation d1ar was m have.freed us from superstition and tyranny has led in the twentieth century ro a work! in which ideological fanacicism an<l political oppression have reached extremes unknown in previous history. 5 In Seedbeds of Virtue, Mary Ann Glendon points our how in postmodern academy, words like "virtue" and "character have nearly disappeared from the lexicon of rhe modern human sciences."6 Others have observed a decline in public morality as democratic sociecies have spread, as grO\vth in prosperity has occurred, and as personal freedom has expanded. Jonathan Sacks, in his book The Dignity of Difference: How to Avoid the Cl1:ish of Civilizations, suggests that the current conBicrridden global community is in need of common values chat promote coexistence if we are co avoid the clash of civili7..a.tions. He writes, [N]ation-stares seem increasingly unable ro control global phenomena from multinational corporations to ecological devasracion, and we have not yet evolved a form of global governance. Marker capitalism has increased wealth beyond che imagination of previous generations, but cannot, in and of itself, distribute it equally or even equitably. There are problems that cannot be solved wirhin the rerms set by modernity, for the simple reason thac they arc not procedural, bur rather valuational or, ro use

~ Roberc N. Bellah er al., Habits ofthe Heart: lndividualiim and Commim1n1t in American Life (Berkeley: Universiry of California Press, 1985), p. 177. 'Mary Ann Glendon an<l Oavid Blankenhorn, eds., Seedbeds oJVirtue: Sources ofCompetence, Chnmc1e1; and Citizenship in American Society (Lanham. MD: Madison Books, 1995), p. 5. - James Q. Wilmn, "Liberalism, Modernism, and the Good Life," in Seedheds ofVirtue, pp. !"7-J.t. 150 THE BAHA I WORLD 2002-2003

the simple word, moral. There is no way of bypassing difficult moral choices by way of a scienrific decision-a procedure that scatcs: "Maximize X." We first have co decide which X we wish co maximize, and how to weigh X against Y when the pursuit of one damages the fulfilmenc of che orher. The human project is inescapably a moral projecL. That is om: reason why the great fairhs, wich their history of rcAection on moral issues, must be part of rhe conversacion. 8

Sociologist Philip Selznick defines modernity as referring co "the special features of the technologically advanced industrial, commercial, urban society char has taken shape in rhc West since the eighreench century, anticipated, of course, by earlier trends and ideas.'"> He presents a conscruccive perspective of modern life by suggesting char Modern life offers a welcome if risky challenge co the moral order. A. . sclf-dererminacion is enlarged, as awareness is sharpened, the complex.icy of moral choice increases. The responsibility of individuals and groups becomes in many ways more self-conscious and more demanding. More is asked of us and we ask more of ou rsclves. 10

In the lace rwenrieth cenrury, postmo<lernism emerged as a reaction to modernity, rejecting scientific objectivity. challenging che nocion of coherence, and refuting the cxisrcnce of any authoritative principles. Postmodernism rejects any form of rruch, whether philosophical, scientific, or religious. Zygmum Rauman, writing about the characceriscics of poscmodern literature, but making an observation relevant to society ac large, scares,

What che inherendy polysemous and controversial idea ofpostmoder11ity mosr often refers co ... is first and foremost an accepcancc of rhe ineradicable plurality of che world-nor a remporary scare

Jonathan Sacks. The Digmry of Difference: Ilow to Avoid the Clttsh of Cwiliwtions (London: Cominuum. 2002), p. 195. q Philip Selznick, rhe Morn/ Commonwe11lth: Social lheory ,md the Promise of Community (Berkeley: Universicy of California Pres_\, 1992), p. 7. II Ibid .• p. 4á OBLIGATION AND RESPONSIBILITY

on the road co the nor-yet-attained perfection, sooner or lacer to be left behind, bur the constructive quality of existence. By the same coken, postmodernity means a resolute emancipation from the characteristically modern urge ro overcome difference and promoce sameness.... In rhe plural and pluraljscic world of postmodernity, every form of life is permitted on principle; or, rather, no agreed principles are evident which may rendet any form of life impermissible. 11 In his discussion of che challenge of poscmodernism, Philip Selznick points ro ics validity in relation to the "many insidious aspects of modern life, including hidden forms of power and manipulation."12 He refers ro postmodernism as the "wayward child of modernism" and suggesrs that "irs central message carries 'che logic of modernism LO its fanhesc reaches."' He then elaborates on chis poinc: It does so ... without retaining rhe inrellecrual, moral, and aeschecic strengths of modernism; without the belief char there is genuine truth to be discerned; without confidence in rhe possibility of creating new and better ways of manifesting the human spirit; without tacit commitment to concinuiry as well as change. Whar there was of exuberant optimism has been displaced by cynicism and despajr. With some fidelity postmodern theorises reflect- and dramatize-the weakening of selfhood in lace modernity. 1i New ideologies continue ro emerge, some with the goal of providing, on rhe one hand, solutions co the social ills prcsendy at work throughout che world, and on the orher, with grim explanations for che failure of any form of intervention char might be the source of remedy for the many global disorders. The unparalleled levels of violence, che proliferarion of political corruption, che increased

Zygmum Bauman, "Strangers: The Social Construction of Vnivcrsaliry and PaniculariLy," in 1elos 28 no. 23 (1988-89), quoted in Robcrr K:tgan.

In 011er Our I leads: The Ml!11tal Demands ofModern Lift (Cambridge. MA: l farvard University Press, 1994), p. 326. 12 Sel711ick. Mom/ Commonwealth, p. 13. Ll ibid. TIIE BAI-fA'f WORLD 2002-2003

lawlessness, the breakdown in the code of erhics, rhc lax atticude coward ecological disirucgrarion, rhe overall disregard for human righcs, all such disorders seem ro have brought humanity to ics darkest hour. Ir is no wonder char che individual's response co such dreadful developmcncs is one of a paralysis of will, a sense of deep pessimism, and profound disaffecuon. At rhe hearc of rhe currenc predicament in which a beleaguered global community finds irsclf, are complex questions abour the furure direction of humankind. ls rhere the potential for a way our of the present dark condition in which humanity finds itself? Js it possible for humans to find a common vision in advancing reasonable solutions ro the prcsenr course of disincegration? Who can or should rake responsibility for reversing the present bleak condirions faced by humankind? The aim of rhis paper is to examine the challenging pronouncemem advanced by Baha'u'llah, of the need for humankind in the present age ro recognize and bring abouc a world community chat is founded on the unification of rhe human race and the establishment of a new world order that is responsive to the needs of a single human race. The paper discusses the teachings of the Baha'f Faith that address the establishment of the "consrructive social forces which, because they are consisrenc with human narure, wiU encourage harmony and cooperation instead of war and conflict. " 14 Cogn izanr of the capacity of hum an beings to do both good and evil, che paper examines, from the spiritual framework set forth in the Bahff writings, what i r means ro be human. Ir discusses the potential of the development, through moral education, of spiritual qualities leading to individual and institutional actions that aim to promote rhe welfare of ochers as more important than one's own. Ir develops the Baha'i concepts of reciprocity and alrruism as providing a foundation for the formation of a society centered on "constructiveness and accomplishment in all the planes of human activiry. "IS

Universal House ofJusrice, The Promise of1Forld Peare (Haifa: Bahf f World Cencrc, 1985), p. 3. ~ 'Abdu'l-Baha, The Promulgation of Univmal Peare: 7idks Debvered by 'Abdul-Bahd during Hu Visit to the United )totes and Ca1111da 111 1912, rev. ed. (Wilmette, IL: Baha'i Publishing Trust, 1995), p. 338. OBLIGATION AND RESPONSIBILITY r53

The Claim of Baha' u'llah In the middle of the nineteenth cenrury, Bahfu'llah imparted His vision of the oneness of humankind and the earth as a common homeland. ln rhc 1860s, while an exile of rhe Ouoman Empire, Baha'u'llah wrote about rhe need for the creation of a "New World Order," scaring, The winds of despair are, alas, blowing from every direction, and the srrife chat divides and affiicts the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as rhe prevailing order appears to be lamentably defective .... Soon will the present day Order be rolled up and a new one spread cue in its stcad. 16 Some 70 years later, Shoghi Effendi wrote that the "dark forces ... of hate, rebellion, anarchy, and reaction are rhreatening the very stability of human society. " 17 He expounded on c:he need for a new system (world order) as set forc:h by Baha'u'Uah and set into morion a plan for its development towards c:he organization of an emerging global community. In i936, he wrore c:he following about c:he disorder facing humanity and che need for its unification: Beset on every side by the cumulative evidences of disincegrarion, of turmoil and of bankruptcy, serious-minded men and women, in almost every walk of life, are beginning to doubr whether society, as it is now organized, can, through its unaided efforts, extricate itself from the slough into which it is steadily sinking. Every system, short of che unification of the human race, has been tried, repeaccdJy tried, and been found waming. 18

16 Baha'u'll.ih, cired in Shoghi EffenJi, The World Order of Bahd '1dldh: Selected Letters, 2nd rev. ed. (WiLnerre, IL: Baha'l Publishing Trusc, 1993), pp. 32, 161. 17 Shoghi Effendi , Bahd'i Administrdtion: Selected Messages 1912-1931 (Wilmette, IL: Baha'i Publishing Trust, 1995), p. 52. Shoghi Effendi, World Order of Btdui'u1/dh, p. 190. 154 THE BAHA f WORLD 2002-2003

Unification of the Human Race

A large part of Baha'u'llah's writings is dedicated to the progressive nature of God's revelalion and man's relationship co it. There is only one God, described in Baha'u'llah's writings as an "unknowable Essence ... exalted beyond every human attribute, such as corporeal existence, asccnr and descent, egress and regress." 19 "Know thou," Baha'u'llah asserts, "that every created thing is a sign of the revelation of God." 20 Consequently, it is through the Will of God chat successive revelations, or religions, are made known to humanity. The Baha'i teachings view divine revelation not as a static, unique event, but as a continuing process that is the central feature of human history. There is only one religion. That there have been and will continue to be Prophets who introduce humankind to God's progressive revelation does not imply that religion is in competition with itself. Rather, as explained by Bahf u'llah, "if chou call est chem [Manifestations of God] all by one name, and dost ascribe to chem the same actributes, thou hast not erred from the truth .... For they are all but one person, one soul, one spirit, one being, one revelation." 21 The spirit that inspired all the Founders of the great religions of the past, and will inspire Those to come in the future, is recognized as one and the same. Their original teachings contain the same basic ethical and moral precepts, prominent among which are the teachings that promote reciprocity and alrruism. The tenets chat change from one religious dispensation to another are the social laws and practices. Thus, religious truth is understood to be relative, progressive, and developmental. Manifestations of God appear because humanity is in need of spiritual renewal. With every new revelation, a new Prophet, or Manifestation of God, appears with a twofold purpose. The first, according to Baha'u'llah, is "to liberate che children of men from che darkness of ignorance, and guide chem to the light of true understanding.

Saha' u'llah, Gleanings.from the Writings ofBahd 'u'Lldh (Wilmette, 11: Baha'f Publishing Trust, 1994), p. 46. Ibid., p. 184. Ibid., pp. 51 and 54. OBLIGATION AND RESPONSIBlLlTY 155

1 he second is to ensure the peace and tranquilliry of mankind, and provide all the means by which che} can be established."" According to Ba hf u'lhih, che firsr step rowards the establishmenr of peace begins wich che acceptance of che principle of the onenes<; of the human race. I le scares, " l he well-being of mankind, irs peace and securiry .ire un;mainable unless and uncil irs unit) is firmly established. á•n He proclaims the principle of uniry :15 the central purpost of I lis Faich . .. o powerful is che light of uniry," declares Baha'u'lhih, "that it can illuminate che whole earth." 1á1 The image that comes into view regarding rhe unification of che human race is that of a global communiry in which all inhabicancs recognize and accept their mtmbc1ship in one human family. In Baha'u'llah's own words. "The world is bur one country. an<l mankind its citizens." 25 Shoghi Effendi explains chat che "coming of age of che human race," as proclaimed h} Baha'u'llah, is associacc<l wich the unific.ation of the human race, which will evolve inco "the stage ar which the oneness of the whole body of nations will be made the ruling principle of incernarional life. "26 Baha'u'llah's vision of che emerging inremacional community calls for the widening of che existing foundations of sociccy. le demands the reshaping of inscirucions in order char rhcy be in harmony with "rhe needs of ,in ever-changing world. "'7 In rhc following passage Shoghi Effendi summarizes whac Bahf u'llah foreshadowed for the evolving global sociery: Unificacion of che whole of mankind is the hall-mark of the scage which human society is now approaching. Uniry of family, of tribe, of city-scare, and narion ha\'e been successively attempted and fully established. World unity is che goal cowards which a harassed humanity is striving. Nacion-building h.1s come to an end. !'he .marchy inherent in scare sovereignry ts moving cowards

2l lbiJ.. pp. 79-80. '' Bahfu'll.ih, circd in Shogh1 Effendi, W'orld Order of R11h,ii11Mh. p. 203. Bahf u'll,ih, Fpist!e to the Son ofthe W'o!((\'Qilmecre, 11: Bah.i'i Publishing Trmr, 1995) , p. c+ BahJ'u'll,ih, Glmnings. p. 250. ' Shoghi EOcnJi, tr'orld Order ofB11'1di1Uih. p. i93. Ibid., p..p . THE BAHA'f WORLD 2002-2003

a climax. A world, growing co macuriry, musr abandon chis fetish, recognize Lhe oneness and wholeness of human relationships, and establish once and for all rhe machinery char can besc incarnate chis fundamencal principle of its life. 'H Given chis vision of the oneness of humankind and the need for a new global world order, the question arises as co how che Baha'i Faich envisages che development of such a system. In particular, what are rhe roles of rhc individual and of Baha'i inscirurions in constructing a social life based on the unificacion of humankind living in a truly incerdependcnt world commonweal ch? How is such a system possible given the present moribund condition of the world comrnuniry? Is it possible-or even realistic-to assume chat human beings can bring about cooperation and conscructiveness in social relationships? The Baha'i leachings address the development of social patterns that arc necessary for Lhc well-being of humankind. For the individual Baha'i, personal commitment co the laws and principles of Bahf u'llah is the key to transforming oneself, which leads, in turn, to che transformation of civilization. One's inner life and attitudes cannot be separated from one's public life. The ethics and values that guide the individual are not separate from those of sociery. Jn che following passage, Shoghi Effendi expounds on the importance of the interconnectedness of che individual and sociery: We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic wich the world. His inner life molds the environment and is itself also deeply affecced by it. The one acts upon rhe other and every abiding change in the life of man is the result of these mu tu al reactions. 29 The Bah a' f teachings shift the focus of religious practice from individual salvation or enlightenment to the collective responsibiliry

2K Ibid., p. 202. l9 Letter written on behalf of Shoghi Effendi co an individual believer, 17 February 1933, in Conservation ofthe Earth's Resources, prepared by the Research Department of the Universal House of Justice (Occober r989}, in The Compilation ofCompilations, vol. 1 (Ingleside, NSW: Baha'i Publications Australia, 1991), p. 84. OBLIGATION AND RESPONSIBILITY 157

for the progress of humanity as a whole. The Baba' I conception of social life is essenrially based on the subordinarion of che individual will ro rhar of society. The Bahci'! teachings address social condicions and global problems as direcrly related ro the individual's spiricual life and sense of responsibility; Baha'i principles such as world peace, rhe equality of women and men, harmony between science and religion, the equitable distribution of wealth and resources, and rhe elimination of all forms of prejudice are, for Baha.'fs, inseparable from religious belief and practice. This emphasis on collective progress has important implications for the rclacionship of individual entities-whether individual persons, insrirutions, nations, or other groups-to the larger society of which chey form a pan. As Shoghi Effendi describes, the relationship berween these entities is based on the principle of the subordination of "every parcicularistic interest, be it personal, regional, or national, ro che paramount interests of humanity.'' This, in turn, is based on che idea char "in a world of inter-dependent peoples and nations che advanrage of the parr is best ro be reached by the advanrage of the whole. "W Yee chc "imerescs of humanicy as a whole" are nor conceived in terms of a vague abscraction that could be appropriated by a particular dominam group and inrerpreted as identical wi.th its own interests bur, rather, as a complex dynamic relationship berween che pa.res an<l che whole, in which the viability of the whole is served by ensuring the well-being of all its individual parts, an enterprise for which all share responsibility. This conccpcion is demonscrated at its mosr basic level in che relarionship of the individual person and society, in which a complex balance is sought between individual freedom and responsibilicy. Cooperation between society and rhe individual is stressed in the Baha'f wricings, as is che fostering of "a climate in which the unrold potentialities of che individual members of society can develop." Such a relationship, as it is envisioned, "muse allow 'free scope' for 'individuality to a.sserc itself' ch rough modes of spontaneity, initiative, and diversity chat ensure rhe viability of society." Even while the will of

' Shoghi Effendi, World Order ofBahd'u'lldh, p. i98. THE BAHA l WORLD 2002-2003

the individual is subordinare to thac of sociery, "che individual is nor lost in che mass but becomes the focus of primary development." 31 Thus, a fundamenral principle of social relations and struccures for Baha'ls lies in the realization of belief through practice. The fulfilmenc of individual pocencial is co be sought not in pursuing self-cenrered desires buc in concributing co the benefir and well-being of ochers, and in rhe belief rhar "rhe honor and disrinccion of che individual consist in chis, chac he among all che ..vorlJ's mulrirudes should be a source of social good." \l This challenging assenion as put forch in Baha'i ceachings cannot be fully un<lersrood wichour an examinacion of chc Bahf ( perspective of whac ir means ro be a human being and whar is che purpose of life for humans.

The DuaJ Nature of the Human Being The paleonrologisr fan Tattersall, in his book Becoming Humr111, describes whac he believes secs humans aparr from animals: "[I]f we have co idencify any single characteristic chat secs us apart, one of che things chat is truly extraordinary about human beings is rheir finely honed perception of che world beyond rheir social milieu."\Differences bct\.vecn human beings and animals are explained wirh grear care in the Bahfl writings. Animab arc "capcive of the senses" and <lo not have ''the powers of ideacion and conscious refleccion"; "they are wichouc educacion and training" and "have no couch wich the spiricual world and are wirhout conception of God." \.i And yet, animals are described as being keener than humans when it comes co bodily senses. Animals manifest superiority co humans in their "powers such as hearing, sight, smell, tam:, and much,"-~~

~ 1 l_;niversa! I louse of Justice, Individual Rights 11nd Frutloms in the World Order ofRtthd /, 1/dh: A Sff1temem by the Universal House ofjustice {Wilmette, IL: B.thJ'I Publishing Trusc, 1989). pp. 20-21. ' 2 'Ab<lu'l-Baha. The Secret of Divme Ci11iliuztion (Wilmene, JL: Baha'i Publishing 'fi-ust. 1994). p. 2. ~3 Ian Tauersall. Becoming Human: Ez,o/ution and lluman l/niqumm {New York: l larcourt Brace & Co., 1998), p. r95. J.• 'Abdu'l-Bah;t, Promulgation of Universal Peace, pp. 255á 172-73, 311. J 5 'Ab<lu'l-B.tha, Some Aru1vered Questions (Wilmem~. 11: Baha'i Publishing

Tru.ltl, 1994), p. 187. OBLIGATION AND RESPONSIBILITY 159

bur they arc unable co "perceive intellectual realities." 'Abdu'l-Baha wnres, For example, char which is within the range of ics vision rhe animal secs, bur char which is beyond the range of sight it is nor possible for it co perceive, and it cannot imagine ir. So ir is nor possible for che animal co understand rhar rhc earth ha§ rhe form of a globe. Bur man from known things proves unknown things and discovers unknown truths. 36 The Bahcl'f writings describe the "human spirit" as rhe "rational soul," unique ro humans and absent in the world of nature, explaining char rhc "rational soul is the substance through which the body exists. " 1 Regarding the nature of the human spirit, 'Abdu'l-Baha says, When you wish to reflect upon or consider a marrer, you consult something within you. You say, shall I do ic, or shall ! not do it? Is it bem:r to make this journey or abandon it? Whom do you consult? Who is within you deciding chis question? Surely there is a disrincc power, an imelligenr ego. Were ir nor distinct from your ego, you would nor be consulring it. Ir is greater than the faculcy of thought. It is your spirit which reaches you, whid1 advises and decides upon marrers. 18 Although humans are differenc from animals in significant ways, as described above, they nevertheless, have a dual nature. 'Abdu'l- Baha describes chis duality in the human being, scaring, [A)s an animal he is subject co nature, but in his spiritual or conscious being he transcends the world of material existence. His spiritual powers, being nobler and higher, possess virtues of which nature intrinsically has no evidence; therefore, they triumph over natural conditions. l<J

Jc. Ibid., p. 187. I lbid., p. 240. Jx 'Abdu'l-Ba.h;i, Promulgation of Universal Peace, p. 242. I') Ibid., p. 81. 160 THE BAHA'f WORLD 2002-2003

In another place 'Abdu'l-Bah:i states the following about the duality of human beings: But the spirit of man has two aspects: one divine, one satanicthat is to say, ic is capable of the utmost perfection, or it is capable of the utmost imperfection. If it acquires virtues, it is rhe most noble of the existing beings; and if it acquires vices, it becomes the most degraded. 10 Humans, then, have the capacity for both good and evil acts. However, the force of darkness must be overcome through deliberate attention and great effort in rhe development of the force of light or goodness. Shoghi Effendi, in a letter written on his behalf, explained the Bah:i'f perspective that "evil exists ... and we cannot close our eyes to it, even though it is a negative existence. We muse seek co supplant ic by good."41 le is through spiritual education chat the individual learns to demonstrate the constructive force through deeds. 'Abdu'l-Baha explains char it is rhe role of religion co provide spiritual education, which, in turn, is a means for the alleviation of the destructive forces. l le states, "Close investigation will show char the primary cause of oppression and injustice, of unrighteousness, irregularity, and disorder, is the people's lack of religious faith and the fact that they are uneducated."42

Being Human The Bah:i'f viewpoint on human nature is not based on a specific philosophical, anthropological, polirical, or sociological theory. The station and purpose of human beings is explicitly defined by Baha'u'llah in the following passage: Having created rhe world and all that liveth and moveth therein, He [God], through the direct operation of His unconstrained and

;o 'Abdu'l-Baha, Some Answered Questions, p. 144. Shoghi Effendi, Unfolding Destiny: The Messages .from the Guardian of the Bahd'f Faith to the Bahd'i Community ofthe British Isles (London: Baha'i Publishing Trusr, 1981), pp. 457-58 . .i 'Abdu'l-Baha, Secret ofDivine Civilization, p. r8. OBLIGATION AND RESPONSIBILITY

sovereign Will, chose to confer upon man che unique discincrion and capacity to know Him and to love Him-a capacity chac muse needs be regarded as the generating impulse and che primary purpose underlying the whole of creacion. 43 This unique distinction bestowed upon man confers responsibility and c.apacity for che culrivarion of spirirual virrues in che sec.vice of che collective advancement of society. In addition ro describing God's purpose in creating man and his unique station, Baha'u'llah addresses the lofty purpose inherem in every individual ro become the "source of all goodness ... and an example of uprighrness to mankind." 14 He states, "Noble have I created chce. yet thou hast abased thyself. Rise then unro thac for which chou wasc creaced." 1 ~ Furthermore, He declares, "We love to see you at all times consorring in amity and concord ... and lO inhale from your aces the tragrance of friendliness and unity, of loving-kindness and fellowship. " 16 J"he Baha'i teachings insist chac the individual leave behind outdated traditions, prejudices, superstitions, narrowmin<lcdness. and provincial tendencies that keep humanity apart. They invite rhc individual co acquire a "world embracing" vision char accepts che equality, well-being, and oneness of all people. Th1.: Universal I louse ofJuscice explains the purpose for spiritual laws by comparing chem ro che laws that govern the physical lives of humans. Ir stares, Just as there are laws governing our physical lives, requiring char we must supply our bodies wich certain foods, maintain chem within a certain range of cemperacures. and so forch, if we wish co avoid physical disabilities, so also there are laws governing our spirirnal lives. These laws are revealed co mankind in each age by che Manifestation of God, and obedience co chem is of vi cal imponance if each human being, and mankind in general, is co develop properly and harmoniously. Moreover, chese various

•1 Baha'u'llah. GleaningJ, p. 65. lbiJ., p. 315. ~ Baha'u'llah, The f!idden i~rdr (Wilmerce, 11: Baha'i Publishing frusc. i994). Arabic no. 22, p. 9. " BahJ'u'llJh, Gle1mi11g» p. 315. THE BAHA'f WORLD 2002-2003

aspects are interdependent. If an individual violates the spiritual laws for his own development he will cause injury not only to himself but to the society in which he lives. Similarly, the condition of society has a direct effect on the individuals who must live within it. 47 The station of man is thus one of refinement and righteousness through the application of spiritual principles and laws. In this process, individuals are responsible for their actions toward others and thus strive to become a source of positive inauence on others as well as on the environment or the society in which they are actively involved. What Baha'u'llah asks is that individuals embrace a vision far beyond the narrow confines of their traditional norms, wherein one's family, clan, culture, or nation is considered as superior and separate. A vastly expanded circle of social interaction is called for. A higher level of consciousness and moral commitment is required in an international comm unity that has developed highly complex levels of social interaction. Shoghi Effendi elucidates this point in the following passage: Let there be no misgivings as to the animating purpose of the world-wide Law of Baha'u'llah. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remold its institutions in a manner consonant with the needs of an ever-changing world. It can conflict with no legitimate allegiances, nor can it undermine essential loyalties. Its purpose is neither to stifle the flan1e of a sane and intelligent patriotism in men's hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress, the diversity of ethical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human

Universal House of Justice, letter to all National Spiritual Assemblies, 6 February I973, in Messages from the Universal House ofjustice, I96J-I986 (Wilmerte, IL: Bah:i'f Publishing Trust, r996), p. 231. OBLIGATION AND RESPONSIBILITY

race. Ir insists upon the subordination of national impulses and inccrcscs co the imperative claims of a unified world. le repudiates excessive cemraJization on one hand, and disclaims all actempts at uniformity on the ocher. Its wacchword is unity in diversity. 18 Thus, the Baha'i teachings affirm the capacity of individuals and humanity as a whole rn develop behavior aimed at establishing constructiveness, cooperation, and agreement in social interactions. Such beneficial forces require chat great attention and energy be devoted co 1he socialization of the individuaJ though a strong spirirnal or moral education.

Moral Education Human beings. according to the Baha'i perspective, are fundarnenrally spiritual. Bue developing spiritual capacity requires moraJ education. Developing che spiritual side of humans is a comprehensive, life-long process. The Bahff writings are reaJistic in cheir asscssmenc of the capacity of humans to pursue selfish mocives or co inflict grcac harm on others. In the following passage, J\bdu'l-Baha explains che deep roocs of man's seJf-cencered cendency and prescribes spiricual education as a requisite for overcoming ir: [l]t is impossible for a human being co rum aside from his own selfish advantages and sacrifice his own good for che good of che community except through true religious faith. for self-love is kneaded into the very clay of man, and it is noc possible char, without any hope of a subscanriaJ reward, he should ncglecc his own present materiaJ good. That individuaJ, however, who pucs his faith in God and believes in the words of Go<l because he is promised and certain of a plentiful reward in che next life, and because worldly benefits as compared co the abiding joy and glory of fucure planes of existence are noching ro him will for the sake of God abandon his own peace an<l profic and will freely consecrate his heart and soul to the common good. 19

Shoghi Effendi, World Order of Brt!Jti'u'lldh, pp. 41-42. •~ 'Abdu'l-Baha, Secret ofDivine Civilization, pp. 96-97. THE BAHA'f WORLD 2002-2003

The Baha'i teachings on spiritual education focus on training children from a young age in "goodly character and good morals," and on guiding chem ro "all che virtues of humankind." 50 Spiritual education is centered on rhe development of chat distinctive quality, the spiritual nature, which che Baha'i teachings explain as being unique ro human beings. 'Abdu'l-Bah:i., in the following passage, explains the significance of raising children ro have a strong spiritual const1 runon:

A child is as a young plant: it will grow in whatever way you train it. If you rear it to be rruthful, and kind, and righteous, it will grow straight, it will be fresh an<l tender, and will flourish. But if not, then from che faulty training it will grow bent, and stay awry, and there will be no hope of changing it. ~ 1

This training is so imporranc thac the Baha'i teachings assert, "Training in morals and good conduce is far more imporranr than book learning. " 52 This principle is furcher elucidated in the followmg passage:

A child char is cleanly, agreeable, of good character, wellbehaved-even though he be ignorant-is preferable ro a child chat is rude, unwashed, ill-natured, and yet becoming deeply versed in all the sciences and arts. The reason for chis is that the child who conducts himself well, even though he be ignorant, is of benefit to others, while an ill- natured, ill-behaved child is corrupted and harmful to others, even though he be learned. If, however, the child be trained co be both learned and good, the result is light upon lighr. H

Baha'i child socialization aims to develop a prosocial orientation in children, who are encouraged to recognize themselves as members of a community chat begins with the family and extends ro include

~0 'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL: Baha'f Publishing Trust, 1997), p. 133. " 'Abdu'l-Baha, in "Baha'f Education," in Compilation of Compilations, vol. I, p. 287.

~ 1 'Abdu'l-Baha, Selections, p. 143. ~ Ibid. OBLlGATION ANO RESPONSIBILITY

all of humanity. Prosocial behavior is defined as che psychological mechanism of social action which includes helping, sharing, and caring for ochers. Baha'i children are caught appreciation for the principle of unity in diversity and a respect for ochers regardless of race, class, or nationality; they are encouraged to develop a sense of personal spiritual responsibility co act coward ochers wich compassion as well as justice and equity, and co sacrifice their own material self-inrerescs for ochers in need. As adults, Baha'fs are expected co make a commitment co continue internalizing such paccerns until they become the foundation of the personality itself. Spiricual developmenc is seen as an infinite process of self-transformacion-that is, a concinual, conscious refining of one's behavior in the crucible of social inceraction. The cultivation of spiricual, altruistic qualities remains rhe aim and cencral focus of Life for che adult Baha'f. Spirimal life is nor separated from che realm of social relations bur incegratcd with ic. In this way, it becomes the means for authentic change chat is positive and aimed ac advancing society. The Universal House of Justice explains the distinctive significance of the spiritual nature of humans and its positive influence in history thus: The endowments which distinguish che human race from all ocher forms of life are summed up in what is known as the human spirit; the mine.I is its essencial quality. These endowments have enabled humanity co build civilizations an<l ro prosper materially. Bue such accomplishments alone have never satisfied che human spirit, whose mysterious nacure inclines ic towards transcendence, a reaching cowards an invisible realm, cowards the ultimate rcalicy, char unknowable essence of essences called God.~ 4

Promoting the Welfare of Others Shoghi Effendi explains chat che breakdown in the presenr social conditions of the world is an outcome of the decline of true religion as a social force. He writes,

~. Universal J louse of Justice, Promise o/World Peace, p. 5. 166 THE BAHA'f WORLD 2002-2003

The perversion of human narure, rhe degradation of human conduct, rhe corruption and dissolucion of human institutions, reveal (hemselvcs, under such circumstances, in their worst and mosr revolring aspeccs. Human character is debased, confidence is shaken, rhe nerves of discipline arc rdaxcd, che voice of human conscience is stilled, the sense of decency and shame is obscured, conceptions of duty, of solidarity, of reciprocity and loyalty are disco reed, and the very feeling of peacefulness, of joy, and of hope is gradually extinguished. 55 Jfhuman beings are responsible for rhe current degenerative condirion facing society, they are, likewise, in a position to do something abouc it. Baha'u'Uah describes the role of religion ru, a social force with the capacity to promote the good of society bur also warns about its capacity to harm. I Ie stares, Religion is rhe greatest of all means for the establishment of order in the world and for the peaceful contentment of all that dwell therein .... The weakening of the pillars of religion hath screngrhened rhe hands of the ignorant and made them bold and arroganr. ... Religion is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world, for rhe fear of God impelleth man ro hold fast ro that which is good, and shun all evil. Shou ld the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness, of justice, of rranquility and peace cease to shine. Know rhou, rhac they who are truly wise have likened the world unto the human temple. As the body of man needeth a garment ro cloche it, so the body of mankind muse needs be adorned with che mantle of justice and wisdom. Its robe is the Revelation vouchsafed unro ic by God.~ Religion, rhen, nor only has the potenriaJ for, but also has a direct role in, the advancement of the moral order. Religious teachings can become the source for cohesion and solidarity in social relationships among all the cultures and peoples of the world. The individual can

á~ 5hoghi Effendi, World Order ofBahd'u1Mh, p. 187. ' Bahf u'lhih, ibid., p. 186. OBLIGATION AND RESPONSIBILITY

become a positive force whose accions become che cause of che wellbeing of ochers. Shoghi Effendi explains, Indeed, chc chief reason for che evils now rampant in society is a lack of spiricuality. The macerialiscic civilinrion of our age has so much absorbed the energy and inceresc of mankind, char people in general no longer feel the necessity of raising chemselves above che forces and conditions of their daily material cxiscence. Then: is nm sufficient demand for things char wc should call spiricual co differentiate them from the needs and requirements of our physical existence. The universal crisis affecting mankind is, rhereforc, essencially spiritual in ics causesY

The more fundamental moral or spiritual amiburcs char are at the hcarr otinAucncing society and advancing ir from one chat is purely macerialiscic co one char strikes a balance berween rhe material and spiricual, arc outlined by the Universal House of Jusrice as follows: "che virtues chat bcfic human dignity are cruscworrhincss, forbearance, mercy, compassion, and loving-kindness cowards all peoples."~~ Ir is chrough the application of these virtues in one's daily life and through the work of Baha'i inscirucions rhar real change can come abour in human imeraccions. Such virrues belong co every person, since all arc capable of inccrnalizing chem. Ir is through deeds char individuals cake responsibility for a moral order.

Reciprocity and Altruism Social relationships involve "requirements char muse be met if groups are co surviw and Aourish." ~ Philip Selznick believes char rhese requirements include "leadership, communication, specialization, and symbolic .illirmacion of group 1dcncity."60 But chcn chcre are ocher requirements rhar "generate moral obligations," such as "maintaining

~7 From •l lmcr written on behalf of ~hoghi Effendi co an indi\'idual believer, 8 Dc:Lc.:mbc:r 1935, in "Yomh," in Co111p1'11tton ofCompil.1rions, vol. 2. p. 425. ~ Universal I louse of Jusc1ce, f>ro11me ofWorltl Peflce, p. 25. ~ 1 Selznick, Mom/ Commonwea!th, p. 97. ' Ibid. 168 THE BAIIA f WORLD 2002-2003

order, prorecring property, and facilitating cooperarion." 61 A~ an example of such obligarions, Selznick writes,

[A] norm of reciprocity ("people should help rhose who have helped chem; people should nor injure chose who have helped chem") is, in one form or another, universally recognized. Such principles are nor accidenral developments. They are solutions to problems, rediscovered innumerable rimes as ways of dealing wich ever-present demands of organization .md solidarity.h

Alrhough che norm of reciprociry appears to be universally recognized, its actual practice and implemenracion are impossible wichour a system chat promotes the fundamenrals of individual moral developmenr. Reciprocity can be guaramecd only as a result of individual consciousness, internalization of spirirual values, and a social system chat actively promore.s and supports such values within its inscirucions. Only then can a moral order bastád on reciprociry evolve. 1 he Bahf f writings describe the evolurion of a moral order in language that places significant responsibility upon the individual in learning co distinguish between what is right and what is wrong. Bahfu'llah states, "We have counselled all people, in the mosc c.lcar and eloquenr language, co adorn their characters wirh truscworrhiness and godliness, and \vic:h such qualities as are conducive ro rhe elevation of man's station in the world of being. "63 He asserts, "The bctcermenc of the world can be accomplished through pure and goodly deeds, through commendabk and seemly conducr."<..i A moral order, as envisaged in the Baha'i writings, is possible provided char the means for mutual responsibility an<l a genuine concern and consideration for ochers in all socjal interactions .i.re successfull} <leveloped among chc members of societ}. Reciprocity is a concept that is highly valued in c:he Baha'i teachings. It is the one principle that aims to bring abour true altruistic

f.I Ibid. Ibid. ' Bahfu'lhih, in "Trusrworrhiness," in Cumpi/,uion of Compi/111iom, vol. 2 , p. 332. ,.., Baha'u'llah, ciccd in Shoghi Effendi, The Ad1 e111 ofDizáine ju.stire (Wilmerre,

IL: Baha'r Publishing Trust, 1990), pp. 24- i.5. OBLIGATION AND RESPONSIBILITY

imencions in social interactions. Ir is an integral pare of a syscem of social exchange based on return or giving back. It strives to bring abouc solidariry, a sense of dury co ochers. Altruism, the Latin roor of which means "ocher," is defined as unselfish regard for or <levocion co che welfare of others. 6 ' In che social sciences, it is considered co be a highly multifaceted concepc.''" Sociologists suc.h as Augusle Comee, Lmile Durkheim, and ochers have acknowledged che p-resence of altruism in sociecy. In cheir book, The Altruistic Personrtlity: Rescuers offews in Nazi Europe, Samuel and Pearl Oliner poinr out rhac "the act [of altruism] needs co be performed entirely for it~ own sake apart from any considerations of self-satisfacrion, pleasure, or urility."1' 7 Thus, self-interest as an inherent trait of human beings is challenged and the notion "that human behavior can be motivated by selr-cranscendence" is uphcl<l.''11 Sociologist Helen Fein has developed a theor~ of "collecrive alcruism," suggesting chat alcruisric people "help persons oucsidc cheir borders co whom chey owe no convenrional obligarion" and whom they view as members wirhin their own "universe of obliganon.""9 Fein explains chat for rhe altruistic person there is no "Ocher. "~ 0 Two rypes of altruistic. behavior are mentioned in che licerarure: universalistic or inclusive, and specialized or bounded. Lawrence A. Blum concludes, "The more inclusive the altruism, the more worth it has." 1 Selznick defines particuJarism as bounded altruism or "an echic of commitment co individuals who macrer because of rhe special connections they have, not because of their general c.haracrerisrics....

M ir'i•bsuri New Collegi11te Dictio1111ry, 9rh ed. "'' I or a more in-<lcprh discussion of the roocs of alcruism see, )amuel P. Oliner and Pearl M. Olincr, The Altruistic Prrso1111lity: Resmm ofJews in Nnzt Germnny (New York: The Free Press, 1988). Ibid., p. 5. Ibid., p. 358 n. 5. 69 Helen Fem, Gmocidr A Socrological Perspectil'e (London: Sage Publications,

•99.l). pp. 65 66. á o Ibid., p. 65. 1 Lawrence A. Blum. "Altruism and rhe Moral Value of Rescue: ResiHing

Persecucion, Racism, an<l Genocide," in Embracing the Other: Philosophimf, Psychologiml. mid fltstoric11' Perspectives on Altrtmrn, e<l. Pearl M. Oliner et al. (New York: New York Universicy Press, 1992), p. 35. 170 THE BAHA'f WORLD 2002-2003

The 'other' to be regarded, for whom self-sacrifice is appropriate, belongs to one's own family or communiry."'2 Universalism, or inclusive altruism, according to Selznick, is found when, "[i]n defining objects of moral concern, the special interests of persons and groups are set aside. " 73 Selznick explains that with inclusive altruism, "people are classified according to such objective criteria as age, need, talent, or achievement, in rhe light of general policies or purposes, without considering the special claims of kinship or group affiliation. This is the morality of fairness, the familiar logic of the ' rule of law."'' 1 He describes the importance of inclusive alcruism, stating, [U] niversalism is a natural accompaniment to che formation of communities. As opporrunicies for cooperation are enlarged and their benefits perceived, the application of altruism is no longer limited to a small band of close relatives. Particularism is diluted as che community expands. More and more people are recognized, first as fellow-creatures and chen as colleagues or members of the same in-group. In the modern narion-scace che particularistic connotations of "citizen," though far from lose, are greatly arcenuated. -~ The Baha'i perspective is clearly more aligned wich che inclusive or universal form of altruism. It correlates with the Baha'i claim of the need for acceptance of the unificacion of all people, the consciousness that humanity has now reached the point where ic muse live as one human family because of the challenges and requirements of the age in which we live. 'Abdu'l-Baha elaborates on this theme: The supreme need of humanity is cooperation and reciprocity. The stronger the cies of fellowship and solidariry amongst men, the greater will be the power of conscrucciveness and accomplishment in all the planes of human activity. Without cooperation aRd reciprocal arcirude the individual member of human society remains self-centered, uninspired by altruistic purposes, limited

~i Selznick, Mom! Commonwealth, p. 194. Ibid. Ibid. ~ Ibid. , p. 195. OBLIGATION AND RESPONSIBILITY

and solitary in developmenc like che animal and plane organisms of the lower kingdoms.~"

Elsewhere, the Baha'i wricings explicicly Jc:lincacc alcruiscic norms, holding in high regard chose who "nurcure altruiscic aims and plans for the well-being of their fellow men." Ochl:r n:achings reAecc chc values and actirudes conducive co an alcruistic onencacion,711 including a sense of unity wich and responsibility cowards ochers beyond one's own social group; a strong family orientation; emphasis on relationship rather than sracus; generosity; trusC\vo rchincss; apprcciacion of diversity; as well as ethical values of justice and caring. le is norcworchy that boch the ethical principles of justice and of caring-imporcanc mocivacors of altruistic behavior-arc emphasiLed in rhc Bah.i'I writings. where chey are noc viewed as contradictory or exclusive bur as inseparably connected. Even when the ethic of juscicc is enjoined, it is usually as a practice co be performed ouc of concern for OLhers. Jmticc is prescnced as rhe practice of equity, often linked wich "safcguard[ing] che righcs of che downtrodden. "Tl> The Baha'i conception of juscicc mi.:ans chac all have a righc co receive care. Well over half a century before Carol Gilligan called accencion co the compkmcntaricy of the "masculine" ethic of justice and the "feminine" ethic. of caring,"0 'Abc.lu'l- Baha had wriccen, "The Kingdom of God is founded upon equity and justice, and also upon mercy, compassion, and kindness co every living soul. Scrive ye chen wich all your heart co treat compassionately all humankind."bl Yer, He thrn qualifit:d chis scaccmcnc, asserting chac oppression muse be opposed: "Kindness cannot be shown the tyranc, rhe deceiver, or the chier, bccaust: ... ir makech rhem to continue in their perversity as before. "Kl Individuals arc cnc.ouragcd to develop their capacities

'Ab<lu'l-B.1h.i, l'rcmm{'l;ation ofUni1ámal Peace. p. .n8. 'Ab<lu'l-B.lha. Srleaiom, p. 72. See Olincr an<l Olincr, Altruistic I'monalil)'. n. 66. Bahfu'llah. Cleaning), p. 2.p. "° Carol Gilligan, In rt Different iviu. Psychologmd lhrory rmd W'<Jmens Detáelopment (Cambridge, MA: I larvard Univcrsicr Pre~~. 1982). 'Ab<lu'l-Bah.I. Selections, p. 158. Ibid. 172 THE BAHA'f WORLD 2002-2003

in i<lenrifying chose who are oppressors, whecher cher manifest d1i~ crait through physical force, dominance, terrorism, dishonesty, seduction, villainy, or evil. 'Abdu'l-Baha's statement is clear in insiscing chat we are ro wichhol<l goodwill and kindness when faced wich the demoralizing behaYior of tyrants, deceivers, or thieves, since such foul behavior brings harm upon ochers and becomes che cause of distrust, oppression, and injuscice. These violations of individual rights may not be coleraced under any circumstances within the context of a moral order.

Baha'i Institutions and the Promotion of Altruism The Baha'f teachings recognize char the transformation of individuals into altruistic persons cannot cake place outside the social context, which must provide a macrix for char transformation. Research has drawn acremion co che importance of group norms in motivating moral behavior, whether direcdy, as a response co social expectations, or indireccly, as inrernalited personal norms.' The findings of Oliner and Oliner furrhcr underscore whac they refer co as the normocenrric orientation in motivating the altruism of rescuers of Jews during World War IT.'I"' Oliner and Oliner write: "[A] normocentric reaction is nor roored in direct connection with the victim, but rather in a feeling of obligacion co a social reference group with whom che acror identifies and whose explicit and implicit rules he feels obliged co obey." 8 ~ Such findings imply chat nor only must altruistic qualiries be fostered in indi\'iduals, buc a social framework muse al~o be provided within which extensivity and altruism are highly valued and represent the norms of che group itself. The creation of such a society is inseparable from the development of individual altruistic personalities, for so long as groups value egocenrrism, unfecrered individualism, ethnocentrism, scacu~ seeking, dominance, and a materialistic

See J. Reykowski, "Mouv.Luon of Prosocial Behavior,~ in Cooperation and Helpmg Behnvior: Theories and Research, ed. V. J. Derlag;l and J. Grilebk (New York: Academic Pre~á.. r982), pp. 35'5" ..,5. ' Ol111cr and Oliner, Altrui>tic Pcrsonalil) pp. 199- 209. 1,

~ Ibid., p. 199. OBLIGATION AND RESPONSIBILITY

orientacion, altruism will remain an cxcepcion co che rule. and che alcruislic pcrsonalily will appear as deviant in comparison to the resc of Lhe group. ln Baha'i society chis situacion is rcvcrst:d: altruism is nOl an aberrant behavior comrary co convention, because the normalive expcccations (which indi,áiduals are ultimaccly expected co imcrnalizc) arc alcruistic. Where Baha'i \Ocializacion and moral education arc aimed ac develop111g the spiritual side of rhe person. the Baha'i adminiscrativc order (or Baha'i instituLions) sc<.:ks to advance spiricual values, principle.:~ and laws through formal means. Bah.i'f insticucions arc vicwcd as an instrumenc through "hich the spirit of the teachings of Baha'u'llah is realized collectivcl)- ln sociological terms, these inscitucions constirute a rational system of moral agency. Thac is. as institutions ther embody values beyond mere efficiency or cechnical excellence. Their aim is the creation of a new world civilization grounded in spiritual principles rclcvam co the needs of chis age. Baha'u'llah conceived che formation of Baha i imcicurions, and their functions and responsibilities arc expounded upon in che writings of 'Abdu'l-Baha and Shoghi Effendi. These governing bodics promocc che progress and developmcnc of che community chrough che application of spiritual principles and laws. Among their rcsponsibilicies are c<luc~uional programs for children and adulcs, communiry devotional mccLings, application and observance ol Bahf i laws and principles n:lcvanr to the rank and file of member~. and che overall spiricual protection and well-being of the community as ic advances cowards the implemencacion of the goals of the Bah:fi religion. I he goab are arrivc.:d at and ourlined through a consultative (inclusivc) sysccm whcrc chc Universal House of Justice, being ac the highesc level of Baha'i insticurions, communicaces ics vision and plan co each nacional inscicucion, referred co as che National ~piricual Assembly, and in curn. to chc n::gional and local inscirutions. chus coordinacing che work of che Baha'i community at the global level. Thm. in chc Baha'i view, ic is ch rough the individual practice as well as the inscicucionaliz.acion of the principle of unicy in diversiC) that human society can evolve LO an unprcccdcmed level of cohesion and c.oopt•racion, and transcend the limimtions implicic in che currenc state of separation and compccirivencss. While the Baha'i conception of unity in divt:rsiC)' should nor be viewed as merely a 174 THE BAH;\'{ WORLD 2002-2003

version of liberal pluralism, che safeguarding and <.:ncouraging of diverse elements wichin chc Bahff communiry is a major inscitueional principle. le is embedded wiehin Baha'i insticutions through practices chat, because they apply at all levels of administrative and communiry funcrioning-local, nacional, and imernmional-rcquire ehe participation and supporc of the entire Baha'f communiry. Under liberal pluralism diverse groups lobby che power structure in order ro ensure chat their interescs are represented, while in the Baha'f community every individual, regardless of class, culture, gender, race, or nationality, is responsible for upholding and applying the spiritual principles and laws laid down by Bahf u'llah, which form che srruccure of a social ordt:r. In the Baha'i comexc, there is only one communiry, which is united around the general teachings of Baha'u'llah. Through the application of these principles and laws ehc bcncrmcnr of all members is realized and nor simply a particular group or segment of sociery which aims co promoee its own panicularisric agenda. Mose prominent of these practices is consultation, a group decision-making process whose goal is co reach solutions ro problems by consensus. Baha'i consultation encourages che open and frank expression of diverse views on che topic under discussion, in an atmosphere oflove and respect char also allows che "clash of differing opinions" chat can strike the "shining spark of truth. "86 Each member of the consulcacive group has an equal right of expression, and no blocs or faccions--or any subdivisions of the group--are permicred. Inseparable from che Baha'i consulcative process is the development of sensitiviry and respect for che different voices whose expression of opinion may nor fit imo conventional or dominant cultural modes of communication. Since the group attempts Lo work towards consensus on an issue, voting only as a lase reson, rhe process docs nor necessarily require reduction ro dualiry: alternatives need ii.or be narrowed down co rhe rwo poles "for" and "against." Instead, che consultative process itself, drawing on the interactive concribucions of all its diverse members, is looked co as che creacive source of new solurions.

'Abdu'l-Baha, quored in Shoghi Effendi, Bahd'f Administration, p. 2.1. OBLIGATION AND RESPONSIBILITY

Consulcacion is regarded boch as a method for generacive decision making and conAicc resolucion and as an inscrumcnr for reinforcing the unity of a diverse group. It is the mechod by which the Baha'i administrative institucions conduce che affairs of the Baha'i community. buc Baha'fs arc also encouraged co use consulracion in all aspeccs of cheir lives, whccher in che family, neighborhood, or workplace. Another way in which Baha'i administrative inscitutions are srrucrured co implement unity in diversity involves practices intended to ensure the participation of minority ethnic populations. (The definition of whac constitutes a "minority" is left to the discretion of the National Spiritual A1;sembly of each country.) "To discriminate against any race, on che ground of its being socially backward, politically immature, and numerically in a minority" is considered co be "a flagrant violacion of rhe spirit" of che Baha'f ceachings.87 In principle, protecting the "just incerescs of any minority element within the Baha'i community" and ensuring thar all have the opportunity co contribute their perspectives to che collaborative efforu of the group are considered so important that representatives of minority populations "are nor only enabled to enjoy equal rights and privileges, but they are even favored and accorded priority."~ Bal1.i'i communities are instructed char ic is their duty to ensure thar "Baha'i representative institutions, be they Assemblies, convencions, conferences, or committees, may have represented on chem as many of these divers elements, racial or otherwise, as possible."89 One way in which chis principle is practiced is che minority tie rule of Bahff elections. ln the course of eleccions for Bahf( administrative inscirutional membership-elections chat are conducted withouc nominations or campaigning and are decided b1 plurality vote- if voting results in a cie becwcen persons, one of whom represents a minority, "priority should unhesitatingly be accorded che parry representing che minority, and chis for no ocher reason excepc to scimulace and encourage it, and afford it an oppommity co further the interests of the communiry."90 In addicion to ics direcc effecr in

Shoghi Effendi, Advent of Divine justice, p. 29. ~ 8 Universal I louse of Justice, Messages from the U11ir1erS11I Howe ofjustice, 1968-1973 (Wilmerce, it.: Bahff Publishing Trusl, 1976), p. 49. H~ Shoghi Effendi, Advent ofDivme justice, p. 36. Ibid. THE BAHA f WORLD 2002-2003

increasing minority representation in Baha'f administrative institutions, rhe practice of this rule heighrens the sensitivity of the group to irs minority membership and reaffirms the group commitmenr to valuing and encouraging minority participation. For the individual Baha'f, conceding a tie vote co the minority representative becomes a concrete opportunity to practice sacrifice of self-interest for the ocher, with in a context of social approval. Whether applied in community administration, in the family, in education, or in the economy, the Balui'f principles and practices are viewed as catalysts whose application will ultimately bring about social transformation leading to the development of an altruistic global society. Such a society, in the Baha'f context, begins with rhe individual striving daily toward personal transformation-the deliberate internalization of spiritual teachings incorporating alrruistic, extensive values as personal norms. The Baha'i teachings strive to imbue individuals with an inclusive orientation transcending-though not suppressing--other group loyalties and valuing the well-being of the entire planet and all its inhabitants. Throughom the Baha'f writings, the vision imparted to the individual is that of a peaceful, just, and caring civilization whose foundation rests on the cornerstone of the unity of all human beings, a unity that is to be consolidated and protected by insticutions that reflect and promote the principles of unity, equality, and altruistic service as normative expectations.

Conclusion As a community whose membership includes individuals from virtually every race, class, religion, ethnicity, and nationality, Baha'is are laboring hard to bring about a global community based on constructive, altruistic social relationships. They believe that it is their-duty to strive towards the establishment of a moral order in which the pernicious aspects of human naLUrc are overcome by the positive, spiritual tendencies inhcrcnr in every individual. From the Baha'f perspective, real change towards a cooperative, progressive global community requires that the spiritual framework of society become strengthened. Nothing, Baha'fs believe, shorr of a legitimate commitment to the fortification of the spiritual nature of humans OBLIGATION AND RESPONSIBILITY 177

can hope to bring true and lascing happiness to human existence. Janee and Perer Khan, in cheir book, Advancement of Women: A Bahri'! Perspective, explain, To a Baha'i, the ideal spiritual life does nol conform to rhe cradirional model of an individual engaged in solitary spirirual discipline, remote &om interaction with other people anc:!. removed from lhe transactions of social life. Rather the Bahf { teachings direct attention to rhe interactive relationship between individual and social development, calling for a holistic approach in which rhe actions of the individual and of the social organism mucually reinforce each other and give rise ro evolutionary change. 91 The Baha'fs envision a world commonwealth in which, as described by Shoghi Effendi, "the consciousness of world citizenship, the founding of a world civilization and culture ... concinue indefinitely to progress and develop."92 In that civilization, as a result of d1e "practical consequence of the spiritualization of the world and the fusion ol all ils races, creeds, classes and nations," 93 peace will be established.

91 Janel A. Khan and Peter J. Klian, Advrmcement of Women: A Bnhd'/ Perspective (Wilmeue, IL: Bah.a'! Publishing Trust, t998) , p. 7. •ii Shoghi EffcnJi, World Order ofBrtlul'tt'lldh, p. 163. q• Ibid., p. 162. Facing the Global HN/AlDS Epidemic A BAHA,f PERSPECTIVE Dawn K Smith, MD, MS, MPH, examines a faith-based approach to the social and public health consequences ofHIV/AfDS.

hough wrirren decades before the recognition of rnv and AIDS, the words of Shoghi Effencli can apdy be used ro describe che effects of this epidemic on the world we live in at the beginning of rhe rwcnry-6.rst century: A yawning gulf threatens m involve in one common clisaster both the satisfied an<l <lissatisfied nations, democracies and dictatorships, capitalists and wage-earners, Europeans and Asiatics, Jew and Gentile, white and colored .... Sore-cried an<l disillusioned, humanity has no doubt lost its orientation and would seem ro have lost as well its fuich and hope. It is hovering, unshepherded and visionlcss, on the brink of clisaster. 1 It is unusuaJ co discuss what perspective religion has on a specific disease. We do nor ask for the Buddhist perspective on measles, the Catholic view on malaria, or the Islamic view on wbercuJosis. AJI of these are major causes of illness and premature death in the world. The still-expanding 111v/AJDS epidemic is different from Lhese other infectious diseases in that it is driven by, and magnifies the negative

Shoghi Effendi. Fhe World Order ofBahd'u'//dh: Selected lerrers, 2nd rev. ed. (Wilmetre, 1L: Baha'f Publishing Trusr, 1993), p. 190.

180 THE BAH.ff WORLD 2002-2003

Global HN Prevalence

- 15.0% '" 0% - S.0% 150% - 10%- 50% c:l 05% - l 0% CJ 11. 1% - ()~CW, CJ 0.0% 01% D nm ~n:.u bhlc.-

effecrs of, the social and insciturional problems of civilization to an excenr never before seen. le is this catalytic narun. rhat gives imperus ro the frequenc call for che world's religions to define their "position" on mvlAms.

The Global HIV Epidemic Religion has always been concerned with humanitarian support for the ill, and the intensity of chis global pandemic demands an unprecedented level of accion in response to this traditional concern. In the 22 years since che first reporcs were published abour a new and facal illness named acquired immunodeficiency srndrome (AIDS), then with cause unknown, and che 20 years since its cause-the human immunodeficiency virus (H1v)-was discovereJ, chis epidemic has spreaa steadily and cragically chrougholll che world. 2 Ac che end of 2002, the Joinc United Nations Progran1 on mv/AIDS (UNAIOS)

For more informarion about the inirial discovery or AIDS. see Cenn:rs for Disease Conrrol, "Pneumot.ysti~ pneumonia- Lm Angeles," Morbidity and Mortality Weekly Reports 30 (1981): 250-52. For more on rhe m1tial repom of rnv, see F. Barre-Sinous.si, J.C. Chermann, I. Rey er al., "lsoladon (conc'd) GLOBAL IIIVIAms EPIDEMIC 181

Lifetime risk of AIDS death for 15-year-old boys, assuming unchanged or halved risk of becoming infected with HIV in selected countries 100%

........ 90'!11 aou..r.1"!.() so~ lunlx1hw~ •• •• ..ááv ~ -o'lb SouthMna .á ; • llouw.uu

..áá " < {,()% z.unbi• ... C ... W'lb '"5 ; ~" "'""r• ( • • " , 4, ána 'o 40'"' .-á , ~l bu C6 J h.iirc .( , ~ .á ,e, 30% • ++ , <....u-.~ Ii. l'\1'rt I Rurltn.1 IilSJ 1 • ,

20%

111% . .,, .•' ••• ' , l • ll'áMh.a

f\11.~:ru laso • • • • • Cwrcm IC"o'd oJ ns:k m21ntimni .; - • - • - R«J. h:alvcd ov~r next I S yon 11'16 ; (I 5% 1(1% 15% 20% 2S% 30% 35% 40'11i t,urmlt aJuh 111\' p~•lmct "'"

and the WorlJ I lealch O rgani1acion (wi 10) reported that 42 mi llion people were living with 111v infeccion, 5 mill ion having been newly infected; 3.1 million died in 2002 alone. 3 Sub-Saharan Afnca -especially southern Africa-has suffered rhe heaviest impac.t of any region of the world, accouncing for 70 percent of all new infoctions and ..,7 percent of deaths worldwide. Bue rapid growrh of the epidemic is no"" also occu rring in che rwo most populous councries of the world. In India there were csrimatcd to be 4 million peopk infected at the end of 2002, more dun in any ocher counrry bcsiJl:s ~omh Africa. ln China, home co one-fifth of rhe world's people, at lea.st one million are living with HIV infcccion, and rhe number of infccrions is increasing 30 percent per year.

of a T-lymphocropic retrovirus from a paciem ac risk for acquirt:J immune deficiency syndrome (A1os)," Science 220, no. 4599 (1983): 868-71. ' UNAms, w110. A/ll~ l:prdmuc Update: December 2002, avail.tble ar hnp:// \V'.\fW.unaith.org/html/pub/publications/irc-pub06/cpi03 OO_en_ hrml.hcm. THE BAIIA f WORLD 2002-2003

Estimated HfV infected adults by age group, Botswana 2002 '10 •Males • females

=

Botswana is the most heavily infected population in the world and exemplifies the human devastation that this epidemic is capable of causing. In 2002, more than one-chi rd (35.4 pcrccnr) of the population i5-49 years of age was already infected with 111v, with the highest prevalence among older adolescents and young adulcs.' This high rare of infection in its young population and che resulting premarure deaths have resuhed in negative population growrh (i.e., more deaths than births) in a country with morL than 40 years of uninterrupted peace and a stable, represenracive governmenr that has used the nation's mineral and agriculcural resources co achieve exemplary gains in social and economic development for its people. Life expectancy at birth (the age m which an average person born in a year could expect to survive), which had risen steadily over rhe lase 50 years and would have been 70 wirhouc the 111v epidemic, has now fallen ro 39 and is expected ro reach 27 by the end of chis decade.';

• Bocswana Nacional AJOS Coordinacing Agcnc.y, "Botswana 2002: Second Genemtion Hf\'14/DS Surueil/1111reá A lee/mica/ Report," November 2002. ' USAlD, "Life Expeccancy Will Drop Worldwide: Due co AIDS," July 2002, available at hrcp://v.'W\\,usaid.gov/pre~s/release~/2002/pr020708.hcml. GLOBAL HNIAIDS EPIDEMIC

Although che burden of illness and death being caused by this epidemic is deeply cliscurbing, ics consequences are nae limited ro these health outcomes. Economic productiviry declines as the impact on human resources increases. For example, fewer school teachers, nurses, and administrarors are available to provide public services; social infrastrucrure is both increasingly strained and shrinking; poverry increases; food generation decreases; and families are disropced as young adults sicken and die, leaving behind dependent children and elders. We are truly hovering on the brink of an unprecedented disaster.

Components of a Response by Baha' ls Baha'!s arc instructed not to live in monastic isolation from the rest of che world and its prob1ems.6 The Baha'i communiry has been swept into chis global problem and, like the resc of che world, is searching ro find ways to contribute more aggressively and effectively ro the struggle against this evolving holocausr. As a letter written on behalf of Shoghi Effendi in 1932 expressed it, "When such a crisis sweeps over che world no person should hope ro remain intact. We belong co an organic unit and when one part of the organism suffers all the resc of Lhe body will feel its consequence."

ACQUIRrNG KNOWLEDGE The abiliry ro "know" is one of rhe most important blessings given co mankind. Ignorance is one of the key elemenrs fueling the HIV epidemic and che mo-often cruel or inappropriate responses to ir. The Baha'i writings state, God has conferred upon and added to man a distinctive power-the foculcy of incelleccual investigation into the secrets of creation, che acquisition of higher knowledge-the grearesr virrue

Shoghi l .Acn<l1, Cod Panes By (Wilmene, 11: Baha'i Publishing Trust, 1995), p. 214. Frnm a lcctt:r written on behalf of Shoghi Effendi co a Baha'i &mily, 14 April 1932, in Lights ofGuidance: A Bahd 'i Reference File, compiled by Helen Hornby, 3rd rev. ed. (New Delhi: Baha'f Publishing Trusr, 1994), no. 446, p. 133. THE BAHA'f WORLD 2002-2003

of which is scientific enlighcenment. This endowment is the mosr praiseworthy power of man, for through ics employment and exercise, che betterment of rhe human race is accomplished. 8 Scientific investigation has been ar the core of che global response co the HIV epidemic since ics rccognicion. Medical epidemiology was used to define AIDS; social sciences to elucidate the social necworks in which the condition occurred and rhe pachways by which it spread initially in rhe Uniced Stares; and laborarory sciences to isolate its cause and develop treacments. However, the fear and stigma that accompanied the first reports of a new, infectious, fatal illness have persisced in many quarrers despite all we have learned. Misinformation and ignorance of che faces underlie many of the negative attitudes and behaviors char are contributing to an inadequate response to the epidemic. ror example, fear of casual contagion causes people in many settings to discriminace against chose wich HIV infection, denying them access to schooling, jobs, housing, or the c.are and support of family and former friends. Bue science has demonstrated dearly chac HIV is nor casually cransmicted. The virus is very fragile and requires very specific conditions to be able to pass from one person to another. Direct blood-to-blood transfer is highly efficient and resulted in many early infections among hemophiliacs and transfusion recipients who received direcc injection of blood products from infected persons. Now that we have good ways to rest donated blood for infeccious diseases, this form of spreading HIV is increasingly uncommon. However, direct blood transfer scill results in infecrions among injeccion-drug users and in sicuacions where a shortage of supplies or poor training leads to reuse of medical injeccion equipmem (e.g., needles) for several patients. Blood exposure is also the cause of mv transmission from an infected mother to her child during pregnancy and/or birth. We can now also reduce the frequency of this by creacing pregnanc

H 'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahd during His Vis11 to the United St11tes and Canada in 1912, rev. ed. (Wilmerre, IL: Baha'f Publishing Trust, 1995), p. 31. GLOBAL HIV/AIDS EPIDEMIC

women and infants over a few monchs wich anci-H IV (ancirecroviral) medicarions. Gcnical cracc secreriom and breasr milk can also contain relacively high levels of mv and lead to sexual transmission of mv and infecrion of in farm chrough brcascfocding. However, tears, sweac, saliva, and other body Auids to which we may he exposed casualJy (by touch, coughing, or sneezing, "for example) do not c-.irry HIV. HIV cannoc penetrate imacc skin. So chere is no juscification for chc physical and social isolacion of people wirh Ill infection. )imply learning how HTV is transmitted (passed bcrween people), and how ic is not, frees us co assisc people who arc infccccd with HIV and rhose close to them wnhouc fears for our own health. In one community in che us, a believer wcm co his religious leader co tell chem about his HIV infection and gee their advice about how co cell che ochers in his communiry. Jc was decided chat a community meeting would be held ac a member's home. When people arrived, chcy found chac chc hosress, an elderly woman, had placed chairs omsidc in rhe drive\\"a) so rhat chc HJV-posicive person wouldn't have co come inro her home. On the one hand, chis demonstr;rn:d her unrealiscic fear of mv and ser a poor cone for che meeting. On chc: ocher hand, despite her fear, she was the one willing co hose the meeting. Lxercise of our ability co "know" should not be limited, however, co knowledge about cransmi sion. Baha'is have an obligation co learn abouc the broader issues surrounding the mv epidemic, ics causes, its effects. and actions chat can retard its spread and mitigate its effects: The present condirion of che world-its economic instabilicy, social dissensions, political dissatisfaction, and incernacional distrusc-should awaken che youth from their slumbc:r and make chem enquire what rhe furure is going co bring. It is surely they who will suffer most if some calamiry sweep over che world. They should therefore open their eyes co rhe existing conditions, srudy the evil forces chat are at play, and rhen with a concerted effort ari~e and bring about che necessary reforms-rc:forms that 186 TIIE BAHA'f WORLD 2002-2003

shall contain within their scope the spirirual as well as social and political phases of human life. 9

If the Baha'is want to be really effective in reaching the Cause rhey need to be much bener informed and able ro discuss intelligently, intellectually, the present condition of the world and its problems. 10 Too often members and representatives of the world's religions have used the mv/AIDS epidemic to promote discord, insisting that it is solely a problem of the irreligious or that chis illness is a punishment from God, mered our to "sinners" or the "unfaithful." This attitude has been used either to ignore the presence of HIV infection in religious communities or ro isolate and accuse members who are infected. Along with the fear of casual infection, this abuse or religion leads to stigma and discrimination. In contrast to this negative stance, 'Abdu'l-Baha emphasized the role or religion in promoting unity and in working in harmony with science. He said, [R]eligion must be the cause of unity, harmony, and agreement among mankind. If it is the cause of discord and hostility, if it leads ro separation and creates conflict, rhe absence of religion would be preferable in the world. Furthermore, He [Baha'u'llah] proclaims that religion muse be in harmony with science and reason. If it does not conform ro science and reconcile with reason, it is superscition. 11 HIV-related stigma and discrimination are not only unjust and unkind at the individual level, but they arc themselves a contributor to new infections. They deter people from seeking or using a variety of services that can reduce the risk of further HIV transmission. For example, particularly in the developing world, many women are

From a letter writren on behalf of Shoghi Effendi to an individual believer, 13 March 1932, in Lights of Guidance, no. 2125, p. 628. ° From a lerrer wrircen on behalf of Shoghi Effendi to an individual believer, 5 July 1949, in "Guidelines for Teaching," in Compilation of Compilations, vol. 2 (Ingleside, NSW: Baha'i Publications Australia, 199r), p. 314. 'Abdu'l-Baha, Promulgation of Universal Peace, pp. 454-55. GLOBAL Hrv/ AlOS EPIDEMIC

infecced rhrough the risk behaviors of chcir husbands. Bur becaW>e chey fear chc reaction of rheir husbands and families even co being reseed for rnv, many refuse resting during pregnancy or, if cesced and found positive, refuse ancirerroviral medicines char would procecr cheir infancs from gercing infected and would prolong their own lives.

DEALING WlTI l BEHAVIORS THAf RISK ITTV INFECTION The 111v epidemic presencs a special challenge co che BahJ'f faich and ocher major religions because ic is most often spread bv sexual behaviors prosc.ribed in sacred cexcs. 1' Baha'u'llah counsclcd His followers: "Y1.: arc forbidden co commit adultery, sodomy, and lechery. Avoid them, 0 concoursc of the faithful. " 13 \X'orldwi<le, approximarcly 75 percent of 111v infections are sexually acquired, anorher IO percent by injection-drug use, and 10 perccnr from infected mothers co cheir children during pregnancy, birth, and breastfeeding. The remaining 5 perccnc occur through rransfusion or contaminated medical injeccions. While a large majority of mv is cransmirced by heterosexual sex. because AIDS was firsr recognized among homosexual men in che us and Europe, ic is sci II widely perceived as a "gay plague." And because che teachings of many religions about homosexual behavior .ue conrrovcrsial, particularly in che HIV/AIDS communiry, ic is worth spending a momcnr to discuss tlus aspect of rhe Baha'f teachings. Sex in the Faich is nor a sin-laden concept. We arc cold char sexual feelings are a divine gift char provides a forceful meam co deepen and express love, bur only when acced on in a proper comcxc. Sexual incercourse is only permirred between a man and woman who are married co each ocher. Individual believers are responsible for conrrolling their sexual desires whenever they occur oucsidc of chat context. A variery of behaviors is recognized co occur in human sociecies buc is to be resi~ccd and concrolled as part of an individu.il's spiritual,

See Geoffrey P.urindcr, Sexual Morality in rhr: ir'orfd j Religions (Oxford: Oncworld Publit,11ions, 1980). Baha'u'll;ih, in "A Chaste and Holr Lifo," in Compiliaion of Compilations, vol. 1, p. 57. 188 THE BAH.fl WORLD 2002-2003

moral, and social responsibilities. Tht:se include premarital sex, homosexual sex, adultery, and sex with children. In the same way that the Bible commands thac a man should not "covec" another's wife, the Baha'f teachings urge mastery not only of behaviors, bur also of inappropriate impulses and desires chac precede chem. ~ stated in a lerter writcen on behalf of Shoghi Effendi, The world today is submerged, amongst other things, in an overcxaggeracion of the importance of physical love, and a dearth of spiritual values. In as far as possible the believers should cry rn realize chis .... [T]hey should seek co establish bonds of comradeship and love which are eternal and founded on the spiritual life of man, nae on his physical life. This is one of the many fields in which it is incumbent on the Baha'ls ro set rhc example and lead the way co a crue human standard of life, when the soul of man is exalted and his body but the cool for his enlightened spiriL 14 On the other hand, we are enjoined from ascericism or a "bigoted Puritanism." 15 In this sense, the Baha'i teachings strike a difficult balance between recognizing that both positive and negative sexual impulses exist, secring clear boundaries for che healthy enjoyment of sex, anc.l reminding us that sexualicy is only one of several important opportunities during our lifetime for self.mastery and spiritual development. Within this framework of understanding sexuality in general, the teachings prohibiting homosexual behaviors both recognize chat there may be medical or inborn factors leading co homosexual desire and emphasize the need ro struggle against unhealthy desires and resist engaging in prohibited behavior: Man's physical existence on chis earth is a period <luring which the moral exercise of his free will is tried and reseed in order co p~pare his soul for the other worlds of God, anc.l we muse welcome affiicrion and cribularions as opporruniries for improvement in our

• From a lener wriccen on behalfof Shoghi Fffcndi co an individual believer. 28 September 1941, in Messages from the U11ii1erml House ofjustice, r963-1986 (Wilmerce, IL: Baha'i PublishingTrusr, 1996), p. i.33 J4. ~ Shoghi Effendi, U1e Advent ofDivine justitt' (Wilmccre, IL: Baha'f Publishing Trusr, 1990), p. 33. GLOBAL HIV/AIDS EPIDEMIC

ecernal selves. The House of Justice poinrs ouc that homosexuals are noc the only segmenc of human sociery laboring ac this daily task--every human being is beset by such inner promptings as pride, greed, selfishness, lustful heterosexual or homosexual desires, co name a few which must be overcome, and overcome chem we must if we arc to fulfill the purpose of our human exisccnce. 16 This approach is extremely helpful in considering the full range - of sexual behaviors char are resulting in widespread HIV transmission. If sex occurred only becween married partners, there would be no epidemic. And co chc extent char religion or ocher faccors help people co move cowards chat goal, the epidemic will slow. Unfortunately, rhe prevailing thought is chat sexual fideliry and exclusiviry, even if desirable, is nor arrainable. Therefore, people argue, we have co rely on condoms and a future vaccine to control che epidemic and nor waste time on, for example, abstinence education. Despite 20 years of aggressive condom promotion, we still have a rapidly growing epidemic. And in the several countries where HIV prevalence has gone down (e.g.• Uganda) or remained low (e.g., Senegal), rares of premarital sex and che number of sexual partnerships reported by individuals arc decreasing or low. Many of the same people now argue char we have co address gender inequity and poverry co control the mv/AIDS epidemic-problems that are older, more generalized, and more entrenched than chose brought by the "sexual liberation" of the pasc 100 years. This resistance co believing chac people can, with help, meet a high standard of behavior, particularly one char is in their own best interest, is pervasive and extends also co the question of substance abuse and its role in mv transmission . Rather than push for the provision of crearmenr on demand for all those addicted co injected drugs or disinhibicing drugs like cocaine and alcohol, rhe mv/AIDS prevention field is spending most of its valuable social capital on "safer injection" programs like needle exchange and medically supervised injection programs. While these may reduce che risk of transmitting HIV and hepatitis, they do nor address chc primary

' from a lercer wricren on behalf of the Universal House of Justice to an individual believer, 16 July 1980, in Lights of Guidttnce, no. 1228, p. 367. 190 THE BAHA'f WORLD 2.002-2003

social, cmocionaJ, and economic costs of rhe addicrions, either ro ind1v1duals or the community. Drug use and drinking aJcoholic beverages are prohibited in the Baha'i Pai ch, bur we are also required co support communiry members struggling wirh these problems. The Baha'i writings scare, It is che nature of man to find c:njoymenc in chat which is gracifying co his senses; if he pur~uc chis pach he subverts his individualiry ro such a degree chat cbc poison of darkness which was chc means of death becomes the means of his existence and his nature becomes so degraded and his individualiry so deflected cbac his one purpose in life will be ro obtain che death-deaJing drug. -

One long-rerm, preventative approach-based on a belief thac people can live up to these personal behavior challenges-is being cried by severaJ Baha'f nongovernmencaJ organizations. The Varqa Foundation, in collaboration with Ht:alch for l lumanity, 18 has implemenced a values-based yourh education program in Guyana, "Youth Can Move the World," 19 which trains youch facilitators for a national program to address sexual icy, HIV/Ams, and other issues within a ho listic, values-based curriculum. Similarly, Baha'fs in Buryacia, in the Russian Federation, have created a "Youth Cenrcr for Social Initiatives" to provide 111v/AIDS prevention education, craining in moral leadership. a nd alcohol/drug-free social acciviries co teens. In addition, they arc working with ch<.: Ministry of Education co develop a prevencion curriculum for rhe schools, targeting 12- co 15-ycar-olds.

CARING fOR ONE ANOTHER áwhile che Bal1a'I standard for personal behavior char might risk HrV transmission is very high, 'o also is che sc:rndard for personal behavior cowards one another. We are insrruccl'd co call ourselves co

17 'Abdu'l-B.1h;i, 'Abdu'l-B11hti 011 /Jwme Philosophy (Bosron: The Tudor Press, 1918). p. 133. '" hrrp://www.healchforhumani1y.org/. ' hup://www.s<lnp.org.gy/ycmw/YCM IW/mdcx.hcml. GLOBAL HIV/AIDS EPIDEMIC

account each d.ty bur admonished, as individuals, nor ro judge rhe behavior of each ocher:

Each of us is responsible for one life only, and rhac is our own. Each of us is immeasurably far from being "perfect as our heavenly rather is perfect" and che task of perfecting our own life and character is one chat requires all our attention, our will power and energy. If we allO\ our arcencion and energy to be raken up in efforrs ro keep ochers right and remedy rheir faulcs, we arc wasting precious time. '0 We are emphatically and repeatedly admonished against faulrfin<ling or backbiting about ochers. 21 And we are specifically insrrucced rhac "ro regard homosexuals with prejudice or disdain would be emircly against the spirit of rhe Baha'f teachings." ' We are encouraged co be patient with "our own poor selves" and urged ro "perscn~rc and add up [our) accomplishmems, rather chan ro dwell on the dark side of things. "2. And if we are the objec.r of negative arcitudes or behaviors, we are co respond as we would have wished co be created: Jn every instance Ice che friends be considerace and infinitely kind. Let them never be defeated by che malice of rhe people, by their aggression and their hare, no matter how incense.][ others hurl their dans against you, offer chem milk and honey in return; if chcy poison your lives, ~veecen their ~ouls; if they injure you, teach chem how co be comforced; if they inflict a wound upon you, be a balm co their sores; if they scing you, hold lO cheir lips a refreshing cup. 24

2° From a lcrccr wriw:n on behalf of chc Guardian w ,rn individual believer 12 May 1925, in lights of Guid1111u, no. 318, p. 92. 21 Ibid. 22 From a kncr wri11cn on behalf of the Univer~al l luuse of Jusrice co chc Nacional )pintu:tl Assembly of che Uni red Sracc~. 11 Scpccmbcr 1995. Shoghi Ultndi, llnfalding Destiny: The :Wmaf(es .ft-om the C1111rdi1111 of the Bnhti'f f<itilh to thr Brrhd'i Commumry of thi: British Me, (London: Baha'i Publishing I nm, 1981), p. 456. ' 'Abdu1áBrthd, ~rlmions ftom the Writi11gs of i1bdu1-B,rhii (\X'ilmercc, IL: Bahf (Publish mg lhlSC, 1997). p. 24. THE BAHA'f WORLD 2002-2003

Togecher these teachings reinforce the principle that each member of rhe global family has an important role co play in helping us co grow and develop, being supportive and nonjudgmental of others, and being forgiving of the errors and occasional harshness of others. These arcicudes and actions underlie a compassionate response to rhe HIV/AIDS epidemic as well as co other difficult situations encountered in our lives. One story about 'Abdu'l-Bah:i, who nearly died of tuberculosis (consumption) as a youch, is exemplary of how such teachings can be applied in our everyday lives: In che very early days of the knowledge of the Cause ofBaha'u'Jlih in America, Mrs. [Lua] Getsinger was in 'Akka, having made the pilgrimage to the prison city to see che Master. She was with Him one day when He said co her that He was coo busy today co call upon a friend of His who was very ill and poor and He wished her co go in His place. "Take him food and care for him as I have been doing," He concluded. He cold her where this man was co be found and she went gladly, proud that 'Abdu'l-Bah:i should crust her with this mission. She returned quickly. "Master," she exclaimed, "surely you cannot realize co what a terrible place you sent me. I almost fainted from the awful stench, the filthy rooms, the degrading condition of that man and his house. I Aed, lest l contract some horrible disease!" Sadly and sternly l\bdu'l-Baha regarded her. "Dose thou desire co serve God," He said, "serve rhy fellow man, for in him dost thou see the image and likeness of God." He cold her co go back to chis man's house. If it is filthy she should clean ic; if this brother of yours is dirty, bathe him; if he is hungry, feed him. Do not return until chis is done. Many times had He done this for him and cannot she serve him oncc? 1 ~ The teachings at the heart of the Baha'i .f-aith are not just abstract principles. Each provides us with an opportunity to demonstrate by our actions the firmness of our bclief--and our commitment

' H.M. Balyuzi, :Abdu'l-Bahd: The Centre of the Covenant (Oxford: George Ronald, 1987), p. 196. GLOBAL HIV/AIDS EPIDEMIC r93

co develop the knowledge, skill. and fortitude to live our lives accordingly. Since its csrablishmcnc in 1992, the Bah:f f Institute on AIDS, Sexuality, and Addiccions (1ASA)-which in 1997 became the Baha'i Nerwork on AIDS, Sexuality, Addictions, and Abuse (BNASAA)-has been working to assist individuals and institucions within the Baha'i Fairh in North America co deal with these issues. Through regio11al and national workshops. a periodic newslener, and consultation with the administrative bodies of the Faith, BNASAA stimulates reflection and the exchange of information. Ir provides a confidenrial, safe environmcnr where people scrugglingwith these issues, together with their families and friends, can receive love and support. The B.th:i'f Hcalrh Agency of South Africa, which has recently been recognized as a nongovernmencal AIDS organization, focuses on working within the Baha'{ community co provide resources, consulcacion, and supporc for local adminiscrarive bodies working wirh mv-infc.:cccd c;ommuniry members. In addition, it advocates abstinence-based prevention acciviries among yourh boch wichin the Baha'i community and in the general community.

Children on the Brink If nor a single new case of HIV infection occurred from now on, there would still be a devastating impact on che basic structures of civilization because of the amounr of illness and death facing uc;. To carry forward an ever-advancing civilization, it is necessary char each new generation be able co build on the knowledge, experience, and resources of che previous one. All coo often, chis will not be che case for children in areas heavily impacted by HJV/AJDs. In 2001, chere were already 13.4 million children who had lo!>t one or both parencs co HIV infection, II million of chem 10 Sub- aharan Africa. Thar is the equivalent of one-chird of all lhc school-aged children in che us. ' 6 By rhe end of chis decade, in 2010, the number will have doubled to 25.3 million worldwide, including 20.1 million

' Based on 2003 informacion from rhe us Census Bureau. 194 THE BAHA'f WORLD 2002-2003

in Sub-Saharan Africa. 27 Stephen Lewis, the UN Special Envoy for HIV/AIDS in Africa, has called these numbers "hallucinacory," but numbers alone do not give the real picture of the lives of these children. As parems become ill, if they are employed they have co leave work; if they are farmers or otherwise self-employed they do not have che strength to work. Household income falls while coses go up for medicine, for hospital stays, and evenrually for funerals. Children are caken out of school, either to care for ill adults and young children in the household, to work and bring in household income, or because school, book, and uniform fees can no longer be paid. In some cases, schools have closed for lack of teachers because so many of them have died of HIV/AIDS. Girls are caken out of school first, and when things become desperate, chey are easy prey for informal sex work. When parents die, children may be taken in by grandparents or aunts and uncles, buc this often overtaxes the economic and emotional resources of their new caretakers. And in places where prevalence is high, it is not uncommon co find elderly grandparents trying co care for the young families of several of their adult children who have died of mv/AIDS. If children are not taken in, because of the stigma associated with HIV/AIDS, foster homes will usually not be available and they may be left trying to care for each ocher. This phenomenon of child-headed households, in which the eldest child is sometimes only 10 or r2, is unstable-least of all because there are no adults to provide financial support. As a rcsulc, many of these children sooner or later end up homeless-street children begging for food or resorting to theft and prostitution to meet their basic survival needs. And of course, these factors leave them at high risk for becoming HIV-infected themselves at a young age. What will rhe world be like when 20 or 30 percent of a nation's children have grown up in such dire circumstances? Without rhe civilizing influences of a parent's love and guidance, without an education? Having many people they love and who loved them die?

' USAID, UNICEF, UNAIDS, Children on the Brink 2002: A joint Report on Orphan Estimates and Program Strategies, available at htcp://www.unicef.org/ publicarions/index_4378.html. GLOBAL HIV/AIDS EPIDEMIC 195

With a lifetime of lessons leading them to believe that they have to take what they need because no one will provide ic for chem? To date, we have nor yet brought to bear our creativity, our inrelleccual, economic, and political resources, our outrage or our determination that this cannot be allowed to happen. Baha'Is are told that the question of orphans is of the utmost importance, that the greatest consideration must be shown them and they must be taught, trained, and educated to become "true servants of the world of humanity and as bright candles in the assemblage of mankind" :2R [The Local Spiricual Assembly] must promote by every means in their power the material as well as the spiritual enlightenment of youth, the means for che education of children, insticure, whenever possible, Baha'f educational institucions, organize and supervise their work and provide the best means for their progress and development. 29 Acting on this and other such statements in their scriptures, Baha'f individuals and institutions have established private schools around the world (e.g., in Bolivia, Canada, India, and Swaziland). Bur while orphanages are a traditional humanitarian activity of Christian, Jewish, and Muslim communities around the world, to date, there is little experience in Baha'f communities with orphan care. A small orphanage in rural Honduras, the Hogar Tierra Santa Orphanage, 30 now houses and educates more than 120 boys and girls with financial support from Baha'i communities in Norch America and Europe. But the scope of the HIV/AIDS orphan crisis will require a myriad of approaches, including orphanages, subsidized foster care and adoption, day care programs, free schooling, counseling and protective services, children's villages, and ochers. There can be no issue on which we can more easily establish consensus across perceived religious, political, and national boundaries than the urgent need co find a way co help these millions of children.

'Abdu'l-Baha, Selections, p. 138. iq From a lecter wrirrcn by Shoghi Effendi to the Baha'fs of the West, Japan, and Australasia, 12 March i923, in Lights of Guidance, no. 417, p. 123. 30 http://wwvv. tierrasan tasupport.org/. THE BAHA'f WORLD 2002-2003

A Call to Action A( the turn of the last century, 'Abdu'l-Baha admonished members of rhe Baha'i community, Be ye loving fathers to the orphan, and a refuge to (he helpless, and a treasury for the poor, and a cure for the ailing. Be ye rhe helpers of every victim of oppression, the patrons of the disadvantaged . Think ye at all rimes of rendering some service to every member of the human race. Pay ye no heed to aversion and rejection, ro disdain, hostility, injustice: act ye in the opposite way. Be ye sincerely kind, nor in appearance only. Let each one of God's loved ones center his attention on this: to be the Lord's mercy to man; to be the Lord's grace. Let him do some good lo every person' whose path he crosserh, and be of some benefit to him. 31 In 2002, Stephen Lewis, the UN Special Envoy for HNIAms in Africa, addressed an assembly of African religious leaders wi(h these words: When AIDS has run its course-if it ever runs its course-it will be seen as an annihilating scourge that dwarfs everything that has gone before. What it leaves in its wake, in country after country, in every one of the countries you represent, are thousands or tens of thousands or hundreds of thousands or, eventually, even millions of children whose lives are a torment of loneliness, despair, rage, bewilderment and loss. [W]hen the hisrory of the AIDS pandemic is written, you want it said rhac every religious leader stood up ro be counted; that when the tide was turned, the religious leaders did the turning; that when the children of Africa were at horrendous risk, Ehe religious leaders led the rescue mission. Ir's what all of us beg you ro do; I submit ro you that it's what your God, of whatever name, would want you to do.32

'Abdu'l-Baha, Selections, p 3. n Stephen Lewis, address to the African ReligiotL~ Leaders Assembly on Children and HIV/Atos, Nairobi, Kenya, IO June 2002, available at (cont'd) GLOBAL HIV/AIDS EPIDEMIC 197

While religious leaders can play a significant role in rhe fighc against AIDS, ic is ulrimarely rhe responsibility of individual believers and faith communities as a whole. In the Baha'f Faith, which has no clergy, each person has a viral role to play. In every home, believers can era<licace stigmatizing roisconcepcions and arcirudes and replace them wich knowledge about HIV and behaviors char risk infection, and wirh compassionate support for people in rlfeir community. Parents and teachers can work together to develop an<l implement age-appropriate education materials, grounded in the Baha'{ teachings and explicic in cheir intent to help youth develop positive arcirn<les towards their developing sexuality an<l skills necessary to manage their natural impulses until they are married. As che epidemic continues co spread globally, an approach limited to "just say no" will leave youth increasingly exposed co risks of acquiring HIV infecLion themselves. In every city or town, Baha'ls can work with existing community-based organizations to support urv prevention and care activities. And those with the skills, interests, and resources can establish new fuich-based organizations, whether local or international in scope, to address, in ways char are consistent wich the Baha'i teachings, che needs of people most impacted by this epidemic. Ir is nor by words bur by action that Bah:i'fs arc called co speak to the world: co further rhe progress of humanity not only through "lip-service" bur by "parienr lives of active service." If we neglect this work, 'Abdu'l-Baha said, we cannot claim ro truly be Baha'fs.U In the words of the Baha'f International Community, "S ince the body of humankind is one and indivisible, each member of the race is born into che world as a trust of the whole." 34 The magnitude of the- rnv/AIDS epidemic and its devastating impact require us all co rise and fulfill our moral obligations as citizens in this interconnected world.

h ttp://www.srephenlcwisfoundation.org/docs/20020610-A ffican RLA- Nai robi.hrml. ' 1 'Abdu'l-Baha, Pflris Talks: Addresses given by 'Abdu'l-/3ahd in Paris in 1911-1912 (London: Baha'l Publi~hing Trust, r995), p. 80. H Baha'i lmernacional Commun.icy, The Prosperity ofHumrmkind (1995). World Watch Dr. Ann Boyles looks Ill l'tlrious 1£111ys in which indiuidunls seek to effect social change in a crisis-ridden world.

rowing number of people all over che world, believing chac powerful global forces have ignored che well-being of average cici1ens in favor of the inreresrs of big businesses, rransnarional corporations, governmental elires, war machines. ecological desrruccion, and ocher evils, arc raking to the scrccts to prorcsr. They see cheir governments as foiling, rhcir livelihoods and ways of life rhrcatl'ned. They see convincing evidence of social injusricl'. r hey see che human sufTering that results from conA icrs around chc world. Enraged by chcir own sense of powerlessness and by chcir leaders' lac.k of will or abi lity to address chcse issues, people arc voting with chcir fcer. There 1s no doubr about rhe sinccricy of their desire co speak ouc againsc ac lease some of che counckss ills char plague humanity. The m,1in Aashpoinc for the widespread procesrs has been "globalizacion," a phenomenon with rwo distinctly opposite effeccc,. On the one hand, ic has served to incegrace peoples and councrics through 'the.. enormous rcJ uccion ofcos rs of rransporcacion and comm un icuion, and the breaking down of artificial barriers co the Aows of goods, services, capital, knowledge, and (co a lesser exrenr) people across bordcrs," 1

Jo~cph F.. S1iglia., Clob,tlizntion and its Discontenrs (New York: \X.W. Narron, 2003). p. 9.

200 THE BAHA f WORLD 2002-2003

according ro former World Bank economise Joseph E. Stiglitz, winner of the Nobel Prize in economics. Jc has also contributed ro the rise in cross-border institutions such as organizations of civil sociery and incergovernmentaJ institutions. On che other hand, globalization's economic aspects have had devastating consequences in some countries, as market deregulations imposed by internationaJ institutions such as the Internacional Monetary Fund, the World Bank, and the World "frade Organization have erased "the rules and regulations in many developing countries that arc designed ro stabilize the flows of volatile money into and out of the country."' The "Mach 3 financial capitalism" or "rornado capitalism" that has resulted from these unregulated markets has wreaked havoc on entire societies and reforms are needed ro protect people from its worst effects, writes Susan George of the TransnationaJ Institute.' But reforms do not appear co be on the horizon, and the hardship is reaJ. The gap between the rich and the poor has become a chasm: In 1996 the combined income of the poorest 45 percent of the world's population, a coral of 2.3 billion people, was equaJ co the net worth of the world's 358 richest people; 1 by 2003, 54 counrries were poorer than they had been 10 years earlier; 5 and more than half of the world's largest 100 economies arc now corporations, rather than nation-states. 6 To counter such trends, governments need to play a strong role in protecting their citizens against the ravages of market liberalization, writes James Gustave Speth, former head of the United Nations Development Program, warning that the link berween growth and human development "must be delibcraccly forged by governments

' Ibid., p 10. Susan George, "The Fast Castes," in New Perspectiver Quarterly (Wimer 19~r). pp. 10-13. The~-e figur~ are taken from the 1996 annual l luman Development Report of Lhc United Nations Development Program (UNDP), cited by James Gustave Spech, in "Global Equaliry: 358 Billionaires vs. 1.3 Billion People," in New Pmpectives Quarterly (Fall 1996), p. 33. ~ United Nacions Developmenc Program, 1003 Human Development Report. '' Noreena Hertz, The Silent Takeover: Global Capitalism and the Death of Democracy (New York: The Free Press, 2001). WORLD WATCH 201

and regularly fortified by skillful and intelligent policies. " But to have Lhe desired effect, such a shift in pace and emphasis would have to be orchesrrared Lhrough internacional agreement, and significancly, Susan George notes, "[n]o unifying religion or moral principle is on band to provide a slow-down mechanism, or sanicy and support" during such a lransform~uion. 8 Ir appears, then, that changes through esrablishcd routes will be painfully slow, if they happen at all. - Naomi Klein, one of the most vocal spokespeople for rhe anriglobalization movemenL, sees the failure of governments to take an active role in gu;u<ling the welfare of their citizens in rhis scenario as a "betrayal" of "rhe fundamental need for democracies that are responsive and parricipatory. "9 Noreena Hertz of the Center for IncernaLional Business ar Cambridge Universicy echoes che semimenr, writing, "The role of nation states has become to a large extenr simply char of providing the public goods and infrastructure that business needs ar che lowest costs while protecting d1e world's free trade sys rem." 111 It is no wonder, chen, whether they are troubled by rhe hardship resuhing from the actions of mulcinacional corporations, worried about che alarming deterioration of the environment, horrified by the worsening plight of che world's poor, frusaated by the inaction of their governmencs, or angered by their government's participation or nonparticipation in various military inrervenrion::. around the world, that a growing number of people are searching for ways to make rhemselves heard-to protect themselves or others burr by these global processes, to express their solidarity with people living half a world away, ro rake action, to make a difference. There is much debate in the wider commW1icy abour rhc besr way to move forward, however. While some advocate the slow rouce of pursuing reforms within existing legal or administrative avenues, others favor direct action as a faster, more efficient way ro remedy social ills.

á Speth, "Global Equalicy," p. 33. Susan George, "Fasl Castes," p. 13. 9 Naomi KJein, Fences and t'(lindows: Dispatches fi-orn the From Lines of the Globalizatzon Deb1zte (Toronto: Vinrage Canada, io01.), p. xiv. Herc:z., Silent Takeovi•r, p. 8. 202 THE BAHA'f WORLD 2002-2003

Underlying the various paradigms encompassed by this latter approach is a long-standing conviction that attacks on the "other"-whether governments, corporations, or institutions-are the most effective means for accelerating change in society. Michael Karlberg ofWestern Washington University describes this approach as follows: Cultural common sense leads many to believe chat the best way co organize every social institution is in the form of a contest. Paradoxically, it also leads many to believe that rhe best way co reform chose insrirutions is through protest-and other adversarial strategies of social change. Protests, demonstrations, partisan organizing, litigation, strikes, and other oppositional strategies are standard methods for pursuing social change. In more extreme cases, violence and terrorism are also employed. 11 The anti-globalization movement adheres co chis "concest" paradigm, bur ir introduces some unconventional features. The movement has no central leadership; rather, rhe protesters support many different causes, which assemble in shifting constellations at large evencs, and coalitions form and evaporate on an issue-oriented basis. This structure, or lack of it, seems itself to be a product of our fragmented postmodern world, but it also reflects the movemenc's objective of "radical decencralization" and the building of "community-based decision-making potencial-whether through unions, neighborhoods, farms, vilJages, anarchist collectives, or aboriginal self-government"-which it regards as "essential co countering rhe might of multinational corporarions." 12 The "cells" of this grassroots movement are connected through cyberspace, via the Internee-a techno-version of organic nerworking methods such as painting messages on walls or passing chem by word of mouch.13 The global gatherings are not only marches, although direct action is certainly the main purpose; they are also "week-long marathons of incense education on global politics, late-night srrategy

Michael Karl berg, "The Paradox of Proresr in a Culrure of Conresr," Peace and Chmzge, vol. 28, no. 3 Uuly 2003), p. 339. Klein, Fences and Windows, p. 16. u Ibid., p. 223. WORLD WATCH 103

sessions in six-way simultaneous rranslacion, fescivab of music and street cheacer. " 14 fu for rhe changes chey are seeking, Klein writes, "When protesters shout about the evils of globalization, most are nor calling for a return ro narrow nationalism but for the borders of globalization to be expanded, for trade co be linked co labor righcs, environmcncal protection and democracy." 5 The cflccciveness of the procescers' efforrs co promote knowledge and raist.: people's consciousness on chese important global issues is evident by rhe growing numbers of participants in the evencs. The movement's spokespersons are well-informed and arric.ulace, and r:hey have amacced like-minded citizens of all ages. l lowever, some probltms have arisen. While its objec.rives are desirable, and while most parcicipants do not call for a return co nationalism nor instigate vioknc acts, chis "movcmcnc of movements," with no central cohen.:ncc based on principle, does encompass radical elements chat embrace violence as a useful cool in their struggle. As chc numbers of proresccrs grov. and rhe rhetoric heats up, hose governments and police forces feel besieged, so che potential for deadly forct.: 1s real. And as for the movement's future development, there is no widespread agreement on the course it will rake. While )>Orne proc~tcrs claim rhac violence has move<l leaders to consider and ace on issues such as debt relief, ochers chink char it weakens cheir cre<libi liry and wane co move beyond protests; chcy are looking for a new strategy. Naomi Klein argues chat the activists, alr:hough \trious in incent, refuse "to engage in classic power srruggles" in chat "their goal ... is noc co cake power for chcmsclves bur to challenge power centralizarion on principle.' She refers to che protesrs as "che precise and thrilling moment when the rabble of r:hc real world crashed che experts-only club where our collective face is determined" and claims thac "a new c.ulrure of vibrant direct democracy is emerging, one char is fuelled an<l screngrhened by direct parcicipacion, nor dampened and discouraged by passive speccator!-.hip." 18

Ibid .• p. XX\'. ~ Ibid., pp. 4- 5. 1<á Ibi<l., p. xxvi.

17 Ibid., p. xvii. Ibid., pp. xxvi-xxvii . 204 THE SAHA'( WORLD 2002-2003

This increasing emphasis on direcr democracy reflects both widespread disillusionment wich established policical systems and the conviction thar che "self-acrualizing" power of the individual is the strongest means of effecting change and bringing about social jusricc. According to individualise and anarchist social theories, to which chc anri-globalization movemenr bears some relarion, che scare and society block the power and "natural energies" of individuals through their perperual effom ro conrrol chem. 19 Whether direct action based on such paradigms can actually bring aboUl meaningful and enduring social change remains unclear, however. Can a movemenr based on adversarial strategies susrain uniry within ics own ranks-or engender a sociery chac can met.:c che needs of all its members? According ro Karlberg, such srraregics have become "paradoxical and self-limiting": If chcy were viable in the past, rhey now appear ro have reached a point of diminishing returns. Adversarial srracegies legitim,lte che assumptions regarding human nature and social organizarion rhat suscain the triparcice sysrem. When social acrivists engage in parcisan political organizing, rhey legitimate che comest models of governance chac keep chem ac a perpetual disadvancage. Likewise, when social activists engage in licigacion, they legicimare chc adversarial sysrems of jurisprudence chat keep ch1.:m ar a perpetual disadvancage. Even srreet protescs, demonstrations, and acts of civil disobedience legitimate the underlying assumption char contest and opposition arc necessary forms of social interaction. Granced, social activists do "win" occasional "hacdes" in chese adversarial arenas, buc the root causes of their concerns largely remain unaddressed and the larger "wars" arguably are nor going well. 20

Within chis wider conrext, the Baha'i communiry, which is also. conce-rned with addressing the ills char beset sociccy, sees itself as making one contribution to rhe struggle for social cransformacion-buc

19 For a helpful discussion of ~ocial rheories including individualism and anarch1~m. see Nicholas Abercrombie, Stephen l lill, and Bryan S. TUrner. Sovereign !11di11iduals of Cnpitnlism (London: Allen and Unwin, t986). ° Karl berg, "Paradox of Protc~t." p. 339á WORLD WATCH 205

with a distinccive vision and approach based on its sacred scriptures. A basic tenet of Baha' f belief is that humanity, standing on the threshold of its collective maturity, must develop appropriate new qualities, attitudes, and skills. 'Abdu'l-Baha writes, That which was applicable to human needs during the early history of the race could neither meet nor satisfy che demands of..rhis day and period of newness and consummation. Humanity has emerged from its former degrees of limitation and preliminary training. Man muse now become imbued with new virtues and powers, new moralities, new capacicies. 21 Baha'fs believe chat among the ideas that will nor serve humanity well in its age of maturity are the conviction chat human beings are aggressive and quarrelsome by nature and the concept of "us" versus "rhen1." Humanity is gradually awakening to its essencial oneness, bur as yet there is no common understanding of the obligations or nature of that unity. The anti-globalization protesters, for example, see themselves as a community that welcomes individuals from different cul cures, backgrounds, and levels of education who are more or less unified in their struggle against the worst effects of globalization; they see the anti-globalization protest gatherings as occasions where true democracy and freedom flourish-as windows to the possibilities of a new, more just world. The globalization boosters also see humanity as one, bur as a single, gigantic economic marker inhabited by consumers of many different cultures. However, such visions of unity arc almost always limited, and ideas of difference and conflict are deeply ingrained in both our individual consciousness and our social structure. As the Baha'i International Community writes: Deceptively simple in popular discourse, the concept chat humanity constitutes a single people presents fundamental challenges to the way char most of the institutions of contemporary society carry out their functions. Whether in the form of che adversarial structure of civil government, the advocacy principle informing

21 'Abdu'l-Baha, Foundations o/World Unity (Wilmette, 1L: Bahff Publishing Trust, 1945), pp. 9. 206 THE BAHA'f WORLD 2002-2003

most of civil law, a glorificarion of the struggle berween classes and other social groups, or the competitive spirit dominating so much of modern life, conflict is accepted as rhe mainspring of human interaction. It represents yet another expression in social organization of the materialistic interpretation otlife that has progressively consolidated itself over the past two centuries.22 As "idealistic macerialists" 23 play their part in the vast historical process destined co lead humanity w the next stage of its development, struggling against "the councless wrongs affiiccing a desperate age," 24 so, too, the Baha'fs arc playing their part. Their efforts attempt to address what they see as the spiritual root of these problems by promoting the wholehearted adoption of the concept of the oneness of rhe human race. Again, the Baha'f lnternationaJ Community writes, "Only through the dawning consciousness chat they constitute a single people will the inhabitants of the planet be enabled to turn away from the patterns of conflict that have dominated social organization in the past and begin to learn the ways of collaboration and conciliation." 25 But if adversarial relationships are taken for granted as the norm of operation in society, how, then, can we move from the current model of "containment," where institutions are seen as controlling and limiting the freedom of individuals, to a model of empowerment? Can societal institutions actually be transformed into channels through which individuals can effectively serve society and thus contribute to its healthy growth rather than feeling that they must oppose those institutions in order to force them to mal<e meaningful change? The Ba hf f community asserts that, indeed, societal institutions can be so changed, but co establish such an order, the world requires an "educator" whose teachings address material, human,

Ba.lfa'f International Community, The Prosperity of Hummzkind (1995). Universal I louse of Justice, lecrer to a National Spiritual Assembly, 19 November 1974, in Messages from the Universal House ofjustice 1963-1986 (Wilmette, IL: Baha'f Publishing Trust, 1996), p. 283. 2• Universal House of Justice, letter co rhc believers gachered for the events

marking che completion of the projects on Moum Carmel, 24 May 2oor. The text of 1his letter appears in The Bahd'f World 2001 á2002, pp. 69-73. ' Bah:i'f lmernarional Community, Prosperity of Humankind. WORLD WATCH 207

and spiritual concerns, and whose authority is universally respected. Such an educator "muse reach men .. . to form a social order in order co establish cooperation and mumal aid in living so that material affairs may be organized and regulaced for any circumstances chat may occur."16 Baha'fs believe chat Baha'u'llah is the "divine educator" for chis age and has been sent by an all-loving Creator to move us co the next stage of humanity's development. Such advancement, however, requires thac we change our notions of what is appropriate in societal relationships. ln The Lab, the Temple, and the Market, Farzam A.rbab outlines the challenge char faces humanity in regard co governance: Conflict between the individual and che institutions of society-the one clamoring for ever greater freedom and the ocher demanding ever more complete submission-has been a feature of political life throughout the ages. The model of democracy vigorously propagated in the world rnday takes this state of conflict for granted but tries to fix the parameters so that the individual's rights are not transgressed in the process. Beyond any question, the version of democracy so far achieved is preferable co the despotic systems of governance to which humanity has been subjected time and again. But the historical process of democratization does not have to end here, at its current immature stage; the interaction between institutional authority to decide and individual power to accomplish has only begun to realize its possibilities. Better arrangements will emerge, however, only when institutions cease to be seen as instruments for imposing on society the views of a particular faction, whether democratically elected or not. To the extent chat institutions become channels through which the talents and energies of the members of society can be expressed in service to humanity, a sense of reciprocity will grow in which the individual supports and nurtures instimtions and these, in turn, pay sincere arcention co the voice of the people whose needs they serve. 27

26 'Abdu'l-Baha, Some Answered Questions (Wilmette, IL: Baha'i Publishing Trust, i994), p. 9. Farzam Arbab, " Promoting a Discourse on Science, Religion, and (cont'd) 208 THE BAHA'I WORLD 2.002-2003

This sense of reciprocity is now noticeably absent from relationships berween individuals and instirucions. Insticutions-panicularly governments-are noc seen as "channels" through which citizens' "calems and energies ... can be <.:xpresscd in service co humanity.'' Often they are (juscly) seen as ladders by which chc ambitious can rise and rhen impose their will on ocher~. pranice corruption. and sacrifice the common good ro protect the incen.~scs of themselves ancl chose who supporred rheir advance. In turn, individuals do noc support or "nurcure" cheir governing instillnions, and so rhe vicious circle is complete. Arbab writes of che necessity of "the transformation of rhe prescnc mode of governance, based on traditional concepts of power and authority, inro one shaped by a genuine posrnre oflearning." While acknowledging the difficulty of rhe process, he goes on ro ask, "[I]s not the shift from governing by force to administering by learning one of the distinguishing fearurcs of humanity's passage from childhood ro maruriry?"211 The new paradigm advanced by the Baha'i Faith focuses on empowering individuals co become agenrs of constructive .,ocial change in their communities, or, in che words of one writer, on "culrivating chc capaciry in individuals and their instirutions co participate in cheir own developmenr." 2<> Inherent in this paradigm is a balance becween the rights of che individual and those of che collective. One problem with proresrs and acts of civil disobedience, whether peaceful or violent, is chat chev necessarily involve rejection of the authority of the government. While Lhc cause of che prmesr may be widely seen as praiseworrhy, the question remains: if it is accepted char one group can deliberately disobey a decree it perceives as unjust, rhen why nor anorher group disobeying another law rhac it sees as unjust, and another group anorher law? The aurhoricarive scandards embodied in civil

Developmenc," in The Lab. the Temple. and the Market: Reflections at the !nterrection ofScience, Religion, and Del'elopment, ed. ~haron M.P. Ilarpcr (Otcawa, ON: Jncernarional Developmenc Rcse<trch Cc111re, 2000), p. 2.12. . i s Ibid., p. 216. i•i Paul Lam pie, Creating a New Mind: Reflectiow 011 the Individual, the lnstlfutions, llnd the Community (Riviera Bt.<tch, FL: Palabra Publications. 1999), p. 107. WORLD WATCH 2.09

jurisprudence are thus undermined to a point where they become empty, and the cohesion of the society is threaLCned. A challenging bur firm foundacional principle of che Baha'i Faich is obedience co government, scemming from che writings of Bah:i'u'llih Himself. who scared, "To none is given che righc co ace in any manner chac would run coumer co the considered views of chem who are in authoricy.'' 111 'Abdu'l-Baha described Baha'is as ''the well-wishers of rhe government, obedienc co ics laws and bearing love cowards all pcoples,"\I and Shoghi Effendi further elaborated chat Bah:i'fs "do not exalc their own consciences over che rulings of the auchoricies, and hold it a religious dury to be loyal and obedient to che Scare." \2 In a cablegram wriccen in 1938, he called upon rhe Baha'fs [co] resolve, despite [che] pressure [of] fasc cryscallizing public opinion. [col abscain individually and colleccively, in word [and] action, informally as well as in all official ucccrances and publicarions, from assigning blame, caking sides. however indireccly, in recurring political crises now agiraring [and] ulcimacely engulfing human sociecy. JJ

Bahffs, chen, neither sanction nor oppose parcisan polirical viewpoints, nor do chey engage in aces of civil disobedience that would undermine governmenc-even in cases where che government is hostile cov.ards chem and rheir objeccives. Two examples serve to illustrate this principle. The first is che Baha'i community of Iran, which is noc recognized under the constitution of che Islamic Republic of chat country. In 1983, the communicy was ordered by the government co disband all adminiscrative structures governing

'° Baha'u'll:ih, Glet111i11gs from rhe 'X riri11gs ofBrthJ'u 1/dh (Wilmcccc. IL: Baha'i

Publishing Tn1't, 1994), p. 241. JI 'Abdu'l-Bah.i. Sdeaiom from the \Fritings of 'Abdu 1-B.rhd (Wilmc:rce, 11.: Bah.i.'I Publi,hing ' Irust, 1997), p. 293. Shoghi Eficndi, f>ri11ripks ofBahd'I Administmtion: A Compilation (London: Bahff Publishing ' Iruse, 1973), p. 95. Shoghi Effendi. <.á.1blcgram written .q September 1938. in Messages to Americ11: Srlecud I mers and Cablegrttmi álddmsed to the R11h.i'/s ofNorth Amerim 193i- 1946 (Wilmette, IL: Baha'i Publi~hing 'frmc, 1•)47), p. 15. 2.10 THE BAHA'f WORLD 2002-2003

ics affairs. This was done and, in a final ace before it disbanded, rhe National Spirirual As embly wrote an open lerrcr rhac was sent co many government officials, announcing ''Lhe suspension of the Bahf( organiLations throughout Iran in order co establish its good incentions an<l in conformity wich iLs basic tenets concerning complete obedience co rhe instructions of chc Government ... until the time when, God willing, the misunderstandings are eliminated and rhe realities are ar last ma<le manifest ro rhc auchorities." 14 To date, the government's prohibition againsc Baha'i administrative insricurions remains in efTecr, and they remain disbanded. The silllation is admiuedly very difficult, bur nevenheless, the Baha'is have nor become passive "victims" of the regime, in chat chey and their sister communities around the world continue to pursue all legal means- both within Iran itself and ch rough international channels such as the Unired Nations-ro gain recognition under the constitution and to be granted rheir basic human and civil righcs. Baha'ls are convinced char their efforts through these channels have mitigared the suffering of the Iranian community. lhe second example is the Baha'i community of South Africa during che apartheid era, which was under constant surveillance by the security police because of its racially integrated membership and accivicies. ln irs testimony to rhe Truth and Reconciliation Commission in 1997, the community scared that irs obedience co the previous government stemmed from the Baha'f Faith's explicit prohibition against involvement in partisan policies and opposition co government. It testified,

During che rime when the previous Government prohibited incegration within our communities, rather than divide inco separate administrative srructures for each population group, we opted to limit membership of the Baha'i administration to che black adherents who were and remain in che majority of our membership and thereby placed the entire Bahf( community under the stewardship of its black membership. Happily, such

11 Narional Spirirual Assembly of the Bah:f fs of Iran, open letrer, J eptember 1983, in Messages of the Um11mal House ofjustice 1963 to 1986. pp. 599-600. WORLD WATCH 211

policies were cased and we were able once again to have racially integrated administrative bodies which were and are democratically elected by and from the entire body of adult adherents of the Baha'i Faith. 15 The statement concluded, "through strict adherence to the principles of our Prophet-Founder we have forged ahead and made a modest beginning toward realizing our vision of unity for South Africa by creating a model which can be smdied and scrutinized and from which we believe valuable lessons can be learned." Individual Bahf fs, when drafted for military service, have faced similar ethical dilemmas regarding the law of the land and cheir religious convictions. While "Baha'ls recognize rhe right and duty of govern men cs ro use force for the maintenance of law and order and to protect their people" and the Bahf f Faith "draws a very definite distinction between the duty of an individual to forgive and 'to be killed rather than to kill' and the duty of society to uphold justice," at the same rime "Bahffs rry to keep themselves our of the internecine conflicts thac are raging among their fellow men and co avoid shedding blood in such struggles." 36 Therefore, since they muse be obedient to their government, "Baha'fs do nor on the grounds of religious conviction seek to abandon their obligations as citizens"; rather, they apply for legal noncombatant service, "regardless of che effect which that may have on their personal safety, convenience, the kind of activity they muse discharge, or the rank to which they may be assigned." 3 While Bahf fs seek to obtain noncombacanc status to avoid shedding blood, they are not absolute pacifiscs, as "[n]on-cooperacion

For rhe full rexr of rhe statemenr by rhe National Spiritual Assembly of the Baha'fs of Soum Africa to the Trurh and Reconcilarion Commission, see "A Pathway co Peace and Juscice," in The Bahd'f World I997-98, pp. 229- 32. 36 Universal House ofJustice, leccer co a National Spiritual Assembly, 9 febru-

ary 1967, in Lights of Guidance: A Bahd'I Reference Fik, compiled by Helen Hornby, 3rd rev. ed. (New Delhi: Baha'f Publishing Trust, 1994), no. 1354, p. 407. á National Spiritual Assembly of the Baha'fs of the Uni red Scares of America, Developing Distinctive Bahd'I Commrmities {Evanston, IL: Office of Assembly Developmenr, 1998), secrion 19.8. 212 THE BAHA'f WORLD 2002-2003

is coo passive a philosophy to become an effeccive way for social reconstruction.":IS The pacifist seance is viewed as "anti-social," and " its exaltation of the individual conscience leads inevitably co disorder and chaos in society": Extreme pacifists are thus very dose co che anarchists, in che sense chat both of these groups lay an undue emphasis on the rights and merits of the individual. The Baha'( conception of social life is essentially based on che subordination of the individual will co chat of society. le neither suppresses che individual nor does ic exalt him co the point of making him an anti-social creature, a menace co society. As in everything, ic follows the "golden mean." The only way chat society can function is for the minority tO follow che will of the majority. 39 Bahf{s are obedient co their governmenc co the point where such obedience would force chem co deny their core spiritual beliefs. Shoghi Effendi has written that while Baha'fs "should obey the government under which chey live, even at the risk of sacrificing all their administrative affairs and interests, they should under no circumstances suffer their inner religious beliefs and convictions co be violated and transgressed by any authority whatever."á10 To return co the examples of the two communities mentioned earlier: In Sou ch Africa, although operating within the restrictions imposed by the government, the Baha'i community would not and did not abandon its convictions regarding the unity of humankind; and in Iran, thousands ofBaha'(s have been imprisoned since the 1979 revolution and more than 200 have been executed for refusing co recant their Faith when demanded co do so by the authorities. The Baha'f view of change as organic in nature provides a perspective chat allows che community co pursue it through established,

JH Letter written on behalf of Shoghi Effendi, 21 November 1935, ciced by the Universal House of Justice in a leccer ro an National Spiriwal Assembly, 9 February 1967, in Lights of Guidance, no. 1354, p. 407. 1q Ibid.

m Shoghi Effendi, The Light of Divine Guidance: The Messages from the Guardian of the Bahd'f Faith to the Bahd 'is of Germany and Austria, vol. r (Hofheim-Langenhain: Bahff-Verlag, 1982), p. 54. WORLD WATCH 213

lawful channels. Just as a human being must traverse numerous stages from infancy to adulthood, the political world "cannot instantaneously evolve from the nadir of defectiveness to the zenith of rightness and perfection. Rather, qualified individuals must strive by day and by night, using all those means which will conduce to progress, until the government and the people develop along every line from day to day and even from moment to moment."áil - Outside che adversarial "comest" paradigm, the Bal1a'f community is devoting its energies to building communal patterns to encourage the development of "those means that will conduce to progress." While still very young, the community is gaining valuable experience in nurturing "learning organizations" at the grassroots level and in empowering both individuals and institutions to walk their own path of development. The maturation of democratically elected Baha'f governing bodies at the local level and the progress of a worldwide system for training human resources both offer encouraging evidence of those patterns within the Baha'i community itself 4 2 But Baha'fs are also seeking ways to offer the insights and skills inspired by their beliefs to the wider community, notably through social and economic development efforts around the world. The moral leadership training program initiated by the Bahf ]- inspired Nur University in Santa Cruz, Bolivia, provides one such example. Working at the grassroots, Nur has trained schooJteachers in more than 400 rural communities as agents of social change, and the program is now spreading to other countries and continents. Based on the Baha'f teachings, it focuses on six defining characteristics: consistent service-oriented leadership focused on the common good; active engagement in the process of individual and collective transformation; commitment to fulfilling the twin moral responsibilities of searching for the truth and applying truth in all aspects of one's life; transcendence through vision-that entails connecting with eternal values and renewing a commitment

41 'A bdu'l-Baha, The Secret of Divine Civilization (Wilmecre, IL: Baha'i Publishing Trust, 1983) , pp. 107-08. 42 For more on che syscemacic rraining of human resources, see "Creating a

Culture of Growth: The lnscirure Process in the Bahff Community," The Bahd'f World 2000-2 001, pp. 191-99á 214 THE BAHA'I WORLD 2002-2003

co service and r.he process of rransformarion; recognirion of r.he essential nobilic:y of each human being-a nobilic:y char endows che individual wir.h che pocenrial co develop and exercise moral leadership in sociec:y; and rhc exercise of personal, inrerpersonal and socieral leadership capabilicies. 13

Once scudenrs have analyzed feacures of prevailing leadership models, whether auchorirarian, pacernalistic, manipulative, .. know-it-all," or democratic, chey move on co explore capabilities essenrial ro moral leadership. The acquisition of such capabilities will enable individuals ro serve effectively as members of insrirnrions that promote social wellbeing and, in the words of Farzam Arbab,

co develop in decision-making bodies certain abilicics required of chem by their functions in sociecy.. . . These include rhe abilities to maincain a clear perception of social reality and of rhe forces operating in ir; ro detec.c some of che opporruniries offered by each hiscorical momenr; ro properly assess the resources of the communic:y; co consult freely and harmoniously as a body and with one's constituency; ro realize that every decision has boch a material and a spiricual dimension ; to arrive at decisions; co win r.he confidence, respect, and genuine support of chose affected by these decisions; co effectively use che energies and diverse calems of the available human resources; co imegrace the diversic:y of aspirations and of activities of individuals and groups inro one forward movemenr; ro build and maintain unic:y; m uphold standards of justice; and co implcmcnr decisions wich an openness and Aexibiliry chat avoid all trace of dictatorial behavior. 1 á

Nur's training is still relacively small in scope, bur as more and more people become empowered with such knowledge, insights, and-capabilities, they become effective agencs of social change char is grounded in moral principle. Schoolteachers in parcicular exerc a

H Taken from che description of Nur Univcrsiry on rhe Mona Foundarion's Web site, ar http://W\'lw. monafoundation.org/projeccs/nur/profile.shrml. á Arbab, "Promoring a Discourse,'' p. 216. WORLD WATCH 215

scrong influence on srudents and parencs, and c.an chus assist in the cransformacion of their communities. ruNDAf.C, or Fundaci6n para la Aplicaci6n y Ensenanza de las Ciencias (Foundation for rhc Application and árca. . hing of che Sciences), in Colombia, is also concerned with issues surrounding moral educacion and leadership. Jc has turned ics atcencion ro escablishing programs in rural areas through which inhabicanrs parcicutarly youth-can develop incellecrual and spirirual capacities and anirudes in order co become "valuable human resources for social change."4 ~ In its description of its objectives, 1-'LNDAEC clearly slalt:s ics views concerning che most effective way of fostering conscructive change: [R]athcr chan crying co rdorm rhe present social order, or promote violence in the namL of jusnce and the irresistible march of history, che real cask is co search for new options that render rural life mc..rningfol in che context of a global human sociecy, a sociecy chat would be radically different from what has caken shape during the past decades of material progress and spirirual bankrupt9. 'I his search, however, cannot be carried our from the planning offices of development agencies and miniseries; it has co be pare of the efforc of rural populations themselves and chose who choose co share in chcir destiny.. .. [!Jr is necessary for each people co have the opponunicy co examine irs past and prcscm, become aware of the strengchs and shorccomings of ics culrurL, and through highly parcicipative processe5, search for and walk a viable path of organic change.' It is important, fUNDAEC says, not co romanticize the situation of these populations. Certainly negative external forces ace upon chem, including "agrarian policies of the country, che unjust distribution of land, Lhl' shorccomings of che market, the inappropriateness of available technology, che expansion of a harmful system of education and communic.uion the content of which causes the disintegration of positive values and rclarionships. '' Bm ir is also important co

crLATFR (L.ttin American Center for Rural lechnology ;ind Edut:.uion), "What i' 1 UNOAl'C," ~ec. ll A I, at http://www. bcca.or~/~crviccs/lim/noblcá crea11onlrund.1cc l .hunl. lbiJ .. !>CC. 11 I A. 216 THE BAHA'f WORLD 2002-2003

recognize that these popuJations also suffer from incernal descruccive tendencies, whether "che disincegracion of basic scrucrures of family, of decision making, and of the socialization of knowledge," "a rapid <leteriorarion of such traditional values as responsibility, recticude, and solidarity," or "negative characteristics such as oppressive arrirudcs cowards women and certain patterns of leadership." Neirher romanticizing nor patronizing chese populations, PUNDAEC aims co educate "new generations who rather chan simple objects of oppression can become effective accors in an unavoidable process of profound social change."' In contrast co "idealistic materialises" who see "good" only in terms of material progress, 1 ~ FUNDAEC seeks to integrace "material and spiritual elements inro a knowledge system chat would enable individuals and entire populations ro contribute to the creation of a new social order." Analyzing the resulcs of its work over almost 30 years, FUNDAEC has become convinced that "subscanrial and sustained improvement in the material condirions of the majority of humanity can only be rhe fruit of a profound spiritual cransformation, for ir is wichin che human soul char social and moral disincegration is producing its mosc devastating effects."á' This recognition char spiritual transformation needs co be the foundation oflascing material improvements is central to the Bal1a'f approach ro social change. As the Universal House of Justice has expressed it, "Humanity's crying need will not be met by a struggle among competing ambitions or by protest against one or another of the countless wrongs afflicting a desperate age. le calls, rather, for a fundamental change of consciousness." 50 Such a change implies accepcancc of the teaching at the hearr of the Bahf { faich "char rhe time has come when each human being on earth must learn ro accept respomibility for the welfare or che entire human family." 51

~- Ibid. Univcn.al House of Justice, lcrrer co a National Spinrual Assembly, 19 November 1974, in Messages ofthe Um versa/ House of}wtia 1963- 1986, p. 283. CELATF.R, "Whal is FUNDAEc," sec. lJl c. Universal House of Justice, lcrtcr co rhc believers garhcrcd for chc events marking che completion of the projccrs on Moum Carmel, 24 May 2001. lbi<l. WORLD WATCH 217

Awareness of rhar responsibility is also, fundamentally, rhe driving force behind proresrs such as chose organized by rhe anri-globalizarion movement. Bur will rhe movement be able co susrain itself, over a long period and with a unified vision and sense of purpose, co address the challenges ic has taken on? In one of her ,articles in Fences and Windows, Naomi Klein expresses her concern about the future of che anri-globalizarion movement"' in a roodess world and asks, "How can a movement be accoumable when communities are fraying?" 52 She worries char in rhe mass demonsrracions ''che spectacle of displaying a movcmcm is gercing confused wich the less glamorous business of building one"H and recognizes char "there arc clearly momencs ro demonscrare, bur perhaps more imporranc, rhere are moments to build che conneccions that make demonstration something more than cheater." 54 This is an imporranc insight, and the kinds of connections that are forged are excremely important. If chose connections rely on temporary overlapping of individualistic agendas or ephemeral political alliances, then they will be weak. If, on the other hand, chey arise from a conviction that humanity is one, and rhat both individuals and instirucions play reciprocal rob in serving humanity, then chey will endure. Farzam Arbab describes che benefits of such reciprocity, writing,

[A] new understanding of power and authority has profound implicarions for chc nature of communiry life and hence for culture. On rhe communiry resrs the challenge of providing that environmenr where individual wills blend, where powers are multiplied and manifest themselves in collective accion, where higher expressions of the human spirit can appear. Beyond the barricades, the marches, the violence, and the culture of comest, rich ne~ possibilities open before humaniry.

' Klein, Fmres and \'<'indows, p. 158. H Ibid .. Pá 159. -1 Ibid .• p. 158.

Arbab, "Pmmocing a Discourse," p. 213. PROFILE: APRODEPIT Action pour ftt Promotion des Ressources des Org11nisnt10ns de Defense de /'Enlllrormement et de !11 Piscicultttre mtegrle au Tchad

n May 2002, Action pour la Promotion des Ressources des Or-

I ganisations de Defense de !'Environnement et de la Pisciculrure integrec au Tchad (Action for the Promotion of Resources for Organizations Defending the Environment and Integrated Pisciculrure in Chad), or APRODEPIT, 1 observed its first decade of existence and service co people living along the Chari River in southern Chad. Governmenr representatives, including the Minister of the cnvironmenc and Water, the Minister of Planning and Cooperation, and the Minister for Social Action and Family, anended the festivities, as did represcncacives of local and international nongovernmental organizations, che European Union, the Canada Fund, and rhe uN's Food and Agriculture Organization. The occasion was joyous, as APRODEPlT had made significant conuibutions to the region it serves and there was much to celebrate. The organization's swry began in 1985, against a background of decreasing water levels in rivers and lakes, harmful practices such as

1 The organi£<.uion wa~ formerly known as l'Associacion pour la Promotion

er le Devcloppcmcnc de la Pisciculrure incegree au Tchad (the Association for the Promotion and Dcvclopmenc of lncegraced Pisciculcurc of Chad). buc changed it~ name in 2003.

220 THE BAHA f WORLD 2002-2003

Men harvest fish farmed using APRODEPtrs env1ro11mentally sound methods.

the use of dynamite to kill fish, the disappearance of various aquatic species, and a lack of protein in the diet of the people living in the region. In response, a group of 12 families, seeking to find solutions to these serious problems, decided to band together and promote fish breeding. The efforts of the initial group were encouraging enough for it to enlarge the circle by creating a structure that would be national in scope, and so APRODEPIT was formed. A few years lacer, in 1992, it was recognized by Chad's Ministry of che Interior and the Ministry for Planning and Cooperation as a nongovernmental organization. Like other Baha'i-inspired social and economic development activities and organizations, APRODEPTT has focused on building skills and capacities in individuals and communities so that they are empowered to contribute to their own processes of development. The APRODEPIT 221

"honor and discincrion of the individual," according ro che Baha'i writings, is ro "become a source of social good," since ir is rhe role of all peoples "to carry forward an ever-advancing civilizacion" that is based on the principles of justice and uniry. To contribute ro such a great enterprise, individuals need access ro knowledge; they need ro acquire skills; and they need ro develop artitudes and qualities that will enable them to lead productive lives. The communiry;- in mm, provides an environment that brings individuals together in constructive, principle-based collective action. The task of Baha'finspired development efforts is to assist individuals and communities to find ways to apply principles and teachings ro their particular situations. Recognizing that both participation by the local population and decenrralization of rhe areas of jurisdiction are necessary for the achievement of just and susrainable development, APRODEPIT's approach has been ro provide information, training, and encouragement to local populations so that they can organize their own groups and unions ro rake acrion for the protection of the natural resources on which rhey depend. To this end, rhe organization has established offices for regional supervision, trains field officers, and sponsors general meerings with chose involved in che management of the waters. APRODEPIT's aim in all of this activiry is twofold. First, it supports fishermen's and fish breeders' cooperatives in technical aspects of farming and raising fish, including fish-breeding techniques and the sustained management of fishing resources. Second, it seeks ro protect resources by raising the awareness of fishermen about ecologically sound fishing practices, by training chem in conservarional techniques, by providing groups with nonprohibited equipment for conventional fishing, and by promoting adherence to Chad's fishing regulations. By 2000, APRODEPIT had set up 172 fish farming projects in lakes, creeks, and artificial ponds in villages throughout sourhern Chad. With its headquarters in Sarh, on the Chari River, the organization's three main branches-the Chari-Baguimi, the Moyen-Chari, and the Mayo-Kebbi- have developed the capaciry ro support some 250 fishermen's groups, training field officers and promoring rhe diversification of self-financing activities. 222 THE BAHA'f WORLD 2002-2003

During 2002, APRODEPIT's efforts to organize rhe fishermen imo groups and to assisr chem with microcredir loans to acquire materials and rools led ic co educare 150 leaders of local organizations about national fishing regulations and the code for responsible fishing, to carry our campaigns to promote the sustainable management of fishing resources in 71 riverside villages, and co conduct extensive studies ro understand the economies of villages char depend largely on fishing. Another important aspect of the organization's work is co visir heads of che districts and make them aware of the deterioration of rhe fishing and ocher nacural resources in their areas. To chis end, consultations were held with traditional chiefs, and 12 heads of canrons were visited by 2002. Focusing on the strengthening of women's capacities, APRODEPIT has helped women to build upon the base of the renewed fishing and fish-breeding resources by encouraging them to buy fish from the farmers, to smoke and cure it, and to sell their produces for a profit at nearby markets. To assist the women's groups that have undertaken these activities, APRODEPIT has offered craining in smoking and curing procedures and has promoted the development of a savings and credit system for the women co finance their own activities. To date, some 150 women's organizations whose members sell fish and fish products have been eligible for microcredit loans. As part of its ecological program, APRODEPIT has built consensus in the community to set aside 80 designated creeks exclusively for fish breeding. It has supported supervision of fish reproduction areas in che Ure and Trene lakes. The organization has also had success in conserving the region's wildlife-notably, in fostering the increase in the hippopotamus population in Moussafoyo from 2 to 50 within 10 years. (Hippos are seen as a keystone species, since they transfer nutrients from land co wacer. Fish, for example, feed on various invertebrates that ear hippo dung.) As a result of APRODEPIT's efforts, the government designated a large tract of land as a National Nature Reserve, and in 2001 collaboration between the government and fishermen's groups resulted in the placement of an additional five square kilometers of ecologically delicate land in Barh-koh under APRODEPIT s care. APRODEPIT has supported participatory management of the reserve at Gnala, as well as the planting of orchards and trees and the establishment of market gardens in the region. APRODEPIT

To pursue a wider range of community devclopmcnc goals, APRODFPIT has cxp<rn<le<l iLs acriviries ro focus on rhe educacion of children and women, induding unmarried morhers and young girl . These dforcs, like APRODIPJ 1's ocher acrivicies, which are all founded on Baha'i principles, also have an approach char is strongly based on communicr p.micipJrion. One parcicuJar aim is ro help men view women as capable parrners in devising and implcmcncing social and economic projects in the region. The eventual goal is m curb illiteracy, misery, and ignorance among the underprivileged. APRODFPn has supported education through a variety of measures, including providing outreach and assistance co other groups and helping escablish village schools. One such iniriacivc, undertaken ar che request of local clcmcncary school aurhoricies, has been che facilicacion of training for more rhan 400 rcachers of children aged 2 ro 6 and of adulcs, as wel l as refresher courses for ceachers and administrarors in several kindergartens in chc region. Ac an cxperimencaJ nursery school, drnusands of children, including chose enrolled and many ochers from che surrounding area, have been vaccinaced against diseases such as mcningicis, poliomyelicis, smallpox, 1 B, and

Children celebmte nt 11 graduation ceremony in one ofthe edumtionnl projects supported by ,-t/'RODE/'11: 224 THE BAtt,.\'f WORLD 2002-2003

APRODEPIT supports meetings like the one pictured here, aimed at strengthening women's capacities.

whooping cough. Leccures, discussions, and training sessions on the concrol of AIDS have been offered co che public. In addicion, liceracy craining and vocational programs such as sewing and dyeing have been offered. More than 100 women have participated in the microcredit program Fonds de soutien en maciere de populacion, with the aim of supporting revenue-earning microprojects and accivicies, particularly co equip those who finish their training in sewing. At ics rnth anniversary celebracions, members of the various groups working wich APRODEPIT and che field officers who serve chem shared the pleasure of their successes with the public of Sarh and with invited guests. Discussions conducted and facilitated by people directly involved in the projects focused on the role of civil society in the decision-making process, particularly in relation to the challenges of managing fishing resources, co fish breeding in natural lakes and creeks, to che management of a community reserve, co the curing of fish, and to the Baha'i approach co developmenc. Displays of permicced and prohibiced fishing equipment and a market offering various food products and crafts made by women's groups in APRODEPIT

rhe region were also fearun:d, along with sports activities and dances from various groups throughout the week. APRODEPIT looks forward co developing its existing projects furcher and to undenaking more projects in partnership with other agencies-whecher srudying the condition oflakes and species of fish in the area it serves, managing the preserves under ics care, training more people in fishpond development, fish breeding, and resouárce managcmcnc, or offering more support for community sc.hools. Given the expansion of the organi1.acion's scope over the firsr 10 year!> of irs existence, possibiliries for assisting the people of southern Chad to build on rheir success look promising indeed. Religious Intolerance Written starrment ofrluá Bnhti '/ Interntttional Communit)' to the 591/, Jessinn ofthe United Nations Commfoion 011 llumnn Riglw, held from 17 March to 25 April 2003 in Gmeva, Switzerland

F rom the reporrs of the UN Special Rapporteur on Freedom of Religion an<l Belief. ic is clear char serious violacions of frce<lom of religion or belief are continuing the world over. F.xcremism and fun<lamcncalism are growing day by day, fueling incolcrancc and hatred on che basis of religion or belief. Ir is, therefore, gratifying co note the special emphasis chac che Special Rapporteur has placed on che need ro prcvcnc religious intolerance and discrimination. We also appreciate his calling for an lncernacional Comulcacive Conference ro engage the international communicy in discussiom abouc the role of schools in chat preventive process. The Incernational Consultative Conference on School E<lucacion in Relacion co Freedom of Religion or Belief, á101erance, and Nondiscrimination, held in Madrid in November 2001, produced a strong scacemcnc affirming che righc of children ro "be brought up in a spirit of peace, tolerance, mucual undemanding, and respect for human rights." The final scacemenc from char conference upheld che urgenc need co "promote, through educacion, chc protection and chc respect for freedom of religion or belief in or<lcr ro scrcngchen peace, undemanding, and tolerance among individuals, groups, and nations, and with a view co developing a respect for pluralism." 1

1 Madrid Final Docurncnc, November 2001, operarivc para. 1.

228 THE BAHA'I WORLD 2002-2003

Widespread respect for freedom of religion or belief is an incredibly importanr goal in a world corn aparc by religious extremism. For this goal to be achieved, however, rhe children of rhc world must learn char firmly held religious convictions are compatible with respect for the rights of those whose beliefs differ from their own. The Madrid Final Document emphasizes the years of primary and secondary school2 as being the critical rime for instilling attitudes of colerance and nondiscrimination. Indeed the Baha'i writings confirm that "Ir is extremely difficult co reach the individual and refine his character once puberty is passed .... Therefore it is in early childhood that a firm foundation must be laid. While the branch is green and tender it can easily be made straighr." 1 An integral feature of any educational initiative char would foster respect for the rights of others musr be the notion of the oneness and interdependence of rhe human race. Oneness and diversity are complementary and inseparable. That human consciousness necessarily operates through an infinite diversity of individual minds and motivations detracts in no way from irs essential unity. Indeed , ir is precisely rhe respect for diversity that distinguishes unity from uniformity. Hence, acceptance of the concept of unity in diversity implies the development of a global consciousness, a sense of world citizenship, and a love for all of humanity. lr fosters in every individual the realization that, since the body of humankind is one and indivisible, each member of the human race is born into rhe world as a trust of the whole and has a responsibility to the whole. Ir furcher suggests char if a peaceful international community is to emerge, then the complex and varied cultural expressions of humanity must be allowed to develop and Aourish and co interact wic:h one another in ever-changing patterns of civilization. We would, therefore, strongly recommend that c:he curriculum of every school include the principle of rhe oneness and interdependence of the human family. The children should also be trained in such virtues as kindliness, cooperation, peacefulness, respect, and tolerance. Children who learn co rrear others with respect also

Ibid., operarive para. 8. ' 'Abdu'l-Baha, Selections.from the Writings of'Abdu'l-Btthd (Wilmccre, IL: Baha'( Publishing Trusc, 1997), p. 137. RELIGIOUS INTOLERANCE 229

learn to respect themselves. Children who grow up caring about the welfare of others are unlikely to be the purveyors of hatred and intolerance as adults. We would also urge thac children learn to view che riches of humanity's religious hcriragc through the lens of unity. As scared in the Baha'i writings, "There can be no doubt whatever chac chc peoples of che world, of whatever race or religion, derive their inspiration fFOm one heavenly Source, and are che subjects of one God." 1 The world's religions can thus be seen to be one in their nature and purpose with each being a wellspring of knowledge, energy. and inspiration. They each have served co unlock a wider range of capacities within human consciousness and society, impelling che human race cowards moral and spiritual maturity. Accordingly, curricula exploring the history and teachings of religion may wish to highlight the complementary aims and functions of the world's faith systems as well as the rheological and moral threads chat link chem. Clearly much soul searching and reflection will be necessary within and between various religious and belief communities before mis principle of che unity of religion will be universally embraced. An imporcanc conrribution can be made by incerreligious dialogue, in deeply pondering che reality of, and urgent need for, a penetrating undemanding of che essential oneness of religion, despite the obvious diversicy of expression and practice. In che Baha'f perspective, chis is che true purpose of religion: "to establish unity and concord amongst the peoples of rhe world."~ There is a unique power inherent in religion char, if channeled appropriacely, can serve as the strongest conrribucor to unity and understanding amongst che peoples of me world. Religion has shaped human civilization profoundly and positively over many centuries, and che Bal1fl Internacional Community has no doubt char it can and will conrriburc to establishing bonds of genuine respect among the peoples of rhe world.

'Bahi'u'llah, Gk,mings from the Writings ofBahri'u'l/ah (Wilmerrc, 11.: Baha'i Publishing 1 ruse, 1994), p. 217. ~ Baha'u'llah, 'lirblets of Bahdit1Uh revealed tifier the Kitrib-i-Aqdas (Wilmccce, IL: Baha'i Publishing Trust, 1997), p. 129. Religion and Development at the Crossroads CONVERGENCE OR DIVERGENCE?

Statement by the Bahd'i International Community to the World Summit on Sustainable Development, Johannesburg, South Africa, 26 August 2002.

vcr che course of che rwentiech century, echnic, racial,

0 and national prejudices have increasingly given way co che recognition char humankind is a single family and che earch ics common homeland. 1 The Uniced Nations (UN), which was creaced in response co this dawning recognicion, has worked tirelessly co bring abouc a world where all peoples and nations can live cogecher in peace and harmony. To help bring abouc chis world, the UN has crafted a remarkable framework of international inscicmions, processes, conventions, and global action plans that have helped co prevent conAicc and warfare, co protect human righcs, co nurcure equal icy between women and men, and co uplift the material condicions of counrless individuals and communicies. Despicc chcsc significant achievements, the Uniced Nacions has yec to grasp fully boch che constructive role chat religion can play in creacing a peaceful and prosperous global order, and chc destructive

Along wich this rewgnicion has come the awareness that worldwide peace and prosperity will be impossible so long as human rights are routinely violated. women arc denied equality, ethnic and racial minorities ;He discriminated against, the ravages of poverty are ignored, and unfotrcrcd national sovereignty b excrci~cd.

23r 232 THE BAHA'f WORLD 2002-2003

impaCL char religious fanaticism can have on the srabiliry and progres~ of the world. This lack of attention to religion can be clearly seen in chc devclopmenc realm, where the Uniled Nacions has, for the most pare, viewed religious communities merely as channels for the delivery of goods and services, and as mechanisms to carry our devclopmcnr policies and programs. Moreover, while the United Nacions' human rights machinery has been used to condemn religious inrolcrance and persecution, 2 UN development policies and programs 3 have hardly begun ro address religious bigotry as a major

Unfortunately, the UN lus been unable co move beyond its Declaration on the Elimination of All forms of lnrolerance and of Discriminarion Based on Religion or Belief, to cre;ue a convention on freedom of religion and belief. The ability of the Uniced Narions ro transform General Asscmblr declaracion~ on race and on women inco conventions only highlighcs it~ lack of success in the area of rdig1on and belief-i.e., after producing the Declaration on the Elimination of All Forms of Racial Discrimination and the Declaration on the Lliminacion of Discrimmacion against \Vomen, the u"' created the lncernarional Convention on the 8imination of All Forms of Racial Discrimination and the Convention on the Elimination of All Forms of Discrimination against Women. J Although some of the global :11..cion plans from recent United Nations confer-

ences suggest chat misuse of religion poses an ob~tacle co development, the few references that they do con1ain neither explore che effects of religious bigotry and violence on development and sccuri ry, nor offer any norable solutions. [See, e.g., The Vienna Decl.trarion and Program of Accion, Il-22, 38; The Copenhagen Declaration and Program of Auion, 69; The Platform for Action of the Fourth World Conference on Women, 24, 80 (f), 131, 2.1.4; The f labitar Agenda, 25; We the Peoples: The Role of the United Nations in rbe Twenty-First Ccncury, 200; ;111J fhc Declaration of che World Conference against Raci~m. Racial Discrimination, Xenophobia, and Related Tnrolerancc, 59-60.J Agenda 21 mcncions religion, bur w1cl1 no reference co che impact char its misuse has on development hcc Agmd11 21, 5.53, 6.1, 6.3, 6.4,.6.12, 6.32. 6.34 (a)(i). 36.13 (a)]. ~loreover, the Program for the Further Tmplemencarion ofAgmda 21, which \\".tS produced at the Earth Summit +5, contains no menrion ar all of religion, and the Draft Plan of Implementation for the World Summit on Sustainable Development chat was negoriarcd ac the fourth Prepararory Committee session (27 Ma} 7 June 2002) mentions religion bur once, and then only in the conccxt of ensuring that the delivery of basic health care services i.s "consistent with ... tultural and religious values" Alco~F199/f'c/L.5, no. 45). This omission of the demuctive (com'd) REl IGION AND DEVELOP"MLNT lJJ

obscacle co peace and well being. 1

Religion as the Basis of Civilization and Progress Ir is becoming increasingly clear that passage to the culminati ng stage tn chc millenn ia-long process of che o rganization of che planet as

cffoCLs of religious fan.uici'm on suswnable development from che gloh,11 action plans cmanacing from the Earch 5ummir, rht: Eanh Summit +5. ;tnd the \X'orld Summir on mcain,1ble Developmenc 1s all rhe more striking. given char some of 1he wnfncnces of the 1990s Jid, at lease. expn:s' concern about religious incoler.11m:. • In its efforts co combat terrorism, rhe Unired anons has been hc:.icam to addn:ss religious f.rnacicism. T hrough a series of rc:.olutions, rreacKs, and 1cciom, the l.Jniced Naciom h,1s soughr concerted inrcrnarional cooperat1011 co combat terrorism, br.mding ii "one of the most serious threats co interna11onal pc.ice and security in dw rwency-firsr cencun" and inimical co "glolu l srabilicy .md prosperity" [s/iu slil77 (2001)]. \er, ar the s,1me rime. rhe UN lus been rcriccnc ro idcnti~á rc:liginu fanaticism as a source of cerrorism. referring co ic. if ar all, mostly in<lirectly-e.g.. "terrorism motivated by intolerance or extremism" [s1R1-slt37l (2001)]. In chose few imcani;cs when 1c is mentioned directly. it is induJed in .1 lisr of various juscificacions-e.g.• "criminal aces intended co provoktá .1 st.Ht' of cerror .•. arc ... unjustifiable, wh.ncvcr the wnsideracions of a political. philosophical. ideological, racial, echnic. religious, or ocher nanire that may be invoked ro juscif)á chem" [AIRIás/55'1~8. para. 2; 'cc also Ai57h7. annex 111. article 5, Report of rhe Ad Hoc Commitree (charged wirh dratting :t Comprehensive Convl'.ncion on lnrernacio11.1l 'Jerrorism) established by General Assembly Rcsoluuon 51'210 of 17 December 1996; and rhe lnrern,1tio11,1l Convention for che Suppression of chc Fin.111cing of Terrorism. Anick 6]. Inccrcsringly. even the various resoluriom rh.u were issued by rhc 5crnmy Council. the General Assembly, and dte Commission on l luman Rights in response co d1e cerrori\l acrs of 11 September 2.001 failed co idcncify religious fon.trici\m as rhc force animating chose act (co find allusion co chis funaric-al mocivacion. one has co look to speeches by the llN Secrccary- General: "We arc in ,1 moral struggle co fighc an evil char is anathema to all fairhs~ sG/st.18013, mess,1gc of Secreraf} (1t.>ncra1 Kofi Annan to the \\1;maw Conference on Comh.uing Tcrromm, 6 November 2001). T hi hesitancy co acknowledge and frmcfully condemn 1hc religious bigotry mociv.ui ng terrorht acts wC'akcn' the efTcc.:civcne.\s of dtt.> llN's efforcs to bring an end ro incernacional tcrrori~m. For, ic is only by idcmif)áing and undcr-.t.111ding the peculiar morivation IKhind such aces thac they can be cffccrivcly combated. 234 THE BAHA'f WORLD 2002-2003

one home for the entire human family cannot be accomplished in a spiritual vacuum. Religion, the Baha'i scriptures aver, "is che source of illuminacion, the cause of development and the animating impulse of all human advancement" and "has been rhe basis of all civilization and progress in the hisrory of mankind." 5 le is the source of meaning and hope for che vase majority of the planer's inhabitants, and it has a limitless power ro inspire sacrifice, change, and long-term commitment in its followers. 6 It is, therefore, inconceivable thac a peaceful and prosperous global society-a society which nourishes a spectacular diversity of cultures and nations--can be established and sustained without directly and substantively involving the world's great religions in its design and support.'

5 'Abdu' l-Baha, The Promulgation of Universal Peace: Talks Delivered by 'Abdu1-Bahd during His Visit to the United States ttnd Canada in I9I2 , rev. ed. (Wilmette, tL: Bah a' f Publishing Trusc, 1995), p. 361. Religion has inspired "in whole populations capacities to love, ro forgive, to create, to dare grcarly, ro overcome prejudice, to sacrifice for the common good, and co discipline the impulses of animal insrincts .... Against all odds and with little in the way of meaningful encouragemenr, it continues to susrain the struggle for survival of uncounted millions and to raise up in all lands heroc.s and sainrs whose lives are the most persuasive vindication of the principles contained in the scriptures of their respective faiths." Indeed, "irs fundamental laws and cardinal principles have, throughout the ages, constirnred the warp and woof" of rhe social fabric, uniting peoples into communities and serving as the "ultimate authority in giving meaning" and direction to individual and collective life. [See Universal House of justice, lerrcr to rhe world's religious leaders, April 2002; Shoghi Effendi, God Passes By (Wilmette, TL: Baha'i Publishing Trust, 1995), p. 223.J 1t is Untenable lO maintain that a regime of imernationa( human rights Can replace religious purpose as rhe force capable of inspiring the profound sacrifices and driving the exrensive changes necessary for the unificacion and-pacification of humankind. While ir is true rhar international human righrs norms and standards arc based largely on principles that have cheir foundarion in the world's greac religions, such a regime, standing on irs own-unmoored &om religious purpose-can nor elicit rhe moral vision and commicmenc required ro establish and sustain universal peace and justice. In fact, severed from che virrues caught by aJI religions-such as kindness, forgiveness, compassion, generosity, love, sacrifice, responsibiliry, and service ro ochers-human rights and fundamental freedoms are often used (cont'd) RELIGION AND DEVELOPMENT 235

At che same cime, it cannoc be denied that che powc.:r of religion has also been pervc.:m:c.J co rum neighbor against neighbor. The Baha'f scriprures state chat "religion muse be rhe source of fellowship. che cause of unicy and che nearness of God to man. If 1r rouses hatred and strife, ic is evident chat absence of religion is preferable and an irreligious man is becrer than one who professes it." So long as religious animosities are allowed co destabilize che world, ic will be impossible to foscc.:r a global pattern of sustainable dcvdopmenr: the cenrral goal of chis summic.

Religion and the United Nations Working Together for Peace and Justice Given chc record of religious fanaticism, ir is understandable char the United N.uions has been hesicanc co invite religion inco ics negotiations. I Iowever, che UN can no longer .1flord to ignore the immeasurable good char religions have done and continue co do in the world, or the salubrious, far-reaching contributions that they can make co rhe establishment of a peaceful, prosperous ••md sustainable global order. Indeed, the United Nations will only succeed in establishing such a global order co che extent chat ic raps inco che power and vision of religion. To do so will require accepting religion nor merely as a vehicle for che delivery and execution of development initiatives. but as an active partner in che concepcuali1.ation. design,

co ju~cify .sdfi~h individuali~m. ancisocial lifo.sryb. overc:onsumprion, echical rclarivisrn, culcural aggran<li7.emt:nr, and narional ch.mvinism. 8 'Abdu'l-Baha, Prom11lgatio11 of Universal Peace, p. 181. This principle is re-

pearedly me,~ed in che Baha'i scriprures-e.g .. "lf religion proves co be che soun.e of harred, en miry. and conccnrion. if it become~ che CIU\C of warfare and ~crife and influences mm co kill each ocher, it~ absence i preferable" (Ibid .. p. 298): "If a religion lm:ome rhe came of harred and di~harmony. it would he betrer char ic should nor exist. áro be wichour such J religion is bener dun co be with it" ['Abdu'l-Baha, 'Abdu'/-Brtlui m l.011do11 (London: Bah.t'C Publishing 'Jhm, 1982), p. 28); "If religion becomes a c.ame of dislike, hatred, .md divi,ion, it were becrer to be wichout it, and ro withdraw from such a religion would be a mrly religiou.s ac.r'' ['Abdu'l-Baha, P11m Jirik, mh ed. (I ondon: B.1h.i'i Puhli~hing Trusc. 1969), p. 130J. TT,,/ THE BAtll I WORLD 2002-2003

implementa[ion, and evalualion of global policies and programs. 9 The historically justified wall separating the United Na[ions and religions 10 must fall to [he imperatives of a world struggling toward unity and jusrice. 11 The real onus, however, is on the religions themselves. Religious followers and, more important, religious leaders must show that they are worthy partners in the great mission of building a sustainable world civilization. To do so will require that religious leaders work conscientiously and untiringly to exorcise religious bigotry and superstition 12 from within their faith traditions. It will necessitate char they embrace freedom of conscience for all people, including

ái While religious principles have had a palpable influence on the UN, most norably in the hltman rights realm, the UN has yet co accept che world's religions as genuine partners in its work. The involvement of religious nongovernmental organizarions (NGOS) in cenain activities at che United Natio11s, rhe religious sentiments char UN and governmental officials occasionaJly express during negotiations, rhc Permanent Observer scams held by rhe Holy See (representing the state of Varican Ci ty), and ocher such means through wh ich voices of religion are sometimes raised in rhe UN can hardly be said co conscituce subsranri ve religious involvemenc in rhe deliberations and conceprual work of rhe UN. This lack of in volvement is perplexing, given char rhe world's religious scriptures promise an age of universal peace and world-wide harmony-an age whose establishnu:m is the central purpose of the Unired Nations. 10 For an incercsring view of rhe influence of religious NGOS ar rhe UN, see

Religion Counts, " Religion and Public Policy ac rhe UN," 2002. 11 Such initiatives as rhe World Fairhs Development Dialogue (a collabora-

cive initiative berween rhe World Bank and several world religions), and rhe Millennium World Peace Summit of Religious and Spiritual Leaders (a global gathering of religious leade rs that was held, in pare, in the UN General Assembly Hall and that involved UN officials. bur which was not officially endorsed by che UN) mighc be seen as initial steps cowards direcdy involving religion in che work of the United Narions. The UN should build on such rudimentary seeps ro establish mechanisms and processes that will bring, in a meaningful manner, religious values, aspirations, and vision into the hearr of the world-embracing enterprise char is rhe u~. ' Religious leaders will need to accept science and religion as the two indis-

pensable knowledge sysrems char must work together if humankind is co progress. Ar the same rime, those who deny rhe relevance of religion co the resolution of the seemingly in traceable problems confronting (cont'd) RELIGION AND DEVELOPMENT 237

cheir own followers, 11 and renounce claims co religious exclusivicy and final icy. 11 le should noc be imagined chac the accepcance of religion as a partner wichin the United Nacions will be anyching but gradual or chat religious hostilicics will be eliminaced any time soon. Bue che desperate needs of che human family make furcher delay in addressing che role of religion unacceptable.

humaniry muse look, wich unbiased minds, cowards che msighcs and guidance of religion in order ro ensure che appropriace applicacion of che knowledge and skills gencraced by sciencific inquiry. A fundamental principle of che Baha'i Faich is the harmony of science and religion: "God has endowed man with intelligence and reason whereby he is required co decerrnme che veriry of questions and propositions. If religious beliefs and opinions are found contrary to che srandards of science, they arc mere superstitions and imaginarions; for the ancichesis of knowledge is ignorance, and che child of ignorance is ':>uperscicion. Unquescionably, rhere muse be agreement berween rrue religion and !>Clence. IC a question be found concrary co reason, faich and belief in ic are impossible, and chere is no outcome but wavering and vacillation" ('Abdu'l-Baha, Promulgation ofUniversal Peace, p. 181). I.I Fostering freedom or conscience includes allowing all individuals to inve!l-

rigate realiry, ro srudy and co appreciate other religions, and co change their religion iC chey so choose. The Bah:i'f writings stress chat force and coercion in matters of religion and belief are violations of the divine command: "che conscience of man is sacred and co be respected" ['Abdu'l- Bal1a, A Tra11eler's Narrative (Wilmette, 11.: Bah:i'r Publishing Trust, 1980), p. 91). Surely, che hallmark of what ic means to be human is for the individual co investigate realiry for herself, ro freely choose her religion, and to worship God in che manner she believes 1s right. H To move beyond such dogmas will require embracing che notion char all

of rhe world's great religions are equally valid in nature and origin and are aspeccs of one divine, progressive, civilizing process, refining humaniry's capaciry co know, to love, and co serve. BahJ'u'llah Sta[es, "There can be no doubc wharever [ha[ chc peoples of che world, of whatever race or religion, derive their inspirac1on from one heavenly Source, and are chc subjects of one God" [Glennings from the Writings ofBahd 'u1/dh (Wilmecce, IL: Baha'f Publishing frust, 1994), p. 2r7]. The fucure of civilizacion ultimately rem on acceptance or reieccion of chis underscanding of the nature and source of the world's great religions. THE BAHA'f WORLD 2002-2003

Religion and the United Nations Possible Next Steps

For its part, the United Nations might begin the process of substantively involving religion in deliberations on humankind's future by hosting an initial gathering of religious leaders convoked, perhaps, by the Secretary-General. As a first priority, the leaders might call for a convemion on freedom of religion and belief to be drafted and ratified, as expeditiously as possible, by the governments of the world, with the assistance of religious communities. 1 ~ Such an action by the world's religious leaders, which would signal their willingness to accept freedom of conscience for all peoples, would significantly reduce tensions in the world. The gathering might also discuss the foundation within the United Nations system of a permanent religious forum, patterned initially perhaps on the uN's recendy founded Permanent Forum on Indigenous Issues. The creation of this body would be an important initial step towards fully integrating religion into the uN's work of establishing a peaceful world order. 16 For their part, religious leaders will need to show that they are worthy of participation in such a forum. Only those religious

Orher initial effom might include the creacion and rarification of inrernarional conventions on education and on rhe media. Building on the Convention against Discrimination in Education, chese convencions should unreservedly condemn and forcefully sanction those who, in rhc name of religion, use education and the media co oppress freedom of conscience and to promote division, hatred, terrorism, violence, and bloodshed. There should be no tolerance for educational institutions and initiatives, or media policies and programs-whether public or private-that promote such arrirudes and behavior. The notion rhar rhe diversity of religions precludes the possibility of effective reltgious involvemenc ar the United Nations is questionable. The world's religions hold many spirirual rrurhs in common and are increasingly coming together, ac all levels, to explore shared values and aspiracions, to work co effect governmental policies and programs, and co carry our an array of initiarives. In face, rhe common vision of a peaceable future, held by all of che world's great religions, indicates the immense dedication, energy, and resources char religious involvement in the United Nations could bring to rhe organization as it seeks to fulfill its global mandate. RELIGION AND DEVELOPMENT 239

leaders who make it clear co their followers that prejudice, bigotry, and violence have no place in the life of a religious person should be invited co participate in the work of this body.

The Promised Reign of Peace and Justice le is evident that che longer rhe United Nations delays the meanirigful involvement of religion in its work, the longer humanity will suffer the ravages of injustice and disunity." le is equally clear chac until rhe religions of the world renounce fanaticism and work wholehearcedJy co eliminate it from wichin their own ranks, peace ancl prosperity will prove chimerical. Indeed, che responsibility for the plight of humanity rescs, in large parr, with the world's religious leaders. Tc is they who muse raise rheir voices co end the hatred, exclusivity, oppression of conscience, violations of human rights, deniaJ of equalil), opposition ro science, and glorificacion of materialism, violence, and terrorism, which arc perpetrated in the name of religious truth. Moreover, ic is the followers of all religions who muse transform their own lives and rake up che manrle of sacrifice for and service to the well-being of others, and clrns conrribute to che realization of the long-promised reign of peace and justice on earth.

The growing danger of a religiously provoked global conAagrarion only highlights the need to hasten religious involvement in the work of rhe ui-:. However, '\uch a danger civil government. unaided, cannot overcome." Nor should it be imagined "chat appeals for murual tolerance can alone extinguish animosities char claim to possess divine sanccion." The situation "calls on religious leadership for a break with the past as decisive as chose char opened che wa} for sociery co address equally corrosive prejudices of race, gender and nation. Whatever justification exists for exercising influence 111 ma11crs of conscience lies in serving the well-being of humankind. At chis greate~t turning poinc in the history of civilizarion, the demands of such service could nor be clearer" (Universal l louse ofJciscice, lercer to che world's religious leaders). Women's Leadership in Peace-Building Staumem hy thr H11hd'l !11temational Community to the Glohal P1á1ur Initiative ofV<'omen Religioll5 and Spiritual Leaders, Genel'll, Su itur/,111d, 6-ro October 2002.

ne of chc mosc significant shifts co cake place during che

0 cwenciech century is char the peoples of che world have finally begun seeing chemselves as che members of a single human race, sharing chc carth as a common homeland. Although conAicc and violence continue ro darken rhe horizon, prejudices char once seemcd inherenc in che nacure of the human species-prejudices of race.', gender, nacion, and class-have been eroded to such a degree as co suggest chac the end of religious prejudice mighr also be within the realm of possibility. Sadly, religion, which should be ar che forefronc of etforcs to promote social harmony and peace, is frequcnrly one of che mosc formidable obscacles in che pach of undemanding and mutual respect, inasmuch as it has coo often Jene ics credibility co fanacicism. Ir is here char women who, all over che world, have been rising to rake cheir proper and equal place in sociccy, can, in che field of organized religion play a cruci,tl role in che emancipation of che human race from conflict and \'iolencc. When religions have been faithful co the rranscendcnr example of cheir illumined Founders, faith "has awakened in whole populacions che capacitie~ co love. co forgive, co create, co dare greatly, co overcome pn:ju<licc, co 'iacrifice for che common good, and co THE BAH.ff WORLD 2002.-2003

discipline the impulses of animal inscincr. " 1 le is chis positive and conscructive power of religion char che United Nations has yet co grasp. Tr is inconceivable chac a peaceful and prosperous global society can be established and sustained withouc direcdy and substantively involving the world's great religions in its design and support. Ac the same rime, given the record of religious fanacicism and its resurgence in our own time, it is understandable that the United Nations has been hesitant to invite religions into its negotiations. Women are not only an entire half of humankind that, in chis pasc century, has been emerging as a force for change. They are, Baha'fs believe, endowed with a special destiny for the establishment of world peace. The Bahf (writings promise chac "as woman advances rowar<l rhe degree of man in power and privilege ... most assuredly war will cease; for woman is namrally the most devoted and staunch advocate of internarional peace. "i A unique rwofold challenge and responsibiliry, therefore, lies before us, rhe participancs in chis conference, as women and as religious and spirirual leaders. With peace-building as our goal; with unshakable confidence in chc One God; no matter how our different religious traditions conceive of the Godhead; armed with che cercainry chac hatred, violence, and blind prejudice are concrary ro the divine will; we can exert an influence on the vision of all peoples rhar can overcome every obstacle in che way of establishing rhe world of tranquility, prosperity, and freedom for which all humankind muse surely yearn.

I Universal House or Justice, lcucr to the world's religious leaders, April 2.002.. 'Abdu'l-Baha, The Promulgarion of U11i11mnl Pence: f;dks Deliuered by 'Abdu'l- Bahd during His Visit 10 the United St11tes and Canada in r912, rev. ed. (Wilmene, 11.: Baha'f Publishing Tru~r. 1995), p. 375á In Support of the Working Group on Minorities Oml u11tement by the Baha'i !11ternationaL Community to the 54th session of the United Nations Suh-Commimon on the Promotion and Protection of Human RightJ, Gmeva, Switzerland, 8 August 2002.

T he Baha'i lnccrnational Community welcomes the progress made by che Working Group on Minorities and reported m chis year's session of the Sub-Commission on the Promotion and Protection of Human Righrs. We wish to cake chis opponunity ro congratulate rhe Working Group on irs diligenr efforts, to support, in general, its findings and recommendations, and to draw actenrion to what we sec as particularly valuable contributions. Nearly 10 years have passed since the r992 Declaration on the Rights of Persons Belonging ro National or Ethnic, Religious and Linguistic Minorities articulated international standards to protect minority groups from discrimination. At the same time, the declaration promoted the much wider goal of encouraging culrural, linguistic, and religious diversity wichin councries-a goal we, as Bah:i'is, see as essential to peace, prosperiry, and stabiliry in che world. Those who work ro supporr the implementation of these scandards have faced many obstacles; nevertheless, the Sub-Commission's Working Group has through its determined efforts managed to produce mngible results. We find particularly useful the Commencary to che UN Oeclaracion prepared by its able Chair, Asbj0rn Eide, and published in Parer of che "uN Guide for Minorities." 244 THE BAHA f WORLD 2.002-2003

The position of the Baha'i Imernarional Community on marters involving minority rights has not changed. We consider all human beings as members of one worldwide family, sharing the same fundamental needs and aspirations, yet infinitely varied in temperament, language, religion, and culrurc. We believe chat diversity is a fact of life char should be embraced as a source of enrichmenr in the life of society. When differences collide, fair solurions need co be sought through consultation guided by murual respect for the rights of ochers and a belief chat harmonious resolution is possible. Constructive consultation is possible, however, only when people renounce all artitudes of superiority, all ancient grievances (however justifiable), and all extreme parochial arrachmenrs, which are merely a perversion of che pride chat groups rightfully feel in their own c.ulrure. We see creative solutions emerging from an expansive view of world society that considers all human beings as members of one family and seeks co create harmony based on mutual respect, nor sameness. As the component elements of the human family begin co see themselves inexcricably linked to all ochers as pan of a whole, which, like any living organism, benefits from che well-being of ics consticucnc pares, enduring solutions become possible. Based on these firm convictions, rhc Baba'( lncernacional Community has always given importance co minority rights. le contributed co che studies prepared by Mr. Eide, wholeheartedly supported the creation or the Working Group, and shall conrinue to parricipare in this work. We support, in particular, the recenc practice of underraking country visits, which was initiated by the members of the Working Group. On-sire evaluation not only helps the Working Group co assess a particular situation, buc also conrribuces to raising awareness of certain minority issues chat cend ro be left aside or considered peripheral. \Y/e urge all member slates to extend invicacions in chis regard, and we hope chac the Working Group develops a method through which it will approach governmenrs co request such visits. Finally, we would like co support rhe recommendations made by the Working Group ac ics cighch session, in particular, ics call for the Commission on Human Rights to consider "esrablishing a spec.ial procedure mechanism on che rights of persons belonging to MINORITIES

minorities, such as a special rapporteur or special represenracive. " We urge the Sub-Commission to endorse these recommendations and forward chem to the Commission on Human Righcs. Baha' is in Iran CURRENT SITUATION

Written statemelll ofthe /:Jttl}(i '/ lmermuional Commwuty to the 591h session ofthe United Nations Commission on H1tm1111 Rights, hel.d from 17 March to 25 April 2003 in Cener t1, Sw11url1111d.

ince 1979, Bah<l'ls in rhc Islamic Republic of Iran have been

S subjec.te<l to .mack, harassment, and discriminarion solely on accounr of che1r religious beliefs. The exrenr and systematic nacure of this persecucion have been weU docurnenced over che years in reporrs issued by the Unired Nations Special Represcncacivcs. Officials of che Irani.in govcrnmenc have often claimed that resolurions a<lopcc<l by chc t N Commission on Human Righrs were not helpful to che process of promoting human rights in cheir counrry. They have h.1d the opporcunicy to demonsrrate their wiJlingm:ss ro progre.\S on cheir own since the commission suspended its monitoring in Iran last year. Unforcunately, however, we muse report that the colleccivc .md individual rights of Baha'fs-nor jusc civil and political right\, bm a wide range of social, economic, and cultural rights, as wdl- .uc still being systematically violated. f ran's .mti-Baha'f actions are not random acts, bur deliberate government policy. A secret government document, obrained and published by chc ommission in 1993, serves as a blueprint for chc slow strangulation of the Baha'i community. Produced b lr.m'~ Supreme Revolmionary Culcural Council and approved by chc Islamic Republic's <iuprcmc leader, chis document sets forrh specific guidelines for <lea ling with "the Baha'f question" so Lhat Ra hf f "progress

THE BAHA'I WORLD 2002-2003

and development shall be blocked." There can be no doubt that rhe policy is stiJl in effect today. The Baha'( community poses no direat of any kind lO the authorities in Iran. lr is not aligned with any other government, ideology, or opposition movement. The principles of the Faith require Baha'fs to be obedient co their government and co avoid partisan political involvement, subversive activity, and all forms of violence. Moreover, Baha'is seek no special privileges. They desire only respect for rheir rights under che international Bill of Human Rights, of which Iran 1s a signatory. Recenr government initiatives co promote the rights of religious minoriries were never intended to include the Baha'fs. The Constitution of the Islamic Republic of Iran stipulates (in Article 13) that "Zoroastrian, Jewish, and Christian Iranians are lhc only recogniLed religious minorities." Thus some 300,000 Baha'is-who consrirute the largest religious minority in the country-do not benefit from government initiatives such as the Iranian National Commirree for the Promotion of the Rights of Religious Minorities, or the recent "blood money" legislation. Baha'is are not a recognized minority under che constitution, and che Islamic regime still refers co che Baha'i Faith as a heresy and a conspiracy. Classified as "unprotected infidels," Bahf ls have no legal righrs or protection at all, even though Iran is a signatory of che International Covenanr on Civil and Political Rights, which guaranrees freedom of religious belief

Executions, Death Sentences, and Imprisonment Since 1979, more than 200 Baha'is have been killed, and 15 ochers have disappeared and are presumed dead. The last Baha'i executed was hanged on 21 July 1998. During the past few years, all of the BahaJs sentenced to death have either been released or had their sentences reduced. The government has scopped sending members of the community ro prison for aposrasy. Instead, the authorities now use arrest, interrogation, and shore-term imprisonment as a means of harassing and intimidating Baha'!s. This practice is more difficult to monilor and report to the imernational community. As of February 2003, four Baha'is are still being detained in lranian prisons because of their religious beliefs; Mr. Bihnam Mithaqi ,,, BAH/ IS IN IRAN: CURRENT SITUATION

and Mr. Kay\'an Khalajabadi arc currently serving 15-ycar sentences, and Mr. Musa Talibi and Mr. Dhabihu'llah Mahrami are sentenced to life imprisonment.

DeniaJ of the Right to Organize as a Peaceful Religious Community Since 1983, the Baha'i community in Iran has been denied both the righc co assemble officially and the right to maintain its adminiscracive institutions. le should be pointed ouc that: • in ocher countries, these democratically elected bodies organize and administer the religious activities of the community;

• these sacred institutions perform many of che functions reserved to clergy in ocher religions and are che foundational clement of Baha'f communiry life; and

• since the Baha'i Faith has no clergy. che denial of the righc co elect these inscicutions threatens the very existence of a \'iable religious community. The Iranian Bahf(s gradually developed makeshift arrangements ro worship in small groups, conduct classes for children, and cake care of other community needs. However, auchoricics continue ro harass them by disrupting meetings, arresting teachers, and gi\'ing srndcnts and participants suspended sentences to be carried our should they again commie these "crimes." The use of suspended sentences is a threatening taccic devised by the Miniscry of lnform:uion (Incelligence). Under recent government practice, che Bahf fs receive no written documentation relating to their arrest or punishment.

DeniaJ of Access to Education An entire generation of Baha'fs has been systemacically barred from higher education in legally recognized public and private insticucions of learning in Iran. After having been denied acctss ro these instirutions for many years, rhe Baha'ls established cheir own higher education program in i987. In r998, however, intelligence officers arrested (and subscquencly released) some 36 faculcy members of THE BAHA'f WORLD 2002-2003

the Baha'i Inscitute of Higher Education (BmE) and also seized textbooks, papers, records, computers, and furnicure. In 2001, three classrooms used by members of the community were seized, and in mid-2002 an instructor of Baha'i youth was summoned co the Inrelligence Agency. In July 2002, the authorities disrupted BIHE qualification examinations in eight different locations simultaneously, videotaping proceedings, interviewing students, confiscating examination papers and Baha'! books-thus showing that che government is pursuing its established policy of intimidation. The Baha'f Faith places a high value on education. Baha'fs have always been among the best-educated groups in Iran, and the erosion of their educational level is inevitably impoverishing rhe community.

Confiscation and Destruction of Community Property Bahf f cemeteries, holy places, historical sires, administrative centers, and ocher assets were seized shorcly after the i979 revolucion. No properties have been returned, and many have been destroyed. Seizure of cemeteries throughout Iran has created problems for Bahf ls, who have difficulties burying their dead and idencifying gravesites. They are permitted access only co areas of wasteland, designated by the government for their use, and are nor permitted to mark the graves of their loved ones.

Confiscation of Properties Belonging to Individual Baha'1s The property rights ofBaha'fs are generally disregarded. Since i979, large numbers of private and business properries belonging to Baha'is have been arbitrarily confiscated, including homes and farms. In recent months, there has been an increase in confiscations. Sometimes when property is confiscated, a court decree is issued, stating that che owner is an "active member of the misguided Baha'f seer. " BAH,f fs IN IRAN: CURRENT SITUATION 251

Denial of Employment, Pensions, and Other Benefits

The government is also syscemacically weakening rhe economic base of che Baha'i communiry by depriving many Baha'fs of che means ro earn a living. In the early 1980s, more than ro,ooo Baha'fs were dismissed from posicions in government and educacional insricutions. Many remain unemployed and receive no unemploymenc benefits; many others had their pensions terminated, and some were even required co return salaries or pensions paid before their dismissal. Employmenr opponunities are srill limired. Even when Baha'fs find employment in the privace seccor, in many cases government authorities somehow intervene and force the owners of the companies concerned co fire chem. When Baha'fs start a private business, the authorities auempt co block their accivicies. Moreover, chere have been what we believe ro be auempcs ro scare Baha'{s engaged in agriculture away from their land.

Denial of Civil Rights and Liberties Under Iranian law, Baha'fs have no legal proreccion and thus their rights can be ignored with impunity. Harassment continues unabated in a number of communities. The applicarion of some laws has been modified. During the year 2000, measures raken by the government made ir possible for married Bah:ff couples robe registered as husband and wife and for the children of such couples to be regisrered. But the relevant law has noc been changed; neither Baba'{ marriage nor Baha'f divorce is legally recognized in Iran. The right of Baha'fs to inherit is also denied. The freedom of Baha'fs to crave! oucside or inside Iran is ofcen impeded by Iranian authorities and sometimes denied. Although recent years have witnessed an increase in the number off ranian Baha'fs given passporcs, ic is not clear that there has been a change of government policy on this issue. THE BAHA'f WORLD 2002-2003

Recent Official Statements Iranian represenracives have made several encouraging scacemenrs in incernacional fora during che pasc rwo years. In the June 2000 Session of che ILO [Incemacional Labour Organization], che represencacive of [ran reportedly seated: ''Alchough the members of che Baha'i faich do noc belong co a recognized religious minoricy, under the terms of the legislation approved by che Expediency Council in i999, all Iranians enjoy che righcs of citizenship irrespective of their belief." Ac the meeting of the Committee on the Righcs of rhe Child held in May 2000, the Iranian represencarive reportedly said char the adoption of chis new law had improved the sicuarion of those who followed "non-recognized religions and beliefc; such as che Baha'i faith." We welcome these staremenrs, bur we have yet to see any evidence that the "righc co citizenship" legislation is being implemented. The patterns of persecucion detailed above persist to this day. Claims by the Islamic Human Righcs Commission (IHRC) co have achieved some success in investigating a number of cases involving Baha'fs also appear to be unfounded. Baha'fs in Iran did submic some cases co the lHRC when ir was first escablished, and representatives of rhe Baha'f Internacional Commun icy spoke wich the lllRC delegacion ro rhe Commission on Human Rights last year. But no steps have been taken by rhe IHRC to resolve any of the cases or co defend the rights of the Baha'i religious minoricy in Iran. On the contrary; che situations of some Baha'is concerned in the cases submitted to the IHRC have actually worsened.

Summary Conclusion OveraH, we must report char persecution of the Baha'is in the Islamic Republic of Iran has intensified since the Commission on Human Rights decided to suspend formal monitoring in chis country. Arrest and shore-term detention of Baha'is has increased; teachers and srndenrs continue to be harassed; more properties have been confiscated; and actempcs have been made co scare Baha'fs off their land. The franian government is now declaring-especially to the European Union, with whom it has scarred a Human Rights Dialogue--that ic is commicred to improving the human righcs situation BAHA IS IN IRAN: CURRENT SITUATION 253

wichin ics borders. We would like to be hopeful, bur we have yec ro see the government rake even one clear step coward ending che persecution and discriminacion faced by the Baha'is, let alone make any move in the direccion of establishing full legal protection for the Baha'i community. Baha' is in Egypt CURRENT SITUATION

Oral statement ofthe Bahd 'f International Community to the 59th smion of the United Nations Commw1on on Human Rights, held from 17 March to 25 April 2003 in Geneva, Switzerland.

T he harassment and injustices rargering the Baha'fs in Egypt are clear violations of freedom of religion or belief. Regrettably, we have nor seen any measures taken by rhe government of Egypt to righr rhcsc wrongs, and so we are compelled to request char the incernarional community call upon rhe Egyptian authoricies to resolve the issue. Since 1960, when President Nasser issued Presidential Decree No. 263, the Bahf Is have been subjected co active persecution in Egypc. This decree singled out the Bahf f community, dissolved irs religious institutions, banned all its religious activities, and suppressed irs community life. The decree is still used today co insrigare police investigations, arrests, domicile searches, and the dcsrrucrion of Baha'i religious literature, and it is restrictively inrerprcred by the courts in ways chat reduce rhe status of the Bahf fs to that of second-class citizens. All members of rhe community are under strict and consranc police surveillance. They have no access to any form of legal marriage, cannot obtain custody of children, child allowances, or alimony, and are often denied access to pensions and inheritance. Not being legally married, they cannot even obtain a family record-a doCLJ- menr required by law in Egypt for many official purposes.

THE BAHA'f WORLD 2002-2003

The Baha'fs are not free co profess cheir faich in Egypc. Article 46 of the Egyptian Constitution says chal "The State guarantees chc freedom of belief and rhe freedom of rhe exercise of religious rites," and it makes no mention of recognized religions. But many Bahffs have been detained on charges rhac stemmed from talking to friends in chc privacy of their homes abouc their belief.c;, or from gathering in private, in small numbers, for devocional readings and prayers. The authorities consider these co be acrivicies previously performed by Bah:i'f Assemblies and thus outlawed, regardless of cheir peaceful, private, and devotional narnre. The Baha'fs are regularly denounced as apostates, in rhe media or in widely publicized courc decisions, which are generally accompanied by advocacy of hacred on religious grounds. The Mufti of Egypt and members of che Academy of Islamic Research of the Azhar, who are government appointees, have associated themselves on several occasions with this inciremenr co hatred and violence, giving ic an air of official approval. And che government does nor cake any action against those who cry out thac Bah:i'f apostates deserve co be killed. Published documents establishing these facts are easy to obtain. The Special Rapporteur on freedom of religion or belief has mentioned some of chem in his reports. The Baha'f Internacional Community expressed these concerns in a submission co the I luman Rights Committee lase year. In rhe Concluding Observations issued after ics review of Egypt's periodic reports, the Committee deplored rhe ban on worship imposed on che Baha'i community in chis country. le also expressed concern about "che pressures applied to the judiciary by exrremists claiming ro represenc Islam, who have even succeeded, in some cases, in imposing on courrs their own interpretation of che religion."' The Egyptian Bah:i'ls are a law-abiding, peaceful community. Their only request is that the government remove all of rhe official obsc~uccions and rescricrions char target rhem, including Presidencia1 Decree No. 263 of r960. Ir is our sincere hope that the auchorirics will rake all of lhe measure.'> required, so rhac rhe Bah a' is will soon be free co praccice their taiLh in Egypt.

See cc1•Rlco/76/EGY, p. 5, para. 17. Social Cohesion DWELLING IN THE SAME LAND

A statement by the Muional Spiritual Assembly of the Bahd 'Is ofthe United Kingdom, May 2002.

I ncreased arrenrion has been focused recently on rhe need to promote better incercommunity relationships between rhe various elements of our society. Addressing chis issue, a previous paper 1 has already referred co rhe need for a society-wide change of moral consciousness and understanding and a wider social vision. Poor relationships between individuals and berween groups are symptoms of a dysfunctional and fragmented society. Particular acrencion has been given to questions of race and color, bur these are nor che only issues. Hosriliry and suspicion can develop nor only across racial boundaries, bur also across those of echnicicy, culture, religion, gender, generation, narionaliry, region, education, and class. The stresses wirhin our society can be seen as symproms of an unprecedented global restructuring of human society over the past 150 years or so: che mingling of races, cultures, and creeds to a previously unimagined degree, the reordering of long-cherished inscicurions and a growing perception of our world as an increasingly incerdcpen<lenc "global village." The failure to respond fully co

1 he National Spiritual Assembly of the Bahf (s of rhe Uni red Kingdom , "Communicy Cohesion: A Baha'f Perspective," February 2002, available at hrrp://www.bahai.org.uk/dp/s-cohesion.hrm.

THE BAHA'I WORLD 2002-2003

such change and whac lies behind iris reAecced nor only in signs of social disinregration bur also in an accompanying moral crisis and abdication of ethical and behavioral srandards. These are all signs of a loss of underscanding of our true nature as human beings. There is a need to reappraise many accepted approaches and accirudes if chis increased arcencion is actually co reduce che mistrust and anripachy chat too often exist in our society.

The Baha' 1Vision While association with all peopk of diverse beliefs, customs, and oudook is enjoined on His followers by Baha'u'llah, His vision of a truly cohesive society goes far beyond the limits of mere association or appreciation of cuhural difference, imporcanr though chese are. He secs our che building of a global society whose closely knit fabric shall be based on active cooperation, rcciproc.ity, shared spiritual and moral values, and genuine concern for ochers. This society would go beyond a mere passive coexistence and would promote human dignity, stimulate che release of human pocencial, and actively cultivate the inhcrenc nobility which Baha'fs believe makes up the basis of human nature. The foundation of chis vision rests unambiguously on rhc principle of che oneness of the human race. Such a unifying vision should nor be confused wich uniformity:

hr from aiming ar che subversion of the existing foundations of society, it seeks co broaden its basis .... le can conflict wich no legicimare allegiances, nor can ir undermine essencial loyalties. Jes purpose is neicher co sciAe chc Aame of a sane and incelligenr pacriocism in men's hearcs, nor co abolii.h the system of nacional auconomy so essential if che evils of excessive centralization are 1o be avoided. Ir does nor ignore, nor does ir accempr co suppress, the diversity of echnical origins, of di mace, of history, of language an<l rradicion, of thouglu and habit, chat differenciace che peoples and nacions of the world. 2

Shoghi Effendi, The \Vorld Order ofBahdi11/dh: Se/med Lettm. 2nd rev. c<l. (Wilmeue, IL: Baha'f Publishing hust, 1993), p. 41. SOCIAL COHESION

The global community thus envisioned will delight in the diversity of che secondary characteristics of every minority, race, and class within it, but will firmly uphold unity in fundamental principles. Ir calls for complete freedom from prejudice in dealings with peoples of a different race, class, creed, or color, and ir imposes an inescapable obligation co nurture, encourage. and safoguard all, whatever their faith, race, class, or nation. A person's origins will no longer b~seen as defining "who chey really are," buc will lend discincrion and charm ro such a society in demonstrating "unity in diversity." Social change, in che Baha'i view, begins not with the community bur with the individual. A person's moral and ethical code and feelings of self-worth come from the basic forces of human nature, hue they can be developed positively or discorced, even destroyed, depending on that individual's life experience. Social endeavors, from local group ace ions to changes in the structure of society's governing institutions, may be proposed or worked for, bur no plan will have a lasting effect unless ic is built upon an inner revolution, a dramatic change in the acmudes of the individual. It follows char establishing an agreed sec of core values \.Vhich all individuals, and hence society, are prepared co embrace is absolurely essential for any program of social cohesion.

A Reappraisal Policies and attitudes concerned with diversity but which regard the human race as unalrerably divided and which see society as a virtually impermeable "community of communities" need co be reassessed. They may all coo easily be understood ro reinforce old barriers and insularities, whether of culture, race, religion, or gender, be seen to protect groups from legitimate criticism and justify human righcs abuses as "culcural differences,'' and they may unwittingly confirm the prejudices of those with no incerest in incegrarion. And while anti-racist initiatives arc clearly essential, and regulating behavior by legislation has a place, they are unccrrain modifiers of basic arritudes and beliefs. Unless these latter are changed, ir is doubtful if a truly cohesive society can ever be more chan an unachievable ideal. 260 THE BAIIA f WORLD 2002-2003

Racial discriminacion is un<loubcedly a major c.\llsc of division, and a force for harm in societv, buc ic is not ch<: only one. Ar chc roor of chis and alJ forms of discriminacion is chl: erroneous idea chac humankind is omchow composed of sep.1ract and discincc races, peoples, or castes ••rnd chac chose subgroups innacely possess varying incclleccual, moral, and/or ocher capaciries. which in curn justify differenc forms of crcacmenc. The rcalicy is rhac chere is only the one human race, a single people inhabiting chl: pl.mer l::.arrh. one human family bound cogecher in a common destiny. While a basic recognition of this reality is chc ancidoce co sociecal division in all its forms, racial and ethnic prcju<liccs are often reinforced by. or arc manifesrarions of. other corrosive agencies: cultural, economic, and cducacional prejudice; religious run<lamencalism; the impersonal nacure of modern induscrial sociccy; or che influence of incernacional events. Failure co recogni1c chese influences will inhibit accempcs to redress racial injuscice and incokárancc. Much ancagonism and confusion can be amihuced co chose who have appropriated religion for rheir O\\.'n sdfish purposes-fostering animosity. suspicion, and the condemnacion of ocher creeds. Fanacicism, nocions of superiority, and conAicc poison the wells of tolerance and rcpre..~enc corrupc expressions of true religious values. As a resulc, rhe cransforming power of religion is weakened or cancelled out and rhc positive contribution it can make reduc.cd or eliminated. \X'hilc chc right co freedom of choughr, conscience, and expression of belief is now codified in international human righcs insrrumcnts, chc irresponsible exercise of such freedom co promote hatred and disunicr should be curcailed.

Changing Attitudes )om~ intergroup prejudice expresses less a specific dislike so much as a kind of generalized rimidit) and feeling of awkwardness in coping with unfamiliar situarions, unknown people, and misunderstood culrural practices. If human beings were purely rational then che way co change auitudes .rnd make them appropriate would be merely by the disá scmin,1tion of faces. This has been tried rime and cime again but has bl'en shown to have licde effect. Information alone, when ir differs SOCIAL COHESION

from preexisting, currently held poincs of view, seldom if ever causes atticude change. le is more likely to be rejected as propagandist and one-sided. Genuine personal and social contact between members of different ethnic groups can be more effective. However, even chis has its limitations. It is most effective when contact is between people of approximately equal social status, when che individuals involved have ocher things in common. Thus education, class, generation, and socioeconomic circumstances have a role to play in social cohesion or lack of ic. These factors deserve accention, but programs char exaggerate cheir imporrance or see things purely in sociological terms are bound co have limited results. While such social discinccions are unavoidable indications of human diversiry, ic is a great mistake to believe char because people are less well-educated or live different lives they are lacking in either incelligence or sensibility. Discrimination against anyone on whatever grounds, whecher social, culcural, or ethnic, is a violation of human dignity, is perverse, and must be repudiated. Prejudice and pretension are, in effect, failures co recognize, however the thought may be expressed, char we are all children of one loving God. At che same cime, we should not be blind co the discinctiveness and sensiciviries of people who come from different backgrounds. Education is essencial co increasing knowledge and undemanding of the great diversity of che human race, buc ic muse be more chan che ingestion of faces. le muse emphasize che oneness of humanity, inculcate moral and spiritual values, and promote chose personal qualities needed for a proper undemanding of human diversity: "courcesy, reverence, dignity, respect for the rank and achievements of ochers are virtues which contribute co the harmony and wellbeing of every community." 3 ln cultivating these qualities, example is one of che best educacors. Those who today ace or arc seen as role models may cake noce. However, while the Baha'i writings elevace respecc, dignity, and reverence to a high station and describe courresy as "che prince of virtues," they concrast chem with frivolity and facetiousness, ribaldry,

3 Universal House of Justice, letter to an individual, 2 2 February 1999. THE BAHA'f WORLD 2002-2003

and effrontery. These lase all-too-prevalent qualities-finding expression in studied confroncarion, incempcrare abuse, and aspecrs of che adversarial system-have fomenced mistrust and disdain for society rather chan promoting harmony and well-being.

A Pattern for the Future Greater social cohesion requires a commonly shared vision of communily life. This vision should recognize bolh a sense of individual and community purpose and the worth that each individual and each group concribuces to the wider community. The success of such a paccern of society depends upon rhe accirudes and perceptions, and the personal integrity and moral rcsponsibiliry of the individuals who compose ic. While misplaced loyalty ro one particular creed or another has at rimes provoked division, rhe rcjeclion by many of attachment to any creed or faith has nor led m a marked increase in rolerance or brotherly love. We may deduce, therefore, there is scill a place for the spiritual impulse ro encourage human virrue and elevare human narure above the crudeJy material. Inseparable from rhe elevation of human narurc is an appreciation of what is meanr by diversity and the oneness of humankind. Oneness and diversiry are complementary and inseparable. That human consciousness operates through an infinite diversity of individual minds and motivations decraccs in no way from irs essencial unity. Indeed, it is this diversity chat distinguishes unity from homogeneity or uniformity. The notion of diversity wirhom the concept of unicy becomes merely a euphemism for division. \X'ith an approach chat is neither solely pragmatic nor solely spiritual, Baha'fs suggest their own experience can offer a useful pattern of social cohesion. Their success in building a unified communjty seems solely from the inspiration of the spiriwal teachings of Baha'u'llah, writing extensively, more than a cenrury ago, about the importance of unity, the n:ality of oneness, and the imperative need for creating a peaceful world civilization. His words srand at once as a cornerstone of Baha'f belief and as a challenge co all humankind: Know ye not why We created you all from the same dusc? That no one should exalt himself over rhe ocher. Ponder at all times in SOCIAL COHESION

your hearcs how ye were created. Since We have created you all from one same substance it is incumbenr on you to be even as one soul, to walk with the same feet, eat with the same mouth, and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachmem may be made manifest. 4

4 Baha'u' llih, The Hidden WOrdr (Wilmcrrc, IL: Baha'i Publi~hing Trust, i994),

Arabic no. 68, p. i.o. INFORMATION A ND RESOURCES Obituaries

THOMAS R. BAUMGARTNER JR.

On 15 hbruary 200J, 111 McMin11ville. Oregon, the United States. Thomas Baumgartner was born on 12 April 1922 in Kansas Ciry. Kansas. He first learned of che faich in his teens in Miami, Florida. and after becoming a Baha'i in 1940, ar che age of 18 1 he went on to live a life of discinguished service. He was minally accive in che Miami Baha'i communiry, was elected to the firsc Local Spiricual Assembly of Dade Counry, Florida, and lacer to the first Assembly in North Dade Counry. In 1958, he departed with his wife Dorothy and their five sons for Alaska, one of the goal regions of the Ten Year Crusade. Undeterred by the harsh conditions, they made their fim home in the Norch Pole region. The family ultimately lived in some 14 different locales, including native villages, where they caught the Bahf f Paith to members of the lnupiac, Athabascan, and Tlingit peoples. Mr. Baumgartner and h is wife also adopted a daughter while living in Alaska. He worked for a rime at rhc Geophysical [nsticure at the University of Alaska Fairbanks, and also in telecommunications, spending 26 years in rhe development and installation of satellite-based telephone service in many remote regions of Alaska. Some of his ocher efforts for the Faith included undercaking numerous trips co assist in the growth and development of Bahf( communities in Alaska, Canada, rhe United States. and Dominica. The family moved back to the United 5rnces in rhe early r97os and he continued to serve che Faith there unril his <leach. 268 THE BAH,ff WORLD 2002-2003

JOAN CAM RASS On 17 September 2002, in Henderson, AuckLmd, New Zell/and. Joan Cynthia Heslop was born on 27 April 1926 in Harrogace, Yorkshire, England. Afcer graduacing from rhe Universiry of Oxford in England, she worked as a teacher, occupying che poM of head of che Geography Depanmenr ar Roundhay High School for Girls in Leeds unul i960. She was elecccd a fellow of the Royal Geographic Sociery in 1953. During che 1960s and 70s, she wrore cexcbooks for secondary schools. Jn 1961 she married Rex Camras~. Mrs. Camrass became a Baha'f in 1974 in S:imoa and soon dedicared her effons co serving rhe Baha'i communicy in New Zealand. She served on che Auckland Ciry Local Spiritual Assembly from 1975 ro 1978 and on the Manukau Assembly from t979 co 1983. She was widowed in 1978 and from char year until 1991 worked in New Zealand's nacional Baha'i archives. rhcrc, she was dcvoced co caring for and cacaloging the hisrory and archives of che country's Bah:i'f communiry. She initiated che filing sysccm of tht: Nacional Spiricual Assembly and wrote an insrruccional booklet on keeping archives. In 2.001, her book Resolute Advance, a h1srory of che development of rhe bnh in New Zealand, was published by Viking Press. To honor her memory and her efforts, rhe National Spiricual Assembly renamed irs n•Hional library the Joan Camrass Reference Library. ARAMIS COSTAS On 18 September 2002, in Burzaro, Buenos Aires, Argentina Aramis Orlando Cosr:is was born on 31 January t932, in Jose Marmol, Buenos Aires. His parent!> became Bahffs in 1941 and from chat poinc raised their children in rhe Faich. Mr. Coscas affirmed his belief in 1945 and lacer cook the raich to new regions of Argcnuna. He worked as a dei;igner and sign maker and was able to travel widely in pursuit of rhe needs of the Argentinean Baha'i communiry. He married Lydia Barsellini in 1958 and they traveled together, accompanied by their only son, co carry out an inrensive program of expansion of Bahff communities in rhe Mapuche area in General Roca. fhey csrablished the first Local As~embly m General Roca in 1969, and during the fami!Y's four years chere Mr. Costas had a regular radio program abouc rhe Faich, wirh listeners as far away as Chile. He was also inmumemal, with his wife, in developing Argentina's first national bulletin in 1962. He served on the Local Assembly of Alm1rante Brown from 1976 unril 1999 and, in 1967, Mr. Coscas was clecred co rhc Spirirual Assembly of Argentina. OBITUARIES

LACEY CRAWFORD On 21 July 2002, m Columbia, South Carolina, the United States. Lacey Crawfor<l w.ls born on 12 December 1920 in Toledo, Ohio, and became a Bahf I in 1964, after a tour of duty in the us Army. A graduate in phorography from the lllinois Institute ofTechnology, he worked for Johnson Publishing Co., chc world's largest black-owned publisher. His work as the lead photographer for a groundbreaking article on the Bahf f foaith in !!bony magazine was used in Baha'i teaching materials. During the 1960s, he moved with his wife, Echcl, ro South Carolina to teach the Baha'i Faich in the rural areas of the American South. In 1968 he abandoned a promising career as a highly regarded photographer to serve at the Baha'C World Centre in Haifa, Israel, where he was the head of che Audio-Visual Departmenr for more than 20 years. Returning co South Carolina in r993, he and Echel served the Cause wich discincrion. In its leccer after his death, che Universal House of Justice particularly recalled his '\ceadfast faith and resoluce devotion chat shone through a gen de bur cnchusiascic spirit."

UNA DEAN On 8 March 2003, in Fdmonton, Alberta, Canada. Daughter of Hand of rhe Cause of God George Townshend and his wife Nancy, Una Townshend was born in Ireland on 20 April 1921. She accended a women's college in Cheltenham, England, and was active as a Baha'i from early on in her life, first in Ireland and later in Italy, serving there as a member of the British armed forces during World War 11. In 1946 she became the firsr Baha'i co settle in Dublin and was later a member of that city's first Local Spiritual Assembly. She aho helped establish the first Local Spiritual Assembly in Liverpool. In October 1953, to fulfill a goal of the Ten Year Crusade, she became the first Bah:i'f in Malta, an act for which Shoghi Effendi named her a Knight of Bahf u'llih. In a lecrer to her father, Shoghi Effendi wrote: "The work so splendidly initiated by your dear daughter is unique, hiscoric, and of vi cal importance. I admire her courage, zeal, devotion, and perseverance." She returned to Ireland in 1954 to aid her ailing facher and assist him in writing Christ 1md Bahri'u1Mh, which Shoghi Effendi called Mr. Townshend's "crowning achievement." After her father's deach in March t957, she moved co Canada. On a crip to 'Seaccle she met and later married Richard (Dick) Dean and the couple ~ceded in Edmon con, where she served on che Local Spirirual Assembly until 1987. The Deans' daughter, Farah, has a severe mcncal disability, and the family was among che founding members of the Alberta Associacion of Families in Action for the Dependem Handicapped. In a message after her passing, che Universal House of Justice wrote of her ..exemplary courage~ in THE BAHA'f WORLD 2002-2003

caking the message of Baha'u'llah co the people of Malta and requested char the Baha'fs oflreland hold a memorial service co celebrate her life and services to the Baha'f community.

FRANCES B. EDELSTEIN

On 22 February 2003, in Medford, Oregon, the United States. Frances Bradford Jones was born on 8 April 19ro in Manicuck, New York, and embraced rhe Baha'i Faith in 1938. During the 1930s and 40s her work for che Baha'f community included efforcs to improve race relations. In 1943, she assisted in forming the firsr Local Spiritual Assembly in Sioux Falls, Sourh Dakota. Ocher services included working as secretary of the New York Bah a' r Cencer and the Green Acre Baha'i School in Maine; she also served on Local Spiritual Assemblies in New Jersey and California. In 1954, she pioneered co Famagusra, Cyprus, at rhe request of Shoghi Effendi and stayed for rwo years before returning to the Unired Scates. Lacer she helped to form che first Local Spiritual Assembly in Lucerne, Swiuerland, where she lived from 1960 to 1963. She married Ephraim "Frank" Edelstein in 1969; he died in 1973. Her last few years were spent in a care facility. Though blind, she still taught the Faith actively to all with whom she came in concacc.

DAWN EDWARDS

On 24 December 2002, in Bellingham, Washington, the United States. Dawn Edwards was born a.round 1916. Her services to the Baha'i Faith included pioneering co Nepal from 1972 to 1975, co Turkey in 1975. and co Thailand from 1976 to r978. She also undertook a trip co Romania in May and June 199i. Her published works about che Baha'i Faith include Pocket Thoughts, Bahd'f Basics, and Petals ofPoetry. In ics message after her passing. the Universal House ofJustice wrote char her "selfless services" as a pioneer were a "res cam enc to her devotion" co the Faith.

ELAINE EILERS

On J November 2002, in Harare, Zimbabwe. Elaine Snider was born in Champaign, Illinois, the United Scares, on 15 December r91 7. Her father, Howard J. Snider, was a Knight of Baha'u'llah, and they served together on the first Local Spiritual Assembly of Smyrna, Georgia. She was also a member of che Disrricr Teaching Comminee in Northern Georgia during the r96os and '70s. She studied incerior decoration, was an arcisr by profession, and was a concributor co the Brilliant Star children's magazine. She married William Ei lers and the couple had three sons. Though she was partially paralyzed in her left leg from polio in 1949, it did not stop her travels for the Faith. A pioneer co Malawi in rhe early 1970s, she was only OBITUARIES 271

able co stay for a year and a half before returning to the United States due ro visa problems. In 1976, she recurned co Africa, chis cime seeding in che area of Rhodesia that would lacer become Zimbabwe, and remained there until the end of her life. I !er services to che Bahff communicy in Zimbabwe included membership on various national and local commiccees, and work in rhe office of the Concincnral Board of Counsellors. She also offered financial assistance m many Zimbabweans for their educarion and contribmcd to the conscruo-ion of seminar facilities and the nacional center in I lararc.

KHOJASTEH KIYANI On JI Novembrr 2002. m Begnins, Vaud. Switzerll111d. Khojasteh Khor\hand \VJs born in 1917 in Tehran, Persia (Iran), 10 a Baha'i familr. In Tehran. ~he ~crved on the Commirccc for the Advancement of Women and the Commiuee for Liaison with Auchoriries, as well as financing and establishing a free school for village children in .harif-Abid. Qazvfn. Around 1956, she left Iran for Europe, seeding first in lcaly, where she helped to establish the first Local Spiritual Assembly of Padova. She lacer moved co Paris, where she married I lossein-Gholi Kiyani, who died Ill 1993. Together with her husband, she donared a building in Paris for use as the nacional Baha'i center and also participated in rhe acquisition of a historic building where 'Abdu'l-Bah:i had scayed during His visit to Paris in 1913.

KHODARAHM PAYMAN 011 2 August 2002, in Jnkartll, Indonesia. Khodarahm Hormo1dyar Payman was born in November 1921 in Yazd, Persia (Iran), to a Bahf i family. I le moved ro Bombay, India, in 1942 co Starr a career in business and during his rime in the country was dee.red co the Regional Spiritual Assembly of India, Pakistan, and Burma. He married Parvin Siroosi in 1947, and the couple had rhree children. ln i950, chey pioneered to Indonesia (then known as the Ducch Ease Indies) and remained in rhar counrrr unril che end his life. His business career continued in Indonc.~ia, where he worked as an exporter of 1ea and later as a representative of a foreign relccommunicacions company. When he arrived, the country was engaged in , war for independence. There W.1!> only one ocher Bahff in Indonesia at chc 1ime, and during the majority of his rime chere, che Faith's acciviries were heavily rcstricced by the government, buc he was nonetheless able 10 do much in support of che Baha'i communiry. 1le was a founding member of the Loe.al "ipiricual Assembly of Jakarca and a member of rhe firsr Regional Sp1ricual Assembly of Soucheasc Asia when it formed in 1957. He also became Aucnt in the Indonesian language and was able co rranslate Bahff writings. He served as an Auxiliary Board member and in r968 was appointed by the Universal 272 THE BAIIA'f WORLD 2002-2003

f louse of Justice co che Continencal Board of Counsellors for Asia. He served as a Concincncal Counsellor for 22 yea~ and traveled extensively, undcnaking teachings trips co Malaysia, Burma, Laos, and che Philippines. Among his ocher ~erviccs was his membership on the Regional Board ofTruscces ofl:fuququ'llah Ill Sourheasc Asia. After his death, 1he Universal I louse of Juscice asked char memorial gachcrings be held in his honor in lndonesia and at che House of Worship in New Delhi, India. PAPAU'ITELE STEVEN PERCIVAL On 17 December 2002, m Apia, Sllmoa. ~usuga Papali'icele Stephen Charles Percival was born on 13 February 1929 in Nuku'alofa, Tonga. He became a Baha'i in July L957 and was elected co che Regional Sp1ricual Assembly of che Baha'fs of 1he Sou ch Pacific in r959, also serving on che firsc Local Spirimal fusembly of Apia. Despite having lirrle formal educ.icion, he established a successful business in Samoa and served on several governmcncal advisory boards co assist in developing rhe country's cconom}. In 1962, he established one of che first manufacruring planes in ~amoa, mass producing men's shim with tradicional design prints. Among his many service:. co rhe Faith were his frequent cr.wels to rural villages in Samoa to ceach che Faith. He also donated land for the first Baha'f cenrer in Samoa, was inscrumenral in securmg thL propeny to serve as rhe sice for rhe House of Worship ac Tiapapara, and ncgoriaced wirh che government ro secure recognicion of Baha'i holy days as rdigious observances. He had five children with his wife, Grera Gurau, whom he married in 1953. He was also .1 close friend of His I lighness Su~uga Maliecoa fanumafili Il, who bescowed che tide "Papali'itele" on him, a designation meaning "high chief."

JOYCE HONEYMAN PERDU On TI Drcember 2002, in Cardiff, Wales. Jo}'ce Eileen Honeyman was born on 27 November 1922 in London. She married Joseph Perdu in Cairo in 1951 and the couple had three children. Alrhough her husband raughr her chc rallh, she did not formally embrace it until 1961, after separating from him. She lived in several coumries in Africa, inclad1ng Sudan, \1adagascar, and Sourh Africa and worked for the British Foreign Office in London and Beiruc. fáor most of her life, she was an English reacher. In 1961, after having formally declared herself as a Bah:i'f in che t JK, she pioneered co the Canar) hlands, inicia1ing more chan 40 year~ of craveling in service co the Fairh. She was a member of rhe Local Spiritual Assembly of Las Palrnas unril she moved co Spain in 1964, where she served on the fim Local Assembly of Malaga and ocher Local Assemblies in Jaen, C6rdoba, and Almeria through the 1970s and '8os. She also lived in Honduras from r984 ro OBITUARIES 273

1996. Jsshling nascent Baha'i communici~ and craveling extcmivdy through chc councry before finally returning co che UK, where she passed away.

FUAD RI7AJ On 10 Dl'mnber 2002, in Tunbridge \'(fe/u, Kent, England. Born in "IChran, Iran, on 5 January 1944, Fuad Rizai was a third generation BahJ.'i. I le moved ro England in rhe early '70s and \\,lS nm dectcd as a member of the I ocal Spimual Assembly of Tunbridge Wdb in 1975. serving on char hod} until 200J. In 1979, Mr. Rizai began working on rhc Bah.i'f Advisory Scrvicl'. a commiltec set up by the National Spiriwal Assembl)' of the Unicc<l Kingdom co assist Iranian Bahffs arriving 111 the LK in rhe wake of che Iranian revolution, during which rime che Bahff communiry in Iran was heavily peN:cuted. I le continued chis valuable service for rhe ror of his life and was always a\•ailable co help people wich difficulcic . In February 1991. he commenu:d \\ork .u the Baha'i nacional center in London as office manager, and he remained in the National As~embly's service until shorcly before his passing. I le also served on che Nacional Properties Committee, carrying our work on tht• various Baha'i propemcs in che UK. In its mc,sagc afcer his passing, rhc Universal House of Justice wrote of his "exception.ti devocion and dedication," particularly in his assistance of the Bah.i'f refugees. Mr. Rizai had three children \ irh his wife, Jill Dinnings.

HESHMAT'U'LLAI I SABET SHARGI II On 27 Mtt..Y 2002, 111 Kampala, Ug1mdt1. Hcshmat'u'll,1 h .S.1bec 5harghi was born in a small village 111 Ka.~han, Persia (lran), on 20 M.m.h 19u. His famil) members were per\e~uted for their religion. as rhcir father wa~ a well-known Muslim reacher who became a Baha'f. In 1953 he left Ir.in for rhe Persian Gulf region co spread the BahJ'f reaching). He resided 111 ~cvcral differenr countries, serving on a \,triecy of Local •rnd National Sp1mu.1l A~scmblies for more than 30 years. He wa with che Hand of che Cause of Cod '\maru'l-Baha Ru~fyyih Khan um on her vi,ic co Kenya and Erhiopia in 1968 )he lacer advised him co go co Sudan, and in 1975 he pioneered co that countf} with his family, living and serving th<:re unril 1997. That year. che Universal House of Justice recommended that he and his wife Minou go co Ug.111d.1 to serve as cuscodi.ms of the House of Worship 111 Kampala They serwd there for five years before his dearh. I le wa~ buried on chc grounds of che I louse of Worship. 274 THE BAHA,f WORLD 2002-2003

On 2 January 2003, in Bukittinggi, Indonesia. Fa<;ll'ullah Asr:i.n( was born ro a Baha'f family on 21 March 1917, in .S..bJilivan, Azerbaijan. ln 1944 he married Lamieh Ahmadpour-Milani, and together rhe couple raised four daughrers. Active as a Bah:i'f while pursuing a career in medicine, he served on rhe Local Spiritual Assembly of Mar:i.ghih, Iran, from 1949 ro 1955 and also founded a hospiral in rhe ciry. In 1955, he pioneered ro Indonesia with his wife and their four children. After rwo years in the counrry, he was elected ro the Regional Spiritual Assembly of the Baha'ls of Southeast Asia. His Baha'i services and his work as a physician developed concurrently. He helped to establish a number of Bah:i'f study classes, children's classes, and summer schools in both Padang and Bukiuinggi and was instrumental in forming rhe Local Assemblies in Sigli, Padang, and Bukitringgi. He was also appointed director of the ciry health services and director of the public hospital in Sigli. Or. Asranf was in charge of surgery in both che military and the public hospitals in Sigli, Padang, and Bukirtingi and was decorated with medals of appreciation and certificates of achievemenc from the directors of the hospital in Padang. He received other commendacions for his services to the people of Indonesia, including those from the Commander-in-Chief of che military and the Oepury Minister of Defense; he was also appointed as Professor Emeritus for anaromy at Universitas Andalas. Because of his repucacion in the medical profession, he developed a good relationship with governmenc authorities that aided the Baluff communiry when its members were harassed or censured during the 37-year period when che Faith's activities were restricted. After his deach, the Universal House of Justice recalled his "magnificent example of un swerving conviction ro the servi ce of humani ry."

BARBARA RUTLEDGE SIMS On 24 April 2002, in Tokyo, japan. Barbara Helen Rutledge was born on 17 April 1918, in San Francisco, Cal ifornia, the United States. She was a third generacion Baha'f and lived in several communicies in Southern California in her early years, bur felt a strong desire to tra_yel to another country. She married Charles A. (Sandy) Sims, who was not a Baha'( bur had been born and raised in Japan. This, combined with encouragemenc from Hand of the Cause of God Agnes Alexander, led her in December 1953 co pioneer to Japan, che coumry where she would dedicate the rest of her life ro advancing the Baha'i communiry. Although she fou nd work with the us government, life was difficulc in a councry still recovering from the ravages of war. She was elected co the Local Spiritual Assembly of Tokyo in 1954, and in 1957 co che first National Spiritual Assembly of North OBITUARIES 275

Ease Asia. In 1974, she was elected co the first National Spiritual Assembly of Japan, serving on thac body until 1993. Her ocher services to the communiry included volunteering in rhe national Baha'i office and the Baha'( Publishing Trust, and helping co develop the national archives ofJapan. She also authored books about the history and development of che Faith in Japan, Macau, South Korea, and Taiwan, and published her memoirs. In its message after her death, rhe Universal House of Justice advised Bahi'ls in Japan to hold memorial gatherings in her honor.

GERO STRAND On 16 December 2002. in Oslo, N01way. Gerd Osmundsen was born on n March 1910 in Oslo and became a Baha'i in 195r. She raised one son with her husband, Oscar Scrand. Besides her responsibilicies as a wife and mother, her dedication to che Faith was her primary vocation. She served for more than 15 years on the Local Spiritual Assembly of the Bah:i'fs of Oslo, on the Regional Spiritual Assembly of the Baha'ls of Scandinavia and Finland from 1957 ro 1962, and lacer on the National Spiritual Assembly of the Baha'fs of Norway from 1962 co 1968. She also craveled extensively throughout Norway to teach the Faich, parcicularly after her appoi ncment as an Auxiliary Board member, a posicion she occupied from 1968 to i986. Mrs. Strand was a distinguished public speaker and cranslacor ofBaha'f literacure. In 1967, she was granted an audience with King Olav V to present The ProciLlmation ofBahd'u'lldh along with a letter to His Majesty from che Universal I louse of Justice.

MARIE LOUISE SUHM On 20 August 2002, in Princeton, New jersey, the United States. Born 30 July 1925, Mary Louise Kelsey was raised in a Bahff family. With her husband, Richard T. Suhm, she moved co Whitefish Bay, Wisconsin, where they helped co form a Local Spiritual Assembly. Lacer, she, her husband, and their three-monch-old son, che first of their three children, were che firsc Baha'is in Morocco (Jnccrnacional Zone). Arriving in Tangier in r954, they were soon able to form chc first Local Spiritual Assembly there. Both Mrs. Suhm and her husband were named Knights of Baha'u'llih for their services in Morocco, one of the goal areas of the Ten Year Crusade. They stayed uncil 1956, when Mrs. Suhm conrracted polio. The couple divorced in 1976 and she began working ac che n:uional Baha'i cencer in che us, including a stint as manager of the Office of Pioneering from 1977 until 1987. She also wenr ro Taiwan in 1988-89 to reach the Faith there. After her death, the message of the Universal House of Justice scared chac her "sacrificial service will be long remembered." THE BAHA'f WORLD 2002-2003

URSULA VON BRUNN

On 6 Aprtl 2003, in Boliv111. Ursula Klauss was born 21 October 1917 in Bell, Germany. In January 1943 she married Eberhard von Brunn, an army surgeon, who wenc missing in action m 1944 The couple had one daughter. Though Mrs. von Brunn had been raised by a Christian minister, she was impressed by the Faith in her encounter wich 1t at public talks by Hands of the Cause of God Dr. Adelbert Miihlschlegel and

Dr. Hermann Grossmann. She declared her belief in April 1952. In June 1953, she attended an international Baha'f conference in Stockholm, where Shoghi Effendi's call for pioneers to virgin rerrilOries was read, and after seeking advice from Dr. Grossmann she decided co go co Wyk in the Norrh Frisian Islands. There, she lived a simple life dedicated entirely 10 spreading the teachings of the Faith. As the first Baha'i to sercle in Wyk, she was appointed as a Knight of Bahf u'll:ih by Shoghi Effendi. She eventually had co return co the mainland, where she worked as chief secretary in a public library. She served on the Local Spiritual Assembly of Tiibingen and on Baha'i committees, particularly che Committee of the German Baha'i Publishing Trust. In 1967, she was able co join her daughter and son-in-law in Bolivia, where they had pioneered some years earlier. There, she learned Spanish and worked as a secretary while spending much of her rime reaching the Bahff Faith and assisting the community. ln its message after her passing, the Universal House of Justice wrote of her "exemplary courage" and "devoted and selfless services."

SEYMOUR WEINBERG

On 6 February 2003, in Denver, Colorado, the United States. Seymour Weinberg became a Bahff in the 1940s as a young soldier and served the Bahi'f Faith through his writings, public prcsencations, and other oum:ach efforcs. With his wife, Cynchia, he pioneered to Thun, Swirz.erland, in r960 for cwo years. The couple lacer relocated co Colorado, where he rendered services co both the Baha'i communit) and the wider public. He worked as an auditor for che scare of Colorado and was credited with developing and imcituting accounting policies and practices chat helped rescore major government programs affecting the elderly. Alchough he suffered from many physical ailments during the lasr monchs of his life, he shared hundreds of copies of his articles on the Faith, as well as che us National Spiricual Assembly's sraremcnt on the desciny of America, wich rhe medical personnel who assisted him. In ic~ message after his passing, chc Universal I louse of Justice wrote of the "adamanrine faith and irrepressible z.cal [chat] characterized his deeds in rhc reac hing and administrative fields." OBITUARIES 277

flROOZEI I YAGANEGI On 27 Apnl 2002, in Vientiane, Laos. hrooz.ch Mehraban Bidenjeri was born on 14 Febru.1ry 1919 in Yazd. Persia (Iran). She embraced the foaich as a child, after .mending Bahff moral educacion cla.sse~. She married Soroosh Forood Yaganegi in April 1935. in Pune, India, in che first Baha'i marriage in the cicy. In 1941, she left wirh her husband and children as pioneers co che sourh or India, where rhey were rhe first Bahf(s in Bangalore. Together with L-ikshminararan Reddy and her husband, Mrs. Yaganegi was one of che first Baha'is co scan mass reaching of che hirh in chat region of che counrry. She was elecred co firsc l.ocal Spincual Assembly of rhe Ba.ha' rs of Bangalore in 1942. She lacer moved co rhe village of Saic Palyam and Karianapalya, where she served on che Loc.:al Spirirual Assembly until 2001. As che chairperson of che village council. she was instrumental in scarring rhe village school and cook special imercsc in promoting women's educauon, encouraging parents in chc village co send cheir daughters co school. She had an excellent command of the Kannada language and traveled regularly co ceach the Faith. Her home was open co every Baha'i who visited the area and was used for many Bahj'( accivicics, including her moral educacion classes for children and youch. She and her husband eventually donated cheir propercy co the Bahf ( commun1cy, and ir was used as a site for Baha'i educational instirunom. Wich her husband, who died in 1991, she had eight children, all of whom she actively encouraged co spread the Faith in ocher counrries. In 2001, she moved ro Laos, .md passed away there a year lacer. Statistics

GENERAL STATISTICS

Worldwide Bahf1 population More than five million

Councrics/dependcnt territories where 191 countries/ the Baha'f foaith is established 46 territories

Conrinenral Counsellors 81

Auxiliary Board members 990

National/Regional Spiricual Assemblies

Local Spiritual Assemblies 10,344

Localities where Rahfis reside More chan 100,000

Indigenous tribes, races. and ethnic groups represented in che Bal1J'I communiry 2,112

Languages inw which Baha'u'llih's writings have been cranslated 802

Publishing Trusts 33

2.80 THE BAHA'f WORLD 2002-2003

Geographic Distribution of Local Spiritual Assemblies by Continent

Australasia 800

Europe 890

Africa 3.412

Number of National and Regional Spiritual Assemblies 2()0

1811

II.Ill I

.Jo

20 •• 11

() =11111111111111111111111111111 llll ' ..::'"'"',c..~" o\{f. ~)"' ..:J~'~\::..,,.,,'fJ ~,">.',<>t ,cl?'"~ {'i.',(\~ ,./''. ~ ~ ,c+>~,cf~ ,~'-.::.Y.,. I' ,J.;~," ,~~°".,..cf"\.$'~.:;áf~. #" STATISTICS

Social and Economic Development

Bahf f development activities faJI into three general categories. Whether initiated by Baha'f institutions, individuals, or groups, these projects contribute to a global process of learning about a Baha'i approach to social and economic development.

ACTIVITIES OF FIXED DURATION Most Baha'f social and economic development efforts are fairly simple activities of fixed duration in which Baha'fs in villages and towns around the world address, through the application of spiriwal principles, che problems and challenges faced by their localities. Activities either originate in the Baha'i communities themselves or are responses co invitations from other organizations. le is estimated that in 2002-03 there were more than 2,500 endeavors of this kind, including tree-planting and clean-up projects, health camps, workshops and seminars on such themes as race unity and the advancement of women, and short-term training courses.

SUSTAINED PROJECTS The second category of Baha'i social and economic development consists of approximately 500 ongoing projects. The vast majority are academic schools, while others focu:; on areas such as literacy, basic health care, immunization, substance abuse, child care, agriculcure, the environment, or microenrerprise. Some of these projects are administered by nascent development organizations which have the potential co grow in complexity and in their range of influence.

ORGANIZATIONS WITH CAPACITY TO UNDERTAKE COMPLEX ACTION Certain Baha' f development efforts have achieved the stature of development organizations with relatively complex programmatic struccures and significanc spheres of influence. They train human resources and address problems oflocal communities and regions in a coordinated, interdisciplinary manner. Also included in this category are several inscicutions-cspecially large schools-which, although focusing only on one field, have the potential to make a significant impact. In rhis category there are currently 45 such organizations. Directory

Associations for Baha'1 Studies Argentina Colombia Centro de Estu<lios Baha'ls Asociaci6n de EsruJios Baha'fs Otamendi 2r5 Apartado Aereo 51387 1405 Buenos Aires Santa Fe de Bogot; DC Argentina Colombia E-mail: bahaicol@colombianet.net Australia Associacion for Bah.rt Studies East, Central, and Southern 173 Mona Vale Road Africa Ingleside NSW 2101 Baha'f Studies Association AuscraJia PO Box 42846 E-mail: Nairobi secrecariac@bnc..bahai.org.au Kenya

Brazil Ecuador Association for Baha'i Studies Asociaci6n de £studios Baha'fs Rua Dom Pedro 11, 1641 clo Peter Newton CP 233 Apanado 1142 90,000 Porro Alegre Cuenca Bra2il Ecuador

Chile English-Speaking Europe Asociaci6n de Escudios Baha'fs As~ociacion for Baha'f Studies Casilla 3731 27 Rutland Gace Santiago r London sw7 1 PD Chile United Kingdom E-mail: nsa@bahai.org.uk ,,, THE BAHA I WORLD 2002-2003

Francophone Europe Malaysia Asso,ianon d'tcudes baha'fes As~ociarion for Baha'i Studies 15 rue Pcrgolcsc 4 l.orong Tiriwangsa 5 1-75116 Paris Setapak 53000 France Kuala Lumpur Malaysia German-Speaking Europe E-mail: nsa-sec@nsam.po.my Gesellschaft fur Baha'f Srudien ,Jo Markus Mcdiger New Zealand Wirichsbongardsrr. 40 Association for Bah:i'f Srudics 52062 Aat.hen ro Box 21-551 Germany Henderson l -mail: mcdi@gi.rwch-aachen.de Auckland 1231 New Zealand Ghana L-mail: nacsec@ma.org.nz Associarion for Baha' i Studies ro Box AN 7098 North America Accra- t\orch Associacion for Baha'i Srudies Ghana H Copernicm l_,crecr Onawa, Onrano l\IN 7"4 Honduras Canada Associarion for Baha'i Studies E-mail: abs-na<!''bahai-scudies.ca Aparrado 71 c/o )rover 1~1 Ceiba Persian I londuras Associacion for Bah.i'1 Scudies in Persian India 596 Upper Sherman Associacion for Baha'i Studies Hamilcon, Ontario t8v JM2 clo Professor M.D. Teli Can.1d.1 1 lar 16, New Building Mumbai Universiry's uocT Campus Puerto Jljco Marunga-400 019 Asoci.icion de Eswdios Baha'is India clo Dr. Cesar Reyes r-mail: absindia@bompsnl.nec.in Chcmi\rry Depc. Universicy of Puerto Rico Japan M.1y:igue:1 00680 Association for Baha'f Studies Puerto Rico clo ]a.Pe Nishi Goldstone Banberu 603 Spain 2-8-4 Momijigaoka Asociaci6n de Esmdios Bah:i'is Fuchu-!>hi, Tokyo Malia I"urri6n 32 Japan 1' 2804J Madrid 5p;1in L mail: acn.sccrecaria@c:om-bahai.es DIRECTORY

Trinidad and Tobago Belgium Association for Baha'i Srud ies Maison d'tdiciom Bah:f les PO Box ..,55 205 rue du Trone Pore of Spain s-1050 Brusseh Trinidad, West Indies Belgium E-mail: nsabahain@wow.ncr E-mail: mcb@swing.be

Venezuela Brazil Associacion for Baha i Swdies Edicora Bah.i'f do Brasil Aparcado 9H Caixa Poscal 198 Barquisimeto, Edo. Lara, 3001-A Mogi Mirim, SP Venezuela 13800-970 E-mail: dwiricl@~a .om nes.nec Brazil E-mail: edicbahai@mogi.com.br West Africa Associacio n for Baha ( Srudies Cameroon c/o Farhang Tah1ib, Secretary Baha'f Publishing Agency of PO Box 2029 Cameroon Marina-Lago~ PO Box 145 Nigeria Lim be E-mail: ngrbahai@lhocmail.com Cameroon E-mail: Zambia niazbushrui@globalneu.nec Associarion for Bah.f'f Srudie) c/o Mr. Vahd.u Al.M.m Cote d'Ivoire Box 5u..,o Maison d'Edicions Nur Lusaka 08 BP 879 Zambia Abidjan 08 Core d 'Ivoire E-mail: asnci@aviso.ci Baha'i Publishing Trusts Argentina Fiji Islands Edicorial R.1h.i'i Baha'i Publishing Trmc lndolacinoameric.1na (HUI.A) PO Box 639

Ocamcndi 215 Suva 1405 But:nos Aires Fiji Islands Argencina Souch Pacific E-mail: ebil.1@ciudad.com .•u £-mail: nsafiji@''connccc.com.f)

Australia Germany Bah.i'I Public.aciom Aumalia Baha'i-Verlag 173 Mona Valt: Ro.id Eppsceiner Srrasse 89 lngbidc NSW 2101 0-65719 Hofheim Ausrralia Germany E-mail: bp.1@1 bah.1i.org.au E-mail: office@bah.1i-vt:rlag.de 286 THE BAH.1\'f WORLD 2002-2003

Hong Kong Netherlands lhh.i' 1 Publi hing Trust S(l(.hcing Baha'i I.ireraruur c-6. mh Floor, Hank.ow Center Riouw rraac 27 1c Middle Road, Tsim Sha Tsui Nt-2585 GR Kowloon The I !ague t long Kong The Netherlands L:-mail: E-mail: ma@bahai.nl exe1..sec@hkbahais.ecofiz.com Niger India Mai~on d' Fdicions Fadfil B.1h.l'f Publishing Trusr Ill' 12858 1-1/6, Okhl:i lnduscrial Area Niamey Pha~c-1 Niger New Delhi uo 02.0 !•.-mail: mcf@)inrner.ne India E-m.1il: bprindia@del3.vsnl.net.in Nigeria Baha'i Puhlhhing áIi-mt lcaJy PO Box 2029 Ca~a Edicricc Baha'i Marina 101001 ViJ. fo'ilippo Turaci, 9 Lago~ 1-00040 Ariccia (Rome) Nigcri.1 lcaly E-mail: bpcnigcria@'yahoo.com E-mail: ceb.iralia@pcg.ie Norway Japan Baha'i láorlag Bah a' ( Publishing Trusc DramnH:nwcicn 110-A 7-i.- 13 Shinjuku N-02.73 ()~lo Shinjuku-ku Norway 1okro 160-0022 L-m,1il: bah,1iforlag@ 1c2i.net Japan E-mail: n~ajpn@cka.arr.ne.jp Pakistan•

Kenya Philippines B.1ha'f Publishing Agency Bah.i'i Publishing 'Irusr PO Box 47~62-00100 l'O Box .n13 Nairobi 1099 Manila Kenya Philippines E-maH: bpakenya@alphanet.co.kc E-mail: nsaphil@ kyinet.ner

Lebanoná Malaysia'

• Address 1..ommunicacion ro Bahff World Centre, PO Box 1)5, Haifa 31 oor, Israel. DIRECTORY

Poland Spain Baha'( Publishing Trust Arca Editorial ul. Nowogrod1ka 18A/ 4 Joan d 'Austria, 95-97, 5• 1° ro-oo-5u 1.s-08018 Barcelona Warsaw Spain Poland E-mail: edibahai@arrakis.es E-mail: ma@bahai.org.pl Sweden Portugal Baha'fforlagec AB Edicora Baha'i de Portugal Solhagavagen 11 Avenida Venwra Terra, No. 1 Sl.H6J 52 1600-780 l bboa Spanga Portugal Sweden E-mail: aen(a>bahai.pr E-mail: forlagct@bahai.se

Romania Taiwan Casa de Editud ~i lipografia Baha'i Publishing Trust Baha'i 3/r, #149-13 Hsin Sheng South e r 124 cw 1 Road 3400 Cluj-Napoca Section 1, Taipei 106 Romania l'aiwan E-mail: b,1hai@1 mail.soroscj.ro ROC E-mail: bpt@ms38.hinet.net Russian Federation Unity Bah~ 'i Publishing Trust Uganda PO Box 288 Bah:i'f Publishing Trust 198 013 Sr. Petersburg ro Box 2.662 Russia Kampala E-mail: unicybpL@mail.wplus.net Uganda E-mail: South Africa bahai@spacenetuganda.com Baha'i Puhli\hing Trust PO Box 288 United Kingdom Worcester 6849 Baha'i Publishing Trust South Africa 4 Station Appro;tch E-mail: bpc@bahai.org.za Oakham Leicestershire 1.r15 6Qw South Korea England Baha'i Publishing Trust E-mail: bpt.enquiries@bahai.org.uk 249-36 1luam Dong Yongsan gu United Scares Seoul 140-190 Baha'i Publishing Trust Korea 415 Linden Avenue E-mail: nsakorea@nuri.nec Wilmette, IL 60091 USA E-mail: bpt@usbnc.org i88 THE BAHA'f WORLD 2002-2003

Miscellaneous Addresses I mail: opi@bwc.org Web: lmp://www.bahai.org/, Association medicale baha'fe h up:/ /w\\t\v.onecouncry.org/, and c/o Mirabelle Weck h t1 p://w'hw. bahaiworldnews.org/ 26 rue de Paris r-78560 Paris Baha'f International Community, France New York Offices: • Un1Ced Nations Office Bahaa Esperanto-Ligo (BEL) • Offlcc for the Ad\'ancemenc of Eppsteiner Srrassc~ 89 Women 0-65719 Hofheim • Office of chc Environmenc Germany 866 Umted Nacions Plaza E-mail: bahaaeligo@bahai.de ~uice 1i.o

Baha'f Association New York, NY 10017-1822 for the Arts USA Oinrel i.o Iá mail: bic-nyc@bic.org Web: 7333 MC Apcldoorn Imp://www.bic-un.bahai.org/ The Netherlands Baha'f International Community. E-ma1L bafa@bahai-library.org Geneva Office: \'\'eb: hcrp://bahai-library.org/bafa • L"nited Nacions Office Baha'i Computer and Route des Morillons 15 u1-1i.18 Grand-!>aconnex Communications Association c/o New Era Communications Geneva Aun: Don Davis Switzerland s Ravenscroft Drive E-mail: bic@geneva.bic.org Asheville, NC. i.8801 Baha'f International Communicy, USA Paris Office: E-mail: bcca-cc@bcca.org • Offite of Public Information Web: Imp:/ /www.bcca.org/ 45 rue Pergole,e Baha'f Health Agency 1á-75116 Paris i.7 Rutland Gace France London E-mail: opiparis@club-inrerner.fr \VXr; If>[) Baha'i Juscicc Sociccy Unic~d Kingdom ro Box 79684 Baha'i Internacional Community, I {ouscon, 1 x 772.79 USA Haifa Offices: • Secretariat E-mail: • Offi<.:e of Public Information 1nfo@bahaijuscicesociecy.org r•o Box 155 Wch: hrcp://www. bahaijustice.org/ 31 001 I laifa lsrJd DIRECTORY

Bah:i'f Medical Association Hong Kong Baha'( Professional of Canada Forum 931 Beaufort Avenue c-6, mh Floor. I lankow Center Halifax, Nova Scotia BJH JX8 Middle Road, fom Sha Tsui Canada Kowloon Hong Kong Baha'f Office of che Environment for Taiwan Institute for Studies in Global r49-r3 Hsin Sheng Souch Road Prosperity Section 1, Taipei 10626 866 United Nariom Plaza Taiwan Suire 120 E-mail: rranbocc@asiaonline. ner. rw New York, NY 10017-1822 USA European Baha'( Business Forum £-mail: info@globalprospericy.org c/o George "itarchcr, Secretary Web: 35 avenue Jean-Jaures htrp://ww'-\.globalprospericy.org/ r-73000 C'hambery France Moctahedeh Development E-mail: ebbf@ebbf.org Services Web: http://www.ebbf.org/ Baha'f Uniry Cenrer 2370 Wesley Chapel Road European Baha'( Youth Council Decatur, GA 30035 4) rue Pt'.rgol~se USA F-75116 P<tris £-mai l: mdsscd@msn.com France Web: hrrp://www.mdssed.org/ Web: lurp://new.ebyc.org/ World Community Foundation Health for I Jumanity 315 West 7orb Street 415 Linden Avenue, Suite B Suire i4c Wilmeue, 11 60091-2886 New York, NY 10023 USA USA E-mail: healrh@usbnc.org

International Environment Forwn c/o S} lvia Karlsson Sigmund heu<lstrasse 36 0-5312.7 Bonn Germany E-mail: ief@bcca.org Web: hrrp://www.bcca.org/ief Selected New Publications in English

T he Devocional Meeting Wendi Momen. Oxford: George Ronald, 2003. 224 pp. Examines hosting of devocional meetings as a means co spirirualizc the life of an individual and a communit:y. 1t includes sections on an individual's devotional life, Baha'C Houses of Worship, how co plan devotional meerings, use of music and the am, and provides more than 50 examples of devotional meetings from around the world.

Earth Circles: Baha'{ Perspectives on Global Issues Michael Fitzgerald, ul. Los Angeles: Knlimat Press, 2003. 187 pp. A collection of spirirual perspectives on current social issues such as globalization, poveny, spiriwal sea rch , and the role of women. T he book is the fi~h in a series rhar includes Circle of Unity, Circle ofPeace, and Equal Circles.

T he Emergence of a Baha'i Consciousness in World Literature: The Poetry of Roger White Ron Price. /long Kong: juxta Publishing, 2003 (e-book). 290 pp. Discuss~ Canadian poer Roger White's conrribuLion ro licerarure and his innovacions in Baha'f-inspired arc. ,, , 191 THE BAJ IA I WORLD 2002-2003

Gems of Divine Mysteries Bahd'u1/dh. Haifa: World Centre Publicatiom. 2002. 82 pp. 'I he Engfi,h tramlarion of Bahf u'llah's JJ ah1ru'l-Asdr. (More information abour rhis publication can be found on pp. 103--04 of rhh volume.)

I luman Rights, the UN, and the Baha' ls in Iran Naztla (1hnnea. Oxford: George Ronald, 200J. 640 pp. A comprehensive account of the human rights sicu.uion of the Bah:f ls in Iran, wi1h <locumencarion from government.i i represt:nc.uives at the United Nations, nongovernmentaJ organizations, the Special Rcprcscncarive appoinccd to monitor Iran's human rights siru;icion, .ind the Special Rapporreur on religious 1ncolcrance.

Jesus and Early Christianity in the Gospels: A New Dialogue Dame/ Gro/111. Oxford: George Ronald, 2002. 560 pp. A historic look ar the time when che Gospels were wriuen and how rheir traditions w1.:n.: rransmirced before rhe} came inco chc h;inJs of che fa-angclim. rhe book considers major rhemes of Chriscianiry such as baptism. che Lase Supper, the Crucifixion, the Resurrecrion, .111d the life of Jesus.

A Journey of Courage: From Disability to Spiritual Abilicy Complied by Lind(1 81Shop, Bez•erley D111JJS, Fmnces Meui, and Shirlee 5mith. Torn1110, n.\. Nme Pmes Publishing. 2002. 160 pp.

A compil<1tion of passages from the Bah.i'C writings as well as storic.!i and biographies about people coping wi lh dbabilities anJ rran,forming adversity into strength fhe book is designed co serve as a source of insighc and comfort to individuals. familie~. and health care providers. Includes "A Bahff Perspective on Dis.1biliry," a Hatcmcnc by the N.uional )p1rirual As,cmbl} of the United Kingdom.

Minimalism: A Bridge between Classical Philo ophy and che Baha'i Revelarion \Vi/limn ~. Hatcher. Hong Kong: }11xtt1 Publishing. 2003. 128 pp. An arplic;irion of modern logic. ro problems in cla~sical philosophr. such a~ che existence an<l nature of God .•rnd .in attempt ro form an c:mpirical/logical approach parallel and complemenr.11y to the exegeti c.II study of the BJha'I writings. NEW PUBLICATIONS 293

Processes of the Lesser Peace 81Zb11k 811h11dor 1111d Nazrla Ghanert, eds. Oxford: George Ronald, 2003. 288 pp. A collection of eight essars highlighring developments char are transforming our world mco che one envisioned by Baha'u'llah. The ~says were originally presented .te confc:rcnces of the BahJ'f Policies and lnternarional Law Special lntercsr Group of the Association of Baha'i Scudies for English áSpeaking Europe by academics and practitioners in the field!. of internacionaJ l1tw, rhe environment, govcrnmenc, and economics.

Ove rcoming Difficulties Ginny Tod. Oxford: George Ronald, 2003. 80 pp. A collection of verses from the Baha'f writings, wich com mentary, about the challenges of spiritual growth.

Reason and Revelation: New Directions in Baha'{ Thought Seenn F1zul and john Danesh, eds. Los Angeles: Knlimat Press. 2002. 243 pp. A collccrion of essays that explore issues in Baha'i hisrory and in Baha'i thought. Volume 13 in rhe series Srudies in the Babi and Bah;fr Religions.

Sarah Ann Ridgway, First Saha'! in the North of England M11deli11e Hellaby. Oxford: George Ronn/,d, 2003. JI2 pp. The story of a working-class woman, born in the middle of chc nineteenth cemury into a fomily of cocron weavers, who was the first in her region ro embrace the B.1hf I Faith, ac char time linle known in rhe West. Part of the Bah:i'f H eritage Series.

This Decisive Hour: Messages &om Shoghi Effendi co the North American Baha'ls, 1932- 1946 5hoghi Effendi. Wilmette, II: Bahd'i Publishing Trust, 2002. 192 pp. Correspondence from rhc G uardian of the Baha'i Faith co rhe American Bahi'is during che closing years of che firsc Bal1ff cenrury. le is a revised and updared edirion of Afessttges to America and contains letters not included in rhe previom ediiion.

To Build Anew: Creating Baha' i-inspired Enterprises Don Brown. !:>ooke, Canada: Paragon-Quest Fnterprises, 2003. 207 pp. Examines thtá principle:.. models, and proces~c~ es~emial co launching enterprises chat conrinually improve che qualicy of human lifo, nurture che human spirit, and create prospericy chrough service and vircue. A Basic Baha'i Reading List

1hr fallowing list J111s bun prepared ro pro1•idr a smnpling ofll'orks co1ll'rying the spiritual tn11h1. soda/ pri11ciplrj, and history ofthe Bahti'i Faith. It is by no mett11s rxlwutfrr. For a more compleu record ofBahd 'i lirmu11re, see Bibliography of Engfoh-langu.1ge \'forks on rhe Sabi and Baha'i Fairhs, 1844-1985, compiled by \llil/imn P. Collim (Oxford: George Ronald, 1990).

Selected Writings of Baha'u'llah

The Kitab-i-Aqdas rhe Most Holy Book, Baha'u'll.ih's charrer for a new world civilizarion. Writrcn in Arabic in 1873, the volume's hrsr aurhorized Eng(i,h rramladon waJ. released in 1993.

The IGrab-i-fqfo The Book of Cercitude was wriccen prior ro Bah;l'u'll,ih's decl.uacion of His mis~ion as an explanation of progressive revelation and a proof of rhe station of the BJb.

The Hidden Words Wriccen in chc form of a compilation of moral aphorism~. rhcsc brief verses discill chc spiritual guidance of all the divine rcvd.ttion' of the p.m.

THE BAH•.\'f WORLD 2002-2003

Tablets of Baha'u'Uah revealed after the Kirab-i-Aqdas A compilarion of Tablets revealed berwcen 1873 and 1892 which enunciate imporram principles of Baha'u'Uah's revelation, reaffirm truths He previously proclaimed, elaborare on some of His law~. reveal further prophecies, and csrablish subsidiary ordinances co supplemenr the provisions of the Kidbi-Aqdas.

Gleanings from the Writings of Baha'u'llah A selection of Baha'u'llah's sacred writings rranslated and compiled by the G uardian of the Baha'f Fairh to convey rhe spirit of Baha'u'llah's life and teachings.

Writings of the Bab Selections from the Writings of the Bab ' I he first compilation of the Bab's writings ro be rranslared inro English.

Selected Writings of 'Abdu'l-Baha Paris Talks: Addresses given by 'Abdu' l-Baha in Paris in 1911- 1912 Addresses given by 'Abdu'l-Baha to a wide variety of aud iences, in which I le explains the basic principles of the Baha'i Faith.

The Secret of Divine Civilization A message addressed to the rulers and people of Persia in r875 illuminating the causes of the fall and rise of civilization and clucidaring the spiritual character of true civilization.

Selections from the Writings of 'Abdu'l-Baha A compilation of selected lerters from 'Abdu'l-Baha's extensive correspondence on a wide variety of topics, including the purpose of life, the nature of love, and rhe developmenr of character.

Some Answered Questions A crans1arion of 'Abdu'l-Baha's answers to a serie~ of questions posed co Him during interviews with Laura C lifford Barney between 1904 and 1906. The topics covered include the inAuence of the Prophets on the evolution of humanity, the Baha'i perspecrive on Chrisrian doctrine, and the powers and conditions of the Manifestations of God. BAHA'f READING LIST 297

Selected Writings of Shoghi Effendi God Passes By A derailed hiswry of rhe first 100 years of che Baha'i Faich. The Promised Day Is Come A commentary on Bah.i 'u'llah's leuer~ to che kings and rulers of che world.

The World Order of Baha'u'll:ih : Selected Leners An exposicion on che relation between rhe Baha'i community and the cncirc process of soC1,1l evolucion under rhe dispensacion of Baha'u'llJh, in che form of a series of letters from che Guardian of che Baha'i Faith ro the Baha'is of the \Vest beC'\vecn 1929 and 19_l6.

Introductory Works Baha'u'llih Bahd 'l lmemationaL Community, Office ofPublic !11farm11tio11. 1991. A brief sratemenc derailing Bahf u'llah's li fe and work issued on chc occasion of che centenary of Iiis passing. Bah:i' u'Uih and the New Era John F.s;/nnont. <;th rev. paper rd. U7ilmrttr: B11'1d'i Publishing Trwt, 19So. The fim comprehensive account of the Baha'i faith, wrircen in 1923 .1nd updated for subsequcnr edicions. The Baha'i faith: The Emerging Global Religion \Villiam S. H11td1rr and}. Douglds .A.fartm. Rev. ed. \'(li/mette: B,zh.i 'i Pub/i;hing Tmst, 199S. lexcbook providing an ovavicw of Baha'i hisrory, teachings. adminimacive scrucrure, and community life.

All Things Made New John 1-rrmby. 211d rt'I'. rd. London: Bahd 'f Publishing Trust, r987. A comprehen.sive oudinc of the Bahf i fairh.

/vfost ofthe books listrd ahoz•e h1we bun published by 1mio11s B,zh.i'i P11Mishi11g Trusrs and are av11ih1blr in bookshops, libraries, or.from the Tmsts. P/e,1sr see the Dirmory on pp. 28)-87 for nddmsrs. Glossary

'Abdu'l-Baha: (r844-1921) Son ofBaha'u'llah, designated as His successor and aurhori1.ed interpreter of His writings. Named 'Abbas after His grandfather, 'Abdu'l-Baha was known co che general public as 'Abba!> Effendi. Baha'u'llah gave Him such rides as "the Most Great Branch," "the Mystery of God," and "rhe Master." After Baha'u'llah's passing, He chose che name 'Abdu'l-Baha, meaning "Servant of Bah a' u'llah."

Administrative Order: The system of administration as conceived by Bahf u'lhih, formally established by 'Abdu'l-Baha, and realized during che Guardianship of Shoghi Effendi. Ic consists, on the one hand, of a series of elected councils, international, national, and local, in which are invested legislarive, executive, and judicial powers over che Baha'i community, and, on the ocher hand, of eminent and devoted Baha'fs appointed for the specific purposes of rhe propagarion and protection of the Faith under rhe guidance of the head of chat Faith, the Universal House of Justice.

'Amatu'l-Baha R~fyyih Kh:lnum: (1910-2000) Mary Sutherland Maxwell, an eminenc North American Baha'f who became the wife of Shoghi Effendi Rabbfof, Guardian of rhe Bahf i Faith, in 1937, after which she became known as Rubfyyih Khanum Rabbanf. ('Amaru'l- Baha is a ride meaning "Handmaiden of Baha' u'llah.") She served as the Guardian's l>ecrecary during his lifetime and wa~ appointed a Hand of rhe Cause of God in 1952. Afrer Shoghi Effendi's passing in 1957, she traveled extensively ro teach che Bah.i'f Fairh,

300 THE BAHA'f WORLD 2002-2003

consolidate Baha'f communities, and serve as a represencativc of the Universal House of Jusuce at major events.

Arc, che: An arc cue inro Mounc Carmel in Haifa, lsrad, along which che imernational administrative buildings of the Baha'f raith have been builc.

Auxiliary Boards: An inscirucion creaced by Shoghi Effendi in 1954 co assisc the I lands of rhe Cause of God. When rhe institution of chc Concinencal Boards of Counsellors was established in 1968 by che Universal I louse of Justice, the Auxiliary Boards were placed under ics direction.

Bab, the: The ticle, meaning "Gate," assumed by Siyy1d 'AH-Mu~ammad, Who was rhe Prophec-Founder of the B.ibf Faith and the Forerunner of Bah<l'u'llah. Born on 20 October 1819, rhe Bab proclaimed Hunself ro be rhe Promised One of Islam and announced char I Iis mission was ro alert rhe people ro the imminent advent of "Him Whom God shall make manifest,'' namely, Bahf u'llah. Because of these c.l.ums, the B,\b was executed by order of N~iri'd-Dln Shih on 9 July 1850.

Baha'( Era (BE): The period of the Bahff calendar beginning with the Declaration of rhe Bab on 23 May 1844 and expccrcd to lase umil the nexc appearance of a Manifestation (Prophet) of God afcer the expiration of ac lease 1,000 years.

Baha'( Internacional Community: A name used generally in reference to che worldwide Baha'i community and officially in that community's external relations. In che larrcr concext, rhc Bahf( Internacional Community is an association of the acional ~piricual fusemblies chroughouc the world and funcrions as an inrernacional nongovcrnmcncal organiz.ation. !cs offices include its Secretariat at chc Baha'f World Centre, a Uniced Nanons Office in New York wich a branch in Geneva, an Offic:e of Public Information, an Office of the Environment, and an Office for the Advancement of Women.

Baha'f World Centre: The spiritual anJ adm101stracive cencer of che Baha'i bith, _comprising che holy places in the I laifa-Acre area and the Arc of adminimarivc buildings on Mounc Carmel in Haifa, Israel.

Baha'u'll:ih: The ride, meaning "Glory of God,'' assumed by Mlrza f:Iusarn- 'Alr, founder of che Baha'f Fairh. Born on 12 November 1817, He dt:clared His mission as the Promised One of All Ages in April 1863 and passed away in Acre, Pabtine, on 29 May 1892 after 40 years of imprisonment, banishmenc, and house arresr. Baha'u'llih's wrirings are considered by Bahfls co be direct revelation from God. GLOSSARY 301

Bahjl: Arabic for "delight." Located near Acre, ic is a place of pilgrimage for Bahffs which comprises rhe Shrine of Baha'u'llah, che mamion which '''as His lase residence, and the surrounding gardens char scrvt: co beautify che sice.

CaJendar, Baha'i: Year coru.isring of t9 months of 19 chtys each, wich che addition of cercain "intercalary day'K(four in ordinarr and fi\'c in leap years) becwcen chc 18ch .md 19ch months in order co adj me che calendar co che solar year. Naw-Ruz, che Bahf i new rear, is astronomically fixed. comme11cing ac che vernal equinox (21 March). The Bah.t'i era (n1) bc:gim wich rhe year of che Bab's dc:claracion (1844 <r.).

Consultation: A form of discussion between individu.11 and wichin groups whil.'.h require~ che subjugacion of egorism so chat all ideas can be shared and cvaluaccd wich franknc.ss, courcesy, and openness of mind, and decisions arri\'ed ac can be: wholeheanedlr supported. lcs guiding principles were elaborated by 'Abdu'l-Baha.

Continental Boards of Counsellor~: An institution created in 1968 by che Universal I louse of Justice co excend inro the future the work of the inscicution of the Hands of the Cause of God, parcicularly ics appointed functions of proceccion ant.I prop;1gacion. Wich che pa\sing of Shoghi Effendi, the Guardian of che Bahf i t=aich, chen: wa' no war for additional Hands of the Cause co be appoinu:d. 'J'hc duties of chc Counsellors include directing the Auxiliary Boards in their re~pecri\'e areas, advising and collaborating with National Spiricual Assemhlic~. and keeping che Universal I louse of Jusrice informed concerning 1ht' conditions of the Faith in cheir areas. Counsellors are appointed for ccrms of five yt"3rs.

Convention: A gathering called ac a regional, national. or incernacional Je,el for conrnlc:nion on maner~ alfccring che welfare of the Bah.i'i community and for che purpose. rcspn:civdy, of electing delegates co a National Convention. cleccing members of a National Spiritual Assembly, or electing members of the Univer,al I lome of Juscice.

Hands of the Cau\e of God: lndi\'iduals appointed by Baha'u'llah, and later bv Shoghi Effc:ndi, who were charged wich che specific Ju tie~ of proreccing and propagating the Fairh. (four individuals were rccogni1cd pmthumously as I lands of the Cause by 'Abdu'l-Baha.) With the passing of Shoghi Effendi, cherc wa no furrhcr po~sibilicy for appoincing Hands of the C.rnsc; hence, in order co exccnd inro che future the important functions of propagation and proceccion, chc Universal I louse ofJustice in 1968 created C:ontincnral Boards of Coumcllors .ind in 1973 escablished che lncernational kad1ing Cenrrc. which coordinate~ cheir work. 302 THE BAHA'I WORLD 2002-2003

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

Huququ'llah: Arabic for "che Right of God." As insciruced in the Kirab-i- Aqdas, paymenr to "che Auchoriry in the Cause to whom .tll musr rurn" (at presem, lhe Universal House of Jusnce) of 19 percenc of whac remains of one's personal income after one's essenri;\l expenses have been covered. Funds genera red hy the payment of l:luququ'll:ih are used for the promotion of rhe Fa.irh and for the welfare of society.

International Teaching Centre: An institution established in 1973 by rhe Universal I louse of Justice ro bring co fruition rhc work of the Hands of the Cause of God in the Holy Land ,111d 10 provide for irs e,'<tension into che fucure. 1 he ducies of che lncernarional Teaching Centre include coordinating, snmularing, and directing rhe acuvicies of rhc Concinencal Boards of Counsellors and acting as liaison between chem and rhe Universal House of Jusrice. 'I he membership of che Teaching Centre l.Omprises rhe surviving Hands of che Cause and also nine Counsellors appointed by the Universal House of Jusrice. The sear of rhe lncernauonal Teaching Centre is locared at the Bahf (World Centre in Haifa, Israel.

Knight of Baha'u'llah: Tide initially given by Shoghi Effendi co chose Baha'fs who arose to open specified new cerrirorie.' ro che failh during che first year of the Ten Year Crusade (1953-1963) and subsequently applied co chose who first reached che remaining unopened territories on che list ar a lacer dace.

Lesser Peace: A political peace co be established by the nations of che world in order ro bring abouc an end co war. It!> escablishmenr will prepare che way for the Most Great Peace, a condicion of permanent peace and world uni I)' co be founded on the spiritual principles and insticucions of che World Order of Baha'u'llih and signalizing humanity's coming of age.

Local Spiricual Assembly: The local administrative body in che Baha'f Faith, ordained in the Kirab-i-Aqdas. The nine member~ are directly elected by secret balloc_.each year at Ri<Jvan from among che adult believers in a communil)'á

Monumenr Gardens: Beautifully landscaped gardens at che heart of rhe Arc on Mounc Carmel where befircing monumencs have been erected over the grave~ of the daughter and che wife of Baha'u'llah, His son who died in prison in Acre, and che wife of '.Abdu'l-Baha.

Mount Carmel: The mouncain spoken of by Isaiah as che ''mouncain of che Lord." Site of the Bahff World Centre includmg several Bahff holy places, GLOSSARY

the mosc imporcanc of which are the Shrine of the Bab and che Monument Gardens.

National Spiritual Assembly: The national administrative body in rhe Bahci'f Faith, ordained in che Baha'f sacred writings, with authority over all activities and affairs of rhe Bal1a' f Faich throughout ics area. Among ics duties are co scimulace, unify, and coordinate the manifold activities of Local Spiritual Assemblies and of individual Baha'fs within its jurisdiction. The members of National Spirirual Assemblies throughout the world constirure the electoral college for che Universal House of Justice. Ac Ric;ivfo 2003, there were 182 National or Regional Spiritual Assemblies. See also Regio1zal Spiritual Assembly.

Nineteen Day Pease: The principal gathering in each local Baha'f community, every Baha'i month, for the threefold purpose of worship, consultation, and fellowship.

Pioneer: Any Baha'i who arises and leaves his or her home co journey co another country for the purpose of teaching the Baha'f Faith. "Homefronc pioneer" describes chose who move co areas within their own country chat have yet to be exposed co the Baha'! Faith or where die Baha'f community needs srrengchening.

Regional Baha'i Council: An element of Bahfl adminiscracion berween the local and national levels, established at the discretion of the Universal House of Justice in countries where the condition and size of the Bahf ( community warram. A means of decentralizing the work of the National Spiritual Assembly, a Regional Council may be formed either by election or by appointment, depending on local requirements and rhe condicion of rhe Baha' f community. [c provides for a level of autonomous decision making on both teaching and administrative matters. Io some countries, Seate Baha'f Councils perform these casks within specific civic jurisdictions.

Regional Spiritual Assembly: An inscirucion identical in function co che National Spirirual Assembly bur including a number of countries or regions in its jurisdiction, often established as a precursor ro the formation of a National Spirirual Assembly in each of the counrries ic encompasses.

Ri~van: Arabic for "Paradise." Twelve-day fescival (from 21 April through 2 May) commemorating Baba'u'llah's declaracion of His mission co His companions in 1863 in the Garden of Ric;ivcin in Baghdad. THE BAHA f WORLD 2002-2003

Shoghi Effendi Rabbanl: (1897-1957) The Guardian of the Bahf 1 faich after the passing of 'Abdu'l-Baha in 1921, designared in H is Will and ' lestamenc as His successor in incerprering rhe Bah.i'i writi ngs and as Head of rhe Faith.

Shrine of Baha'u'llah: The resting place: ofBaha'u'llah's morral remains, located near rhe cit} of Acre, Israel. The Shrine is che holiest spm on earrh ro Bah.f fs and a place of pilgrimage.

Shrine of the Bab: The resting pl.1ce of che Bab's mortal remains, located on Mount Carmel in Haifa, lsrael, a sacred sire co Baha'b, and a place of pilgrimage.

State Baba'{ Council: See Regional B.1ha'f Council.

Tablet: Divinely revealed scripture. In Baha' f scripture, che term is used co denote wncings revealed by Baha'u"llah, the Bab, and 'Abdu'l-Baha.

Ten Year Crusade: {1953-1963) Ten Year Plan initiated by Shoghi Effendi fo r reaching che Baha'f Faich, which culminaced wich the election of che Universal House o f Justice during the centenary of rhc Declaration of Bahfu'llah. The objectives of the Crusade were tht.> development of the irmiturions at tht.> World Ccnrre, the consolidation of che communmes of the parucipacing Natio nal Spi ritua l Assemblies, and che spread of the Faith 10 new regions. See also Kmght ofBahd'u1/dh.

Universal House of Justice: H ead of the Baha'f faith after the passing of Shoghi Effendi, and the 'uprerne administrative body ordained b} Baha'u'llJh in che Kit~b-i-Aqdas, His book of laws. The U111verd House of Justice i~ elccred t:Vc:!) five years by the mc:mbers of all Nacional Sptmual Assemblies, who garher at an International Convention. The House of Justice was elecred for che first rime in 1963. le occupied ics permanent sear on Mount Carmel in 1983.

Some en cries adapted from A Bttsic Bahri'/ D1c11onary, c.:d. Wendi Momen (Oxford. George Ronald. 1989). Index

Alexander II (Czar of Russia) 101 A J\li, Imam Naiim 81 'Abdu'l-Baha 9, i73, 171. 2.99á ~01. 302. 304 Alliance on Religion and Conscrvarion life of 9. 191 (ARC) 46 passing of IO, 304 alrruism 165-...,. rides of 299 and Baha'i insurutiom 172.-76 Will and Testamenr of 10, 11, 304 inclusive 169, 170 writings and urrcranccs of 10, 24 ~2. meaning of 169 52, 60, 7r, w-12, 117- 19, 151, 159-60, universal 169, 170 !6l. 164.170-71, 171, 183-84. 186. Altruisti.c Pmonnlity: Resmerr ofJews in 191, 195, 196, 2.05. 209, 228, 2.J4. 235, Mui Europe. The 169 137. 296 'Amacu'l-BaM RUl:ifyyih Kh:inum J\ll Pailia 100, 103 Su under Hands of the Cause of God Abraham 13 Amor, Abdelfarrah, Su Unircd Nanons: adminscra1iou, Baha'i 172-76 Special Rappoteur on religious incoler- A<lrian..:e. Pc:rer Ill ance :1<lvancement of women 31, 42-47, 90, Annan, Kofi 233 92. 130-33, 222-24 apartheid 114, 12~. 124, 21.0 Advantement ofWomm: A B11htl'l Perrpec- APRODEPIT (Action for che Promotion of rit•e 177 Resources for Organiz.ations Defend- A<lvani, Lal Krishna 65 ing rhe environment and Integrated African Action on AIDS 133 Pi~ciculrur~ of Chad} 219-1.5 Afro-Descendants C..athc:nng 51, t:i.6 Arbab, rari.am 207. 208. 214, 217 Afshari, Re-La 140 Arc 300. Set 11/so Baha'i World Cc:nrre; AgmdJt 2.J 110, I 12., 131 Mount Carmel. Albania 47, 69 Archbishop of Canterbury So Alexander, Agno. Set under Hands of rhe Argentina 268, 283, 285 Cause of God Spirirual AsM:mbly of 268 306 THE BAHA'f WORLD 2002-2003

Arinzc:, Cardinal Francis 82 Baha'f Educational Cencer (Brazil) 63 Arsis (Greece) 64 Bahff Era 300, 301 arts 44,60-64 Baha'i Esperanco league 288 arrs wor~hops. See yourh workshops Baha'i Faith 32 Artwooo Visual Ans Theater, Inc. 63-64 adminisrrarive order of 10, u , 33, 299, Asian Civil Society Forum r33 301, 302, 304 Assembly of God Church 83 ages and epochs of .p Associacions for Bah:i'I Studies 283-85 aims of 15 Association medicale bahile 288 holy days 302, 303 Astanl, Faql'ullah 274 laws and moral teachings 14, 33, 43, Auckland Universiry 85 117-r9, 1z.2, r68-69, 174, 186, 187, 188, Australia 14. 55, 57, 59, 63, 69, 73, 120-22, 19~2. 196, 228 136, 283, 285 spiritual teachings 21-32, 101, io2, 104, Council for Aboriginal Reconciliation 170-171, r83- 184, z.37, 261-62 LU Baha'i Fund 3oz.. See also l:f uququ'llah Departmem of Immigration and Mulri- Bah:l'f Gospel Singers 60, 62 cultuml Affair~ 63, 121 Bah:i'f Health Agency 288 National Council of Churches 55 Baha'i Health Agency of Souch Africa 193 National Reconciliation Week 55 Bahff Justice Sociery 288 National Sorry Day 55 Bahff lnstirute of Higher Education Narional Spiritual Assembly of 121 (BnLE) 140 Austria 69, 85, 130 Baha'i lnslilutc on AIDS, Sr.:xualiry, and Auxiliary Boards 35, 279, 300, 301 Addictions (1AsA), Su Baha'i Network Awards for Publication Excellence (Apex) on AIDS, Sexual1ry, Addictions, and r38 Abuse Azerbaijan 47 Baha'f International Community 8, 15, 17, 107, 68, 126, 129-38, 141, 143, 288, 300 B Office for rhe Advancemcnr ofWomen Bab, rhe 8, u, 300, 304 i30-33. 300 birch of 300 Office of Public lnformadon 15, 135, declararion of 8, 12, 300, 301 135-38, 300 life of 8 Paris Office 136-37 martyrdom of 8, 300 scarcments 44, 111, 112., 131, 132, 197, Shrine of 11, 303, 304 205-06, 227-z.9, 231-39, 241-42, wridngs of 296 243-45, 247-53, z.55-56 B:ibf religion 9, u United Nacions Office 15, 130, 300 Baha'i Agency fo r Social and Economic Web sice~ 137, 288 Development-UK 43 Saha'! Medical Associarion of Canada 289 Baha'i Association for rhe Ans 288 Baha'i Network on AIDS, Sexuality, Addic- Bah:i'f.community 8, u-15, 299 tions, and Abuse (BNASM) 193 expansion and consolidation of 12, 13, Baha'i Office of 1he Environment for 34, 75-78, 303 Taiwan 289 involvement in the life ofsocicry Baha'i Publishing Truscs z.75, 276, 285-87 64-69 Bah:i'fTemples See Houses ofWorship statistics 8, '-79-282 Bahd'I Vision for Children, A 131 Baha'i Compmr.:r and Communications Baha'i World Cencrc 10, 11, 34. 37, 10~ . Association (nccA) 288 135. 269, 300, 301. 302, 304 Baha'f Councils, Regional 303 Audio-Visual Dcparcmenr 269 INDEX

Centre for the Study of the TexCli 37 Mahanikaya Seer 81 Guided Tours Opcrarions 136 Soka Gakkai ln rcrnarional 86 Monumenc Gardens 302, 303 BUILD (UK) 115 Research Deparm1enl cos Bulgaria 69, 77 visitors ro 135-t36 Burundi 73 Baha'i World Congress, Second 60 Baha'i World New~ Service tj7, 288 c Bahd '/ World Web sire i88 Cambodia 71 -72, 82 Bahfu'llah 9. 12, 13. 16, 17, 26, 70, 73. National Sp1rinul Assembly of-73 JOO, 152. ISJ, 161. l?J. 174, 186, 207, 158, Cambridge University 201 299,300, 301. 302. 303,304 Cameroon -ro-71, 2.85 birrh of 300 Camrass, Joan 168 dedaraLion of 300 Canada 57, 59, 69, 82, 87, 109, 131, 136, life of 9, 41. to3 195,2.6-r, 169. i84,289 passing of 9, 300 Canada Fund 1t9 Shrine of 301. ~04 Canary lsland.s 172 Will and Testament of (Kitab-i-'Ahd) 9 Carey, George (Archbishop of Canterwritings of 9, 21-24, 35, 41, 79, 94, bury} 80 99-ro5, 107, 117, 118, 153. 154, 154-55, Carmel, Mount 304 160-61, 166, 168. 187, 209, 229, 137, Cayma11i.n11 Compn.ss (Cayman Island.s) 87 261-63. 179. 195 296, 300. See also Cayman Islands 85, 87 under nn.mes ofindit11dual works. lnstiruLe ofTheologicaJ Leadership and translation 105 Development 85 Bahjl 301 CEDAW See Unired Narions: Convenrion Bararh, Sandra 68 on the Eliminarion of Discrimination Barli Devclopmenr lmrnure for Rural against Women Women (BDJRW) 45, n1. n8 Centuryo/Lighr 74 Bawngartncr, Thomas R. Jr 167 Chad 219, 121 Beroming Humn11 158 children's classes 35, 48, 7z, 74 Belarus 83 children and yourh 70-74, 164, 193- 96. Belgium 62, 285 u3, 228-29 Belize 72 conferences 73-75 Bellah, Robcrr 149 Nordic Yourh Conference 74 Bcrh Shalom Centre 68 European Yourh Seminar 74 Bible, rhc 103, 105 workshops 62-63 Black Men's Gathering 51 5) Ablaze 109 Black Women's Gathering 52-53 Beyond Word~ 109 Blum, Lawrence A. 169 Gera~o Viva 62 Bolivia 48, 138, 195. 213, 276 Phoenix. Theater 63-64 Bosnia and 1lenego\'ina 54, 55, 136 Chile 48, 76-77, 130, 2.68, 1R3 Botswana 84. 182 National Spirirual As~cmbly of of 77 Bowden-Kerby, Atmin 137 China t}6, 181 Boyles, Ann 199 Chipashvili, Lado 84 Brazil 51, 57, 62, 85, 107. 109. 125-26, r36, Christians 9, 46. 59, 69, 70, 80-83. 85, 183, 185 86, 195 Brilli1111t S1t11á 170 Church of England Ro, 82, 85 Bud<lh,1 13 Church of Jesus Chrb.1 ol l.am:r Day Buddh1m 9. 46, 49. 69. 81, 83, 86 Saints (Mormon) 86 87 308 THE BAHA'f WORLD 2002-2003

PcnrecosrJI Churc:h 86 Dominica 267 Roman Catholic Church 49. 69, 70, Duglll. Bani 1:10 82, 83, 86, 136 Durkheim, I mile 169 Ru~'ian Orthodox Church 83 Seventh Day Adventist Church 86 E Citizcn~hip foundation 115 E.1rrh ( harcer 49 dviliution E.inh Summit 107, 110, 112. 1p.. &e al<o "clash of dvili1.11ions" 148-50 World Summit on Social Development currcni rnndition of 147-52, 153, Flnmy 269 155-56, J(q, 199 201 H'O\O<., Ser Un1rcd Nations Economic ohligation .ind mpomibiliry in 147-77 ,111<l Soc1,1I Council role of individual in 157-58, 199-218 bw.1dor 11!. 51, 181 or rok religion in 166-67. 219. 231 134 Fddstc1n. Fran<;(' B. 270 Club of BudJpc~t 57, 78 cc.lucJtion 21, ~1. 55-60. 195. 261 clm1crs, lhh.l'f 34-15, 16 mor.11 f.f, 161-<>5, 213-14 Codho, Paulo 58 E<luC'Jtion for Pc.i.c projecr H-55 Colomb1J 57. 85. 215, 283 1:..lw;1rds, D.iwn 270 ~Community Cohesion: A Bah.i'i Pcr..pc<á Egypt 141-41 ciw" 115, !57 ~iru;1tion uf Baha'i communiry in 114, Comt<., Augu't<" 169 t.13-44, 155-56 Congo, Rcpuhlic of the (Brazzaville) 69, foiler,, I laine 170-71 n6 lálinbcth II (Queen of England} 46, 85 COOSUIWion H• 75, 173-75, JOI f.I f'rogmo (SpJm) 62 Continw1al Boards ofCounsdlors 14, l 11cyduprd111 llri1t1nnim 8 66, 271, 171,179,302.304 Frmc Lange fn,riturc for Ecumenical crc.uion of 101 51udiu 19 convc11111>11, B.1hfi 301, 304 1 SC:AI', -~ff Unicc:<l Nations Economic and Cooke. I Inward 85 \ol1.1l ( ommi\\ion for fuia anc.l rhe Cos1.1s, A1 .1mis 168 P.1'1fi..: (t\C'AI') Cow d'lvnm: 185 facuniJ .,6 Counul of l thnic Minoriry Voluntary N.11ion.tl "ip1mual A"crnbly of 76 Scuor Org.mu..:mom (crMVo) (UK) 115 ethic\, in hu\ine' 29 ( rm ford, l .:i<cy 269 Ethiopi.1 73. 130, 273 CR":lk, Alan Hs furopc.-an Baha'i Bu~in~ forum (FBB~) C)pru~ 44,"7.ro ~8. 109, 289 Cát"'"i.. Rcpublk, thc 74, 136. 137 European Bahai Youth Council 289 l.uropc.-an Peace Uni er iry 85 D I urnpc-J.n Union (EU) 136, 141, 219 !>Jl,11 l.MnJ. 66, 83 I vans, Valcric 43 l>J1mh~ I losscin 59 /J.111'Tláflm1iáers, 1he 11 F De.111, UnJ 169-70 FJnaie-.1n, :-iuhJ Vakil 44 lknm.1rk 17, 75 F.uht.11..1111. I lmhm;md 17 dlávot ion JI meetings 35, 48 h :111, Helen 169 Difr.1m:c\<O, Concccta 62 h:rnandc\, C.corge 65 Oigmry• ofDiff<'mue.á Hou• 10 Ar•oid the hii l\l,rnds 285 ( l1Jh ofCtvilizariom 149 Finl.rnd so. 69. 75, 1~6. 275 dire. tnry of Rah;i'I agcnci~ 183-!!9 HtJgcrald. Mich.1d 82 INDEX

Five Year Plan 34, 74 Gugunishvili, Zczva 84 core acnvicies, See scuc.ly c.:irdes; devo- Guyana 190 tion;1J mcecings; childrt:n's classes France 59, 136, 271,284, 288, 289 H French Polynesia 86 H ands of che Cause of God 12, 299, 300, Friedrich Schiller Universicy 70 301, 302 Frohlkh. Silvia 132 'All-Mu~ammad Varqa 38 Fu'ad P;ifila 103 Adclben Muhl.;chlcgt:I 176 FUNDAEC (Fundaci6n para la Applicaci6n Agnes Alexander 2.74 y Ensei1anza de las Ciencias) 57, 2.15-16 J\maru'l-Baha RliJ:iJyyih Khanum 299 1lermann Grossmann 2.76 G Louis G. Gregory 53-54 Gambia, the 53 Harald V (King of Norw:iy) 85 Gt:m.s ofDi11ine Mysuri(> '7á too. m3-04 Health for Humanity 190, 289 George, Susan 201 Hebrew Univcrmy of Jerusalem, the 59, Georgia 47, 84, 170 60 Germany r4, 48-49, 58, 67, 69, 70-71, Chair in Baha'i Studies 59 85-86, 136, 276, 28.1, 185, 188, 289 Henrix, H ans Hermann 85-86 Association of the lJirec1ors of rhe HerC2, Noreena 201 Catholic Academies 85 Hetu, Lorraine 62 Central .Mu;lim Council 49, 71 Hindus 9, 46, 69, 70, 81, 83, 86 Federal Env1ronmem Minisuy 49 Ramakrishna Math and Mission 83 Jnrerculrural Council 70 Hindu, Tiu (India) 87 National Spimual Assembly of 71 mv/AIDS 44, 132, 179-97 Ghana 136, 184 effecc on children 193-96 Gilligan, Carol 171 and gender equality 132-33, 135 Gilmer, Van 62 and sexual morality 187 Glendon, M3.f} Ann 149 Baha'i response co 183 globalization 148-50, 199-104, 2.05 behavior risk 187-<Jo G lobal Morion Social D:inee Theacer 67 response of religions ro 186, 195-<)7 G lobal Music, Inc. 60 social and economic impact 183 Global Necwork of Educacion for Peace spread of 180-83, 184-8), 187, 189, 193 125 stigma 185-86 Global Peace ln1ciat1ve of\Xfomen Reli- ~!UV/AIDS and Gender Equalicy" H gious and Sp1ntual Leaders 13z., 1+1 Hogar Tierra San ca Orphanage 195 Global Pcr.-.pecuvcs 67-68 Honduras 195. 172 glossary of Ba hf I cerms 299-304 Hong Kong 69, 186, 289 God Passes By II, 197 Hong Kong Bah.H Professional forum Gonez., Arpad 78 189 Greece 63, 136 Hosea, William 48 National Spiritual Assembl)á of 63 Houses of Won.hip 14, 77-78 Green Acre Bah.i'i School 53, ro in Kampala, Uganda 173 Gregory, Louis G.. See 11ntkr I lands of the in New Ddhi, India 65, 66-67. !13, 172 Cause of God in Sanriago, Chile 77 Grossmann, J !ermann, See und(r Hands in Sydney, Australia 55, 111 of the Cause of God H uman Rights Wacch (HRW) 141 Guardian of the Baha'i Fai1h, &c ~hogb.i Hungary 47, 58. 78, 137 Effendi Nacional Spiritual Assembly of -r8 Guacemala 67, 136 Huntington, Samuel 148 310 THE BAHA'f WORLD 2002-2003

•.luququ'lhih JS. 272, J02 Japan 57, 274 75,284, 286 National ~prmual Assembly of 275 J.1vahcri, I-ir.iydoun 75 kdanJ 66 Javoihiru'l-Asr.ir, Sec Gmu of Divine India 14, 45. 65. 69-70, 83, 87, 131, 133, /'.~ysterics 136. 195, 271, 272, 27'"', 284, 286 Jesus 13 inJigenou~ peoples 51, 53, 120-21, 124, 279 Jews 9, 46, 59, 68. 80-81, 82. 83. 86, 195 Indonesia 171-72, i.74 Unired I lebrew Congregations ofGreac I nsdmcc for Social Cohe:;ion (uK) 115 Brit,1in anJ the Commonwealth INTERDtS (Pe ru) 69 8o-81 lncerfoich Network of Great Britain 68 Johannesburg Dcclararion, Sec under I nccrnarional Baha'i Archives 11, 105 United Nations lmcrnational Conference on Modern Religious Movements in Judaism, K ( hri,nanity, Islam, and che B:ibi and Kalam, Abdul 65 Bah£1 Faiclis 59 Karlbcrg, Michael 101-03, 104 Inccrnational Environmenc Forum (1u) Ka1..1khstan 136 109, 289 Kem.1kc1.a. Allan 65 Internacional Labour Organizarion (1LO) Kenya 53, 73. !15, 85, qo, 271, 183, 286 135. 142 Supreme 51kh Council 85 International Monetary Fund 200 l\.han Janet 1"'7 lnccrnation.il leaching Ccnrre JS, 75, JOl Kh.10, Pcrcr 177 cscablishmenr of JOI Kiribati !13 scat of }Ol K1toibá iáAq<las q. 33, to5. 195, 302, 304 lnccrnacional Women's Day 133 K11.ib-1-fqan 37, 47. 103, 295 interrdigious dialogue 46, 48-50, 68-71 l\.iyani, Khojasreh 171 79 87. 2.16 Klein , Naomi 101, 103, 217 Iran 9, 4t, 59, 60, 139-43, 209, 247-53, Knight of Bahfu'llJ.h 269, 270, 275, 276, 171, 273, 274, 277 102 Islamic 1luman Rights Commission Kocwh, Peter 78 139 Korea, South 136, 275, 2!17 lsl.imic Revolutionary Coun 139 Kmhna 1 ~ 'larional Commmee fo r the Promoiion Kuschel, Karl-Josef 86 of the Rrghrs of Religious Minoririe.s 1.42 143 L N.icional Spiritual Assembly of i.10 !.1b. the lemple, and the M11rlrct, The 207 ~iruanon of the Baha'i communiry in Landcgg lntcrnarional Universicy 54, 59, 1~. 122, tJ4, tJ9-43• I # 2Q9-IO, 212, 60.68 217-53 L.10, 172. 277 Iraq 9,.Jl l aw~-i . ru'Jd 100, 101 Ireland 69, 136, 269 L.iwl) i Ra Is 100, !OJ haiah, prophecies of ;02 I awl) I '>ulian 100-01 brad 8, 47, 59, 135, 136, 288, 300, 302. J04 la P.m1.1n (Nicaragua) 87 lcaly 58. 69, 73, no, 134, 136, 269, 271 I a \11z de Cnlir111 (Spain) 62 Lebanon 286 J I ibcri.1 8~ Jain 83, 86 National Muslim Council 85 Ja1mica 85 l.icchtcmtcin 59, 69 INDEX 311

Lithuania 69, 136 Mwitumwa, Chri\tophcr 75 l ouhdcn lhh.l'i School SJ l oui' C. Gregory Baha'i Mu,eurn 54 N Luther.in Church 82 Naledi. Theo 8.1 Napok-on Ill ([ mpcror oHrance) 101 M '-•hiri'd.Din \.bih (Pmia) 100, 101-01, Mal.tu 275 300 ,\la<l.1g.1'<.':u 272 Na$,cr, Garn31 1.l), 255 Mader. CcrJld !15 Ndtfor, AIO\iu' ltuk.1 70 .\fahmoudi, I lod.1 '-17 Nepal 270 M.1khclc, Fno' 75 1'echcrlands, lhc 73, 116, 186, iR!I f\falawi 75, 270 ~cw \X'mld Order Mala~ia 82, 117, 272, 184, 286 of Bah.i'u'll.ih 153 ,\lalierna 'fanumafili II (King of Samoa) New 7.c.-.iland 57, 69, 82, 85, 268, 284 57, 172 N.11ional ~piri1ual As~emhly nf 268 f\.faltJ 269 Nicaragua 82, 86 Manifc,Lations of God 11. 30, 101, 10.1. Niger 286 154-55, 161 Nigeria 185, 186 mankind Nincreen D.iy Feast 14, 303 nJture of 158-63 Norway 66, 61!--69, 7á1á 85, 175, 286 nobility of 21, 22., J..l Ccnccr for Srndics of l lolm.-.1uM .ind potential oi 14, 99 Religious Minorities 68 purpose of cxim:m.e 161 :--:arional Spiritual A~scmbly 11f 68. :1.75 re!>pomibilitic of 21, 2.2, 13, 14, 26, 29 Nur L!ni\'crsity 138, 21) ,\hnly Piuwatcr Warringah Ahoriginal Support Croup SS 0 ,\lanton, Eric 75 Ocean of I ighc lntern.1tiun.1I S(hool 56 Mapmhi. Lackson 7S OITmann, Karl 69 Marmara Group Foundation (IUrkey) 47 Olav V (King of Norway) i75 Manin I uthcr Kmg Jr. D~y 123 Olincr, Pearl 169 Pl Ma.mlha, Daphne 7s Olincr ~amud 169. 172 ,\1N=rlhJ, William Mmutlc 75 One (ounN') 1r \8 Mauriciu~ 69 Organi1.a1ion for Se~urity and Co<Jpcra- Mbcki. Thaho 10!1 11011 in Furopc (O\CI.) 67 Medgyc"Y• Peter 58 Orlov, Pyotr 8l Mexico 74 Orch, Gonfrit'tl 49 Mik,ch, Jurg«n 71 Oner Nilsen, Katusha 68 Mkandaw ire, t>lama 7s Onoman Empirc IB modernity 150 Oioerrommg 'iolmce 11g1111111 \\''tmlt'n and Mody, Anjali 111 Girls 131 Moro.:co 137, 275 Oxford Interfaith Centre 68 Mo~e~ 1.1 Oxford Unhcr\ity 11 ~1onahc<ld1 [kvd11pmcnt ~crvicc~ 289 01borne, Ro£ .13 Mount Carmel 10, 100. 102. 304 p Muhamnud 13 Mi.ihls,hlcgd, Addhcrt, Su rmkr 11.lmh padfism 212 of the Cau~ of Cod Pakistan 271, 286 ~fu,lims 8, •J, 46, S9á 70, 81-82, 85, !16, Panama 14, 48. ll9, nR 195 Papua New Guinea 48 ,, , 312 THE BAHA 1 WORLD 2002-2003

PJroiguay 136 religion •Pathway co P<."ilCC and Justice:, A• 124 agrc:cmem v. uh science 136-37 Payman, KhoJarahm 271-72 fanauu:ism in 9:?. p<.>aCC: 17 frc:cdom of 227-29, 237 Lesser P<."ilCC J02 inffucncc on ch ili1.ation 93-95á 97-98. ~lost Gre.11 Pc:a<.c 3oz. 166-67, 2JI, .!J4 Pa e Univmity (c:-;1r.v:) (Braiil) 85 origin of 11 Penn. Michael 132 purpo c of 13, 47. 219. 234, 135 lh<.iv:il. Stephen Charles 272 SOUrlt' of 9á1• 219, H7 Pcrdu. )O)'Cc Honeyman 272-73 '>"mboJi,m 10.~ Peru .18. 69, 16-á17 "Religion and Dcvclopmcnc ar the Crossá lnccrfaith Council 69 road~ Convagcnn• or Divergence?" '.uional Director of lnrerfaich Affair Ill, 1.\1 jl}

69 Religion Communic-.11ors Council 138 Narional Spinrual Assembly of 76-77 Rit,lv;ln 14. lOl Philippine:~. the 46, 47-48, ]3, 136. 272. Riui, h1ad 271 287 Rohia1i, Giu,cppc 58 pilgrimage, Baha'i 304 Romani.1 17• IJ6, 270, 187 pioneer. B.tha' i 303 Royaumon1 l'r<><.os. Ste Scahiliry P:ict for P1011ur. Tht (India) 87 E.1ucrn h1mpc l'iu IX (Pope) 101 Ruhi fn,tirucc 57 Poland 287 Ru ,ja á17• 116, 190 poli1k 18 Ru\,ian I C'<lcration 184, 187 Portugal 62, 69. 287 R".1ntla 10. 73, 124-25 p<mmodcrnism 150-51 N:t1ional Commission for Uni1y and Potl'rr of Rt1ct Unity. The 123 Rc~on<.iliJtion 115 l'romisr ofV?orld Pma 17, t52 3cion.1I Spiritual A~<cmbly of 115 "Promoting Po~idve Messages in the Mctl1,t" 136 s l'roipmty oflluma11ki11d. Tht 17, 18. 197 Sack,, Jon;Hhan 80-1!1, 1.19-50 pr<l!C)I, \O<.ial 202-0.~. 205. 217 S.1moa q, 57, i6!!, i.-1 l'uhli~hing I rum, Baha'i 285--87 School of 1hc Na1inns (lkml) 115 l'uertll Rko 66, 284 SttdhrdJ ofl'irtue 149 Sdmick, Philip 150. 151, 16~--0s. 169-70 Q Scnc:gal t89 Qur'an 2~). 105 Serbia anJ Montenegro 67 ~r. mra 47 R Sh.ughi , Hc:shmac'u'llah Sabe1 273 r •<.1.11 unuy 51-55, 90. 92. u3-:?.7, 133-34. Sharon, Moshe 59 257-s~ Shoghi Effendi 10, u. 100, 173. 169, i.70. R.acc Uni!) Day rn 176. i.99, 300, IOI, }Ol, 304 raci'm 113, 1,1, 15')-60 pa"ing of 11, 101, 104 in anc.:ic111 world 117 writings of 11, 15, 71, 102, 127, 153, 155, l.1ws and 114-15, 159 156. 157, 160. 162-61. 166. 167. 17+ origin of 116-17 175. 177, 179. 183, 185 86. 188, 191, R.1dio Mu,itjuc 3 61 195, 209. 211, 134, 258, 197 r.1dio \C;Uinm, Bah.1 1 4--48 Sikh' 46, 83, 85, 86 lting.111.11hJnand.1, Swami 83 51ms. lhrhara Rutledge 274-75 INDEX J13

S111gapore U6 Su111111011s ofrhr Lorri of11011,, 'f1>e .Há 99áá103 Singh. Val .13 Su11day An,'l,elioforo> (Grm.e) 6.1 Sistema de Apre11Ji1;1jc '[i1tmial (SAT) 58 Suriname B Siy:iháQial 41. 41, 101 St'myá i I laykal 100-01 Slovakia 69, 116 Suriy-1-Muluk 100. 1oz. Smith, Dawn K. 179 'itiriy-i Ra'(, 100, 103 Snider, Howard J. 170 <imt11i1111ble Dr1•elopmm1: J1,, \'pirirual Snowden. Fr.mk 116-17 Dimrmir111 111, 112 \ocial and e<onomk <levc:lopmem 47-51, Sw:17iland 195 107-1:!., 119-15, l]l Sweden 69, 75, 176. i87 statistit3 181 Switzerland 59, 69, 1}2., 1J6, ii.7, 170, 271, social cohesion 113-17, 257-6.1. See 11/so 276, 288 race uniry; áác.ommunity Cohc::.1on: A 51.uay, Istvan 711 Bah;i'! Pcnpcctivtá" Bahfl vision or 158-59 T ásocial Cohei.ion: Dwelling in the <iame T.iblcr 304 Land" 114. i.57 "fablecs of the Divine Plan 10 so<.iecy, See civilitation 'fable1 of Cirmd 34 Solomon hlands, the 65 lahirih Jmuce Ccmcr (us) 111 Narional Spiritual Assemhly of 65 T.1iwan 275, 187, i.89 Soroptimist lnrernational H 'fonna. Biharilal Kc~llJvji 81 South Africa 81, 107. 108, 109, 114, fa.mania 81 123-24. 125. 136. 138. 181. 210, 111, 131, Hindu Council or 81 i.71., i.8~ 'faoi\tS 46, 86 National Spiritual Assembly of 124 Tacrerull, Ian 158 ~racemem.s 1.14. 110-11 Teckic, Flora 44 Truth and Reconciliation Commi,sion 1i:n Year Cru..\d<le 12. i.67, 169, 275, )02, 12.4 304 Spain 59, 61. n7, :1.71, 184, 187 cerrorism and religiou~ fanarki'm 1n Speth, James Gusrave 100 Thailand 130, 270 Spiegel. Peter 57-58 Thomas, Ann 55 Spiritual A.s...emblie • Loc;1l 11, 13, 195. limes of!11dw, The 87 2"''), 280, 102 Tondod Public High Sch()(ll D.mcc Spiritual Assemblies, National 11, 13, 15, Troupe 46 129, 131. 134. 137. 173. 175, 179, 280, 300, Tonga 56, 57. 172 301. 303, 30.~ Townshend lnrernacional School 74 elcLLion of 175, 101 craining insci1urcs 34 Spiri1ual A'semblics, Regional 103 'li-a nquilicy Zones 50-51 Sprung. Chri,tophcr 71 Trinidad and Tobago 81, 185 Sri l anka 66, 136 'lfowbri<lge Probauon Scrvi..:c so Sc;1bility Pact for Eastern Europe 136 Tiibingen Universiry 86 .ScigliC1, Joseph P" 200 Tunisia 137 .Strand, Gcr<l 175 Tupouco'a Tupou \'(Prince of'fonga) 56 Strandlic Thoresen, Brin 68 'Iurkc) 9. 46. 59, 136, 170 \tudy cirdo 35. 10. 48. 57, 59, n Nacional 'ipirirual Assembly of 46 Sudan 272. l7l Turkmenistan 4- .Sulun, ~1.irie Louise :i.75 litmi11g Poim for All Nations 17 THE BAHA'f WORLD 2002-2003

Tuda, Pcdagogic.tl lnstirucc of 137 Oedara1ion on the Eliminacjon ofAll "fa•ormchka, Udo 71 láorms ofR.icial Oi'Criminacion 232 Department of Publk lnformarion 133 u Food and Agriculture Organization 219 Ugamfa 14. 56, 7J, 83. 189, 273, 287 General A'sembly IH, 232, 233 Unitarian Church 78 Girls' Fdul;.1tion lnitiacive (UNGEI) 133 Uniccd Kingdom áHá 45, 50, 59, 68, 69, lnccrna11onal Consultative Conference 75, 80-81, 85, n3-16, 115, 132, 135, tj6, on School Eclue.irion m Relacion m 27}. 281. 287, 288 I rccdom of Religion or Belief, Toler- Association of Bah:i.'f Women 43, 132 ance, and Nondiscrimination 227 Community Cohesion Unic ll5 lnccrnational Convcmion on chc National Spiritual Assembly of u4, Elimination of All Forms of Racial 115, 273 Di\Crimin;11ion (!Cf.RD) 232 \tatcmcncs Ill 14, 257-63 lmernalional Decade for a Culture of Police Dcpartmenc 115 Peace and Nonviolence 137 Race l~qualicy Unic 115 Johannesburg Declaration 109 Unircd acions 15. 17, 65, 108, 111, 126, Millennium \ssembly, Summit, and 129, 130, 231. 235, 236, 237, 238 forum 109, 132, 236 5mh anniversary 17 NGO Commince on the Starus of Charter 130 Women 134 Commi sion for Social Dcvdopmcnc NGO Group for the Righcs of the Child 135 134 Commhsion on Human Righcs 141, Office of the High Commi\sioner for 143-44, 233 I luman Rights 132 Commi\sion on Suscainable Oevelop- Pcrmancnc forum on Indigenous Issues mcnc 135 2~8 Comrni\sion on the Starus of Women Program on 111v/AJOS (t,NAIDS) 180 132, 135 religion and 235 39 Cnmmitrcc for the Ncgociacion of a Rfo Declaration on Environmcn1 and Conveminn against Corruption 135 Dcvclopmc:nc 110 <. .ommirtcc of Experts on che Applica- \ecret.uy-Gencral 2n, 238 tion of Conventions and Recommcn- Sernrit) Council 233 dauons (cEACR) 142 Spe<.1al Envoy for 111v/A10S in Africa Committee on Himinacion of Racial 194, 196-<)7 Discrimination 135 Special R.1pporteur on freedom of Commince on Social, Economic, and religion and bclid 227 Culcural Rights 135 Special R.1ppmcur on religious intoler- Commim:e on chc Righcs of che Child ance 141 135 Spec1JI St,qon on Children 55, 130--31 Convemion on the Elimination of Dis- Suhá<. ommi,.,ion on the Promotion uimi narion against Women (ClOAW) and Proreccion of Human Righcs 1)2., 135. 238, 232 133 13.1 Ocodc for Human Righcs Educarion Workrng Group on Minorities 134 126 Subgroup on rducarion, Literacy, and Declaration on che Eliminarion of Ma~s Mcdi,1 134 All Form~ of lmolerance and of Women DJy 44- 45 Disuiminarion based on Religion or Bd1cf 232 INDEX 315

World ~ummit for Social Development Univc:....icy of Puerto Rico 66 17 Urbm Womc:n NCO 44 WorlJ Confcrcnu.' againsr Racism 125 Uruguay 66 Uniic:J Nations Confrrrncc on I n\'iron- Uscinov. Pctc:r 58 mcnt and Dcvdopmc:m. Su Earth Uzbc:kiHan n6 Summit United N:uiom Day 70-7 t v United N.nions Development fond for Vanuatu 69 Womrn (llNIHM) -H• 130, t)5 Varq.i, 'AH-Mul)Jmmad, Stl' under I lands United N.niuns Development Program or chi: Cau~i: of God - 200 Varqa Foundation 190 United Nations Economic and Social Vatic.an Ciry 82, l l6 Commi\,ion for Asia .ind che Pacific Venezuela t 36. 285 ( ~ so.r) 133. 135 Victoria (Queen of Fngland) 101 United Narion~ Economk and Social "Vi,ion or R.iná Uniry. Th1:" 122 Council (ffosoc) 15, 130 Voices of lhh.i choir 60. 61 Unitc:<l Nations Education, Scientific. and von Brunn, Ursula 276 Culrur:il Org.iniz.nion (ur-asco) t36. Von!?, Thcp 82. United Nauons lnccrnJrional Children's w láun<l (ll1'1C£F) 67, 130, IJt, 133, t34, 135 \Xamala. Em,11rnd RJ United Narions lnu:rnJtional Year of Wc:il. Pierre: 8~ Peace 15 Weinberg ~áymour 176 Unirc:<l St.He of Amcric.:;1 10. 14. 42, 48, \Xhccrn \X'.i.,hmgwn Univer.ity lOl 52, Há 14. 55, 57, 59, 60, 67, 68, 73o 86, Wh~-atlcy, DJn 1t6 87, 114, 116, 117, 119, Ill, 11), 132, IJ4, W1/m Is \~riting the 1-iiwre? t8 136. 18.1. 185, 267. 269, 270, 274, 275. World's Columhbn E.~po>ition 91 276. 28á-, 288. 289 World B.mk 200. 116 N:uinnal Spiritual Assembly of 69. 12.2 World Centre Publil.".uion' 100 statements 122-23, 211 World Community found.1tion 2R9 Univcrs;1l l lomc ofJuscicc 8, 10, 12., 15, 18, World (onforen~c ol Rd1g1om for Peace: H-,8, 7á1á 105, 1.11. 1n 273, 199, 300, (we RP) 49, 1 ll 301, l02., 104 World Fthks foundation 86 .iuthority of 12, 33 World faith, Development Di.1loguc 216 wnstitutiun of 3'• 37 World I kalth Day 56 dcuion uf 12, 37, :J OI, 303, 304 World Health Organiution (w110) t30, lcctcr to the world religious lc.1<lcrs .M• J 15, 181

69. 79-87,89-98,234.239 World ParliJmrnt ofRdigiom 91 mcmhcrs of 17 World Rd1gion Day 69. 85 mcssage$ of 17, 1;-38. 89 -98, 103. 152, \X'urlJ Summit on S1mainablc Devdop- 158, 161-62, 165, 1<q. 175. 188-89, 211, mc:nt 10 á-o., 138, 232 ..?.12, 21<> lt1hfl contrihucion 109, 111, 231 S1:.1t uf 104 Civil Society Forum 108, 109 writing' of 261 dcdJrauon 110 Uniwr,id.1d j.l\'eriana 85 outcome:' 10')- IO Univmity ofH.ui 58 Ubumu \1ll.1gc 108, 109 University of Jena 71 World Trade Organiz.mon 200 Univn>i1y ur(hl(.> 6!! World War I 10 THE BAHA'f WORLD 2002-2003

y z Yagancgi. FirooLCh 277 Limbia 7J, 75 Young lurk movement 9 h1srory ofBahfr faich in 75 Youch Can Move the World i90 Nauonal Spiricual A\sembly of of 76 Youch Center fur Social lniriacives 190 /.aya~. Yol.mda 66 youch, See chi ldren and youth /1mbabwc 44, 270, 271 Yugo~lavia 136 /..oroascer 13 YWCA 43 7.oroami.ins 46, 83. 86