From the Editor's residential schools, which in some places remained active well into the Desk 1990s. These schools were devised expressly to break up Indigenous families and communities, separate chil- LINDA S. COVEY AND dren from their culture and identity, ROSHAN DANESH and destroy languages and cultures. As has become fully apparent to the In 1916 'Abdu'l-Bahá instructed the broader Canadian public only in recent nascent Bahá'í communities of the years, although justified as advancing United States and Canada to "attach civilization, the residential schools great importance to the indigenous were, in fact, utterly pernicious vehipopulation of America" because of cles for systematically imposing physithe unique potential of those peoples cal, psychological, cultural, social, and to "enlighten the whole world" (qtd. spiritual harm. This same realization in Shoghi Effendi, Citadel 16). 'Abdu'l- caused the United Stated to pass the Bahá penned these words as part of Indian Child Welfare Act in 1978 and His blueprint for the unfoldment of to gradually cease allotting federal the Divine Plan, which would assist funds to these residential schools. in the dissemination of Bahá'u'lláh's For the small Bahá'í communities revelation and the advancement of the of Canada and the United States, fugoal of creating patterns of justice, eled by the core Bahá'í teaching of equality, and peace among all the unity in diversity, 'Abdu'l-Bahá's empeoples of the world. phasis on the importance of Indig- At the time of 'Abdu'l-Bahá's mes- enous peoples presented a challenge sage, there were no Indigenous Bahá'ís to establish a pattern of thought and in North America, and Indigenous course of action distinct from that of peoples in Canada and the United the broader society, a plan that had to States were enduring exceptionally include recognition of the value of egregious treatment. In both coun- diversity and the importance of cultries, colonial oppression, racist laws, ture, love, and inclusion in community and policies fueled by Social Darwin- building. This challenge led to an inism, missionary zeal, and disease had creasing intersection between Bahá'ís decimated Indigenous populations and and Indigenous peoples in the 1920s communities and disconnected them and 1930s, including more systematic from their traditional lands, family efforts by Bahá'ís to reach out, share and community systems, and govern- Bahá'u'lláh's message of fellowship mental structures. Far from recogniz- and unity, and create a diverse Bahá'í ing the "great importance" of Indig- community. enous peoples to the "whole world," In the 1960s these efforts expanded both Canada and the United States massively, sustained by the leadership continued to establish a network of and dedication of both Indigenous 4 The Journal of Bahá'í Studies 26.3 2016
and non-Indigenous Bahá'ís, including It would be impossible to find Bahá'í leaders such as Amat'ul-Bahá a nation or people not in a state Rúhíyyih Khánum, who traveled to of crisis today. The materialism, meet Indigenous peoples across the the lack of true religion and the Americas on their lands and in their consequent baser forces in human homes. Through these efforts, the nature which are being released, unifying message of Bahá'u'lláh's rev- have brought the whole world to elation was shared, and the Bahá'ís' the brink of probably the greatest commitment to a new pattern of just crisis it has ever faced or will have relations between diverse peoples was to face. The Bahá'ís are a part of visibly demonstrated. the world. They too feel the great Over the past number of decades, pressures which are brought in addition to ongoing and strenuous to bear upon all people today, efforts of individual Indigenous and whoever and wherever they may non-Indigenous Bahá'ís, there have be. (Letter dated 19 July 1956, been a wide range of institutional qtd. in Lights of Guidance no. 440) initiatives to create new structures, campaigns, and gatherings aimed at Reflecting on the complexity of transencouraging and deepening the pres- forming entrenched patterns, Shoghi ence of, respect for, and recognition of Effendi further emphasized that eradi- Indigenous peoples within the Bahá'í cating racial injustice requires not only community. To be clear, in the Writ- "complete freedom from prejudice," ings of the Bahá'í Faith, there is no but also demands that society address naïve or simplistic utopian perspective the reality that racism is sufficiently about the challenge faced by society pernicious that it can infect "the whole to extricate itself from patterns of social structure" (Advent 22, 33). oppression and injustice and replace Accomplishing this essential them with relationships based on unity change requires the hard work of and peace. Such work is slow, arduous, transforming mindsets and behaviors. and multi-generational. It requires It also necessitates that humankind recognition that while this important discover and implement methods for work progresses, individual Bahá'ís reordering detrimental social and and Bahá'í communities will inevitably structural patterns and establishing be influenced by the broader dynamics collaborative relationships upheld by a and forces in society, even while striv- collective vision of justice and fellowing to be guided by and to become ship at the levels of the neighborhood compliant with the ideals, standards, and community life. But this journey and goals set forth in the revelation of toward justice and unity is one of Bahá'u'lláh. As Shoghi Effendi empha- learning, trial and error, sacrifice, love, sized in 1956: and pain. For these reasons, in their efforts the condition that the world is in, to contribute to the advancement of is bringing many issues to a head. society, Bahá'ís have been broadly From the Editor's Desk 5
encouraged by the Universal House of after 'Abdu'l-Bahá articulated the im- Justice to recognize that the believers portance of Indigenous peoples in the must pursue a "wide latitude for ac- unfoldment of the Divine Plan. It is tion," must be granted "a large margin also an opportune moment because of for mistakes," should recognize that broader societal dynamics. For exam- "human beings are not perfect," and in ple, in recent years Canada has been light of these realizations, seek to fos- awakening to the fact that one of its ter encouragement and not succumb central social, political, cultural, ecoto criticism at the "slightest provoca- nomic, and spiritual challenges is that tion" (Letter dated 19 May 1994 to a of reconciliation between Indigenous National Spiritual Assembly ¶7). and non-Indigenous peoples. Likewise, For these same reasons, having in an ongoing effort to recognize the Indigenous and non-Indigenous peo- American Indians and their cultural ples coming together in new ways presence and distinctive history, the to build a community that actualizes United States declared 1992 as the Bahá'u'lláh's teachings about unity in "Year of the American Indian" and diversity engendered, in the process, designated the month of November the expected trials and sacrifice, as as National American Indian Heritage well as progress and achievements. Month. The experience of Indigenous peo- There is growing global awareness ples within the Bahá'í community, and of how essential it is that the world's the Bahá'í community's experience of approximately four hundred million engaging with Indigenous peoples, Indigenous peoples be recognized has been at times contiguous with and that their rights as individuals, predominant patterns seen in society communities, and nations be fully acat large and, at others, drastically dif- knowledged and respected. The Unitferent. While there has been conscious ed Nations Declaration on the Rights striving to infuse a commitment to of Indigenous Peoples (2007)—now the spiritual and social imperative of fully endorsed by many countries unity—including valuing the distinc- around the world, including the Unittiveness and diversity of Indigenous ed States and Canada—establishes one peoples—in efforts at forming new of the necessary foundations for the patterns of community life, there have full participation of Indigenous peoalso been complex challenges, such as ples in human affairs. the need to confront old world order It is in this context that the contribpatterns and attitudes. utors in this issue of the Journal offer This special issue of the Journal a wide range of voices and perspecof Bahá'í Studies is a beginning effort tives on the intersection between the to explore some of the complexities Bahá'í Faith and Indigenous peoples. of the history of the intersection Linda Covey's article, based on a spebetween Indigenous peoples and the cific case study that identifies critical Bahá'í Faith. It comes at a particularly outcomes regarding Bahá'í teaching propitious moment—exactly a century work among Indigenous populations, 6 The Journal of Bahá'í Studies 26.3 2016
provides valuable insights about those about how the history of the North skill-sets and sensitivities required for American Bahá'í communities might this important endeavor. Joyce Bald- inform current social discourses such win and Alfred Kahn Jr. share their as that of reconciliation. personal stories, providing us with a Our attention to the experiences of window into their lived experience as Indigenous Bahá'ís does not end with Indigenous Bahá'ís and conveying the this issue of the Journal: consideration wisdom and insights derived from de- is being given as to how to support furcades of dedication to the Covenant of ther contributions that are specifically Bahá'u'lláh. Patricia Verge also shares aimed at informing and influencing her life experience working to advance local and global public discourses rereconciliation, drawing on her vast garding Indigenous peoples. Articles expertise as an author who has chron- are already in the works that will share icled pivotal aspects of the history of more on the experience of Indigenous Indigenous Bahá'ís. Chelsea Horton Bahá'ís in Canada. As always, we value draws on her doctoral work on the your comments and suggestions, and history of interaction between Indig- we welcome submissions for possible enous peoples in North America and publication. the Bahá'í Community as derived from personal interviews with Indigenous WORKS CITED Bahá'ís. Horton's article provides a historical perspective on the challeng- Shoghi Effendi. The Advent of Divine es faced by Bahá'ís in actualizing the Justice. Wilmette, IL: Bahá'í principle of unity in diversity—les- Publishing Trust, 1971. sons that can be helpful as the Bahá'í Print. process of fashioning unity at the lo- ———. Citadel of Faith: Messages to cal level proceeds under the guidance America 1947-1957. Wilmette, of the Five Year Plan of the Universal IL: Bahá'í Publishing Trust, House of Justice. 1980. Print. While each article stands alone as a ———. Letter dated 19 July 1956. In distinct contribution by its author, tak- Lights of Guidance: A Bahá'í en together they raise interconnected Reference File. Ed. Helen themes and questions. As such, the Hornby. New Delhi: Bahá'í reader is strongly encouraged to read Publishing Trust, 1994. all the articles, preferably in the order Print. in which they are published. By ap- The Universal House of Justice. proaching the subject matter this way, Letter dated 19 May 1994 it is hoped that this special issue will to a National Spiritual offer perspectives that can assist ongo- Assembly. ing efforts at the community level to advance critical work such as learning through the institute process, inform teaching work, and help generate ideas Members of the Omaha Nation form the first all-Native American Local Spiritual Assembly in Macy, Nebraska, in 1948. (Photo courtesy of National Bahá'í Archives, United States)