The Baha'i World- Volume 32 (2003-2004)

THE BAHA i WORLD 2003- 2004

160 OF Tl IF BAHA'f l:.RA THE B~I WORLD

2003-2004 AN INTERNATlONAL RECORD

BAHA'f WORLD CENTRE HAIFA ©!005 \X'orld Ccnm: Publicarions

Or<lcr deparcmenr: B.1ha'f DMribucion Service 470~ folcon lnduscrial Blvd. Adanra, C.A 30336-2017 USA E-mail: bth@usbnc.org Web: http://www.bahaibookscorc.com/

~cnior c<liror: Ann Boyb Assisranr c.:<liror: Akx McGee

Phoco crc<lics: pp. 40, 47, 59 (cop lefc, middle lcfc), Violetca Zc1n; p. )4. Brigiccc Ai fl; p. 59 (hotcom righc), George Taufui 1lalaholo; p. 60, Denny Allen; p. 61, Devin Rychemik; p. 62, David Jensen; p. 66. courtesy of le Uekm1 newspaper (Kiribati); p. 69, lan Sthutz; p. 80, !om Mcnillo; p. 86 (ccnrcr), Dariu~ I limes; p. 96, Courosh Mchanian; p. 98, I cili Towfigh; pp. t 15, 11 .... , councsy of rhe European Parliamem. All mhers courtesy of che Audio Vt.\ual Deparcmenc of th( Bahf i World (mm:. CONTENTS

7 Introduction co the Baha'i Communiry

Writings and Messages

21 Baha'f Sacred Writings 33 Highlights of Messages from the Universal House of Justice

Events 2003-2004

41 Worldwide Jubilee: 5oth Anniversary of the Opening of the Ten Year Crusade 77 The Year in Review u3 Promoting Unity in Europe rr9 World Summit on the Information Sociery 125 Bal1a'f Inrcrnarional Community Activities 135 Update on the Situation of the Ba11a'fs in Iran and Egypt Essays, Statements, and Profiles

143 Inner Enlighcenmenr, Moral Refinement. and Juscicc: Ancidoces ro Domestic \'iolcnce ~Y .\ficht1el Penn 169 World Watch: The Family by Ann Boyles 187 fowards a Purposeful Beauty: Reflecting on and learning from the Houses of Worship by Charles Boyle 203 Profile: fohirih Justice Center Statements by the Baba'{ lncemational Community 111 I'ht: Rok of Men and Boys in Achieving Gender Equality i.13 Bahfis in Iran: Current SicuaLion 121 Bahfls in Egypt: Current Situation

Information and Resources

127 Obituaries 141 Stariscics 145 Direccory 253 5elecrcd New Publicacions in English lf' A Basic Baha'i Reading Lise 261 Glossary 267 Index Introduction to the Baha'i Community

group in Auscralia organizes a conference co examine ways

A of ming chc knowledge of indigenom cultures co ad\'ance society while respcccing the needs of chose cultures and ensuring thl'} arc nor exploited. In Turkey, a group visics a school for disabled c.hildren and uses the arcs in an educational program abouc oral hygiene. People in Rwanda hold a meeting 10 discuss communiry issue. and syscemacically examine the needs .md opportunities in che region. In Switzerland. parcicipams from 27 countries gather for a special cenrenary cclcbracion. Organi1ers of a conference in Uganda commemorate Inrernacional Peace Day by holding a panel discussion on ways co address issues related co conflict within chc counrt)'. In che Uniced Scares, scholars listen co a speaker explain char academic learning muse evolve beyond competitive and advcrsari.11 modes in order co advance society. Young people from more than 30 coumrics come cogechcr in che Czech Republic to learn how they can concribmc co che welfare of humanity. At a gathering in England, panicipancs explore ways co use the ans co express humanity's spiritual narnre, the importance of prayer, and the afcerlife. Visitors travel co .1 remoce island in Papua New Guinca for che opening of a new, uniquclv designed community cencer. Men and women in

, , )

8 THE BAHA I WORLD 2003-2004

Malaysia come cogecher for a conference co discuss chc role of rhe advancement of women in rhe process of establishing world peace. Alchough chey come from diverse backgrounds and far-Aung arl'<tS of rhc planet. rhcse people all -.hare a unired view of rhe world. irs furure. and rheir role in shaping it. They arc B.1hf is. The Baha'i Internacional Communiry, comprising members of rhc Bahf i faith from all over rhe globe, now numbers more chan five million souls. !rs members represent 2,u2 ethnic and tribal groups who live in more rhan roo,ooo localities in 191 independent councries and 45 dependem terricories. Whar wa.~ once regarded by some as a small, obscure seer was reported by rhe Brttannim Book of the Year 2002 ro be che second-mosr widely spread independent religion in the world, after Christiani()'. Irs membership cuts across all boundaries of class and race. governing itself through the escabli-.hmenr of local and nation.ii elected bodies known as Sp1ricual As5emblies. hs inrcrnational center and che .,cat of irs world governing council, known as rhe Universal House of Justice, arc located in the Holy Land, in Haifa, hracl. This article offers a brief inrroducrion ro chc Baha'i communiry. irs hiscory. its ~piricual teachings, and its aims and objectives.

Origins In 1844, a young Persian merchant named )iyyid 'AH-Mubammad declared Himself co be rhe Promised Qfim .1waiced bv l)hia Muslims. I le adopted rhe ncle "rhe Bab," which means "rhe Gare.' and His teachings quickly arrracced a large follov,.·ing. Alarmed by chc growing numbers of "B<ibis," as His follower~ were known. the Muslim clergy allied rhemsclves wirh minisrers of che Shah in an elTorr co de.scroy che infant birh. Many chousands of Babis wen.· persecuted, conured~ and killed in rhe following years. buc rhe growth of che new religion continued even after rhe B~ib Himself was imprisoned and later execuccd in July r850. The horrific rreacmenr of rhe Babis at the hands of rhe secular and religious amhoricie5 was recor<lt·d by a number of Wc:-.Cl'rn <liplomacs, scholars, and travelers, who expressed their admiration for the character and foniLUdc of the victims. The B~ibi religion sprang from Islam in much chc same manner chat Chri~tianiry sprang from Judaism or Buddhic,m did from ", TllE SAHA I COMMUNITY 9

Hinduism. Thac is lO say, it was apparenc early in che Bab's ministry chat the religion established by Him wa-. noc merely a seer or a movement within Islam buc an independent Faith. Furthermore, one of the main tenets of Babi belief was che Bab's sratemenc chac l le had been sent by God ro prepare che way for One greater than Himself. 'X·ho would inaugurate an era of peace and righteousness throughout the world, representing rhe culmination of all past religious dispensations. Mfrza J_lusayn-'Alf was one of rhe leading ad hercncs of rhe Babf Faich Who was arrcm:d and imprisoned <luring chc rumulcuous years of che Bab's brief ministry. Because of pressure on che Persian Shah from European diplomats, He was spared from cxccurion but was banished from Persia co Baghdad, Constantinople, Adrianople, and finally chc penal colony of Acre in Palestine. Thus, che Persian government, which had secured the supporr of the rulers of che rival Ottoman Empire in suppressing the new movemem, expected chat l lis sphere of influence would be severely limited. During His inirial imprisonmem, Mirza l:Jusayn-'AH had received the first divine intimations rhac He was the Promised One of\'V'hom che B.ib had '>poken. He a<lopced che cicle "Bahfu'llah," which means "Glory of God," and publicly declared His mission on che eve of His exile from Baghdad, in April 1863. Baha'u'llah was still nominally a prisoner when 1-k p•tssed away near Acre in May 1892, although che aurhoricies had gradually loosened their resrricrions as they became acquainted with Him and che namre of His teachings. During che long y1.:ars of His exile Bahf u'IUh revealed rhe equivalent of more than 100 volumes of writings, consiscing of rhe laws and ordinances of His dispensation, letters to the kings and rulers of rhe Ease and che West, mystical ceachings, .rnd ocher divindy inspired writings. In I lis Will and Testament, Baha'u'llah appoime<l His ddesc son, /\bh.h El1cndi, \X'ho adopccd the ride "'Abdu'l-Bahf' ("Senanr of Bahf'), .is l lis successor and che sole auchoriracivc imerprcccr of His ceachings. 'Abdu'l-BahJ had shared His Father's long exile and imprisonment and was freed only after a new regime was installed by the "Young Turk" movement in 1908. Shortly thereafcer, ac an advanced age, I le embarked on an arduous journey ro Furope and America where, from 19u co 1913, He proclaimed Bahf u'llah's 10 THE BMIA f WORLD 2003-2004

message of universal brotherhood and peace to large audiences, consolidated fledgling Baha'i communities, and warned of che pocencial catastrophe loom ing on Europe's darkening horizon. By che outbreak of World War I in 1914, 'Abdu'l-Baha had returned to l lis home in l laifa. jusr across che bay from Acre, and devoced Himself ro caring for the local people, fending off famine by feeding them from stores of grain He had safeguarded for such an emergency. 'Abdu'l-Baha's humanicarian services and His promotion of inccrculcural harmony were recognized by the British governmenc, which, at the end of che war, conferred upon Him knighthood-a tide Ht acknowledged buc declined to use. He passed away in 1921 and is buried on Mount Carmel in a vault near the spot where I ie had interred the remains of che Bab some years before. Among the legacies char 'Abdu'l-Baha bequeathed co hi~cory is a series of lcrters called the Tablets of rhe Divine Plan, whach He had addressed to Lhe Bahffs of Norm America during the years of World War I. These 14 letters direcred the recipients ro scatter ro countries on all continents and share with their populations du.: teachings of Baha'u'llah-a mandate chat led ro the global expansion of the Bahf ( communiry. Another legacy of 'Abdu'l-Bah:i is His Will and Tescamenr, which Bahffs regard as the charter of the administrative order c.onceived by Baha'u'llah. This document appointed 'Abdu'l-Baha's eldest grandson, Shogh1 Effendi, as Guardian of rhe Baha'f Faith and authorized interpreter of its teachings. Successorship to the Founders of che Bahf r Faith would be shared by the Guardian and an elected Universal House of Justice. whose c.:omplemencary role would be co create legislation supplementing Lhe Faith's sc.riprures. During the period of his Guardianship, from 1921 t0 1957, Shoghi Effendi conccnrrared o n four main areas: the developmenc of che Baha'i \Vo rid Centre in rhe environs of Haifa; che cra.nslarion and incerprctation of the Baha'i sacred writings; the rise and consolidation of che institutions of the Baha'f administrative order; and the implemencarion of 'Abdu'l-Baha's plan for che propagation of the Baha'i Faith around che world. Ar the Bahcff World Centre, Shoghi Effendi effected the construction of a superstructure for the mausoleum containing rhe remains of the Bab, which had been brought secretly from Persia THE BAHA'f COMMUNITY II

and interred by 'Abdu'l-Baha in a spot designated by Baha'u'llah on Mounr Carmel. Shoghi Effendi beautified and expanded the simple native stone muccurc, which is today a site of pilgrimage for Baha'fs from all over the world. He enhanced che Bahff properries and initiated consuucrion of the Internacional Baha'i Archives building ro house the original Baha'i scriprures and artifacts from the early days of che Baha'i hich. This building, the fuse on the arc-shaped path on the sire designated as che world adminiscracive center of the Baha'f community, was completed in 1957. Shoghi Effendi's actions laid the foundations, literally and figuratively, for che further development of the Baha'i World Centre. Shoghi Effendi was also instrumental in imerprecing the writings of Bahfu'llah an<l 'Ab<lu'l-Baha and in translating chem from the original Persian and Arabic imo English. The Guardian had served as secretary co 'Abdu'l-Balui. for a number of years and was a studenc at Oxford University at the time of his Grandfather's passing. Shoghi Effendi's mastery of Persian, Arabic, and English, coupled with che authority conferred upon him as the appoinced inrerpreter of the Baha' i writings, made him uniquely qualified to undertake their translation. He also cranslared The Dawn-Breakers, a hisrory of the Babf Faith; authored God Passes By, a history of the first century of the Baha'i Faith; and wrote thousands ofleucrs to communities and individuals around the world, elucidating passages from the writings and giving direction and impetus ro Bahi'f communities.

Development of the Administrative Order Shoghi Effendi's work in developing the Bahi'r administracive order is one of the most dramatic legacies of his years as Guardian. The fuse srep in chis developmenr was co encourage the organized, planned expansion of Baha'i communities in places where local and national Baha'i councils, known as Spiritual Assemblies, would evenrually be established. The Guardian effected t.his global expansion of Baha'f communities th.rough a series of international plans of varying duration, during which 12 National Spirirual Assemblies were elecred. Ar rhe rime of Shoghi Effendi's sudden passing in 1957, rhe Baha'f community was in the middle of a global plan of expansion and consolidation called the Ten Year Crusade. During chis period, 12 THE BAH.ff WORLD 2003-2004

which concluded in 1963-the centenary of Baha'u'llah's declaration of His mission in the Garden of Ric;lvan in Baghdad-the goal was to open 132 new countries and major territories to the Faith and to expand existing communities in 120 countries and territories that had previously been opened. These ambitious targets were in cerrain instances actually exceeded by the end of the plan, in spite of the difficulties posed by the Guardian's death. 'Abdu'l-Baha, in His Will and Testament, had authorized the continuation of the Guardianship through the appoincmenr by the 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 the decision of Shoghi Effendi as to whether an individual could be named who met the demanding spiritual qualifications specified by 'Abdu'l-Baha. Shoghi Effendi had no children and died without designating such a Guardian to follow him. He had, however, taken steps towards the election of the Universal House of Justice, the supreme governing body of the Baha'i Faith. He had also appointed a number of individual Baha'fs to an auxiliary institution of the Guardianship called Hands of the Cause of God. These individuals had been charged with protecting the unity of the Faith and collaborating with National Spiritual Assemblies around the world to ensure that the goals of the Ten Year Crusade were won. Upon Shoghi Effendi's passing, these men and women guided the Baha'i community to complete the plan initiated by the Guardian and to hold the first election of the Universal House of Justice in 1963. Conceived by Baha'u'llah Himself, the instirurion of the Universal House of Justice is established on principles laid down in the Baha'i sacred writings. Its initial election, by the members of the 56 National Spiritual Assemblies that existed in April r963, clearly demonl11:rated the principle of unity so central to the Baha'f Faith, with the nine members coming from four continents and representing a variety of religious and ethnic backgrounds. Based on the authority conferred on it by the Founder of the Faith, che Universal House of Justice is now elected every five years. It scands as the acknowledged central authority in the worldwide Baha'i community and has, during the past 40 years, launched eight global plans for the advancement of the Faith. From a worldwide THE BAHA'I COMMUNITY IJ

populacion of 408,000 in 1963, the Baha'i communiry has grown to more than five million members; the number of Nauonal and Regional Spiricual Assemblies has grown from 56 to 183; and chc number of Local Spiricual As~cmblies has increased from 3,555 ro 9,631.

Spiritual and MoraJ Teachings and Baha'i Community Life The force chac unicc:s this diverse body of people i' che vision achieved through cheir belief in Bah:i'u'llah as a Manifost.Hion of God, in the social .tnd administrative structures l lc escablished, and in che spirirual and moral teachings He propagated. Cencral ro chcsc spiritual ceachings is che concepc chac rhere is only one God and chat che world's greac religions have been established b Messengers or Manife.~ cations of chis Divine Real icy- Abraham, Krishna, Moses, Buddha, /oroasccr, Jesus, and Muhammad-Who have been senc throughout history ro deliver a divine message commc:nsurate with humanity's scage of dcvclopmenr. Though che religions' soLial ceaLhings change through chis process of progressive revelation, the spirilllal essence of all the major religions remains the same: humanicy has been c.rcatcd co know and co worship God. The Bahff perspecmc sees 1he cumulative bencfirs of progressively revealed religions as fundamental to an "ever-advancing c.ivilizacion." What divides various religious rnmmunities, Bahf Is believe, comes not from God but from humanity and its accrecions to the essenrial religious ceac.hings brought by che divine Messengers. At chis .. cage of humanicy's de,·elopmenc, the unicy· of rhe human race muse be recognized, rhe equality of women and men must be esrablishc<l, chc extremes of wealth and poverc) musr be eliminated, and che age-old promise of universal peace muse be reali1.ed. Likening chc Jcvclopmenc of the human race co rhar of an individual, the BahSI writings say char we have passed chrough stages analogous co infancy and childhood and are now in che midsc of a rumulcuous adolescence, standing on chc chrcshold of mawricy. Baha'u'llah raughc char humanity is desrined to come of age, hue chc course ic cakes w ,Khit·ve char goal i'> entirely in its own hands. Io promote che <levclopmenc of a society in which Rah<i'f ideab can be fully rcali1cd, Bahf u'IUh established laws and moral teachings THE BAHA'f WORLD 2003-2004

chat are binding on Baha'ls. Central to these is daily obligarory prayer. Srudy of and medication upon the Baha'i sacred writings e-ach morning and evening is also enjoined. Baha'fs between chc ages of 15 and 70, with cercain exceptions, ohser\'e an annual 19-day, dawnto-dusk fast. Baha'u'llah referred co prayer and fascing as che "twin pillars" of faith, an indication of their importance and the benefits ro be gained from them. He also raised work co the level of worship. The main reposirory of Baha'u'llah's laws is a volume cncided che Kitab-i-Aqdas, or the "Most Holy Book." There arc no dietary restrictions in the Baha'i Paith, but the consumption of alcohol and the use of narcotic and hallucinogenic drugs are forbidden, as they affect the mind and incerfere with spiritual growth. Baha'u'lHh counseled Baha'fs to be honest and rrumvorchy, to render service to humanity with an abundance of deeds rather than mere words, co be chaste, and to avoid gossip an<l backbiting. He forbade lying, stealing, adultery, homosexual acts, and promiscuity. The importance of che family is central to Bahf (community life, as is the moral and spiritual education of children. Bahfis often gacher cogecher in their communities co srudy the sacred writing!> of their Faith and co pray, but a central feature in Bahff community life is a meeting clllcd the Nineceen Day reast, ar which all members join in worship, consult about community affairs, and -;ocialize. Pending rhe further development of Baha'f communities, these meetings ofcen occur in renred facilities, people's homes, or in local Baha'i centers. The Baha'f wricings call for the erection in each communtty of a beautifully designed House of Worship, surroundeJ by gardens and functioning as a spiritual center of activity. A variety of social and humanitarian institutions arc also co be established around ic. Seven Baha'f Houses of Worship presently exist, in Australia, Germany, India, Panama, Uganda, the United Sraces, and )amoa. l>lans have been launched for chc construction of an eighth House of Worship in Chile, and sires have been purchased around the world for the erection of many more. 1 The I louses of Worship arc open to people of all faiths-or those professing no particular foirh-- for prayer and medirntion. Services are nondenominational. There arc no sermons, only readings and prayers from the Baha'f writings and scriprurcs of other faichs with music by an a capelltt choir. This preserves the sacredness of the experience of hearing THE BAHA'f COMMUNITY 15

and medic,uing upon che Holy \'qord wichouc che interference of man-made concepcs.

Aims, Objectives, and Activities As che Universal House of Juscice scared in a message addressed co che peopks of rhe \\·orld wrirten in October 1985, coinciding~wich che Unicc<l l\,uions Internacional Year of Peace, "Acceptance of the oneness of mankind is the firsc fundamemal prerequisite for the reorganization and :idminiscrarion of the world as one country, the home of humankind." The ultimate aim of rhe Bahi'f bich is to escablish unicy among all che peoples of che world, and ic is because of its oriencacion cowards unity on an international scale char the Baha'i community has been active at che United Nations since thac organitacion's inception. Today the Baha'f Internacional Communicy, a nongovernmencal organization (NGO) thac represents the colleccive voice of national Baha'i communities around the world, enjoys special status with rhe Economic and Social Council (Ecosoc). Ir is particularly involved in addressing human rights issues, rhe needs of women and children, and environmenral concerns, as well as pursuing sound, sustainable development policies. To coordinate its internacional efforts in chcsc areas, che Baha'i International Community's United Nations Office and Office of Public Information, as well as che Office of the Environment and chc Office for the Advancemcnr of Women, collaborate with National Spiricual Assemblies around che world. The Baha'i Internacional Community's acci\'icies ac the United Nations have earned ic a reputation as one of che most effective religious NGOs in rhe UN syscem. Its national and international representatives have taken active roles in che major world summits and NGO forums sponsored by che Uniccd Nacions during rhe pasr decades. Bah<i'ls look towards a day when a new incernational order will be established, a commonwealth ro which all che nations of che world will belong. As Shoghi Effendi wrote in 1936: The uniry of the hw1rnn race, as envisaged by Baha'u'llah, implies the establishment of a world commonweal ch in which all nations, races, creeds, and classes are closely and pcrmancndr united, and in which che autonomy of ics scare members and the personal 16 THE BAHA l WORLD 2003-2004

freedom and iniciacive of rhe individuals rhac compose them are definitely and completely safeguarded. This commonwealrh muse, as far as we can ,·isualize it, consist of a world legislacurc, whose members will, as the rrusn:es of che whole of mankind, ultimately control the entire resources of all du: componenc nations, and will enacr such laws as shall be required to regulate the life, sacisfy the nee<ls, and adj use the relarionships of all races and peoples. A world executive, backed by an inrernarional Force, ,viJI carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise bcrween the various elemenrs constituting this universal system. '

Shoghi Effendi wcnr on ro describe the crcmcndous benefits co humanity resulting from such a world order: The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, co the extension of scientific research, co the raising of the standard of physical health, ro the sharpening and refinemenr of the human brain, ro the exploitation of the unused and unsuspected resources of the planer, to the prolongation of human life, and to the furtherance of any other agency chat can stimulate the inrellecrual, the moral, and spirirual life of che entire human race. . To make its aims and objectives widely known and to promote irs perspecrive on various issues, rhe Bahff lncernational Community nOt only collaborates with like-minded organizacions within and oulside of rhe Uniced Nations, buc it also engages in public information efforcs ro bring the spirirual and social principles of chc Faich co the accention of people everywhere. The perserntion of rhe Bahffs 111 Iran since rhe i979 Iranian revolmion has prompted wi<lc dissemination of information about the Baha'i Faith in the international news media. More than 200 members of rhe Faich have been executed for their belief, which is considen:d as heresy by rhc regime, THE BAHA'f COMMUNITY 17

and chousands more have been imprisoned, fire<l from their jobs, or had their homes confiscated or cheir pensions cur off as a result of government orders. Baha'fs around che world have responded in unity ro chis ongoing persecution in lran-che land in which cheir religion was born-by petitioning cheir govcrnrncncs to take action against this injustice. Ir is, ro some degree, as a resulc of these efforts chat the persecutions have not been more extreme, although Iran's Bahci.'fs still face the possibility of arbitrary imprisonment and execucion, and are still denied fundamencal rights and freedoms.~ The Bah<i'i community has also caken a proactive approach ro promulgating its views. The statement on peace issued by the Universal House of Jmtice in 1985, encicled 1he Promise of 'X'orld Peace, sparked a worldwide campaign of prcsencations and public awareness programs throughout che Inrernacional Year of Peace and since, aimed at governmenc figures, leaders of thought, and the general population. The cencenary of Bah:i'u'llah's passing in 1992 was commemorated, in pare, wich the publication of a scatemenc derailing f !is life, teachings, and mission, designed ro increase knowledge of rhe Ba hf i Faith among members of the public. A statemenc presenting the Baha'f perspective on social development, The Prosperity ofJ/umrmkind, was disseminated at the World Summit for Social Development in Copenhagen in March r995, and lacer char year a scacemem emicled Turning Point for All Nations was released as a contribution co discussions on the fucure of the Un iced Nations during it~ 5och anniversary. In 1999, the Baha'i lnccrnacional Community released Who ls Writing the Future? Reflections 011 the Twentieth Ce11t11ry. Most recently, in 2002, the Universal ~louse of Justice addressed a message ro the world's religious leaders. 5 The Bahf ( community has also been concinually engaged in a series of incernational teaching plans. le has seen rapid expansion in different pans of the world, perhaps most notably in Eastern Europe and che former Soviet Union, where national Baha'i communities have been established in recent years following the collapse of longstanding political barriers. New national governing bodies arc also being formed elsl'.where, as the Universal House of Justice deems communirics ro have reached a sufficient level of mamriry. The existence and growth of the Baha'f community offers irrefutable evidence char humaniry, in all ics diversity, can learn to - 18 THE BAHA'f WORLD 2003-2004

live and work together in harmony. While Baha'fs are not unaware of the turmoil in the world surrounding them, their view is succincdy expressed in the following words, caken from The Prosperity ofHumankind: A world is passing away and a new one is struggling co be born. The habits, attitudes, and institutions that have accumulated over the centuries are being subjected to tests chat are as necessary to human developmenr as they are inescapable. What is required of the peoples of che world is a measure of faith and resolve to match the enormous energies with which the Creator of all things has endowed this spiritual springtime of the race." The source of chis faith and resolve is the message offered by the teachings of Baha'u'llah, a message that deserves the thoughtful consideration of all those who yearn for peace and justice in the world.

NOTES

See pp. r87-202 of this volume for further information on Baha'i Houses of Worship. Shoghi Effendi, The World Order of Bahd'u'lldh: Selected Letters, ind rev. ed. (Wilmette, IL: Baha'f Publishing Trust, 1993), p. 203. Ibid., p. 204. See pp. 135-40 and 213-23 for further information on the continuing persecution of Iran's Baha'f communicy. For the full text of this message and a report on its presentation around the world, see The Bahd'I World 2002-2003, pp. 89-98 and 79-87. Baha'f International Communicy's Office of Public Information, The Prosperity ofHumankind (1995). See The Bahd'I World I994-95· pp. 2.73-96, for the complete text of this statement. WRITINGS AND MESSAGES Baha'i Sacred Writings A compilation from the writings of B1ihd'u'lldh, the Bdb, and 'Abdu'l-Bahd about the importance offamily.

From the Writings of Baha'u'llah After man's recognicion of God, and becoming steadfast in His Cause, the station of affection, of harmony, of concord, and of unity is superior to that of most orher goodly deeds. This is what He Who is the Desire of the world hath testified at every morn and eve. God grant char ye may follow rhat which hath been revealed in the Kicab-i-Aqdas. 1

'*-' The beginning of magnanimity is when man expendech his wealrh on himself: on his fami ly, and on the poor among his brethren in his Faith. 2

Thac which i~ of paramounr importance for the children, char which muse pn:ccde all else, is to reach them chc oneness of Go<l and the laws of God. for lacking chis, the fear of God cannot be inculcated, and lacking the fear of God an infiniry of odious and abominable actions will spring up, and sentiments will be uttered thac cransgrcss all bounJs ....

22. THE BAHA'f WORLD 2003-2004

The parents must exerc every effort co rear chcir offspring to be religious, for should che children nor attain chis greatest of adornments, they will not obey their parencs, which in a cercain sense means char they will nor obey God. Indeed, such children will show no consideration to anyone, and will do exactly as they plea~e. 3

~

Ir is che bounden duty of parents co rear their children to be staunch in faith, the reason being that a child who removerh himself from the religion of God will not ace in such a way as co win che good pleasure of his parencs and his Lord. For every praiseworthy deed is born ouc of che light of religion, and lacking chis supreme bestowal the child will not turn away from any evil, nor will he draw nigh unto any good.·

~

He char bringech up his son or chc son of another, it is as though he hath brought up a son of Mine; upon him resc My glory, My loving-kindness, My mercy, rhar have compassed the world. 5

~

0 Mu~ammad! The Ancient of Days hath rnrned His countenance towards thee, ma.king mention of chee, and exhorting the people of God to educate cheir children. Should a father neglect this mosc weighty commandment ... he shall forfeit rights of fatherhood, and be accounted guilty before God. Well is ir wirh him who imprinccth on his hearc che admonitions of the Lord. and sccadfasdy clcavcch unco them. God, in rruch, enjoinerh on His servants whac shaJI assisr and profit them, and enable them co draw nigh unco Him. He is the Ordainer, che Everlascing.6

The fruirs of the tree of existence are trustworchincss, loyalty. rrurhfulness, and purity. After rhe recognition of rhe oneness of che Lord, exalted he He, the most imporcanc of all ducies is to have due regard for che rights of one's parents. This matter hath been mentioned in all che Books of God and recorded by the Supreme SACRED WRITINGS 23

Pen. Consider ye chac which the Merciful Lord harh revealed in the Qur'an: "Worship none but 1 lim and show ye kindness unro your parents." Observe ho\\' kindness co parents hath been linked co belief in the one cruc God. Blessed are they who are wise and undersranding, who see and perceive, who read and comprehend, and who observe char which their Lord hach revealed in the holy Books of former Dispensacions, and in chis incomparable and wondrous Tabler. 8

'*-' 0 My people! Show honor co your parents and pay homage co chem. This will cause blessings to descend upon you from che clouds of che bounry of your Lord, the Exalred, che Great. 9

One of chc distinguishing characteristics of this most grear Dispens,nion is chat the kin of such as have recognized and embraced the truth of chis Revelation and have, in the glory of His name, che Sovereign 1 ord. quaffed the choice, sealed wine from the chalice of the love of the one true God, will, upon their death, if chey are ourwardlv nonbelievers, be graciously invested with divine forgiveness and parrakc of the ocean of His Mercy. Ihis bounty, however, will be vouchsafed only to such souls as have inAicted no harm upon Him Who is rhe: )ovcrcign lmch nor upon l Iis loved ones. Thus harh it been ordained by Him Who is the Lord of che Throne on High and rhe Ruler of chis world and of the world co come. 0

From the Writings of the Bab Ir is seemly that rhe servant should, after each praycr, supplicate God co bestow mercy and forgiveness upon his parcrm. Thereupon God's call will be raised: "Thousand upon thous,rnd of whac thou hast asked for chy parencs shall be thy recompense!" Blessed is he who rcmemberech his parencs when communing wich God. There is, verily, no God bur Him, the Mighry, tbt: Wcll-Beloved.1 1 THE BAHA'I WORLD 2003-2004

From the Writings and Utterances of 'Abdu'l-Baha lflove and agreemenr are manifest in a single family, that family will advance, become illumined and spiritual; but if enmity and hatred exist within it, desrruccion and dispersion are inevicable. 12

Nore ye how easily, where unity existech in a given family, the affairs of char family are conducted; what progress the members of d1a[ family make, how they prosper in the world. Their concerns are in order, they enjoy comforc and cranquillity, they arc secure, their position is assured, they come co be envied by all. Such a family but adderh ro its starure and its lasting honor, as day succeedeth day."

Compare the nations of the world to the members of a family. A family is a nation in miniature. Simply enlarge the circle of che household, and you have the nation. Fnlarge the c1rde of nations, and you have all humanity. The conditions surrounding the family surround the nation. The happenings in the famil} are the happenings in the life of the nation. Would it add to the progress and advancement of a family if dissensions should arise among its members, all fighting, pillaging each other, jealous and revengeful of injury, seeking selfish advantage? Nay, this would be the cause of the effacement of progress and advancement. So it is in the great family of nations, for nations are but an aggregate of families. Therefore, as strife and dissension destroy a family an<l prevent its progress, so nations are destroyed and advancement hindered. 14

ln marriage the more distant the blood-relationship the better, for sucA distance in family cies between husband and wifo providech the basis for the well-being of humanity and is conducive co fellowship .unong mankind. 15

0 ye my rwo beloved children! The news of your union, as soon as it reached me, imparted infinite joy and gratitude. Praise be SACRED WRITINGS

ro God, chose cwo faithful birds have sought shelrer in one nest. I beseech God cl13c He may enable them to raise an honored family, for rhe imporrance of marriage lierh in the bringing up of a richly blessed family, so rhal with entire gladness they may, even as candles, illuminate chc world. 1('

~

It is highly important for man to raise a family. So long as he is young, because of youchful sdf-complacency, he does not realize its significance, but this will be a source of regret when he grows old . . . . ln rhis glorious Cause the life of a married couple should resemble che life of the angels in heaven-a life full of joy and spiritual delight, a life of unity and concord, a friendship borh mental and phy~ical. The home should be orderly and well organized. Their ideas and thoughts should be like the rays of rhe sun of truth and the radiance of the brilliant scars in the heavens. Even as two birds chey should warble melodies upon the branches of che tree of fellowship and harmony. They should always be elated with joy and gladness and be a source of happiness to the hearts of ochers. They should set an example to their fellow-men, manifesc a crue and sincere: love rowards each ocher, and educate their children in such a manner as to blazon che fame and glory of their family.

~

According co che teachings of Bahfu'Uah cht family, being a human unit, muse be: educated according to che rules of sanctity. All rhe virtues muse be caught the family. The inregrity of the family bond muse be constantly considered, and rhe rights of the individual members muse not be transgressed. The rights of rhc son, chc father, che mother- none of chem muse be transgressed, none of them muse be arbitrary. Just as rhe son has certain obligarions to his father, chi! father, likewise, has cerrain obligations ro his son. The morher, rhe siscer, and ocher members of lhe household have their cenain prerogatives. All rhese rights and prerogatives musr be conserved. yet che uniry of the family musr be sustained. The injury of one shall be considered rhe injury of all; rhe comfort of each, chc comfort of all; rhe honor of one, che honor of all. 18 THE BARA'( WORLD 2003-2004

Were chere no educator, all souls would remain savage, and were ic noc for che reacher, the children would be ignornnc creacures. le is for chis reason char, in chis new cycle, education and craining arc recorded in che Book of God as obligacory and nor voluntary. That is, ic is enjoined upon che father and mochcr, as a ducy, co strive wich all effort co train chc daughter and chc son, co nurse chem from che breasc of knowledge, and co rear chem in che bosom of sciences and arcs. Should chey neglccc chis matter, chcy shall be held responsible and worchy of reproach in the presence of chc stern Lord. 1''

Ye should consider the question of goodly characcer as of the firsc importance. le is incumbent upon every facher and mocher co counsel chc:ir children over a long period, and guide chem unco those things which lead ro cverlascing honor. 20

l~

Among che divine Texts as sec forth in chc Mose Holy Book and also in ocher Tablecs is chis: ic is incumbent upon the facher and mocher co train their children boch in good conduce and chc scudy of hooks; study, chac is, to chc degree required, so chac no child, whccher girl or boy, will remain illiccrace. Should the father fail in his dury he must be compelled to discharge his responsibilicy, and should he be unable co comply, lee the House of Justice take over the education of chc children; in no case is a child to be left wichouc an education. This is one of che scringenc and inescapable commandments co neglect which would draw down che wrachful indignation of Almighty God. 21

0 ye loving mothers, know ye chat in God's sighc, che best of all ways to worship Him is co educate rhc children and train chem in all che perfections of humankind; and no nobler deed than chis can be imagined.<·' SACRED WRITINGS 27

0 handmaids of the Merciful! Render ye thanks unto the Ancienr Bcaury char ye have been raised up and gathered together in this mightiest of centuries, this most illumined of ages. As befining thanks for such a bounty, stand ye staunch and strong in the Covenant and, following the precepts of God and rhe holy Law, suckle your children from their infancy with the milk of a universal education, and rear them so that from their earliest days, within their inmost heart, rheir very narure, a way oflife will be firmly established that will conform co the divine Teachings in all things. For mothers are che first educators, the first mentors; and truly it is the mothers who determine the happiness, che future greamess, the courceous ways and learning and judgment, the understanding and the faith of their little ones. 23

Lee the mothers consider that whatever concerneth the education of children is of the first importance. Let them put forth every efforc in chis regard, for when the bough is green and render it will grow in whatever way ye train ic. Therefore is it incumbent upon the mothers co rear their licrle ones even as a gardener cendcth his young plants. Lee them strive by day and by night co establish within their children faith and certitude, the fear of God, the love of che Beloved of chc worlds, and all good qualities and traits. Whensoever a mother seeth char her child hath done well, let her praise and applaud him and cheer his heart; and if the slightest undesirable trait should manifest itself, let her counsel the child and punish him, and use means based on reason, even a slight verbal chastisement should this be necessary. lt is nor, however, permissible co strike a child, or vilify him, for the child's character will be totaJly perverted if he be subjected to blows or verbal abuse. 24 q<,

Consider char if chc mother is a believer, the children will become believers too, even if che father denierh the Faith; while, if rhc mother is not a believer, the children ace deprived of faith, even if the facher be a believer convinced and firm. Such is the usual outcome, cxcepr m rare cases. - ,,, THE BAHA I WORLD 2003-2004

For this reason both fathers and mothers musr carefuJly watch over their lirde daughters and have chem thoroughly caught in the schools by highly qualified ... teachers, so char they may familiarize themselves wirh all the sciences and arcs and become acquainted wich and reared in all char is necessary for human living, and will provide a family with comfort and joy. i~

C*-1 The question of training the children and looking after the orphans is extremely important, bur most imporcanr of all is the education of girl children, for these girls will one day be mothers, and che mother is the first reacher of the child. In whatever way she reareth the child, so will the child become, and the results of that first training will remain with the individual throughout his entire life, and it would be most difficult to alter them. And how can a mother, herself ignorant and untrained, educate her child? It is therefore clear that the educarion of girls is of far greater consequence than that of boys. This face is extremely imporcant, and the marcer muse be seen to with che greatest energy and dedicacion. u'

The father must always endeavor to educate his son and to acquaint him with the heavenly teachings. He must give him advice and exhort him at all times, teac.h him praiseworchy conduct and character, enable him to receive rraining at school and co be instructed in such arcs and sciences as are deemed useful and necessary. In brief, let him instill into his mind the virtues and perfections of the world of humanity. Above all he should concinuall} call to his mind the remembrance of God so that his throbbing veins and arteries may pulsate with the love of God. The son, on the other hand, must show forth the utmost obedience cowards his father, and should conduce himself as a humble and a lowly servant. Day and night he should seek diligencly ro ensure the comfort and welfare of his loving father and to secure his good pleasure. He must forgo his own rest and enjoyment and constantly strive LO bring gladness m the hearrs of his father and mother, thac thereby he may arrain the good pleasure of the Almighty and be grac10usly aided by the hoses of che unscen. 27 SAC.RED WRITINGS 29

If thou wouldst show kindness and consideration to chy parents so rhar they may feel generally pleased, chis would also please Me. for parencs must be highly respected and it is essential that they should feel contenced, provided they deter thee not from gaining access to che Threshold of che Almighry, nor keep thee back from walking in the way of tht: Kingdom. Indeed it behoveth them to encourage and spur chee on in this direcrion.1.11

'"*-' Also a facher and mother endure the greatest troubles and hardships for cheir children; and often when the children have reached che age of maturiry, the parents pass on to the other world. Rarely does it happen char a father and mocher in chis world see the reward of the care and trouble they have undergone for their children. Therefore, children, in return for chis care and trouble, must show forth chariry and beneficence, and must implore pardon and forgiveness for their parents. So you ought, in n..:rurn for the love and kindness shown you by your father, co give co che poor for his sake, with greacesc submission and humiliry implore pardon and remission of sins, and ask for the supreme mercy. "1

0 lord! In chis Most Grear Dispensation Thou dose accept che intercession of children in behalf of their parents. This is one of rhe special infinite hescowals of chis Dispensation. There.fort:, 0 Thou kind Lord, accept the request of chis Thy servam ac the threshold of Thy singleness and submerge his father in the oct:an of 1 hy grace, because chis son harh arisen to render Thee service and is exerting cfforc <ll all cimes in che pathway of Thy love. Verily, Thou arc che Giver, the Forgiver, and rhe Kind!IO

Regarding thy question about consultation of a father with his son, or a son with his farher, in matters of trade and commerce, consulcacion is one of the fundamemal elements of the foundation of che I.aw of God. Such consultation is assurt:dly acceptable, whether between father and son, or with orhers. There is norhing ,, I

30 THE BARA I WORLD 2003-2004

bener than this. Man muse consult in all things for this will lead him co the deprhs of each problem and enable him to find the righr solucion. 31

NOTES

From a Tabler revealed in Arabic and Persian. in "Divorce," 7'lu Compilotton of Compilations, vol. 1 (Ingleside, -.:sw: Baha'i Publications Auscralia, i991), p. 135. Tablets of Bahti'u1ldh revealed after the Kitdb-1-Aqdas (WiJmercc, IL: Baha'i Publishing Trust, 1988), p. 156. · From a Tabler revealed in Persian, in "Baha'i Education," The Compilation of Compilations, vol. 1, p. 248. From a Tablet revealed in Persian, ibid. ~ The Ki14b-i-Aqdns: The Most Holy Book (Wilmerte, IL: Baha'i Publishing Trust, 1993), para. 48, p. 38. Ibid., Questions and Answers, no. 105, p. 136. Qur'an 4:36. i From a Tablet revealed in Arabic and Persian, in "Family Life," The Compilation of Compilations, vol. 1, p. 385; 9 From a Tabler revealed in Arabic, ibid., p. 386.

From a Tablet revealed in Arabic, ibid. Selections ftom the Whtingr ofthe Bab (Haifa: Baha'i World Cencre, 1976), p. 94. •~ The Promulgation of Universal Peare: Talks Delivered by 'Abdu1-Bahti during His Visit to the United States 11nd C111111d11 in 1912, rev. ed. (Wilmette, LL: Baha'f Publishing Trust. t995), pp. 144-45. Selrctiom from the Writings of 'Abdu1-Bahd (Wilmerce, It: Baha'f Publishing Trust, 1997), para. 211.9, p. 292. The Promulgation ofUniversal Peace, p. 156. From an unpublished Tabler revealed in Arabic and Persian. Selecrrom ftom the Wntingr of'Abdu'l-Bahd, para. 88.1, p. 127. From a Tabler revealed in Persian, in "Family Life," The Compil11tio11 ofCompilatiom, vol. 1, p. 397. " The Promulgation of U11ivrrs11/ Peace, p. 168. '' Selections .from the Writmg.r of 'Abdu1-Bahd, paras. 98.1-2, pp. 134.

!o Jbid., para. 108.1, p. 141. 11 Ibid., para. 101.1, p. 134. 2 ' Ibid., para. 114.1, p. 146. ' Ibid. , paras. 96.1-2, p. 133. Ibid., para. 95.2, p. 132. From a Tabler revealed in Persian, in "Baha'f Education," T/Je Compilation of Compilations, vol. 1, p. 187. SACRED WRITINGS 31

u. From a Tabler revealed in Persian, ibid., p. 286. z- From a Tablcc revealed in Persian, in "Family Life," The Compilation of Compilations, vol. t, pp. 393-94· From a fabler revealed in Persian, ibid., p. 392. " Some Am1oered Questions (Wilmette, lL: Baha'f Publishing Trust, 1984).

pp. 231-32. Balui'l Prayers: A Selection of Prayers Reveal.ed by B11htf'11'/Mh, the Btih, nnd 'Abdu'l-BalHI (Wilmette, 11.: Baha'f Publishing Trusl, 2003). p. 64. 31 From a T.1blet revealed in Persian, in "Family Life," The Compilation of Com-

pilatio11s, vol. 1, p. 393. Highlights of Messages from the Universal House of Justice

incc: rhc firsr elenion of che Universal House: ofjuscice in 1963,

S Baha'fs around chc world have rurned wich love, respecc, and confidence to the governing council char guides cheir affairs. The House ofJuscice was ordained in che writing!> of Baha'u'llah and given authority both co enact furcher application of Baha'i laws and ro legislate on matcers not explicitly dealc wich in the Baha'f sacred cexrs. Each year, chrough lercers co national and loc.il communities and co individuals, chis inrernarional body makes imponanc announcemenrs and provides counsel and direccion. In irs 2003 message to che Baha'i world on che occasion of che Fescival of Ric;lvan, 1 the Universal House of Justice begw by noting the building momentum of che worldwide Baha'f community, which is in the middle of a global Five Year Plan of expansion and consolidation. le attributed chis to both the "increased coherence" in che Baha'f community's pursuic of the elements of irs plan and "che spirit of unrest pervading the planet." lhc: House of Justice pointed our char cnsc.<. leading up ro and including rhe war in Jraq held significant implicacions both for rhe Baha'f community and for "che evolution of an increasingly global society in chc rhroc:s of a turbulent cransicion." And while c:venrs

34 THE BAHA'f WORLD 2003-2004

inspired hope for rhe oppressed Baha'f community in Iraq, rhey also forced rhe cancellation of the Ninth Internalional Convention at the Baha'i World Centre in Haifa. Describing world events as the "latest conflict in che unfoldmenc of che Lesser Peace," the Universal I louse of Justice noted Lhe response of the world's peoples in "angry" and "overwhelming" dcmonscracions-which, it remarked, often increase confusion rather than resolve ir. The House of Justice urged chc Ba.hf is co look to their Faith's "vision and principles" for an "unambiguous expla.na- Lion" of these events-and co become better t:quipped to respond cffi.crively. In comrasr co rhe wider community, che Baha'£s are making "giant strides" forward in achieving rheir goals, wich 179 nacional communiries now having divided their tcrricoric:. inro "clusters," which Lhe House of Justice refers ro as "seedbeds of expansion.n Furthermore, Bah:f fs have been gaining expcrit:ncc in che holding of "reflection meetings," which "have become a powerful means of unifying rhoughc and action across instirutions and localities" and "have.. lent a potcnr scimulus to insrirurional and individual iniciarives in a murua.lly supportive spirit." Jn addiuon co the benefits of growing numbers of adults, you ch, and children becoming involved in various aspects of community life, members or rhe general public have increasingly joined Baha'fs in participating in smdy circles, devotional meecings, and children's classes-the chree core activities of the Five Year Plan. In sum, che House of Justice characrerizes the community as "focused and on rhe move as never before'' ro implement "a Phrn designed to fie the requirements of chese rimes." Re iewing rhe major exrerna.l affairs acciviries of the previous year, che Universal House of Justice notes that rhe message addressed co the world's religious leaders in April 2002 was "seriously regarded" and in spme quarters has even given "new perspective co imerfaith activicies"-sreps cowards achieving the lcuer's purpose, which is to direct attention co "rhe urgent need for religious leadership ro address the problem of religious prejudice, which is becoming a steadily more serious danger to human well-being.'' Bahff-inspired initiatives in the field of social and economic development continued ro flourish during the year, w.ith rhe establi!'.hmenc of eighc new agencies, working in rhe fields of "che FROM TllE UNIVERSAL HOUSE OF JUSTICT: 35

advancemem of women, hcalrh, agriculture, child cducacion, an<l youch crnpowermcnc." A summary of accomplishmencs an<l undenakings ,lC the lttha'i \'Vorld Cencrc during chc pre ious year includes che release of a new English rr,mslarion of a volume of Baha'u'llah's t,1hlcc J.w.ihiru' l~Asdr, cnticle<l Gems of Dit1i11e Afysteries; chc restoration of Bahf u'llah's prison cell in Aue; and an inuease in rhe size of pilgrimage groups co 200, as of October 2003. The House of Ju~cice ,tlso craccd che developmem of the inscirucion of J:Iuququ'llih over the pasc <lccade, nocing thac Bah.i'is from many parts of che world arc 110\\.' knowledgeable about this law and "are responding co it with a spirit of devotion. " With the cancellation of che Ninch Inccrnarion,11 Conn:ncion, the Uni\'crsal I lomc of Justice cook seeps in lace April 2ool ro disrriburc ro all Nacional Assemblies a signal documenc ,rn<l a video chat were co have been released ac che gathering. The document, tided Building Momentum: A Coherent Approach to Groll'th. of1ers the "careful .rnalysi~" of the Internacional Teaching Centre of "mecho<ls and approaches" used chroughouc rhe world in pursuit of the go.1ls of rhe current Five Year Plan; ic builds upon earlier documents ch,u • oucline hmh chc experience of the communicy and the guidance of chc Universal House of Justice. 2 The video. also titled Hui/ding Mome111um, highlights different aspects of the growth process in which the worldwide communicy is engaged and was scnr to .111 Nacion.ii Spiritual Assemblies for showing at National Conventions co "inform the deliberations of che delegates and bring joy co their hearcs."" A booklec prepared by cht: Office of Social an<l Fconomic Development, tided For r/Jf Betterment ofthe \'florid, which outlines Baha'i approaches en social and economic development and gi,·cs exampks of v.1rious B.1ha'l-inspired projects around rhc world, was also made av,1il.1blc ro all National Assemblies. On 29 April 2003. after che ballocs chat had been maik·d in for rhe Ninth lncernatiunal Bahf i Convention had hcen counced, the Universal l lome of Juscice scnr a message co che ,.,,orldwide B,1h:i'i communicy announcing the newly elected members of che Universal House ofJusricc: Peter Khan, Farum Arbab. Hooper Dunbar. Glenford Micchell. Dougl;is Manin, Ian Semple, Ki-;er Barnes, Hanmuc Grossmann, .111d Firaydoun Javahcri. THE BAHA'f WORLD 200}-2004

The appointment of the Coum.ellor membe~ of the lncernacional Teaching Centre for ics new cerm was announced in a message tO all Nacional Assemblies on 13 May lOOJ. Rolf von Czekus, Violetce I la:tke, Paul Lample, Joan Lincoln. Payman Mohajer, Rachel Ndcgwa. Zenaida Ramirez, Shahriar Razavi, and Penelope Walker were appointed tO chis insricucion for the coming five years, while Lauretta King's pasr service over 15 years was noced wich graticude. On r2 June 1003, the announcemc.:nc was made to all National Assemblies rhac chc design of Siamak I lariri of loronco, Canada, had been chosen from the 185 designs submicccd for che Baha'i House of Worship in Sanciago, Chilc-che "Mother Temple of Souch America." On 16 November :ioo3, che Baha'i holy day known as the Day of che Covenant, che Universal House of Justice addressed a lengthy leccer co the Baha'fs of Iran, which was also shared wirh National A-;semblies around che world. The leccer oudines the main points of a rrearise wricren by 'Abdu'l-Baha in 1875, citied Till' Secret ofDivine CiviliZAztion, which was addressed tO the people of Persia and "was a summons-co rhc country's leaders and chc population alike-ro free chcmsclvcs from blind submission co dogma and co accept the need for fundamental changes in beha,·ior and accimde, most particularly a willingness co subordinate personal and group interests co che crying needs of society as a whole." The beer chen goes on t0 review the modern history of Persia, showing how 'Abdu'l-Bah.i's appeal was ignored and how actions of the various political rcgimes have only served co deepen che country's ills. The sysccmacic campaign chroughouc all of these regimes to slander and pcrsecmc che Baha'i community in Iran, and co intimidate anyonc who mighc arise in ics defense, is also outlined, buc the Bah.i'is' "confidenc mastery of [their] moral purpose and [their] abiding love for che land in which [cher] have suffered so gready" is also noted wich pride and gratirude. The House of Justice addresses rhc Bahfh of Iran, "fo every foir-mindcd observer, you are che living proof rhac faith in God and confidence in social progress are in every sense reconcilable; char scicnce and religion are the two inseparable, reciprocal systems of knowledge impelling che advancement of civili1acion." Praising "the spirit of courage and decency chac you have displayed throughout chese ordeals," che House of Justice promisc.s, "Ahead lies the day FROM THE UNIVERSAL HOUSE OF JUSTICE 37

when your fellow citizens will have recognized and come to treasure che concribucion you are destined co make to Iran's recovery of her rightful place among che narions of the world." Less chan cwo months lacer, on 12 January 2004, the Universal House of Justice addressed a letter to Iranian Bahfls living oucside Iran, nocing that rhe "organized campaign co destroy the Cause" in their native land "has clearly failed," owing boch to che "heroism of the Iranian believers" and to "the determination of National Spirirual Assemblies throughout che world to mobilize international protest, auracc che acccmion of influential media, and ensure char the crimes commincd against their brothers and sisters in lran became an established issue in the ongoing indictment by the United Nations Commission on Human Rights of Iran's violation of universally accepted standards.'' In support of chese efforcs, the Universal House of Justice urges Iranian Baha'fs living overseas, "do everything you can co reinforce and encourage the commitment of the company of heroic. souls in che Cradle of the Faith on whose sceadfasmess so much cominues ro depend. " During the year in review, the Baha'i community lost a number oflong-scanding servams, including former member of the Universal House of Justice David Hofman and former member of che Incernational Teaching Cencre Aziz Yazdi. 4 But the most grievous loss was relayed to the Baha'f world on 27 November 2003, when the Universal House of Justice announced the passing, on the previous day, of Hand of the Cause of God 'Alf-Akbar Furutan, who collapsed after meeting with Baha'f pilgrims ac che Baha'i World Cenrre. As the House of Justice noted, "he had fulfilled his longing co serve che Cause co his lase breach." Ir further wrote: 'Alf-Akbar Furucan's single-minded devocion to the Faich and its Guardian, the viral role he played in the esrablishmem of the A<lminisrracive Order in Iran, his comriburion ro the spirirual and material education of children, his services as a I land of the Cause of God, and his unswerving support of che Universal I louse of Justice together constitute an imperishable record of service in the annals of the Cause. His penetrating mind, his loving concern and Im sparkling humor are ineffaceable memories in che hearts of che chousands of believers with whom he spoke. 5 THE BAH1\'f WORLD lOOJ-2004

·oms E.u.:h year during 1he Ri<;l....-.in Festival, from 211\pril 10 2i\1.iy, the Uni\'crsal I louse of Ju,lilt' .1JJn:s~cs a major mess.1gc to 1hc B.1h.i'i~ of chc world. in whilh ir n.-vie\ s the prcviou~ year, .malpcs currcnc progress, and poi ms rhc Bah:i'( community CO\ arJs fruicful oppommidcs elm lic before ic. I cncr of che Univer"1l l lousc ofJustice to ,111 N.uional Spiritual Asscmblic,, 27 April 2004. ' !hid. St:l pp. 234-35 and 219-40, respective!). for 1hc obitu.irics of Mr. Hofman ,rnJ Mr. Yazdi. ' See pp. n7-~o for Mr. hmican's obicu.uy. EVENTS 2003-2004 Worldwide Jubilee SOTH ANNIVERSARY OF THE OPENING OF THE TEN YEAR CRUSADE

In 2003-0.1. many Btzl}/i'l communities celebrated their golden jubilees and remembered the begmning ofan ambitious global plan for the expansion of the Bahd 'i Faith.

N ineceen fifcy-three was a momemous year for members of che Baha'f faich. lncercontinencal conferences convened in Africa, Asia, and Norrh America, and chc year saw complecion of two major projeccs: che superscruccure of the Shrine of che Bab in Haifa, Israel, and che dedicacion of che House of Worship in Wilmenc, [J)inois, USA. These triumphs offered visible and compelling proof of che growing influence and prominence of che Baha'i communicy. Bue the viccories char were to follow thac year would be grearer scill. Shoghi Effendi chose 1953 co inaugurate a worldwide "5piricual Crusade" char would span a decade and have as its incenc chc spread of che Baha'i Faich co those nacions and cerricorics nor yet "opened" co the Faich. Known as chc Ten Year Crusade, che campaign was che latcsc in a succession of plans implemenced by Shoghi Effendi co carry ouc the mandace for che spread of che Faich iniciaccd in 'Abdu'l-Bahfs Tablecs of che Divine Plan. Calling che plan "ac once arduous, audacious, challenging, unprecedented in scope and character in che entire field of Baluff hiscory," Shoghi Effendi challenged che Baha'i community co "achieve 42 THE BAHA"'I WORLD 2003-2004

in a single decade fears eclipsing in roraliry the achievemenrs which in the course of the eleven preceding decades illuminated the annals of Baha'f pioncering." 1 The objectives for the plan were fourfold: developmenc of the institutions at the Baha'i World Centre, consolidation of exisring and newly formed Baha'i communities, and expansion to "unopened" territories, where there were no Baha'is. The ambitious scheme included imroducing rhe Faith to some 131 countries and rerrirories and forming 48 new National Spiritual Assemblies. Also included were resolutions to vastly increase available Baha'f literature and translate Bal1a'I texts into many new languages, LO erecr rwo new Houses of Worship, and to greatly expand not only the number of ~pirirual Assemblies around the world but also the number that had achieved legal incorporation.I The culmination of the Ten Year Plan came in r963, coinciding with the centenary of Baha'u'llah's public proclamation of His mission and the first election of the Universal House of Justice. Shoghi Effendi carefully planed ouc the course of the campaign, outlining its aims and assigning ro each continenc cerrain duties and responsibilities. Previous plans had made initial steps in spreading rhe Faith in Larin America, Africa, and Europe, but chis global plan gready expanded both the range of activity and rhe size of expecrations. ~ Notwithstanding rhe rrcmendous accomplishments called for by the plan, irs spiritual significance was irs most distinguishing rrait. Shoghi Effendi wrote thar "the primary aim of this Spirirnal Crusade is none ocher than the conquest of the citadels of men's hearts. " 4 And once the plans were delineared, individuals began to respond almosr immediarely ro pursue that "conquesr"-eager co bring the Faith's reachings ro new territories and inspire the peoples of the world_wirh its message. News of victories in country after country spread, as many people sec out from rheir homes ro participate in this unprecedented expansion in the global scope of the Baha'f Fairh. Those who rose up to assist rhe execution of the plan were distinguished by their spiritual strength and courage, choosing for themselves lives of sacrifice and hardship in order co spread the Faith around the world. WORLDWIDE JUBILEE 43

Thme who carried the Faich co chose virgin nations an<l rcrricoric!i were given che .tecolade "Knighr of Bahf u'll:ih," a ride nor only appropriate co the crusade metaphor hue also a fiuing tribuce ro their perseverance an<l steadfastness through adversity. 'I he victories won hy che Knighcs, as wdl .1s by ochers who arose to suppon chc plan·~ objectives, were seeds rhar have now borne fruit in many councries where.· vibranc Bahfi communities concribute, through <he applic..uion of Bah.i'i principles, co the welfare or their societies. Throughout ch<.: next IO yeari., Bah<i'I communities in chose councries will hold anniversary ccl<.:bracions commemorating triumphs won half a c..cntury ago and the developmenc of their communities in d1e imervcning years. In 2003-04, Bahfis in 1\frica, Asia. Ausrrahs1a. Furope. an<l Norch America all had oppurcuniry co come together and reHecc on both the circumstances of their beginnings an<l rheir prospects for the future. le would be impossible here co compr<.:hensivcly examine the.· activities and effects of the Baha'i communities in each of the cou111ries, or co provide a complete survey of chcir illwmious histories, bur che following presents some highlights of chcsc anniversary gatherings.~

Africa CAMEROON The achicn:mcnts by the Baha'is of Cameroon were among the most rem.trk.iblc in che Ten Year Crusade. In 1953 'Ali and Violerce Nakhj.1dni .rnd Enoch Olinga un<lcrcook a difficult rwo-monch car journey across Africa from Llgand.1 wich two ocher B.1hfis co establish th<.: Faith in Cuneroon and ocher councric..·s. Then, in early April 1954, Shoghi FITen<li cold Mr. Olinga that he wanc<.:J some Bahffs in Camt:mon co c,1kc che Faich ro five ocher counrries and territories by 21 April. the Firsc I ),1y of Ric;lvin. \X' hcn there were more volunteers chan needed, rhe Bah:i'ls dl'c.:ided co choose che names hy lot. Samuel :-\jiki wenr co French Cameroon (now pan of Cameroon), D.1vi<l fanyi depancd for I-rench Togoland (now Togo), and three OLh<.:rs W<.:IH to territories now pan of Ghana: Edward Tabe move<l co British Togoland, Benedict Eballa tO Ashami Procecrorace, THE BAHA'f WORLD 2003-2004

A group ofparticipants at the jubilee celebratio11s in Cameroon in August, 2003.

A T9J4 photo ofBahd'ls who played historic roles in Cameroon: (front, Left to right) Enoch Olinga, 'Alf Ntt&/Jjt111tin{, (hnck, left to right) Benedict Eba/111, David Ttmyi, and Samuel Njiki. WORLDWIDE JUBILEE 45

and Marrin Manga to Northern Terricories Protectorate. Each of che five men was lacer named a Knight of Baha'u'll:ih. Meanwhile, so many people had become Baha'fs in Limbe through the efforts of Enoch Olinga in the few months since the Faith had been introduced in the country that a Local Spiritual Assembly was formed there in April 1954. Shoghi Effendi referred co Mr. Olinga as Abu'l-Furuh, a designation meaning "che father of victories," and he was later appointed as a Hand of che Cause of God in addition to being named a Knight of Baha'u'llah for BriLish Cameroon. The Baha'f community in Cameroon is now 40,000 strong, with 58 Local Spiritual Assemblies. The councry currently comprises the former French Cameroon and part of the former British Cameroon, which merged in i96i. The first National Spiritual Assembly of the Bahffs of Cameroon was elected in 1967. More than 560 Bahi'ls from all regions of Cameroon anended the 5oth jubilee celebrations in Yaounde on 22 and 2.3 Augusc 2003. Other guescs came from Australia, Botswana, Canada, Equatorial Guinea, France, Morocco, Rwanda, Uganda, the United Kingdom, and che United Scates. Among che guests of honor were George Olinga, son of Enoch Olinga, and former member of the Universal House of Justice 'Alf Nakhjavanf and his wife, Violecce. Other prominent guests included Joan Lincoln, Counsellor member of the Internacional Teaching Cenrre; her husband Albert Lincoln, Secretary-General of the Baha'f Internacional Community; Knight of Baha'u'llih Benedict Eballa; and Tiaci a Zock, member of the Continental Board of Counsellors for Africa. The celebrations included music and cwo evenings dedicated entirely co cultural performances. Some 15 groups from all pans of the country, each comprising about 20 people, presented songs, poetry, and traditional dance.

DEMOCRATIC REPUBLIC OF THE CONGO The Bahffs of the Democratic Republic of the Congo marked the 5oth anniversary of rhe Faith's activities within its borders with celebrations in Kinshasa on 6 and 7 September 2003. Guests of honor at THE BA&\'{ WORLD 200)-2004

rhe jubilee included 'All and Violcccc N.1khj.wani and Joan and Albert Lincoln. All four had spenc many year., as pioneers in Africa. Jean Baprisrt: '\sa Lobece. Political and Diplomaric Counselor co che Go\'ernor of Kinshasa, spoke :ll che opening of che jubilee, saying rhac Baha'i efforts in chc country "justit)' chc respccc that che authoricies of this councry feel cowards che Baha'i communiry." The Baha'{s in rhe country have experienced much adversity as a resulr of the nation's political strife Colonial auchorities did nor permit the promotion of rhe Faith b) Ball<i'f pioneers before 1953. Though ch ere had been Bahf i visitors lo the counrry, they were prevented from spreading the Faith. EfTons co teach chc Faith there did nor begin uncil the Nakhjavanb. driving .Kross Africa from Uganda. cook Ugandan Baha'i Samson Mungongo co the cicy of Kamina. Ac the same rime, some Congolese who had become Bah:i'is in Rwanda and Burundi moved back co settle in their home provinces. The first local 'pirinnl \ssembly was elected in 1957; there arc now 541. The first Nacio1nl SpirimaJ Assembly formed in 1970. A reconolianon program is now under way afcer five years of turmoil in chis counur (,-..·hich was onn· known as che Belgian Congo • •rnd 1hen, after independence in 1960, by a variery of ocher names, including Zaire). The rurmoil had prcwnced all nine members of chl Nauon.d Spiritual Assembly from mcccing together since i998 uncil the jubilee. The Vice-Chairman of the National Spiritual Assembly, Sefu I cmba, read a message from che Universal f louse of Justice that lauded che community's sceadfastne'>s in che face of ics rria1s: "De- ~pitc years of political strife and .uhcrsity th.tt h.1ve severely torn the fabric of che sociecy around you, chc spirits of che believers in che Dernocr.uic Republic of che Congo have remainc.:J unbroken. and you h.wc managed co lay the foundations of a community whose influcn~e is felt throughout che continent." The jubilee program included ...on gs from the Dawn of Carmel Choir, including performers who won acclaim chroughouc che Baha'i world as the Congo Youth Choir at rhe opening of che terraces on Mount C.mncl in Haifa, Israel. in May 2001. Among many ochers co s111g were che Navvab Choir, .md che Mona Choir from the neighboring Republic of che Congo. WORLDWIDE JUBILEE 47

fa/embers ofrhe Daum ofCmnel Choir, which performed 111 tl11·jubilee in the Dmu1t·m1ic Rep11h/1r ofthe Congo.

Among the 600 parcicipams at the celebrations in cht' c-.ipical were chrct• of cht· f1rsc Congolese Baha'is: Louis Selem.mi, Remy Kalonji, and Yalc.:ricn Mukendi, now all in their Sos. They were joined b} a dozen former pioneers from Europe, Norch America, and ocher pares of Africa. Ba hf is in remote areas who were unable to attend che main jubilee foscivicics in Kinshasa held chcir ov. n cdchracions in support of che main cvcnc.

REPUBLIC OF n IE CONGO Th1.: Bah.ii community m the Republic of che Congo celebrated its golden jubilee by honoring chc struggles of chc past and looking forward cu ic fi.Jture. 'foo hundred people ancndcd dw soch anniversary celebrations in Brazz~wilJe from 2.9 to 3r August 2003. ·1 he evenc included 28 chc.urical .rnd musical performances, including a play by a cheate1 troupe from Pointe !\Joire and a film th.H highlighted chc hi~to• }' of thl' Faith in rhe c:ouncry. <ievere political and social unrest in the councry has afTccred chc Baha'i rnmmunicy, bur the survival of chc Faith in che Congo is a cescamenr co chc p:nience and furcirude of the Bah:i'k The national THE BAHA'f WORLD 2003-2004

Baha'i cenrer-che venue of che jubilee festivities-was seized by chc Communist regime in 1978 and occupied for 14 years. during which period the Baha'i communiry was forced to stop its organized acrivirics. Baha'fs supported one another rhrough murual encouragcmcm and informal family concacc:., hue wirhour their elected adminiscracive bodies. When che Baha'i community was reinscaced in 1992, after che cleccion of a new democratic governmcnc, the Bah:f Cs regained use of che national center, were able co reestablish chcir administrative bodies, and resumed cheir community ac:.tivicics. There are now 20 local Spiritual Assemblies, and the BahSI community is an active contributor co che country's dcvc:lopmem. The Baha'i Faith came co what is now the Republic of the Congo on 20 ~cpccmber i953, when Ugandan Max Kanyerezi arrived in lkizza..,illc with 'Ali and Violette Nakhjavfoi. He was che first Baha'i co r<.:side in the country, then known as Mi<ldle Congo, and was named a Knight of Baha'u'llih. The Nakhjavcinfs returned co the country co attend the 5oth jubilee celebration, along wich Baha'i guescs Joan and Alberc Lincoln

Congolese Bt1hd 'Is dancing ttt the cekbrt1tio11 in Bmz:;:,i111ille. WORLDWlDE JUBILEE 49

and Or. Enacullah Tai, who played a key role in assisting the growth of chc Congolese Baha'i communicy. Special guescs included Roger Packa, lhe Cabinet Direccor for the High Commission charged with Moral and Spirirnal Education, a branch of chc Pn:si<lcncy of che Republic of the Congo. Nacional television news reported on chc jubilee, and Albert Lincoln gave an interview on che radio .rnd on one of the counrry's most popular ·rv shows.

A l.eirJtho B11h,i'f singing group performing at the country's 5oth 1u111if.ers11ry celelmttions.

LESOTHO Following a reception at che national Baha'i center, more than 170 Baha'ls garhered at che Lesocho Sun Hoccl for two days of celebrations. Gucsts came from South Africa and Swaziland co enjoy performances of dance, music, and srorycelling for chc communicy's 5och anniversary, held 10-12 October 2003 in Maseru. The Bucha Buche Baha'i Choir, che Men's Choir from Lesocho, and the Swaziland Baha'i Choir all performed at che event, and a group from Souch Africa, Beyond Words, performed dances and depicted rhc lives of the first Lcsocho Baha'ls in a play wrirccn for the occasion. Conrincncal Counsellor Enos Makhele of Souch Africa spoke about the historical significance of the anniversary and Mapeko Mofolo, the Sccrecary of the National Assembly. cold stories about rhe early days of che Baha'i Faith in Lesotho. so THE BAH•.\'f WORLD 2003-2004

The first Baha'fs co arrive in the region, chen known as Basutoland. were Frederick and Elizabeth Laws from the United Scares, who arrived in che country on 13 October 1953 and were each named Knights of Baha'u'llah. The affection chey earned from che loca1 people was reflected in the endearing nicknames chey received: Mrs. Laws became known simply as "Maleraco" (Mocher of love) and Mr. Laws as "Leraro" (Love). They stayed in Basutoland for 30 months, but when Mr. Laws could not gee a work permic, they were forced co deparc for South Africa. By chat time there were 85 Baha'fs in Lesotho and five Local Spirirual Assemblies. The communiry continued co grow even without ics founding members, and the first National Spiritual Assembly of the Bahf {s of Lesotho formed in 1971. There are now 26 local Spirirual Assemblies, and Baha'fs live in more chan 470 localities throughout rhe nacion.

MADAGASCAR Represencacives of Baha'i communities on four Indian Ocean islands gathered co celebrate from 19 to 21 December 2003 in Antananarivo, Madagascar. Fifty Baha'fs came from Reunion, Mauritius, and Seychelles to join with the 120 Malagasy Baha'fs and visitors from Africa, Europe, and North An1erica. Special guests included Malagasy government ministers, local government leaders, an<l represencacives of ocher religious communities. Interior Minister General Soja spoke ar che gathering about che world-embracing principb of chc Faith, noting the origin of rhe community on 21 April 1953, with the arrival of Meherangiz Munsiff. Ill healch forced her to leave che country only a few monchs later, but by that rime Danile Randrianarivo had become the first Malagasy co accept the Faich. Mrs . .\ifunsiff's daughter, Jyoti, attended the jubilee and cold stories of che early days of the Faith in Madagascar. The fim Local Spirirual Assembly of the Baha'fs of Tananarive was formed two years after Mrs. MunsifT's arrival, in April 1955, and the first National Spiritual Assembly of the Baha'ls of Madagascar was elected in r972. There are now 33 Local SpiriruaJ Assemblies. The celebrations garnered extensive media coverage: several newspapers published articles abouc the events, and the national television channel covered the closing ceremony. WORLDWIDE JUBILEE

The group B, IBY (B!t111tyre Active Bahd '/Youth) perfonni11g flt the 5oth ;ubilee of the Bahti '/ 1-;1ith in Malawi.

MALAWI Baha'fs came from all over Malawi and nearby African councrie.s such as Lesotho, omh Africa, and Zambia to join in che cclebracions held in Lilongwe on 9 August i.003. Ocher guescs came from as far away as Australia, Bermuda, and Mauririus. Jubilee fescivirics included a formal reception held at che Capital Hocel, where guest of honor Counsellor Enos Makhcle of Sourh Africa gave a raJk on the Baha'i faith. Among che discinguishc<l guests were British High Commissioner Norman Ling and Lilongwe City Councilor Scclla Thunyani. In her ad<lrcss, Councilor Thunyani spoke of rhe oneness of humanity and the unicy of religions. "You may wish co ask yourself as co why a group of people of different races an<l creeds .ue dining cogechcr in a friendly atmosphere," Councilor Thunyani said. "1 feel 52 THE BAHA'f WORLD 2003-2004

it is through the divine love which is taught co us by the different messengers of God that we are one." Members of the Bahf f communicy recalled Lhe struggles of the early days. caused by the separation of whites and blacks. Enayat Sohaili, a Bahf f of Persian background, had arrived from India in 1953 and was classified as white, while the first Malawian Bahfi, Dudley Smith Kumtendere, was black. These t'.vo original members or che Baha'i communiry in Malawi would meet in the bush at night where they would say prayers, discuss plans, and then go their separate ways. The colonial policy of discouraging racially mixed garherings ended when Malawi, once known as Nyru;aland, gained its independence in 1964. Since then, Bahffs have been able co meet openly and work in support of racial harmony in the country. There are now some 15,000 Baha'fs in Malawi, along with a national center, 15 local Baha'f centers, two institute buildings, and 101 Local Spiritual Assemblies.

MAURITIUS Represenracives of three generations of Baha'is joined in the celebration in Port Louis, Mauritius, held from 12 co 14 December 2003. Members of the first generation of Baha'fs appeared on the stage and lie candles held by representatives of rhc second generation of Mauritian believers, who in cum passed on the light co che third generation. Five members of rhe first generation spoke co che hundreds gathered at the evcnt abouc the initial years, which were laden with difficulties and triumphs. A group of youth presented an Indian dance and rhen depicted in a shon dramatic sketch the introduction of che Faith ro Mauritius and the evencs chat led up to chc current focus on children's classes, devotional meetings, and study circles. The youch workshops Citoyens du Monde (Citizens of the World), Melody Channel, and the Diversity Dance Workshop also performed ac the evenr. Speakers included Eddy Lucchmaya, a member of the ConcinentaJ Board of Counsellors for Africa, Baha'i author Lowell Johnson, and long-standing Baha'fs Sir ~ larry Tirvengadum, Paul Fabien, Retnon Muree, and Somoo Valayden. WORLDWIDE JUBILEE

Vice-President ofMauritius Raouf Bundhrm (left) 11iews a di.1pla)' at the cormtryi mmivers111y gathermg.

The Vicc-Presidenr of the Republic of Mauritius, Raouf Bundhun, spoke at chc evenr as the guest of honor and offered the Baha'i community his best wishes for "success and great achievcmenrs in the furure," saying, "The Baha'i communiry has all the time been working assiduously, discreetly, and wich a seriousness of purpose, and promoting the development of its members and the welfare of the people at large." Special guesc speaker Dr. Graham Walker of che Uni tee.I Kingc.lom describec.I how only three years after the i953 arrival of Onilie Rhein, the first Baha'i in Mauritius, rhere were more than 100 members of the Faith, anc.I three Local SpiricuaJ Assemblies had formed by 1956. There are now 100 Local Assemblies. Dr. Walker also gave a public address on "Science and Moraliry," an occasion opened by Dr. Indraduth Chunnoo, presidem of the Medical Council of Mauritius.

NAMIBIA The early history of the Baha'f Faith in Namibia was remembered at a gathering held from 19 co 21 December 2003 111 Winc.lhoek, with satellire celebrations held in che coastal towns of Walvis Bay and Swakopmund. At rhe main jubilee gathering, local Bahf is welcomed Baha'f guests from Botswana, Germany, Malawi, South Africa, che Unitec.I Kingdom, and the United Stares. Sane.Ira Tjirendero, a member of che local Ba11a'f communiry and wife of the Speaker of the Namibian Parliamenc, read che speech 54 THE BAHA'f WORLD 2003-2004

Hilifa Andreas Nekundi and Gerda Aiff at the jubilee celebrations in Namibia.

of her husband, Dr. Mose Tjicendero, who was ill on che day he was due co speak but joined che celebrations the foJlowing evening. Dr. Tjicendero praised rhe principles of che Baha'l Faich and said chat they not only give personal inspiration to him but chey are also the highest aspiration of the government of Namibia. In particular he praised che "courage and spirit of chose early Bahf ls ... who, despite che hoscile political and social environment that existed at the time, persevered co demonstrate the principle of unity and oneness." Also present at the event were Maina Mkandawire, a member of the Continental Board of Counsellors for Africa who resides in Malawi, and Lally Lucretia Warren, a former member of che Board and now a member of the National Spiritual Assembly of Borswana. Baha'i youth from different regions of che country entertained participants with musical and dance performances. The 40-member Omaruru Children's Choir, from the Erongo area, sang songs in Englisn and Orijherero. Also performing was a dancing choir from the Kavango region of Namibia. Hilifa Andreas Nekundi, the first Namibian co become a Baha'f, cold participants at the jubilee celebrations the dramatic scory of how he joined rhe Faicb. Mr. Nekundi {also known as Tate Hilifa) firsc heard abour the Baha'f teachings in 1955 from Ted Cardell of the United Kingdom, who was named a Knight of Baha'u'llah. WORLDWIDE JUBILEE 55

The two met when Mr. Cardell was looking for someone co translate a Baha'f pamphlet into one of the local languages. Mr. Nekundi, an official police translator, agreed co help. Because of restrictions on interaction becween differenr races in che country, the cwo men had co drive co an isolated place oucside the ciry in the evenings, where they worked on the translation over a period of six weeks. The Bah:i'f \'<Ti tings amacted Mr. Nekundi and inspired him to embrace the Faith for himself. He later served on che first Local Spiritual Assembly of che Baha'fs of Windhoek and the National Spiricual Assembly of the Baha'{s of Namibia. Today there are 25 Local Spiritual Assemblies, and Baha'ls reside in 247 localities in the country.

Bahd 'ls from former French "West Africa and elsewhere at the Senegalese jubilee.

SENEGAL Bah a' fs from Burkina Faso, Cote d'Ivoire, Guinea, Mali, Niger, Senegal, and Togo gathered in Dakar, Senegal, co celebrate the 5oth anniversary of the arrival of the Baha'f Faith in French West Africa. Guests from other parts of Africa, as well as Europe and North and South America, came to the festivities, held between 26 and 28 December 2003. Some early Bahffs in the region gave accounts of the major events involving the Faith during the past 50 years. The first to bring THE BAHA f WORLD 2003-2004

the Baha'f teachings ro rhe country were brorhers Libib and Habib J~fahanf, who arrived from Egypt in December 1953 and in April 1954, respectively. Since their arrival the communiry has cxpandt!d co 382 localiries, with 54 Local Spiricual Assemblies. Two distinguished guests at the celebration were Ibrahim Galadina and Moussa Kamaye, members of rhe Concinencal Board of Counsellors for Africa. The festivities were marked by joyous artistic performances by a variecy of groups. A rhearricaJ troupe from Mali performed dramatic stories about rhe early believers in Persia. The Baha'i choirs of Burkina Faso, Dakar, and Kaolack entertained guests with their dances and songs, and a Bahff dance group from Dakar, Les Etincelles, performed two well-received shows.

SEYCHELLES The golden jubilee celebration held 8 November 2003 in Victoria, Seychelles, garnered extensive coverage on rele\'ision, on radio, and in the newspapers. The first evenrs were a workshop on virtues education in schools and a presentation of books to the Ministry of Education, sponsored by che National Spiritual Assembly of the Baha'is of Serchelles. Organizers received an overwhelming response co the workshop-with more than 100 teachers from public and private schools <mending and extensive inquiries from members of che public who wanced ro obtain a publication on virtues for their own use. Sarah Rene, the First Lady of Seychelles and a member of the NSA, spoke at the cvenc on behalf of the National Spiritual Assembly. The Minister of Education, Danny Faure, also spoke, thanking the Baha'i community for ics gift of books and lauding its conrribucions to edU<.:ation in rhc island nation. Munirih Zarqani, the wife of rhe lace Abdul Rahman Zarqani, one of the firsr Baha'fs ro pioneer ro Seychelles, was in arrendance and unveiled a commemorative plaque along with Dr. Badi Abbas, Lhe son of chelate Karn ii Abbas, who arrived in Seychelles from Iraq in November 1953. Boch Kamil Abbas and Mr. Zarqani were named Knights of Baha'u'lla.h. The celebrations also included anistic performances, with some 100 performers in a pageant presenting songs, video, dances, and WORLDWIDE JUBILEE 57

7/1e Chrtirmttrl ofthe National Spiritual Assembly, Antonio Gopaf (right), presents books to Seychelles Mimstfrof Fducatwn, Danny Faure, at thf jubilee gatheriug.

skits. The pageam generarcd so much imeresr thar ir was staged twice more in the following week, both rimes to full houses.

SOUTH AFRICA Members of the local community of Phokeng organized mosr of the Souch African jubilee cclcbrarions, held there from 21 to '.2.2 November 2003. More than 600 Baha'(s anended the main festivities, and addirional gatherings were held in Bloemfontein, Cape Town, Durban, Johannesburg, Mafikeng, Pretoria, Sabie, and Umrata. African dancing, music, and dramatic performances, including prcsenrarions by rhe group Beyond Words, gave arrisric and emotional energy ro rhe national jubilee celebrations. Ar one poim, all the members of che Narional Spirirual Assembly sang co rhe audience from the stage. The Queen Mother of che Bafokeng tribe, Dr. Semane B. Molotegi, a gucsr of honor ar the celebrations, said she was delighted rhe jubilee was held in her provinct::-the home of the firsr indigenous South African Ba.ha'is-and she praised the Baha'f community's work for peace and unity. Members of the Continental Board of Counsellors Bech Allen and Enos Makhele also gave ralks at rhe gachering. Ephcns Senne, whose wife was the first South African woman to accept the Faith, spoke about the early history of the Faith in South Africa and how chc racial tensions were almost overwhelming. He Above Left: Hand ofthe Cause of God 'All-Mu!Jtl1nmad Varqd (front row, second from Al right) wuh members ofthe first National Spimual Assembly of Congo and Gabon in f9" Cr Above right: Hand of the Cause of God William Seari (left). his wife. Marguerite, m1d Michael on their way to South Afrim m 1953·

Above: l'articipants tit the first national At convention m Mallllvi in 1970. Top uft: Knight th ofBahd ;, 11.dh for Namibit1 Ted Cardell with h D wife. Alice, and two oftheir children in 1960. Bi Bottom left. Ht1nd ofthe Cause of God Enoth t Olmga on a visit to the Solomon Isl.ands. Be/m;: (left to right) l:i1rly Bahti ~s in the Cook !s/anl.s in 1955: Rim,1 Nicholas. Tuaine Karota1111, ,znJ Edith Dt111ie/sen. Directly below: 811hd'f pioneer Nan Greenwood (right) with Lady Maui Short at the anniversary gathering in the Cook Islands. Far below: The Lakalaka Dance Group performing at the Tongan jubilee.

ove: ~LI and Violette Nal!bjavdnl at he September celebrations in Kinshasa, emocratic Republic ofthe Congo. elow: Young Bahd 'Is tit the jubilee. enegal. 60 THE BAHA'f WORLD 2003-2004

Cousins Direlwg Nakedi (left) 1111d KelebogiLe Khunou praise their gnmdparmts far their contribudom tn the Bnhd 'I Paith m Sourh Aft-im lit the jubilee celebration.

described che oppressive atmosphere of .1parcheid, explaining chat he and his wife were initially scared chac chc Bahtl'fs, because they were white people, had plans to kill them. Thar fear vanished as they got co know the Baba' (s, but sci II they had co be very careful about meeting them because of their apprehensions about official survt:dlancc. The first Loe.al piricual Assembly formed in r954 in Johannesburg, and d1e election of the National Spiritual Assembly. responsible for administering the whole of souchern Africa, followed cwo years lacer. It assisted the formation of 14 National "° pirirual Assemblies in souchern Africa and also three "homeland" regions, which were lacer incorporared again within South Africa. 'fo<lay South Africa has its own National Spirirual Assembly. which also administers the island of Sc. Helena. There are 38 Local Spiritual \sscmblies. Hand of the Cause of God William Sears, his wife Marguerite, and their son Michael were the first of 37 pioneers to arrive during the Ten Year Plan. Their farm became a place for people of differenr racial and religious backgrounds ro deepen chcir understanding of che teachings of Baha'u'Uah. WORLDWlDE JUBILEE 61

Particip1111ts 111 the 501/J jubilu festival in Zimbabwe.

ZIMBABWE Jubilee fescivicies in Harare, Zimbabwe, feacured a variecy concert following the opening ceremony; ic was attended by Baha'fs from every province of Zimbabwe. Among che performers was a Baha'i youch group from Bulawayo, Isicsha Sochando (Porcal of Love). which performed the Ndebele cribe's cradicional dance for communicy celebrations. Ocher groups included Leners of the Living, a group from Mashonaland Cemral Province, and chc Chiweshe Baha'i Choir. Children and yourh from Harare also sang during rhe evenc, and a Baha'i youth from Macabcleland, Sichule Moyo, reciccd a poem. The event, held 12-14 December 1.003, followed smaller regional congresses chroughouc che year co mark the golden jubilee. Television, radio. and newspapers provided extensive coverage of che cvcnc, THE BAfiA'f WORLD 2003-2004

and the Herald, a national newspaper, carried rwo major articles on the faich. In the official opening address, the founder and acting Vice- Chancellor of che Women's University in Africa, Hope Sadza, called the 5och anniversary "a remarkable landmark." Or. Sadza said she cherished rhe hope that the Bah:i' fs would help Zimbabwe co "become an abode of peace and tranquility and the envy of che rest of che world." Among those in the audience were a former cabinet minister, a reprcsenrative of the diplomatic corps, leaders from Christian churches, and other distinguished guests. Nathan Shamuyarira, a government official, addressed che conference and spoke about his high regard for the Faith's teachings and principles, and his great respect for the Bah:i'fs. Baha'fs live in more than 1,600 urban and rural localities in the country, and there are 43 Local pirirual Assemblies. ome of che early Bah:i'fs of Zimbabwe were also introduced co the parcicipanrs. They included 'lzzacu'llah Zahra'£, Douglas Kadenhe, Nura hridian (now Steiner}, Enayac and km Sohaili, and

P11rticipmm gathered at the Yukon Bahtl 'f center for the t1nniversary celebmtion there. WORLDWIDE JUBILEE

former member of the Continental Board of Counsellors for Africa Shidan Fat'he-Aazam and his wife Florence. Mr. Zahra' f was che first Baha'i to arrive in che country during the Ten Year Crusade. He was followed soon after by Claire Gung, Eyneddin and Tahereh Alai, and Kennech and Robena Christian. All six received the accolade Knight of Baha'u'llah.

Americas YUKON In a four-day gathering from 29 August through I September 2003 at the Yukon Baha'f center on Lake Laberge, Baha'(s in Canada's Yukon Territory celebrated the arrival of the Knights of Baha'u'llah Ted and Joan Anderson. The gathering brought attendees from several regions of Canada and the United Scares. Some roo people attended the celebration, including guest of honor Ted Anderson. He spoke at the celebration abour the early history of che Faith in the Yukon and of the 50 years of progress since then. Ocher special guests included Auxiliary Board member John Sargent, members of che National Spirirual Assembly, and Slim Lubese<ler and Robert Fleming, two of the first three people co become Baha'is in che territory. Much of the gathering reflected the culture of che First Nations peoples, and Mr. Anderson's grandson Teddy performed a native hoop dance as part of che entertainment. Other native elements included a healing circle, a pipe ceremony, a swear, and a sacred campfire that was kept burning throughouc the celebrations.

Asia ANDAMAN AND NICOBAR Jubilee evenrs held 10-12 November 2003 in Port Blair, Andaman and Nicobar, included a dinner for high- ranking officials. Le. Governor Shri N. N. Jha praised the work being carried out by the Baha'fs in the territory, which is composed of 540 islands. At a uniry concerc attended by some 700 people, the Chief of Staff of the Andaman and Nicobar Command, Rear Admiral Rakesh Kala, wished the Baha'fs all che best in their work and activities. TIIE BAIIA f WORLD 2003-2004

jamshed Fozdar (left) presents a memento of the anniversary celebration to the Chief ofStaffof the Andaman and Nicobar Command, Rear Admiral Rakesh Kala.

Jamshed Fozdar was one of the guests of honor at both the official dinner and the concert. His facher, Dr. K. M. Fozdar, first brought the Baha'i Faith ro these islands in 1953 and received the title of Knight of Baha'u'llah. Although he had co leave rhe islands after four months, by then four local people had become Baha'ls, and they continued the development of the community. The events attracted wide coverage in both English- and Hindilanguage newspapers. All India Radio repeatedly led irs bulletins with news of che jubilee, broadcast quotations from Bah:i'u'llih's writings, and carried live interviews with three Bah.i'fs. Local television also covered the unity concert, which featured a program of songs and dances presented by Baha'i youth and other high school students, all on themes of peace, harmony, and unity.

Austr;tlasia COOK ISLANDS More than 100 people attended rhe jubilee celebrations in Raroconga, Cook Islands, held from 10 co 15 Oclobcr 2003. Among the official guests at the jubilee were Queen Elizabeth 11's representative to the Cook Islands, Frederick Goodwin, and his wife, Ina Goodwin; the WORLDWIDE JUBILEE

former repn:senracive, Sir Apenera Shore and Ladv Shon; an<l Prime Minister Roberc Woonton and his wife. Sue Woonton. The festivities were also attended by traditional tribal chiefs and a represenracive from the country's Religious Advisory Council. Baha'i speakers inclu<lcd Heacher Simpson. member of chc Concinental Board of Counsellors, and Alan Wilcox, Chairman of the Nacional Spiritual Assembly of che Baha'{s of New Zealand. Georgie Skeafl~ who has compiled a record of the Cook Islands Baha'{ community, led a rour co hisrorical Bah.i.'f landmarks, which include<l places where che first Baha'i pioneers in the country lived. The faith came t0 the islands d1fough the efforts of Edi ch Danielsen, from che L1nited States, who arrived in 1953· and Dulcie Dive, from f\iew Zealand via Australia, who arri,·ed in 195+ Boch were named Knights of Bah:i'u'llah. In March 1955, rwo Cook Islanders, Tuaine Karoraua (also known as Pecer Tici) and Rima Nicholas, became Baha'is. A year lacer, the first I.ocal Spiritual Assembly was formed. The jubilee events also included a devotional gachering char opened wich a prayer said in eight languages, and feacured children

Youth and children celebrate the 5oth anniversary ofthe Bahd '/ Ffllth in the Cook lsinnds. 66 THE BAHA>f WORLD 2003-2004

singing and reading from the Bahf (holy writings. Other highlights included a concert with singing, drumming, and dancing, and a visit to che island of Airuraki.

KIRIBATI rhe President of Kiribati was among the accendees at che anniversary celebrations in Abaiang, Kiribati, held on 4 March 2004. President Anoce Tong addressed the gathering, urging, "governments of the lane.I and spiritual governments should work hand in hand for the welfare of the people." A report from che National Spiricual Assembly of the Baha'fs of Kiribati was read to the participants by Arica Acanrerei. The report recounted the introduction of Faich by F.lena and Roy Fernie, who left their home in Panama and arrived to live in the village of Tuarabu, Abaiang, on 4 March 1954. Boch were named Knights of

The President ofKiribati, Anote Tong (left). being greeted by lotebatu Tiare, the C.hainnan ofthe National Spiritual Assembly of Kiribati. WORLDWIDE JUBILEE

Baha'u'llah. In the 50 years since cheir arrival. more than 10,000 local people have joined the Faith throughout the country. Among those participating in the jubilee celebrations were Taukoriri Ericai, who became a Baha'i at the time the Fernies were on Abaiang, and Baha'f teachers in Kiribati, Joe Russell and John Thurston. Also attending was a representative of the National Spiritual Assembly of the Bahffs of New Zealand, Michael h1dakowski, who lived for some 17 years in Kiribati with his wife, Robin White, a member of lhc Concinencal Board of Counsell ors in Australasia, and their family. The celebration included a feast and musical and <lramaric performances. Two national newspapers and two national radio stations covered the evenrs.

SOLOMON ISLANDS Celebrations ro mark che anniversary of the arrival of the Faich in che Solomon Islands, held benveen 27 February and 1 March 2004 at the national Baha'i cenrer in Honiara, were anended by some 500 people from all over the country. The celebrations welcomed visirors

Members ofthe l.ocal Spiritual Assembly ofthe Bahd 'is of logori, M11kira, E11Stern Solomon lsl~mds, 111 the jubilee, with Counsellor }ala! Mills (left). ......

68 THE BAtt,f f WORLD 2003-2004

from Australia and Papua New Guinea, and satellite functions were also held in Gizo, Hareapa, and Malaita. The jubilee's guest of honor was Governor-General Sir John lni Lapli, who commended the Baha'f community for "endlessly and unciringly promoting unity, peace, and the brotherhood of mankind in rhe counrry over these 50 years of [the country's] life." The Deputy Prime Minister also attended the official function , along with other government ministers, ambassadors, and high-commissioners from all diplomatic missions, a High Court judge, and many prominent members of the community. Among the Baha'f guests was Conrinental Counsellor Jalal Mills, a son of John Mills, who was the first expatriate to become a Baha'i in the country. John Mills and his wife were also present at the jubilee celebrations. The jubilee was covered by both main national newspapers and the narional radio, rhe Solomon Islands Broadcasting Corporanon. The Faith was introduced to the islands by Baha'f pioneers Alvin and Gertrude Blum from the United States, who arrived on I March 1954 and were subsequently named Knights of Baha'u'llah. Keithie Blum Saunders, the daughter of Mr. and Mrs. Blum, who lives in Honiara, gave an account of the lives of her parents and told of their services in establishing the Baha'i community in rhe Solomon Islands and in opening various businesses. Gertrude Blum also helped to esrablish the National Council of Women and the Red Cross Society, and her husband was a member of the Honiara Town Council, a chairman of the Medical Board, and one of the founders of the Chamber of Commerce and of the Scout Movement. A photo exhibition featured images of the history of the Baha'f community in the Solomons from the mid-195os to the present day, with photographs of some of the early Baha'is, including the first Solom9n Islander to accept the Faith, Billy Gina, and a traditional chief from the Are Are region of Malaita, Hamuel Hoahania, whose conversion was the stare of large-scale enrolment in the Baha'f Faith by residents of Malaita.

TONGA Highlights of the jubilee celebrations in Nuku'alofa, Tonga, held from 24 to 28 January 2004, included a welcoming ball with 600 WORLDWIDE JUBILEE

7imgan Bahti'fs outside the royal palace after the parade.

guests, a morning devotional gathering attended by 500, and a luncheon acrcndc<l by some 800 guests, including a member of the royal family. Baha'fs from various Tongan island groups, such as Eua, Haapai, and Vavau, gathered for the jubilee. Ochers came from Australia, Hawaii, che Marshall Islands, New Zealand, Samoa, and the concinenral United Scares. Crown Prince "fopouro'a, the first son of King 'faufa'al1au Tupou JV, welcomed, parade of more chan 400 Baha'is who arrived at che royal palace after sening off from the newly renovated national Bahf ( center. The} wore cradirional Tongan woven clothing and carried flags and banners proclaiming such principles of the Baha'i raith as the oneness of religion and che unity of mankind. A local Bahff dance troupe presented a traditional Tongan dance, callc<l Lakalaka, and Native American arcist Kevin Locke, represencing the Bahf Is of the United Scates at the jubilee, performed a hoop dance chat was broadcast on the national news. 70 THE BAHA'f WORLD 2003-2004

Bahd 'ls .from Vanuatu parading through the streets ofPort Vila as part of their anniversary events.

Following royal prococols, cradirional orarors Masila and Lekaboth of chem Baha'fs-spoke on behalf of the Baha'i community and expressed their appreciation to the royal family. The Prince's orator, Vakalahi, assured the Baha'ls chat the Faith would continue to be under the blessing of the royal family and noted the many contributions of the Baha'f community to Tonga. Among the special guests was Stanley Bolton, who arrived from Ausrralia as the first Baha'i in the country on 25 January 1954, for which he received the accolade Knight of Baha'u'llah, as did two other pioneering Baha'{s: Dudley Moore Blakely and his wife Elsa Oudy) Blakely, who arrived from the Uniced Stares on 12 July 1954. The Honorable Ma'acu, the second son of the King, was the guest of honor at a jubilee luncheon. Other guests were retired Speaker of the .Parliament, Hon. Fusicu'a, accompanied by his daughter; Donald Blanks, a member of the Continental Board of Counsellors for Australasia; representatives of the National Spiritual Assemblies of Ausrralia, Hawaii, New Zealand, and Samoa; and many government officials, community leaders, and members of the Christian community of Tonga. The jubilee was an occasion of unprecedented media coverage of the Baha'i Faith in Tonga, with the national TV channel and radio WORI DWIDE JUBILEE 71

covering three nigh rs of the jubiJee. Reporters from two newspapers also covered chc event~. The evening program featured a choir competition chat included groups from Auscralta, New Zealand, and Tonga, with songs based on che Bahf i sacred wricings. Tbe five-day jubilee cclebracions ended with a picnic. and a dance chat saw participant.<; from different islands dressed in cradicional garb.

VANUATU On che 5och anniversary of the arrival of che Baha'i Faith in Vanuatu, a parade sec om from Baha'i Street and moved through the cencer of Pore Vila, chc capic,11 city. led by traditional dancers from rhe island of Tongoa. Members of local Baha'i communities, wearing outfits in differcnc Aoral prims, followed chem, singing and waving co che crowd under banners proclaiming principles of their Faith such as "the oneness of humanity." Inrersperscd wich the marchers were colorful floats, including a replica of the SS Crzledo11ien, che ship on which Bercha Dobbins traveled to Pore Vila in 1953. Mrs. Dobbins was the fim to bring che Baha'i foich co what was then known as New Hebride . In che time since her arrival, the Baha'i community of Vanuatu has been escablishe<l in 199 localities throughout this archipelago of some 80 islands, wich a National Spiritual Assembly and 44 Local Spiritual Assemblies. Before a 500-strong audience chat included many government and community leaders, the chairman of the Nanonal ( ouncil of Chiefs, Chief Paul Tahi, welcomed the parade and congraculaced the Bahf fs on the anniversary, lauding che commun1cy's contributions not only co che unity of che country, but also co business .ind heal ch. Ac a public festival on Pore Vila's tropical seafronc, ocher leaders co speak about che Faith included Vanuaru's Direccor-General of 1'.ducation, Abel Nako, and the Mayor of Pore Vila, Parrick Crowby. Representatives came from Baha'i communirics in French Polynesia, New Caledonia, and che Solomons. Among chc many inrernacional guests accending rhe jubilee were a rcprcsencacivc of the Nacional SpiriruaJ Assembly of Auscralia, Kath Podger, and a member of che Conrinencal Board of Counsellors, Scephen l fall. 72 THE BAHA'f WORLD 2003-2004

A Baha'i choir and dance groups from the Vanuaru island of Efutc, and from New Caledonia and French Polynesia, provided enccrcainmenc for the evenr, which included a full-day public concerc of song and dance staged on rhe cicy's seafronc. Baha'f communities in Ambac, Malakula, Pemecosc, and Tanna held addicional local jubilee fescivicies.

Europe BALEARIC ISLANDS Celebrations for the golden jubilee of the Faith in the Balearic Islands rook place in Calvia, Mallorca, and Soller from 21 to 23 November 2003. Many arciscs, including the local Bahf (choir and the San Jaime Choir, performed ac the events. Regional dances and performances on violin and piano were also part of the emcrrainmenr. Guesrs included Emilio Egca, a member of the Continental Board of Counsellors, and members of the Nacional Spiricual Assembly of che Baha'fs of Spain, along wirh represenracivcs of Buddhist, Catholic. Jewish, and Muslim organizations, who parcicipaced with che Bahffs in a panel discussion on religious dialogue, which was covered by che local media. Sen~ral high-ranking officials also attended che cclcbrarions, including the Director of the Human Rights for Children Office, a UNESCO rcpresenrative, and senior members of the Education Council, who praised the Baha'i community's work for social welfare. Charles Monroe Ioas of the United Scates, one of the first to bring che Faith co the islands, was present ac the jubilee. He was named a Knight of Baha'u'Uih, as was Virginia Orbison of the United States, who arri\'cd in August 1953 as the first Baha'i in the Balearics. Jean and Tove Deleuran from Denmark. who followed soon after, were also nalJled Knights.

CANARY ISLANDS Songs originating in the Canary Islands were a highlight of the fescivicies held in the capital, Las Palmas, from ro to 12 October 2003. Guests from Austria, Morocco, Senegal, and Spain joined local Baha'fs to watch a video documentary about the 50 years of Baha'f activicy in the islands, while another film, produced by local youth. WORLDWIDE JUBILEE 73

depicted the significant role young people played in the hisrory of the Bahfl communiry. Mahnaz Nekoudin, in a speech at the celebration, paid tribuce co che early Bah:i'( pioneer~. many of whom were presenc at che jubilee and received roses as a gcscure of grarirude. The Fairh firsc came co the Canary Islands in Ocrober 1953 when George and Peggy True and their son Barry arrived from the United Scares. Mr. and Mrs. True were both named Knights of Bahf u'll.ih. Two other Baha'fs were named Knights for their contributions tO che early community: Gertrude Eisenberg of the United Scares and Shoghi Riaz Rouhani. a Baha'i from l·.gypc. Boch serried on chc island of Grand Canary. Mr. Rouhani, who was present ar rhe jubilee, talked about che significance of rhe historic evencs 50 years ago. Barry True .iddresscd rhc gathering and offered an affectionate reminiscence of his pare ms. Also concriburing to the festivities were Emilio Egea and Sohrab Youssefian, members of the Continental Board of Counsellors.

Parricipmw ttt the celebmtion ofrhe 5orh 1m11ivers.zry ofthe Bahti'I f i1ith in the Cant1ry Jsbmds. 74 THE BAH•.\'f WORLD 2003-2004

Youth in Sicily gatheredfar the celebrat10n ofthe roth anniversary ofthe Bahtl 'i Faith on the isla.nd.

f n conjunction with the jubilee, the Baha'fs organized an interfaith panel discussion, whic:.h was held ar the Writers' Guild of Las Palmas, and brought together members of che Buddhist, Cacholic, and Jewish communicies, as well as the consuls represencing Ireland and Italy. The jubilee events were covered in cwo regional newspapers an<l on television.

SICILY From r9 co 21 September 2003, the Baha'Cs of Sic.ily celebrated che gol<le11 jubilee of the arrival of the Baha'f faith on their island. Three hundred guests from 15 countries attended chc cclebracions held in Campofolice di Roccella near Palermo. Guests of honor included former member of the Universal House of Jusrice 'Alf Nakhjavanl and his wife, Violette. fhe celebration was an occasion to recall how the community has grown over the years. WORLDWIDE JUBILEE 75

The Baha'i Faith first arrived on the staunchly Catholic island in 1953, borne by Emma Rice, who left behind a comfortable family estate in che United Scares co settle there. She was followed a week later b) Sranley and Horence Bagley and their three ceenaged children, also from the us. Mrs. Rice and me members of rhe Bagley family were all designated Knights of Baha'u'llah. Through the activities of the Balnl'f pioneers and other arrivals, and with visits by Hand of the Cause of God Ugo Giachery, che Faith grew. The first Local Spiritual Assembly formed in 1957. Ar the jubilee, lralian Baha'f Mario Piarulli shared memories of Dr. Giachery, who was born in Palermo. Mr. Piarulli has recencly finished writing a book, Gli Ambasciatori di Bahd'u'/Mh (The Ambassadors ofBahd'u1Mh), which he dedicated to rhe memory of Or. Giachery. Another author present was Rino Cardone, who launched his recently published hisrory of the Sicilian Baha'i community, la Sicilia do.Ile Infinite Perle (The Countless Pear/,s ofSicily). A highlight of the jubilee was a teleconference berween the participants and Hand of the Cause of God 'Alf-Muryammad Yarqa in Haifa, Israel. Dr. Varqa, who has been a regular visiror to Sicily, also scnc a special lerrer for che occasion, which read in pare: "Following 50 years of hard effort and activities, you have been successful in creating a community which could be presenced as a model of integrity, harmony, and fellowship that generates the sweet fragrance of divine love in all parts of che islands of the Mediterranean Sea."

NOTES

Shoghi Effendi, Messages to the Bahd'i \Vorld 1950-r957 (Wilmette, rt: Baha'i Publishing Trust, 1995), pp. 41, 42. l A summary of these goals can be fow1d in The Bahti'f World, vol. XII (Haifa: Baha'i World Centre, 1956), pp. 256-74, and in Shoghi Effendi's cable announcing the launch of the plan. 111 Messages to the Bahd'i World, PP· 40 -45. ' This sy~ccm of plans for the dcvclopmenc of rhe Baha'i communicy concinue.s still today, uncli.:r the direction of che Universal I louse of Justice. The currenc Five Year Plan was launched in 2001. ~ Messages to the Bahd'/ World, p. 152. -6 THE BAHA'f WORLD 2003-2004

' More information about many of rhese jubilee cclebracions can be found on rhc Web site of rhe Baha'i World News Service, htrp://ncws.bahai.org/. For a comprehensive list of countries and territories opened during 1953-5+ see Glenn Cameron wirh Wendi Momen, A Baste 811.hd'f Chronology (Oxford: George Ronald, 1996), pp. i.91-320. The Year in Review

T here is perhaps no event more anticipated in the Baha'i world than the international convention for the election of the Universal I louse of Justice, held every five years ar the Baha'f World Centre in Haifa, Israel. The Baha'i Faith has no clergy, and ics governance is carried out by democratically elected bodies, ar the head of which is the House of Jusrice. That body was ordained by Bahf u'llah, and He wrote chat it was "charged with the affairs of the people. They, in truth, are the Trustees of God among His servants and the daysprings of authority in His countries." 1 The elecwrate is composed of the members of National Spirirual Assemblies around che world, who are subject neither co campaigning nor to nominacions. They are each themselves elected as a result of a process in which electors are guided co vote in a prayerful and reverent articude, focused on the Faith's teachings char advise them co choose "the names of only chose who can best combine the necessary qualities of unquestioned loyalty, of selfless devotion , of a well-trained mind, of recognized ability. and mature experience."2 The exercise of casting the ballots in voting during the convention is ordinarily a dramatic event: members of National Spiritual Assemblies, many dressed in colorful national costumes, form a

THE BAHA'I WORLD 2003-2004

Nineteen Bahd'l.s from r8 countries gathered in 1!.1ifi1 to serr·e as tellers for the election ofthe Universal House ofjustice in April 2003.

procession and individually deposit envelopes into the ballot box. The importance of rhe election, though, goes far beyond this display-and in a year when it became impossible, it was replaced by something much more pragmatic buc no less significant. The House of Justice cancelled the Ninth International Convention in the midst of a year char ic described as "agitated by a succession of crises," and while chose crises raccled greac nations. they could not unsettle the unique process of che election of the Universal House of Jusnce. Though the physical scene of chc convention. a marvelous display o£divcrsicy and democracy, was gone, the Baha'i world was still wrapc by the occasion. In place of the thousands of delegates came 19 tellers from 18 countries, representing every concinenc, who would each count che more than 3,300 ballots sent by post. On 29 Apnl 2003, after the ballots were counted, a message was senc announcing che resulcs of the election co Baha'fs all over the world.·1 rhe success of the process demonstrated char rho ugh the Baha'i community is far from insulated from the outside world, the flue- YEAR IN REVIEW 79

tuacion and exigencies of che world do not disturb the foundations of the Faith. And all around the world Baha'ls seek ro counteract those changes and chances of the world, working diligently cowards a prosperous furure for mankind. This article presents an overview of Baha'f activicic~ during 2003-04, and though capturing all of the evencs would be coo daunting co attempt, rhe excerpts here should provide a salient glimrse of the character of the worldwide Baha'i communiry in its efforcs co uplift the whole of humaniry as it moves rhrough its "turbulent transition" ro embrace uniry and collective securiry.

Building Momentum for Transformation A video entitled Building Momentum, which was planned for distribution ar the convention, was instead forwarded by mail, along with a document prepared by the International Teaching Cenrre tided Building lvfomentum: A Coherent Approach to Growth, to all National Spiritual Assemblies. The document offers a scrucmred analysis of the means by which Baha'fs are implementing the goals of the Five Year Plan, a worldwide process of systematic development of human resources in which the Bahff communiry is currently engaged to effect its consolidation and expansion. The process is bringing a fresh vitaliry to many Bahff communities, and the past few years have seen an evolution in the culture of chose communities, cemered around the training institute process and the "core activities" of the Five Year Plan: devotional meetings, children's classes, and study circles. 5 The video Building Momentum offers an inspirational portrait of Baha'i communities in Australia, Canada, Colombia, lt:aly, Malaysia, Nepal, and Zambia chat are enacting transformation by applying che guidance of the Universal House of Justice in their development. The video allowed the Bahfis not only co reflect on the progress made so far during the Hve Year Plan, buc to sec an image of themselves as an energetic, worldwide communiry on the move, with individuals and groups enthused about taking charge of their own spirirual and material development. It also enabled Baha'fs around the world co deepen their appreciation of the systematic processes in which the elecrors are 80 THE BAHA f WORLD 2003-2004

Anis Mojgm1i recitrs a poem at the Southern Regional Conference in Nmhville. Tennessee, U..VI, in November 2003.

engaged and co more keenly apprcciacc chc realicy of the words of the House of Justice, "The individual alone can exercise those capacicies which include che ability to cake iniciacive, to seize opportunities ... co win the cooperacion of ochers in common service to the Faich and society. "6 One observer, describing rhe impacc of viewing che video, said chac ic was as if all che documen rs of rhc Universal House of Justice had come co life: "People were talking about cheir area's level of growth and developmenc, having reflection meetings, and carrying ouc che srudy circles, children's classes, devotional meetings." She said she had witnessed the cruch of che assenion chat Baha'f communities had "unity in chought, cohesion in their work." That same unity and cohesion ,.,·ere evidenced at che Souchern Regional Baha'i Conference, in '\Jashville, Tennessee. LSA, held from 2; co 30 November 200~. Some 4.000 Baha'fs accended the conference, which was opened b) \1ce· Mayor Howard Genrry Jr. Among che speakers ac che conferenc.e were Kennerh Bowers and Robe re C. Henderson, members of tht National Spirirual Assembly of rhc Uniced Scates, and Eugene Andrews and Rebequa Murphy, members of the CominencaJ Boartl of Counsellors. Artistic presentations ar the conference 111cluded many musical and dramacic performances, a journey for children through YEAR IN REVIEW 81

reconsrrucred historical places associated with chc Faith, film screenings, displays of the visual arcs, and creative devotional gatherings. The Bahff choir Voices of Baha also gave a concerr ar che historic Ryman Auditorium, once home co che Grand Ole Opry. Parcicipancs discussed the developmcnc of che three core activities in sessions aimed at furthering che process of che expansion of che Faith in chc region. The Regional Baha'i Council of rhe Soudrern Scares, which sponsored the conference, reported "extraordinary progress" in the number of study circles in the region and in the number of participants who have completed the sequcncc of courses and been trained as cutors. Ar the conference, which was open to che public, 18 people joined the Faich. Southern sc.1tes are currently home co several "clusters" in advanced stages of growth, and participants at the conference pledged co undertake systemacic activities co ensure the region continues in that tradition. Clustering is a key process shaping Bah:i'f communities, entailing mapping and sectioning of countries and into cluscers of a size and composition chat maximize human resources and the potential for growch. This mapping, in conjunction with che development of the institute process, has allowed for a syscematic vision of the evolucion of Bal1f{ communities. Reflection meetings bring together members of clusters to consult about challenges and opportunities and make plans for the fucure. Bahf is in the Kigali cluster in Rwanda joined togcrher on

Participmw at a NoNmber 2003 rtjlection meeting in Kigali, Rwanda, meet to disrnss plans far Bahd'l 11ctivities in their region. THE BAHA'f WORLD 2003-2004

Youth provitk entertainment at a training institute conference held in the Democratic Republic ofthe Congo from 27 December 2003 to I2 January 2004.

Bahd 'is at 11 reflection meeting in Sienw Leone in 2003. YEAR IN REVIEW

30 November 2003 in rhe rhird such meering in che Kigali cluster of communities. The Kigali cluster comprises five Local Spiritual Assemblies and is currently home co six regular scudy circles, five children's classes, and nine devotional meetings. The 60 participants ar the reflecrion meeting in November, half of whom were youth, studied the Building Momentum document from che International Teaching Cefitre and enjoyed songs and rraditional dances. The evolution being effected in Baha'i communities has also brought a blurring of che lines between people who are and who are nor Baha'fs, and members of che public are participating in activiries in increasing numbers. In che words of che Universal House of Jusrice, 'The culture now emerging is one in which groups of Baha'u'llah's followers explore cogecher the rrurhs in His Teachings" and "freely open rheir srudy circles, devotional gatherings and children's classes co cheir friends and neighbors. "7 In Echiopia, che local community in Zway experienced success by inviting high school srudencs co join in study circles; several became Baha'fs as a resulr and were encouraged co gain the training co become study circle tutors and concinue co extend che influence of che process. The increase was remarkable, and in September 2003, when the Local Spiritual Assembly of Zway hosted 600 people for a luncheon, more than half of chem were newly enrolled Baha'fs who had been attracted through che srudy circles. The "building momentum" chat is animating Baha'l communicies was also the theme of a youth conference in Ocavalo, Ecuador, held in February 2004. Some 180 participants from all over Ecuador, as well as visitors from Brazil, Canada, Panama, and the United Scares, joined in the conference. Members of che National Spiritual Assembly of Ecuador, Continental Counsellor Leticia Solano, and Knight of Baha'u'llah Howard Menking all joined the conference as special guests. In addition to inspiring talks about rhe history of che Faich and the role of you ch, che conference included artistic evenings, devotional periods in che mornings, and spans and games. After Ms. Solano spoke on the main theme of che conference, the participants were grouped by cluster, each group designing a plan in which all members would play a role. The conference resulred THE BAHJ\'f WORLD 2003-2004

in commitments from the youth to engage in service projects and campaigns to spread the teachings of the Faith. Two people declared themselves Baha'ls as a result of the conference. Baha'f youth, both in their home communities and in gatherings such as the conference in Otavalo, hope to rise to fulfill the expectations expressed by Baha'u'llih in His statement, "Blessed is he who in the prime of his youth and the heyday of his life will arise to serve che Cause of the Lord." 8 Youth are called upon to use their energy and vitality for rhe service of their Faith and humanity. In Hluboka, Czech Republic, a six-day gathering to inspire Baha'i youth co make their contribution co the welfare of humanity arcracted participants from more than 30 countries. The atmosphere of the seminar, which was held ar the Townshend Internacional School from 26 December 2003 co 1 January 2004, was characterized by che joy and camaraderie of che some 220 participants. In addition LO che many European Baha'is, atcendees came from places as far away as Australia, Canada, New Zealand, and the United Srares. In a talk that drew on analysis by Shoghi Effendi and messages from the Universal House of Justice, Robert Henderson, Secrecary- General of che National Spiritual Assembly of rhe Baha'fs of the United Scares, told the youth that they were "witnessing the disintegration of international order." Bahf f you ch, he said, should strive to become examples of che transforming power of Baha'u'llih, even as "sovereign scares are unable co scop che spread of terrorism and war, to stabilize the

One ofthe workshops at the "Changing Times"youth conference in the Czech Republic, held from 26 December 200) to I January 2004. YEAR IN REVIEW

world economy or to alleviace rhe sufferings of millions." He told che youth char they should "elevate che atmosphere" in which they live, face challenges wich confidence, and become: the embodiment of excellence in their personal lives, academic training, professions, and spiritual qualities. Topics by Olher speakers included the importance of ethics in business, the equality of men and women, Baha'i history, rod prepararion for marriage. Workshops aimed at inspiring the youth co incorporate Baha'i principles in their lives included a focus on two current chemes in Bah.n accivicies worldwide-the arcs in Baha'i communiry life and che imponance of devotional meetings. Finding new ways co incorporate arcs into community life was also the goal of a national fescival in . carborough. England, chat drew more than 1,200 people. The fescival focused on exploring ways ro creatively portray the themes in Reflections 011 the life of the Spirit, the first book of the Ruhi series of courses. This sequence of courses, created ac the Ruhi Inscicute in Colombia, is widely used in study circles by Bahfls around che world. Bahf Is and ochers are participating in rapidly increasing numbers in the cour.\es, and the books' use has had a positive impact on che development of spiritual insights, knowledge, and skills. The first book is primarily abour understanding prayer, life after <leach, and the spiritual nature of human beings. Festival coordinator Rob Weinberg said char the Scarborough event, held 7-9 November 2003, was aimed ac encouraging people co reflect on their spiritual nature through its portrayal in dramatic and music.ii performances, audio-visual presencacions, and talks. The spirirual realicies char underpin human existence, the main theme of rhe first hook in the sequence of Ru hi courses, was the topic of an address by Sohrab Youssefian, a member of the Continental Board of Counsellors. The cheme of prayer was expressed through an exhihicion thac showed the developmenc of B.1ha'i Home~ of Worship around rhe world, with rare drawings and phowgraphs of chose ·icmplcs displayed alongside architectural models. Illustrating the theme of life after death, Arabella Velasco, a British writer and accrcss, presenred A Light at the End of the Tunnel. her play hased on firq-hand accounts of near-death experiences. 86 THE BAHA'f WORLD 2003-2004

Membmofthe musical group Soul Tunes, which perfimned at the "Refoctions on the Lift ofthe Spirit"Jestival in Scarborough, England, with ftimds. Singer Tfatef Sedkaoui is second ftom the ufi.

Creators ofthe theatrical production Pure, about the lift of?'dhirih, which was perfonned m Scarborough. Pictured (left to right) are director Jessica Naish, actor Shtrm Youssefian-Maanian, and playwright Annabel Knight.

Bahd'ls in the UK study the first book ofthe Ruhi courses. RcAeccions on the Life of the Spirit, in a study circle. YEAR IN REVIEW

Other themes explored by the presentations at the festival included the status of women, illustrated through a play depicting the Life and death of che nineteenth-cenrury Persian poet, Ta.hirih, who heralded a new age of emancipation for women and chaJlenged the religious fundamentalism of her time. Prominent musicians at the festival included Conrad Lambert, who gave a solo performance, and Tunisian-born Haref Sedkaoui, who played a blend of Western and traditional Arabic music with his Marseilles-based band, Soul Tunes. Shoghi Effendi affirmed the importance of the arcs in attracting people to the Faith: "The day will come when the Cause will spread like wildfire when ics spirit and teachings are presented on the stage or in art and literature as a whole. Art can bener awaken such noble sentiments than cold rationalizing. "9 That senciment is well known by Baha'i dance workshops such as the Portuguese group Gerai;ao Viva ("Living Generation"), which has been a dynamic cool for spreading the teachings of the Faith through the am. On I9 February the group performed in Barcelos, Portugal, co an audience of 500 people, including teachers, srudencs, and parenrs. Afcer the evenc, the school requested that a rape be made of the performance.

Members ofa Bahd'fyouth workshop performing at a confetence in Sydney. Australiti, in 2003. 88 THE BAHA'f WORLD 2003-2004

In Singapore, the Baha'i choral group In Unison staged a public performance for 300 people ar the Raffies Hore! on 25 May 2003. The choir's members come from a variety of ethnic and national backgrounds: American, Auscralian, Chinese, Filipino, Japanese, Korean, Persian, and Sinhalese. They performed songs based on the Baha'i writings as well as those with Baha'i themes, each introduced with an explanation of the relevant Baha'f principle. The choir, which formed in 2000, has performed in rhe past ac many private and public functions, including events sponsored by the lnterreligious Organization of Singapore.

Building Communities The ongoing process of building distinctive Baha'i communities means not only concentrating on individual spiritual developmenc but also finding ways to promote creativity and increased capacity, and to create distinctive social patterns. For many Baha'i communities, celebrating their progress in the rime since rheir founding has offered a way to show how much has been accomplished. During 2003-04 several councries celebrated the 5oth anniversary of the arrival of the Saha'{ Faith in their lands. 10 In Switzerland, meanwhile, Baha'fs had the opportunity to reflect on a century of rhe Faith in the country at a gathering in Interlaken in September 2003 which brought together Baha'fs from all parts of Switzerland and guests from 26 ocher countries. The celebrations followed an official reception for dignitaries held at the national Baha'i cenrcr in Bern, during which a senior Swiss political leader paid a high tribute to the country's Baha'i community. Federal Chancellor Annemarie Huber-Hotz congraculared the Baha'fs "for the ideas you stand for and to which you are committed: the unity of humankind, world peace, tolerance cowards people of other culcural, linguistic, ethnic, and religious backgrounds. I am here because l share your ideals and consider your efforts for their implementation as essential seeps on the path cowards a more peaceful world." Among the 450 participants at the celebrations were guests of honor 'AH Nakhjavani, a former member of che Universal House YEAR IN REVIEW

Some ofthe 450 participants from 27 countries who came to Interlaken, Switzerland, for the celebration ofthe Bahd'ls' rooth anniversary there.

of Justice, and his wife Violette. Ocher guests included government officials, parliamentarians, and representatives of nongovernmental and religious organizations. Also present at rhe centennial celebrations was Annemarie Kruger, granddaughter of Swiss Baha'f Auguste Fore!, noted sciemist and humanitarian. Participants enjoyed various artistic presencarions and heard about the hiscory of the Baha'f communicy in Swicrerland. Ariane Schaller related the scories of her grandparents, Joseph de Bans, from Swirz.erland, and his French American wife, Edith, who were the first Baha'fs ro reside in Swit7.erland. Nils Semle recounted scories of his father, Fricz Semle, who accepted the Faith in r920 and was elected a member of the firsc National Spirirual Assembly of the Baha'ls of Swiczerland in 1962. In Kingston, Jamaica, Governor-General Sir Howard Felix Hanlan Cooke proclaimed 2.5 July i.003 as "Baha'i Day" co commemorate the 6oth anniversary of rhe establishment of the first Baha'i Local Spiritual Assembly in the country. I lis official proclamation read: "Whereas the Baha'f Faith reaches that 'The earch is bur one country and mankind its citizens,' and 90 THE BAHA f WORLD 2003-2.004

Governor-General Sir Hoiuard Felix Han/an Cooke presenting the proclamation est11blishing "Bahn'! Day" in Jamaica to mark the 6oth anniversary ofJamaica's first Local Spiritual Assembly.

embraces as its supreme goal che unification of the entire human race, consisting of divers peoples and cultures ... I do hereby proclaim July 25, 2003, ' Baha'{ Day' and urge the members of the Baha'f Faith, and likewise all citizens of goodwill, cowards che high ideals of spiritual brotherhood, and of carrying humanity forward in an ever-advancing civilization." The announcement came ac the end of cwo weeks of evencs chroughouc the country, which included local celebrations such as a picnic and a dance parry, talks on Baha'i copies, and a blood drive organized by rhe Baha'fs ofKingscon. An official reception was held at the national Baha'l center in Kingston on 25 July and a public devoci~nal gathering, with more than 150 participants, involving prayers and readings from the Baha'i holy writings, was held two days lacer. Baha'!s in Belarus also celebrated an anniversary, hosting a festival to mark the 25rh year since the arrival of the Faith in che country. Held 7 December 2003 ac the Kascrychnicski Hotel in Minsk, the festival drew participants from all over Belarus. Special guests included Helmur Winkelbach, the German Baha'i who was the first YEAR IN REVIEW

to bring the teachings of che Faith to the country, an ace for which he was named a Knight of Bahfu'llih. Participants viewed a multimedia presentation on the history of the Belarusian Baha'i community and heard commentary from some of its firsc members. The festival also drew attention to social projects undertaken by the Baha'i community, such as distribution of scientific literature presented by the international Sabre Fund among universities and schools, rendering charitable assistance to children's homes and boarding schools, philanthropic performances of the Bahf { youth dance group in different cities, and che promotion of the "My Home" project on improving family relations. The nexc day, news about the presentation was covered by the largest Belarusian news organization, BelaPAN. While these Baha'i communities had opportunity to consider the milestones of the past, Baha'fs also look towards future developments. Foremost among these is the impending construction of the House of Worship to be built in Santiago, Chile, which will stand as the "Mother Temple of South America." The Temple will be rhe eighth in the world and lase of the "continental" temples. 11 After reviewing 185 submissions, the Universal House of Justice announced in 2003 that it had selected Siamak Hariri as the architect for this project. A partner at the Toronco-based Hariri Ponrarini firm, Mr. Hariri was the winner of the Toronto Urban Design Award in 2000 and has completed many high-pro.file projects in Canada. His design for the Temple, which is already amacring attention in architectural circles, is striking for its lack of straight lines-its body will be constructed of nine gently curved alabaster "wings," and even the paths of its gardens will be slightly oblique. Architecture critic Gary Michael Oault described the building as a "hovering cloud, an architectural misc," saying that it "acknowledges blossom, fruit, vegetable and the human heart-but rests somewhere between such readings, gathering chem up and transforming chem into an architectural scheme chat is simulcaneously ... engagingly familiar and brilliantly original." The loose parameters offered by the House of Justice's guidelines required only char che Temple have nine sides and a dome of at least 30 meters. The planned srructure will be about 30 meters tall, between 25 and 30 meters wide, and will be surrounded by an 92 THE BAHA'f WORLD 2003-2004

Siamak Hariri, 11rrhiuct ofthe Bahd '/ Temple to be built in Santiago. Chile, sttJnds with a model ofthe bu i Uling.

exrensive radiacing garden comprising nine reflecting lily pools and nine prayer gardens. Mr. Hariri said che building would rake ics place as a siscer Temple co che other Mother Temples-and yet "find its way inro its own gentle and compelling uniqueness." Ocher Baha'f communities were also engaged in building projects, albeit on smaller scales, and new nacional cencers in Africa, Europe, and che Pacific Islands have inviced praise from prominem people. The Presidenc of che Republic of rhe Seychelles, France Alberr Rene, arrended che official dedication ceremony in Vicroria of the country's new national Baha'C cenrer. Also among the some 400 guests-were the Vice-Presidenr and ocher government ministers, as well as Baha'i visitors from India, the Maldives, Mauritius, Nigeria, and che Unired Kingdom. The design concepr for che cemer integrates classical Greek style on che ground floor wich traditional Seychelles architecture on the upper floor. In Ireland, the Mayor of Derry, Councillor Kathleen McCloskey, officially opened che city's new Baha'f center on r May 2003. "Your community adds to the richness and diversicy oflife wichin chis ciry, YEAR IN REVlEW 93

Bahd'fs Rosemary O'Mara and Brendan McNamara talking to the Mayor of Waterford, Ireland, Alderman Tom Cunningham (center}, who r•isited the Bahd '/mm mer school there in 2003.

and I look forward ro many more years of Bah:i'i involvemcnc and good work wichin the wider communiry," said Councillor McCloskey. She also acknowledged, "Important conrribucions have been made by the local Baha'f community on che proposed appointment of a Commissioner for Children, and the communicy has also done seeding work in chc struggle co overcome racism, discrimination, and prejudice within our ciry." In Kiniving. Papua New Guinea, a cown where all chc residencs are members of the Baha'i hich, more chan 300 people gathered from 11 co 14 July 1003 for che opening of chc Baha'i center on che remote island. The ccnrcr's archicecr, Roro Kugewa, gained hi., inspiracion for the building's nauncal design from a picture of an ark on che cover of a Baha'i publtcJuon. Mr. Kugewa incorporaced ship like aspects such as the resemblance of chc center's ground-floor meeting room ro a ship's hold. wirh slightly curved half-walls and windows ac eye level. T'he upper level of che building has an enclosed room for che 94 THE BAHA'f WORLD 2003-2004

meetings of the Local Spiritual Assembly and outside the upper room is a deck, the view from which overlooks the whole village. Marsha Milani, a representative of the National Spiritual Assembly of Papua New Guinea, presented photographs of the Shrine of the Bab and rhe terraces on Mounc Carmel as gifts for rhe centers in Kiniving and nearby Doi and Bulu. In return, the Local Spiritual Assemblies and individual Baha'fs presented gifts of treasured woven bags, known as bilums, to the national Baha'i institution. Baha'!s in Cyprus had cause to celebrate for entirely different reasons, when northern and southern Cypriot communities were able to meet together for the first rime in 30 years. Sixty Turkish and Greek Baha'fs joined together at the Baha'f center in Nicosia for a devotional meeting on 27 April 2003, when they were permitted to cross the demarcation line that has divided the island since 1974. The event followed the decision by the Turkish Cypriot authorities to lift the ban on travel across the cease-fire line. Scholarship, not only excellence in traditional academic environments, but also studying the Baha'f writings, the history of the Faith, and the ways in which the Baha'f teachings can be applied

Bahd 'fs in Papua New Guinea at the opening ofthe new center in Kiniving, in July 2003. YEAR IN REVl EW 95

co modern problems, is another imporcanc facec of Baha'i acciviry, which is promoted by organizations such as the Associacion for Baha'f Studies. Founded in 1975, the Association for Bahci'f Studies now has chapters in dozens of councries, each dedicated ro advancing che study of the faich. 12 More than 1,300 parcicipancs attended che 27th annual conference of the Association for Baha'i Srudies in Norch America, held 29 August-I September i.003 in San Francisco, California. A wide range of lecrures, panel discussions, workshops, and artistic performances evoked che conference's theme, "Religion and Community in a Time of Crisis." Prof Suheil Bushrui delivered the Hasan M. Balyuzi Memorial Leccure, proposing that scholars should move away from compecicive and adversarial modes. "Contemporary academic scholarship," he said, "is often vindictively vicious in attacking an idea or an auchor regardless of chc merit of the thesis proposed. All knowledge in the Bah:i'l poinr of view is measured by its benevolenc influence and concribucion co the unity and prosperity of che human race." ln all, more than 90 papers, panel discussions, and workshops were presented ac the conference, featuring copies such as "Creative Dimensions of Life Crisis and Suffering," a discussion on "hith, Hiscory, and Community Building in chc Bab! and Baha'i Faiths," and a panel discussion on "The Press as a Consultative forum," with Baha'f journalists. Ocher presencacion and workshop copies included human righcs and religious extremism, applying principle-based indicacors of development, multiracial community building, bioethics, economics and social justice, and gender and ethics. Special interest groups within che association held presentations on copies ranging from agriculture and ecology co marriage and family life, and the conference welcomed che inauguration of a new special inceresc group on indigenous scudies, which opened with a panel discussion char explored the diverse ways of "knowing" and "seeing" among indigenous peoples.

Building a United Society In addition co the effort expended in consolidaring their own communities, Baha'(s are accivcly involved in public oucreach projects THE BAHA'f WORLD 2003-2004

(Above) Some ofthe participants at the 27th annual conference of the Association for Baha'i Studies-North America, in the summer of2003. (Left) Members of the Asako Takami Dance Group, which performed at the conference. YEAR IN REVIEW 97

and iniciacivcs thac use the spiricual principles and ideals of cheir Faith co promote a more unified and peaceful society. By doing so, they are contributing to an "ever-advancing civilization," in which the bonds char uniLe humanity can cranscend the barriers of race, gender, and nacion. Bah:i'ls have been particularly accive in projeccs co promote che advancement of women. Equality between women and men is described as a viral clement co the success of humanity as a whole, and 'Abdu'l-Baha explained that humanity's full potential cannot be reached unless equality is realized: "until this equality is established, cruc progress and attainment for the human race will nor be facilitated. " 11 In many places. pursuing chis ideal requires a struggle against entrenched ideas and practices char have allocated co women a lesser place in socit:t) and have ignored their potential for concribucing co social developmenr. Baha'fs in lpoh, Malaysia, organized a public forum on "Women and Peace" in order co demonstrate che role chat women have in fostering a peaceful society. The speakers who addressed che 70 people gathered at the Royal lpoh Club included Valarmathi Arumugam, a member of the Baha'i community ofrpoh, and Yucc Mei Nambiar, a member of the National Spiritual Assembly of Malaysia. Ms. Arumugam chaired the evenc and highlighted the conference's theme in her speech about the contributions of women co the processes of peace in the world. Other speakers were Sharifah Zuriah al]effri, one of the founding members of the Sisters in Islam, and Sister Kala, a member of the Persaruan Brahma Kumaris. The European Baha'i Women's Network, which serYes co coordinace and stimulate activities by Baha'i women across Lurope, established a Web site in the spring of 2004, ac http:/ /w~\'\v.ebwn .nee. The site provides an opportunity for European women co publish reports and articles and exchange views on che subjects of moral educacion, spiritual enhancement, social developmcm, the arcs, and academic subjeccs. The network succeeds the 1',uropcan ' laskforce for Women, which for 10 years funccioned as the main Baha'i women's association in Europe. The Baha'i Internacional Community, which collaborates with che United Nacions and nongovernmental organizations (Ncos), has long been a vocal promocer of the equality of women and men. 14 THE BAHA'f WORLD 2003-2004

Bani Dugal, the principal represencacive of the Baha'i International Community co che United Nations, was recognized this year for her contributions co che advancement of women. Elected co serve for rwo years as che chair of the NGO Committee on the Starns of Women, Ms. Dugal will work with all deparrmencs at the United Nations co promote che equality of women and men in countries around the world. She also received a "Women Helping Women" award from Soroprimist lncernational on 11 February 2004 at the Williams Club in New York City. The award is one of three offered under an umbrella program, "Making a Difference for Women," established in 1986 by the Soroptimists to acknowledge chose who work to improve the stacus of women in society. Linda Stillman, the representative of Soroprimisr International co the United Nations, nominated Ms. Dugal for che award, which honors "women who consistently and effectively use cheir resources, talents, and influence co help ocher women achieve cheir potential."

Students tit ti seminar on "Science, Religion, and Development" given by the Bahd 'I-inspired Institute for Studies in Glob11I Prosperity at the Indira Gandhi Institute of Technology, New Delhi, !11dia, October 2003. YEAR IN REVIEW 99

Ms. Dugal spoke at her acceptance about che importance of using international mechanisms of human rights to assist women in their advancemem, saying, "Many women are unaware of cheir human rights, an<l ochers see them as abstract and unattainable. Thus, while activism in past years has drawn attention to women's rights, che challenge is now co make chem more accessible by implementing agreed strategies and commitments made by governments." Promoting unity among people of all races is another area in which Baha'i communicies are active. Baha'is come from more than 2,100 ethnic and culrnral backgrounds, bur their Faith reaches chem chat "[d]ivcrsiry of hues, form and shape, enrichech and adorneth the garden, and heighrenech the effect thereof. In like manner, when divers shades of thought, temperament and character, are brought together ... the beaury and glory of human perfection will be revealed and made manifesr." 1 ~ In Auckland, New Zealand, Baha'is annually honor young people who speak our in support of equaliry through the Hedi Moani Memorial Speech Award, a competition sponsored joindy by che Hedi Moani Charitable Trust and the New Zealand Saha'( community. The competition is open to all scudencs in their lase three years of high school in New Zealand. This year Or. Rajen Prasad, che former Race Relations Conciliator for New Zealand, was the chief judge of the competition. Xavier Black, a i7-year-old woman of Maori descent, received rhe 2003 award with her speech on the topic "From rhe head ro the heart-beyond tolerance to the celebration of human diversiry." Her prize-winning address described her experience facing rhe challenges of integration and being in a minoriry as "a genrile in a Jewish primary school. as Maori in descent bur not growing up in my iwi [tribe], as a middle-class New Zealand girl with limited Spani:1h attending a school in a poor pare of Madrid." The ideals expressed in Ms. Black's speech offered che same attitudes oudined in the teachings of che Faith as necessary for overcoming racism and discrimination. She said char people need co sec their differences as a cause of celebration rather than as a threat. She urged individuals ro face their fears, develop their sense of belonging, and said we should listen with "generosiry in our hearts" in a way chac "creates a dialogue and a way fonvard." 100 THE BAHA'f WORLD 2003-2004

The late Mr. Moani, for whom the award is named, was a member of the Baha'i Faith and a prime mover in the establishment in New Zealand of what is now known as Race Relations Day. Ir is observed on 21 March, the International Day for the Elimination of Racial Discrimination. The Association for Baha'i Studies in Australia played a role in promoting equality and understanding through its cosponsoring of an international conference on "Indigenous Knowledge and Bioprospecting." Held from 2r to 24 April at Macquarie Universiry in Sydney, the conference attracted more than 150 participants and was called to mark the close of the United Nations International Decade of Indigenous Peoples, as well as to contribute towards social and economic development and the protection of the environment. The conference addressed bioprospecting, the process by which rhe knowledge of indigenous people about rheir environmenr is explored to develop new resources and commercially valuable products. The practice is increasing around the world in the search for cures for diseases such as mv/AJDS and cancer, but it carries the risk of trampling on indigenous communities in the pursuit of scientific and commercial progress. The conference drew on rhe perspectives of a variery of disciplines, such as law, history, science, economics, and education. The universiry's Center for Environmental Law, its Department oflndigenous Studies, and five other universiry departments and centers concributed. The conference opened with a traditional Aboriginal smoking ceremony, symbolizing purification, and participants were welcomed by a representative of the Darug people, on whose traditional lands the event was held. An indigenous member of the Ausualian Parliament, Linda Burney, gave the opening address, in which she pointed out that Australian Aboriginal culture is the oldest surviving culture on earth. Henrietta Marrie, formerly of the UN Environment Programme Secretariat of the Convention on Biological Diversiry, reported on recent developments in the global arena. The International Treary on Plant Genetic Resources for Food and Agriculture has been signed by 77 countries. The treaty is regarded as a landmark, placing traditional farmers on the same level as modern ones, thus protecting indigenous knowledge as well as farmers' rights. YEAR IN REVIEW IOI

Conference organizer Chris Jones referred co lhe need for new social. legal, and political relacionships based on juscice. "We are all pare of one human family, while we recognize rhc value and beauty of diversity," he .said. "This perspective of 'one family' needs co be applied co che issue of bioprospeccing. While relationships becween people are unequal, you cannot have a productive outcome." During the conference, a workshop was held ro launch a year-long projecr to revise university ethics guidelines relaring co biodiversity research and benefit sharing with indigenous peoples. Macquarie University has committed Au$90 million to the projecr. Anorher field in which the Baha'fs focus energy is cooperation wirh incernacional groups and nongovernmental organizations. Though rhc Baha'i Faith is fundamenrally nonpolitical , irs aims embrace che whole of humanity, and ics involvcmcnr with governmenral and civil bodies, collaborating on projects and promoting the Faith's social ideals, is a key aspect ofics work. lnvolvemenr with the United Nations and ocher internacional organizations, and dialogue with governments and leaders of thought, are means by which Bahfis strive to contribute co the discourse of sociery and demonstrate how che Bahf f teachings can create the basis for a civilization founded on peace, unity, and justice. On 21 September 2003, Baha' fs in Uganda commemorated the uN's [mernational Peace Day in a gathering at the llouse of Worship in Kampala. More than 250 people attended the service, which included songs by rhe Kampala Baha'f Choir and readings from Bahf {, Christian, and Hindu holy writings. A.fcerwards, participants gathered ac che national Baha'i center co listen co a panel of speakers who addressed questions relevant co peace in Uganda, including che issue of the rebel fighting in the north of the country. Panel speakers included che us ambassador co Uganda, Jimmy Kolker; rhe Minister of Stace for the Northern Uganda Reconstruction Program, Grace Akello; and a representative of the Uniced Nations Associacion, Alice Tabingwa. Since 1994, through ics annual World Citizenship Awards, che Brazilian Bahf{community has been honoring chose who have devoted themselves co supporting human rights. The most recent event, held on 9 September 2003, was covered by major television channels Rede Globo and TV Nacional. The jury thac selected che award 102 THE BAHA'f WORLD 2003-2004

I G0 FAITH WORLD PEACE NOT ONLY OSSIBL1 BUT lNE BLE

' l

A panelist speaks at an event in Uganda organized by the Bahd'fs on the occasion of the UN's International Peace Day in September 2003.

recipients this year included a representative of a major newspaper, Folha de Sao Paulo, as well as members of the National Movement of Human Rights, UNESCO, and the Baha'i community. Among the 250 attending were members of the Association of Brazilian Lawyers and representatives of government ministries, the Supreme Court of Labor, and United Nations agencies. Government representative 1Iildesia Medeiros and representatives of the National Spiritual Assembly of the Baha'fs of Brazil presented rhe awards in the auditorium of the Ministry of Justice. Award recipients, including individuals and organizations, were active in areas such as poverty reduction, education, race unity, and the advancement of women. A special posthumous award went to the Brazilian diplomat Sergio Vieira de Mello, the United Nations' special representative who was killed in Iraq in August 2003. "The creation of this award put a spotlight on the effons of the Baha'i community rn defend human rights, for world peace, the status of women, and the preservation of the environment," said Washington Araujo, a member of the National Spiritual Assembly of Brazil. In Greece, the Baha'i community once again participated in the National Exhibition of Volunreerism for Humanity and the YEAR IN REVIEW 103

Environment, held 25-26 October 2003 ac the Zappeion in Athens. The exhibition was held under che auspices of che Department of International Cooperation for Development of the Ministry of Foreign Affairs and the Coalition of Nongovernmental Organizacions in Greece. The display sponsored by the Baha'fs featured panels with Greek texts and phorographs explaining the principles chal guide the work of the Baha'f community in social and economic development projects. This year the ccxc was based on the recenc exhibition held by the Baha'f Internacional Community at the European Parliamenc. 16 The Greek Baha'is also distributed statemencs in Greek and English prepared by the Baha'i Internacional Community on subjects including sustainable development, racism, and the advancement of women. More than 2,000 copies of a Greek pamphlet char included the text of the exhibition panels were distributed over the two-day exhibition. The youth dance workshop Flame of Unity attracted many people to its rwo performances in support of the event, which drew enquiries about the work of the Baha'i community and requests for collaborarion with ic. Dialogue with educators and students is also important in presenting che Baha'f Faith and its teachings. Global Discourse, a Baha'f-inspired discussion forum created at a Finnish university to

Bahd'ls m Greece welcornr vJSitors to a display of books at the 200J National Exhibitton of Volunteerism for Humanity and the Environment, held in Athens. THE BAH.ff WORLD 2003-2004

promote dialogue on global issues, has been holding weekly cwohour seminars chat are regularly attended by faculry, students, and the general public. G lobal Discourse works as an interdisciplinary academic association at the University of Jyvaskyla, and was founded by young Baha'is ac che university. Since starring in 1998, the association has organized more than 60 seminars, with each drawing between 10 and 30 participants. Past speakers have included ambassadors, a former advisor ro the chairman of che EU Commission Romano Prodi, experts in nongovernmental organizations, as well as local students and concerned citizens. The association has attracted not only interest and offers for collaboration from prominent NGOs and the United Nations Association of Finland, but also media interest whenever a high profile guest speaker has been invited to the seminars. The Local Spiritual Assembly of the Baha'fs of Jyvaskyla has now also founded a sister organization in another town. In Manila, a tocal of 400 hundred students from the Universiry of the Philippines ac Los Banos, Laguna, visited the national Baha'i center in Manila as part of their studies on Asian civilization. The students came in groups on Sunday mornings during February 2004. Each meeting included prayers and a featured speaker who gave a calk on some aspect of che Faith. Following the talk, the students interacted with rhe Baha'fs and asked questions ranging from traditional Christian subjects co the Baha'f position on a variery of contemporary topics, like world unity in che midst of war and chaos, che role of religion in modern life, and the death penaJry, an issue chat is currently being debated in legal circles and on national relevison talk shows. The Baha'fs were also invited to a symposium on religions in Asia on 19 February at the university, where Vic Samaniego, a member of the National Spiritual Assembly and university teacher, represented the Fa1th. Afterwards, several instructors requested permission to continue the inclusion of Baha'i speakers in the courses and to bring students back to che Baha'i center during che following semester. Social and economic development activities are increasingly becoming a pare of Baha'f communities' efforts co make a direct and positive impact on the world. Contributions to development come in a variety of forms and sizes but are united by cheir aim YEAR IN REVIEW

co uplift nor only the social and marerial circumstances of people, but their spiritual condition as well, and ultimately to reflect the fundamental purpose of religion: "co effecc a rransformacion in rhe whole character of mankind, a transformation thal shall manifest itself both outwardly and inwardly, char shall affect both its inner life and external conditions. " 1 ZIPOPO, a moral education program char began in Kazan, Russia, chis year celebrated its 10th anniversary. Since its beginnings in 1994, che program has been presenced in some 62 countries, wirh more than 2,000 hoses trained in che course of some 200 training seminars; a total of nearly half a million people have parricipared worldwide in the project. The word ZIPOPO is the abbreviation of "Zaochniy Insricur Pozitivnovo Povedeniya,'' which rranslares as "The Academy of Positive Behavior." In English the program is called "The Happy Hippo Show" or "Stop and Act." It has been used by Bah:i'f communities in Europe as pare of che Stability Pace for Eastern Europe (formerly known as the Royaumonc Process). 18 The concept underlying z1roro is co present viewers wirh an opporcuniry to look ac moral issues through specific dramatic examples and to provide chem wich the means ro approach life problems and find positive solucions. Ir can be implemented in a variety of formats, including workshops, TY talk shows, and discussion groups. ZIPOPO encourage.~ audiences co express their thoughts and allows them ro affect che ouccome of siruarions through discussion of moral principles. Moral education, specifically rhe importance of moral values in youch education and moral leadership in family life, was rhe key co training offered co secondary school teachers by a Baha'i-inspired NGO in Shillong. India. Sessions held in 2003 brought together 30 participants to focus on issues related co stemming the spread of HIV. Though che sessions, offered by the Foundation for Global Educalion and Devclopmenr, had the objective of helping teachers to improve awareness of srn<lems about HIV prevention, che inclusion or a moral framework for behavior was seen as viral to changing behavior. Bah;i'ls in Nepal also panicipared in consultation about the spread of rnv/AIDS. The UNICEF Regional Office for South Asia organized a three-day regional workshop on "Souch Asia Imerfaith 106 THE BAHA f WORLD 2003-2004

Consultation on Children, Young People and mv/Ams," held 4-6 December 2003 in Katmandu. The summit brought together more than 140 representatives of Baha'i, Buddhist, Christian, Hindu, and Muslim communities. Participants came from Afghanistan, Bangladesh, Bhutan, India, the Maldives, Nepal, Pakistan, and Sri Lanka to address this pressing issue--close to five million people in South Asia are currently living with mv, and the region is experiencing one of the fastest growth rates of HIV infection in the world. An estimated five to six million additional people will be infected in the next 10 years. In Turkey, Baha'fs rook part in an oral hygiene education project with the Prime Minister's Directorate of Social Services and Institution to Protect Children. In the first stage of the project, which rook place in April 2003, some 120 children at the Sincan, Ankara, disabled children's dormitory were given cools and training in oral hygiene. Each child received a new toothbrush and toothpaste, and watched a stage show with costumes and music that demonstrated proper use of the brushes and other aspects of proper care for their teeth. The Baha'f community afterwards received a certificate of appreciation from the Turkish government, and Ali Riza Sahindokuyucu, the principal of rhe school, sent a letter to the Baha'f community, thanking it for its "interest, donations, and involvement with our children."

Participants at health training seminar in Shillong, India, in 2003. YEAR IN REVIEW

Volunteer educ11tor,· in l'nnama at a teacher training session held zn 2004 at the Ngabe-Bugle Cultural Center.

The many efforts of Baha'f social and economic development projects ro promore education seek ro bring ro each particular populacion cducacional means that suit its needs. Ac rhe Ngabe- Bugle Culcural Center in Soloy, locaced in rhe Chiriqui Province of Panama, a group of indigenous schoolceachers anended an incensive cwo-weck rraining session towards becoming govcrnmenr certified ceachers. Though chey are currently volunceers, rhey serve full-rime as teachers for the nacive children who live in the rcmore mountain communities of Chiriqui. The training includes classes in curriculum development, lesson planning, reaching strategies for active learning, methods of reaching elerncnrary math, and the production of hands-on marerials. FUNDESCU, a Bah;i'f-inspired nongovernmental organization in Panama, and the Mona Foundation, a Baha'f-inspired nonprofit organi1,acion based in the United Stares, sponsor the program. Most of the teachers are Baha'fs and are attempting to set inscructional goals that not only meet Ministry of Education requiremencs blll are also in harmony with Baha'f teachings and local culcural values. The teachers have generated a list of copies which they feel are 108 THE BAH,.\'f WORLD 2003-2004

or high importance, such as moral values, praccical skills for useful work, and preservacion of cradirional cul cure. After serring goals, the reacher~ praccice writing educational objectives using an inregrared chemaric approach. They work in teams co design lessons based on chose objectives. and rhey demonstrate a variety of reaching strategies. including rhe use of arc, music, and drama. In the math workshop each afternoon, parcicipams use hacksaws, drills, and ocher tools ro crafr practical, inexpensive materials chac will help cheir srudencs learn ro sort, classify, count, understand the decimal system, and perform basic mach operations. These irems muse be produced using hand cools, since there is no electricity in rhe area. Promotion of dialogue, understanding, and cooperation bet\veen religions is also a key pare of the Baha'f vision of a united world. In irs lercer addressed ro che world's religious leaders in 2002, rhe Universal House ofJustice wrote char the "danger grows that the rising fires of religious prejudice will ignite a worldwide conAagration rhe consequences of which are unthinkable .... The crisis calls on religious leadership for a break with the past as decisive as chose chat opened rhe way for society co address equally corrosive prejudices of race, gender, and nation. Whatever justification exists for exercising influence in matters of conscience lies in serving rhe well-being of humankind." 1" One of the most widespread of the efforts by Baha'fs ro offer a message of religious harmony is World Religion Day. Established in 1949 by the National Spiritual Assembly of rhe United Scares as a means of emphasizing rhe spiricual ries chat unite the world's religions. the day provides an opporcuniry co affirm rhc unity of rhe world's religions and ro demonstrate char despite the divisions thar have existed in the pasc, religion can be a posicivc, unifying force. B-al1a'fs around the globe celebrate the day on che third Sunday in January by hosting discussions, conferences, and other events chat promote undersranding and communication among the followers of all religions. Evencs in January 2004 included programs in Australia, Ausrria, Bangladesh, Bulgaria, Canada, che Republic of the Congo, England, France, Germany, Hong Kong, Ireland, New Zealand, Peru, Scocland, and the United Stares. YEAR IN REVIEW 109

In some insrnnces, rhe ties formed through these inrerfairh gatherings have led to wider collaboration berween religious groups, such as in Bolivia, where following an inrerfaith devotional gathering organized by Baha'is, with rhe participation of represencacives from Christian. Islamic, Jewish, and ocher religious organizations, che religious communities began holding regular inrerfaich meetings at the national Baha'i center in La Paz. In Ukraine. che Firsc Ukrainian Youth Festival of Religions was hdd on 3 March 2004. The evenc, which grew ouc of celebrations for World Religion Day first held in Ukraine in 2003 , was hosted by che National Institute of Philosophy, pare of the Academy of Sciences of Ukraine. Parcicipants included che Yourh Association of Religious Scientists, the Association of Religious Scientists of Ukraine, the State Committee on Religious Affairs of Ukraine, the Center of Religious Information and Freedom, and the Ukrainian Association of Religious Freedom. The festival serves as evidence of the increasing undemanding and dialogue among rhe different religious groups in the country, a process chat has gained support from rhe scientific and religious communities as well as from rhc government. As pan of its contribution, che national Baha'i community of Ukraine presenrec.l a film abour rhe terraces of the Shrine of rhe Bab and a musical performance. The program included presentations from about 20 different religious groups and associations, and addresses by government ministers and religious scholars. Some 400 youth and students parcicipated and together made a decision co have an even larger festival the following year. Ar another incerfairh event, held in Madrid, Spain, Baha'fs joined with members of ocher religious groups to pay tribute to the 191 victims of the II March 2004 commuter train bombings in Madrid. The Platform for che I mer-Faith Dialogue of Madrid attracted 500 people ro che public event, which was held on 9 May in Alcala de Henares. A silent march began from rhe Arocha railway station, and more peopk joined the group in Alcala de Henares co walk to the local university. There, the Vice-Director of the university, the Mayor of Alcala, and che President of the UNESCO Center welcomed che participants and underlined the need co strive together for peace and to 110 THE BAfil'f WORLD 2003-2004

create che roots for colerance and respect ro grow <lespire ideological, culcural, and religious differences. Bahfl youth presenc at the event read holy writings on themes of peace, love, and forgiveness. A Bahfl represenrarive was also inrerviewed live on che midday news of rhc national television station lVEr.

NOHS

13.thfu' llah, 1ablets ofBah1f11'!/dh revt'rJfed after the Kittib·i·Aqd1u (Wilmette, JL: Baha'f Publishing Trust, 1988), p. 27. Shoghi Fffendi, Baha'i Administration: Se/med Mmages wi2-19}2 (Wilmeue, 11: Bahff Publishing Trust, 1974), p. 88. ~ The Universal I louse of Justice. Ri9van message 160 nP., 2.I April 2.003. ~ for more information about the results of chc clcccion. see p. 35. ~ For more 111formation about rhe training insricure proces\, sec "Creating a Culture of Growth: rhc Insrirure Process in rhe Bah:i'I Communiry," in The Bahd'i \f'orld 2000-2001 (I laifa: World Centre Publications, 2002), pp. I9I-99· The Universal House of Justice, Ri<Jvan message 153 BE, 2.1 April 1996. 7 The Universal House of Justice, letter dared 22 August 2.002. Bah.i'u'llah, cited in "Youth: A Compilation," The Compilation ofCompilations, vol. 2 (Ingleside, Nsw: Bah.i'! Publications Australia, 1991), p. 415. ' From a lecrcr writcen on behalf of Shoghi Fffendi, 10 October i932, in "The Am," 771e Comptlo.tton of Compilations, vol. 1 (lnglesidc, NSW: Baha'i Publications Australia, 1991), p. 7. For an account of the many 50Lh anniversary celebrations held during che year, sec the report on pp. 41-"'6. In addition ro the seven Houses of Wor~hip currently sranding and che one planned m Chile, there was also a Temple in Ashkhabad, lli.rkmenistan. Ir was che firsc Bahfl House of Worship co be completed but was damaged by an earthquake in 1948 and subsequenrly corn down. 12 For a direcrory liscing of the \'arious narional Associarions for Baha'i Srudies,

s(.-e PP· 2.u-48. tJ 'Abdu'l-Baha, The Promulgation of U11ivm11l Peau: Tit/ks Delir•ered by /tbdu1- Bahti d11n'ng His Visit 10 the United Stater and Canada in 1912, rev. ed. (WilmerLe, 11.: Baha' ( Publishing Trusc, r995), p. 375. See pp. 127-29 for more about che Comminec on the Scarus of Women and rhe Bah:i'f lncernacional Communiry's concribution ro the advancemenr of women through its involvement wirh UN agencies and like-minded NGOs. 'Abdu'l-Baha, Selecttom from the Writings of'Abdu'l-Balui (Wilmene, tL: Baha'i Publishing Trust, 1997), p. 305. YEAR IN REVIEW UI

For more information about rhis exhibit, see rhe artide on pp. u3-18. 17 Baha'u'llah, The Kitdb-i-fqtfn (Wilmette, IL: Baha'i Publishing Trust, 1993), p. 240. 18 For more information about this iniciative, see The Bahtf'l World i998-1)9 (Haifa:

World Centre Publicacions, 2000), pp. 145-50. l9 The Universal House of Justice, letter to the world's religious leaders, April 2002. For the full rcxt of this statement, see The Bahd'f World 2002-2003 (Haifa: World Centre Publications, 2004), pp. 89-98. Promoting Unity in Europe The Bahd'l !11tematio1111l Community's exhibitiom ttt the E11ropen11 Parliament in France and Belgium offered an opportunity to showcnse the Bohd '/ Faith's contribution to unity in European society.

T he European Union faces its most ambicious expansion in May 2004, and with the addition of 10 new stares ic will feacure the largest economy and rhe third largest populacion in the world. But the economic and policical alliance is not an easy one. The governments thar compose the EU must work hard for compromises, and its people must reckon wich a dense conglomerate of languages, cultures, and ideologies. Though there is a great deal of hope for the future, Europe's diversity has historically been a source of conflict, witnessed in the last cencury as tragedy, upheaval, and unparalleled change, including rwo world wars and their aftermath. Considering both the recent pasc and Europe's more distant hisrory, the merger of nations into the EU is a striking reverse of divisions char have characterized the concinenr for most of its existence. Though still unsettled by friction and politics, che European Union offers an economic and policical unity welcomed by the Baha'f Faith, whose members-even in the midst of world wars-firmly held chat the fissions berween nations would be overcome and chose wars would give way co peace, as the whole human race began to regard itself as a single entity and the eard1 its collective home.

HJ THE BAHA'f WORLD 2003-2004

'Abdu'l-Baha, during a visit to London in I9n, addressed a gathering with His hope that "through the zeal and ardor of rhe pure of heart, the darkness of hatred and difference will be entirely abolished, and the light of love and unity shall shine ... human hearts shall meet and embrace each other; the whole world become as a man's native country and the different races be counted as one race. " 1 Ar that rime, the Faith had only recently been introduced in Europe, but in the years since, the Baha'i community there has grown in both size and influence. Bahf!s now reside in more rhan 7,roo localities throughout Europe, and they have established some 860 Local Spiritual Assemblies, in addition to the National Spiritual Assemblies in 37 European countries. There are well-established Baha'i communities and National Spiritual Assemblies in all 15 member nations of rhe European Union, as well as in the new nations scheduled to join the EU. Ir is fitting, then, that when the Baha'i community of Europe wanted to create an exhibit about its activities and members, its chosen theme was "Unity in Diversity," an essential ideal in the Faith, whose members come from thousands of ethnic, tribal, and cultural backgrounds. The exhibition, titled "The Baha'f International Community: Promoting Unity in Diversity throughout Europe for over a Century," was created by the Baha'f International Community to welcome the new scares char will join the European Union on I May 2004. Ir opened at the main building of the European Parliament in Brussels, Belgium, on 11 June 2003, and again on IO February 2004 at the Winston Churchill Building in Strasbourg, France. "This exhibition aims to show the degree to which the Baha'i communities of Europe are involved with the life of society at large, and are seeking to promote and contribute to social progress on a number of fronts," said Silvia Frohlich, a represenrarive of the Swiss Baha'[ community who assisted the Paris branch of the Baha'( International Community's Office of Public Information in designing the display. Composed of 14 panels, rhe exhibit highlighted the contribution to social harmony made by Baha'i communities in Europe through photographs and text about how the Baha'i communities of Europe EUROPEAN EXHIBITION I 15

Memherof the European l'tir!it1111ent jem1 Lt1111bert (right) opens rhe exhibition in Belgium~ C.hrist11ie Smna11dari represemed the 81<.

Sotmte) /14aa111m1, secret11ry of the Ntlfumal Spirit11t1! AHm1bly of Greece (right), introdua) the exhibition to Greek Mf;'/' Efimuios Kor11k11s.

and a variety of Baha'i-inspired organizarions have soughr co promote peace, inccgracion, and echics throughout Europe. Tides of chc panels included: "An Emerging World ldencicy," "The Bah.\'! Vision,'' "Collaboracion wich the United Nations," "Corporate So<.:ial Responsibilicy," "Environmenr and Oevelopmenc," "The Advancement of Women," "Yourh in Accion,'' "Peace and Unckm,rnding." "Incerreligious Dialogue." and ''Mulciculcural Inrcgracion." E.1ch panel included a quoracion from che sacred writings of the.: Bahf ( Faith along with an explanation of che relevant principle and examples of acrion being caken by Baha'fs in Europe co promote these principles. 116 THE BAHA'f WORLD 2003-2004

Through che exhibicion, \'isiting members of the European Parliament were able to learn abouc Bahf !-inspired projects suc.h as chc lnscirute for Social Cohesion in the United Kingdom and the Baha'i lnccrnational Community's innovative collaboration wirh che Srability Pact for l ,ascern Europe (formerly known as che Royaumonc Process).! The exhibition also fcarured the European Bah.rt Business forum (EBBF), dedicated to promoting ethical values, personal virtue.,, and moral leadership in business a5 well as in organizations of social change. LBBF members from Belgium, France, Grear Britain, and \lovakia panicipared in the exhibition .staged by the Office of Public Information of me Baha'i lncernational Community. The EDBl panel and che exhibit brochure de.scribed F.BBF partnership an<l coaching activities with organizations such as business schools and international srudenc organizations, rhc Incernational Labour Organi1.acion, and me ongoing courses in echic:al economics caught by LDlH members at Italian universities.' The exhibition in Brussels ran from 11 co 13 June 2003 and was opened by its sponsor, MEP Jean Lambert. Ocher notable acrendees at the exhibicion included Ana <le Palacio, rhe Minister of Foreign Affairs of Spain; Professor Nicolas Dehousse, che former President of chc Royal Belgian Academy; MF!' Elmar Brok from Germany. chair of the Commirree on Foreign Affairs, Human Rights, Common Security. and Defense Policy; Hscarcios Karakas, a Greek MEP and member of the same commim:e; Rytis Marcikonis, assiscanc secretary of che Minister of Foreign Affairs of Lirhuania; Genevieve Tu rs. executive assistant to the Vice Prime Minister of Belgium. Professor Suheil Bushrui, who holds the Bahff Chair for World Peace ac che University of Maryland, gave an adc.lress on "The Ethics of Globalization," a topic of particular relevance co the expanding EU in ic.c; role as che world's major economic. power. In Strasbourg, the exhibit ran from 10 to 12 February 2004. Some 30 members of me Parliament attenc.led the opening reception. Orner dignitaries included judges from rhe European Court of Human Rights, representatives of the Council of Europe, members of the European Commission, ambassadors and diplomats, and prominent personaJiries from the Strasbourg region. EUROPEAN EXHIBITION 117

Baroness Lrulford (center) at the exhibition in France, with Ronald Mayer. the Amb1zssador of I u.wmbourg to the Council of Europe 1md thr Furopet111 Parliament (left), 1111d Ulrich Bohner. chiefexemtive ofthe Congrm of Loc,zl and Regio111t! Authorities of Furope (right).

Baroness Sarah Ludfor<l, a member of the European Parliamem from che Umrcd Kingdom, sponsored che evenc. he .tddrcssed chc garhering during the opening recepcion, speaking warmly abour che potencial of che Baha'i Faith tO inAuence Europe's course in rhe worl<l. "I believe chis licde-known religion of global reach is of interest co people like ourselves who work in an inccrnational concexc in chi~ expanding and enlarging European Parliamenc," said chc Baroness. She said chac Bahfu'llah, che Founder of the Baha'i Faith, "warned of the dangers of unconstrained nationalism and called for a system of global governance, which has led Baha'is co be parcicular supporters of che United Nacions. He would have applauded the success of che European Union in ensuring collectiw security and proceccing human righcs." "Over chc years, rhe Baha'i communities of Europe have sought co engender ,tnd encourage social harmony and progress, through a wide range of activities," said Lucien Crevcl, Chairman of the Nacional Spiricual Assembly of the Baha'ls of France. "It is chis 118 THE BARA'{ WORLD 2003-2004

experience, which the exhibition seeks co highlighc, chac we hope will be helpful to rhe Parliamenc and its members. "The idea of social harmony, which this exhibicion seeks co promore, is of cricical imporcance as rhe European Union becomes larger." The m's ongoing plans co expand its membership will undoubtedly increase noc only irs inAucnce but also irs complexiries. The new scares chat will be admicred in 2004 will raise new issues co be addressed colleccively, as the new and old member states work to incegracc inco a cohesive whole. Throughout char process, the Baha'fs will be working in cheir own communicies and in the wider sociecy to bring inro pracricc che principles of unicy chat animate their Faith.

i\OJu'l-Baha, 'Abdu1-Bahd in London: .tlddrmes, and Nolt"> t>fConvmations (London: Baha'i PublishingTrusc, 1987), p. 38. For more information abouc che lnsricuce for Sou.ii Cohesion, ~e The Bal•ti'i \l7urld 2002-2003 (Haifa: World Cencrc Publicaciom, 2004), pp. 113-16. For more abouc the Baha'i imolvemenc in rhc Ropumonc Proce~'· see 1he Bahd'i ir'orld 1998 "99 (I Ltifu: World Cencre Publications, 2000), pp. 145-50. (•or more information about the European Baha'i Busint·ss Fomm, sec The Baha'i \'(/"'"'JOO/ -2002 (I laifu: World Centre Publicacions, 2003), pp. 149-54· World Summit on the Information Society Representatives of the B11hd 'I International Community contributed to the United Nations World Summit on the Information Society (\'(!SIS) in Geneva, Switzerland, 10-12 December 2003.

F rom mobile phones to online universities, the "information age" is one in which the dominant questions become those of access: where is the informarion, and who can gee co ir? Bue the broader question of who will gee co decide those answers when it comes to informacion and communication technologies (1crs) is still unsettled. The needs of both governments and individuals must be weighed, and the potential benefits are often offset by problems such as an imbalance in resource distribution and the imprompcu governance of Internet standards. To address these and ocher challenges, and co explore opportunities presented by the rapid growth of ICTs, the United Nations organized the World Summit on the Information Society (wsis). The summit was hailed by many participants and observers as a change of direction for the United Narions, owing co the gathering's broad focus on emerging technologies, which cue across many issues in the global arena. Scheduled as a two-phase evenc. the first part of the summit took place in Geneva, Swiczerland, co-12 December 2003; the second phase is planned for 2005 in Tunisia.

ll9 120 THE BAHA'f WORLD 2003-2004

At the opening in Geneva, UN Secretary-General Kofi Annan spoke about the scale of change that the conference encompassed. "We are going through a historic transformation in the way we live, learn, work, communicate, and do business," he said. "We must do so not passively, bur as makers of our own destiny. Technology has produced the information age. Now it is up to all of us to build an information society." Fi&y-four government leaders and 83 ministers from some 176 countries came together for che summit, in addition to chousands of members of civil society, whose parcicipacion represented a dramatic shift in operation from previous conferences. Members of NGOs and ocher civic organizations have always played a pare at UN conferences, but for the first time participants focused their energies on lobbying and interaccion at the summit venue itself instead of being relegated to a separate NGO forum. More than u,ooo civil society representatives collaborated in negotiating sessions at preparatory committee meetings and were given a chance to address items under discussion on a paragraph-by-paragraph basis. Governments were willing to allow civil society represenratives into their negotiating sessions because of a de facto compromise that defined civil society as collaborators instead of critics in the summit's process. The structure of the conference also forced civil society to distill its comments and present an operational consensus. "For governments, instead of 3,000 interlocutors, they had one," said Louise Lassonde, coordinator of the Civil Society Division of the ws1s Secretariat. "And so the governments were more willing to say to civil society chat we recognize you as a partner, chat we recognize rhac you have good advice, and so we accept chat you can sit in the governmen cal meeting."

- Central Issues Interactions between civil society and governmems were important in expanding the initial focus of the summit from concentrating on technical issues to including ways that the technologies might be used for social and economic advancement. WSIS 12!

One of the summit's major issues was the way in which the Internet is governed and whether the United Nations should be more active in legislation and regulation. There is currently no real governance over the lnrernet. Management is carried out by a loose nerwork of nonprofit corporations and boards chat sec technical standards, though compliance constitutes little more than politeness for most of these. The inrerests of nations differed greatly in their desires for greater Internet governance. The Minister oflnformation for China called for action lo "prevent the use of information technologies and resources for pornographic, violent, and terrorise purposes as well as for criminal accivities endangering national security so as to ensure the healthy development of information and nerworks." Meanwhile, other countries stressed freedom of expression. Canada's Ambassador co the United Nations in Geneva said in an official scatemenr, "We wane the global information society co be based on universal respect for human rights and fundamental freedoms. Among those, freedom of opinion and freedom of expression are clearly fundamental and underlie the creation, communication, and use of information and knowledge." Another highly discussed topic was the so-called "digital divide" that separates the haves and have-nots when it comes co resources and infrastructure dealing with ICTS. Many ac the summit called for the escablishmenc of a "digital solidarity fund," whereby developed countries would pay into a special fund co finance infrastructure improvements in poor nations. Some Western nations, however, said there was no need for a special fund for ICTs, concerned char ic would draw resources away from other necessary programs and would not adequately deal with underlying issues, such as poverty. In the end, conclusions on many of these key issues were deferred uncil the second phase of the conference in 2005.

Baha,l International Community Delegation The Baha' ( lnrernational Community assembled a delegation of Internee and communications specialists for the summit headed by Canadian Bahiyyih Chaffers, who was appointed in August 2003 as 122. THE BAHA f WORLD 2003-2004

world surnrnit . . on the 1nformat1on society c;ene'la 2003 • Tunis 2005

The BalHi'I delegation to the conference (from left to right): Michael Quum, Bahiyyih Chaffers, Laina Raveendran Greene, and Kimmjt1 Gnkio.

a permanem represencacive of rhe Baha'i Incernational Community to the United Nations. Ms. Chaffers chaired the Ethics and Values Caucus, an ad hoc civil society group chat sought co ensure char moral and ethical values were included in rhe summit's deliberations. The caucus issued a scacemenc co the summit chat called on participants co recognize the "ethical dimension of che Information Society ... ac rhe individual, community, national, and imernational levels, chat protects che dignity of every human life. This ethical dimension is where the oneness of humanity is recognized and respected and where each human being born inco the world is acknowledged as a crust of che whole." The "oneness" char is an essencial teaching of the Baha'{ Faith was evident in the members of rhe BIC delegation, who not only represemed years of experience wirh rcTs but were also a culturally diverse group: Karanja Gakio, cofounder of Africa Online, from Botswana; Laina Ravcendran Greene, a top-ranked encrcprcneur and Internee consultant from Singapore; and Michael Quinn, a c1sco wsrs 123

Systems vice-president from the United States, who is of Native American origin. "Our delegation was composed of people who are both highly regarded experts in information and communication technologiesand active members of a religious community that promotes world citizenship," said Ms. Chaffers. "Baha'fs believe that the emergence of a global information society is an aspect of the inevitable coming together of humanity in the construction of a new, just, and peaceful global civilization," Ms. Chaffers said. "It is important that the growing information society be as inclusive as possible, so that every human being has an opportunity to participate in shaping global society." Baha'i representatives worked with other civil society organizations on the summit's issues and presented the results of various Baha'i-inspired projects in the Information and Communication Technology for Development (1cT4D) global village that was associated with the WSIS. Mr. Gakio participated in a roundtable discussion oflmernet security in developing countries that was held at the ICT4D forum. The European Baha'f Business Forum (EBBF ), a Baha'(-inspired organization, sponsored a workshop at the swnmit titled "Toward a Knowledge-based, Sustainable World Information Society: The Role of Good Governance and Business." It featured a panel composed of Dr. Augusto Lopez-Claros, economist and Director of the World Competitiveness Report of the World Economic Forum; Dr. Arthur Lyon Dahl, President of the International Environment Forum and a former senior advisor to the United Nations Environment Programme; and Dr. Ramin Khadem, Chief Financial Officer of Immarsat, London.

Declaration and Plan of Action Governments adopted a major new declaration of principles and an accompanying plan of action as a result of the first phase of rhe summit. Though borh documents were viewed by some as limited, the increased influence of civil society was apparent in che ouccome: as much as 60 percent of che language and/or ideas in the final documents originated with civil society. 12+ THE BAH.J\'f WORLD 2003-2004

The conference's conclusions echoed those of the former global UN conferences of rhe 1990s, such as rhe "universality. indivisibility, interdependence. and interrelation of all human rights" and the "achievement of sustainable development." Among other things, rhc action plan adopce<l by governments at chc summit seeks ro encourage govern men rs, in partnership with the private secror and civil society, ro connect villages, health cencers, and educational instirurions wirh 1crs. "The effeccive parcicipacion of governments and all stakeholders," it says, "is vital in developing rhc Information Society, requiring cooperation and parmerships among all of them." The declaration also sought to establish a new vision for a global " information society" that is "people-centered, inclusive, and devdopmenc-orienced" and laid our a vision that positioned "educarion, knowledge, informarion. and communication" at "rhe core of human progress, endeavor, and well-being." le conrinued: "Information and Communication Technologies (1crs) have an immense impact on virtually all aspects of our lives .... The capaciry of these technologies ro reduce many traditional obstacles ... makes ic possible co use the potential of these technologies for the benefit of millions of people in all corners of the world." Used properly, the declaration said, these new technologies "can be a powerful instrumcnr, increasing producciviry, generating economic growth, job creation and empJoyabilicy, and improving rhe quality of life of all." Baha'i International Community ACTMTIES

T he Baha'f lncernational Community (arc) represents, ac the Uniced Nacions and at incernational gatherings, the more than five million Baha'fs living in some 246 countries and dependent territories around che world. Its 183 nacional and regional adminisrrative bodies are engaged in a wide range of activities aimed ar creating a just and peaceful society. In recent years, Baha'i lncernacional Community accivicies ac che local, nacional, and incernarional levels have cencered on four major chemes-human rights, che advancement of women, global prosperity, and moral development. The Baha'i Inrcrnarional Community's United Nations Office and its Office of Public Information play complementary roles in chis work. The Uniced Nations Office offers Baha'f perspcccives on global issues, supports UN programs, and assists its nacional affiliaces to work with their governments and ocher organizacions in their own councrics to shape policies and programs thac will foscer peace and prosperity. The Office of Public lnformacion coordinates and stimulates rhe public informarion efforts of national Baha'i communities, and disseminaces information about che Baha'f Fairh around the world through princ and Web-based publications.

126 THE BAHA'{ WORLD 2003-2004

United Nations The Baha'f f mernational Community has consistencly supported the soc.iaJ and educational objectives of the United Nations since its inception and has been formally affiliated with the UN since 1947. The BIC was granted special consultative status with the UN Economic and Social Council (rcosoc) in 1970, che first year such scacus was granted to international nongovernmental organizations (NGos). Consultative status with chc UN Children's Fund (UNJCEP) was accorded in 1976, and with the UN Development Fund for Women (UNIFEM) in 1989; char same year, the BIC established a working relationship with the World I k1lth Organization (wno). The ate has United Nations Offices in New York and Geneva and maincajns representations ro United Nations regional commissions in Addis Ababa, Bangkok, and Santiago, and ro che UN offices in Nairobi. Rome, and Vienna. Its Office for the Advancement of Women, established in 1992, functions as an adjunct of the United Nations Office. This year the Baha'f Internacional Community added a new repre<;entative to the United Nations in New York, Bahiyyih Chaffcrs, an .1trorney from Canada.

Human Rights In keeping with rhe principles of its Faith, chc Baba'( Incernational Community is commirred ro justice and chc belief that without a profound emphasis on human rights and responsibilities the cherished goal of creating a peaceful, prosperous, and sustainable world order will remain beyond our grasp. Human righcs and responsibilities were, in face, the subject of the first formal Baha'i scacemenr ro the u:s, delivered in 1947. Ir is this concinuing commitment char has motivated ics active participation in the NGO Commircees on Human Rights, Racism, and Religious hecdom, serving as chair and vice-chair of rwo of those comminees. The Baha'f International Community is Jctive in the defense of its own commun ity and protecting che rights of Bah:i'fs everywhere to practice cheir faith, working chrough chc United Nations' human rights machinery and meeting personally wich diplomars on behalf BAH..f f INTERNATIONAL COMMUNITY 12.7

of Baha'is experiencing difficulries in cheir countries. The role of Narional Spirirual Assemblies, which liaise with their governments on behalf of che Baha'fs of Iran, is particularly imporcant now char some governments are considering dialogue wich Iran as a way of encouraging chat country co improve its human righcs record. The Uniced Nations General Assembly passed a rc.!solurion expressing concern over continuing human rights violacion'S in Iran chis year, the 16ch such resolution in the past 19 years chat makes specific mention of the "continuing discrimination faced by Baha'fs and other religious minoricies." After the absence of a similar resolution for rhe pasc cwo years, this seep represented a sign of hope and confirmacion rhac che international community srands behind its words on human rights. A combined effort ac UN hc.!adquarters in New York on che pare of che Baha'i Internacional Community and external affairs represemacives from Canada and che United Kingdom, along wich the support of external affairs officers in capitals around the world, helped to secure che rcsolucion's passage by a wider margin chan in recent years. 1

Advancement of Women In June 2003, Bani Dugal, the Principal Represenracive of the Baha'i Internacional Community to the United Nations, was elected by acclamation ro chair che NGO Commircee on che Scarus of Women, the main committee of NGOs concerned with women's issues at the United Nations. The committee is one of the largest of rhe Conference of NGOs and is the NGO commitree chat interfaces with the Division for the Advancement of Women and ocher agencies at che UN regarding issues related to gender equality. In its role as chair of che NGO Committee on the Status of Women, che Baha'i lnrernacional Community gave direction and focus to the organi1.acion and rhe preparation of NGO involvement ac the 48ch UN Commission on chc Status of Women (csw) char was held in March 2.004. The BIC was primarily responsible for facilitating the highest level of participation of NGOs at the commission to date-2,200 represcncacives from more than 400 NGOs. As the chair of the NGO Commiccee on the Status of Women, Ms. Dugal worked co focus the commircee on promoting partner- 128 THE BAHA'f WORLD 200J-2004

ship bem:een women and men and che role of men and boys in che advancement of women and girls. This focus on che role of men and boys on achieving gender equaliry was one of che rwo main chemes of rhis year's csw. This was the firsc cimc chat the csw addressed che issue of men and boys wich regard co the advancement of women. In addicion co presencing a statement chat stressed che importance of involving men in che process of women's advancemenc, the Baha'i Jncernarional Community sponsored a workshop encirled "The Role of Men in Overcoming Challenges co the Advanccmcnc of Women.'" The ocher main cheme of the commission concerned women's "equal participation" in conflict prevention and peace building. The committee also hosted a working luncheon with experts from chc Commiccee on che Elimination of Discrimination against Women chat works on che implemencacion and monitoring of the Convention on che Elimination of All Forms of Discrimination against Women (CEDAW}. This yl'ar, in coordination with the Baha'i lnccrnacional Community, Leila Rassckh Milani, a ~pokesperson for women's issues for che National Spiritual Assembly of che Baha'is of che Uniced Scares, spoke about the American Baha'i community's iniriacivc as chair of che Working Group on R:uificacion by the United Scares of the CEDAW Convention, as well as a soon-co-bepublishc<l handbook on che Convention chat she coauthored, CEDA\'v: Rights that Benefit the Entire Cornmunity. 'JO celebrate Jncernacional Women Day, chc Bahfi Inrernacional Community arranged a one-woman show encicled " Pure" wich actress Shirin Youssefian-Maanian abouc chc events surrounding che lifr and <leach of nineceench-cencury Persian poec T~ihirih, ac the Dag I lammarskjold Auditorium. The audience included represencacives of member stares, UN staff. and NGos. In December 2003, the Baha' i Internacional Community cosponsored, wich UNICEF, rhe ''South A'>ia Regional Conference on Educ:uion: The Right of Every Girl and Boy." The National Spirirual Assembly of India organized the conference, which cook place at chc national Bahf i center in New Delhi and was held to assist in maintaining the momemum crcacc<l at the UN General Assembly Special Session on Children. More than 150 governmencal officials, internacional agency representacives, nongovernmental activists, academics, and ocher civil society representatives parricipared in BAHA f INTERNATIONAL COMMUNITY 129

the evenr. five South Asian countries were represenced at rhe conference: Bangladesh, India, Nepal, Pakistan, and Sri Lanka. Many senc government representatives, and all were represented by organizations of civil society, including the Bahf { communities of each of che five countries. With irs special focus on educarion, the conference was organized to strengthen and establish networks and partnerships among organizations at every level char are committed to accelerating the goals of eliminating gender disparity and providing universal, quality-based education to every child in the region. The conference was supponed by a number of agencies including the United Nations Educational, Scientific and Cultural Organization (UNESCO), World Vision India, National Foundation for India, Save rhe Children UK, rhe Commonwealth Education Fund, and India Alliance for Child Rights. The Office for the Advancemenc of Women has also continued to encourage Narional Spiritual Assemblies to establish and develop national offices for the advancement of women. These offices assist their respective Baha'i communities in promoting the full participation of women both in the life of the Baha'f community and in the world at large. There are currently more than 70 such offices, committees, and task forces throughout the world. The Baha'f International Community supports them with materials, advice, and guidance, and draws on those who have gained experience at the national level to help represent the BIC at such UN cvencs as the csw. In December 2003, in advance of the "South Asia Regional Conference on Education: The Right of Every Girl and Boy," the Ba hf ( International Community cosponsored an external affairs training session on the advancemenc of women for represencatives from eight Narional Spiritual Assemblies in Asia: Bangladesh, India, Malaysia, Pakistan, the Philippines, Singapore, Sri Lanka, and Thailand. The training provided the participams with tools and skills for engaging with other NGos and like-mine.led groups to influence the policies of their governments on issues related to gender equality. 130 THE BAHA'f WORLD 2003-2004

World Summit on the Information Society In recognition of the global nature and tremendous impact and opportunities presented by the explosive growth of information and communication technologies (rcrs), the United Nations held the first parr of the World Summit on the Information Society (wsrs) in Geneva, Switzerland, 10-12 December 2003. The Baha'i delegation was headed by Canadian Bahiyyih Chaffers and included one of the founders of Africa Online, a top-ranked entrepreneur and Internet consulrant from Singapore, and a CISCO Systems vice-president. 3

Meetings The Bal1a'( International Community held offices on five NGO consulrarive bodies during 2003-04. In addition to chairing the NGO Committee on Religious Freedom in Geneva, cochairing the Global Forum of rhe NGO Committee on UNICEF in New York, serving as Vice-Chair of the NGO Committee on Racism in Geneva, and serving as the Secretary of the NGO Committee on Social Development, the Bal1a'f Internacional Community was elected chair of the NGO Committee on the Status of Women. Continuing its engagement on a broad range of issues, the Baha'f Internacional Community also served on five ocher NGO committees working at the United Na lions. The Bahff Internacional Community's expertise and involvement have been actively sought out by UN agencies to support numerous initiatives. During the past year, the BIC has parcicipated in panels and programs including "The Role of Men and Boys in Achieving Gender Equality" conference, sponsored by the UN Division for the Advancement of Women, the ILO, and UNAIDS in Brasilia, Brazil, in Oc}obcr 2003; and "Clash or Consensus? Gender and Human Security in a Globalized World," sponsored by the Women's Learning Partnership and Global Fund for Women, Johns Hopkins University in Washingron, oc, in Ocrober 2003. Ac Lhe nth session of the Commission on Sustainable Development in New York, the Baha'f Tncernacional Community spearheaded the planning of a reception in anticipation of the Decade of Education for Sustainable Development (2005-14). The event was held ,, , SAHA I INTERNATIONAL COMMUNITY 131

in cooperation with UNESCO and more chan 20 cosponsors. More than 100 attendees mok advantage of chis opportunity co exchange information and build a coalition supporting the Decade. Among the information boochs was one char featured che numerous articles from the Baha'i lmernacional Community's newsletter One Country. Other meetings and U:-l sessions monicored by the Baha'i International Community chis year includt:d the 58th session of the UN General Assembly, the 6och session of the Commission on lluman Righrs, 1 and the 42nd session of the Commission for Social Development; the Subscancive Session of the UN Economic and Social Council (Ecosoc); the 56th session of che Economic and Social Commission for Asia and che Pacific (ESC.AP); the 55ch session of the Sub·Commission on the Promotion and Prorewon of Human Rights; che 29th session of rhe Committee on the Lliminacion of Discrimination against Women; the Committee on chc Elimination of Racial Discrimination; and meetings of che l Iuman Rights Committee, the UNICEF/WHO Joinc Committee on Health Policy, and rhe UNICH Execucive Board; che 54ch session of the Lxecurive Committee of the UN High Commissioner for Refugees' Program; and che Permanent Forum on Indigenous Issues.

Public Information Based ac che Baha'f World Cencre in Haifa, Israel, wich a branch office in Paris. che Baha'i Inrcrnational Community's Office of Public Information (or1) O\'ersees and organizes public information activities rhroughour rhe worldwide Bahf i community in conjunccjon with a network of National Public Information Officers (Nr1os) who carry out the external affairs and public information work of Nacional Spiritual Assemblies. The I laifa office receives dignitaries and other importanc visitors co che Bah.t'i World Centre. horn Ric;lv:in 2003 co 2004. the office arranged 253 special visits for <.orne 2,29r dignitaric:o;, leaders of choughc, and prominenr pc:ople from 81 countries. The visitors covered a broad range of professions and included diplomats, rdigiom lcadc:rs, military officials, educators and studencs, journalists, business people, and members of civil society and nongovernmental organizac1ons. THE BAHA'f WORLD 2003-2004

The office received 16 ambassadors from 15 councries as well as governmenc miniscers from Australia, Auscria, Bosnia and Herzegovina, Brazil, Canada, Chile, China, Cosca Rica, Croacia, che Czech Republic, Denmark, Echiopia, Finland, Georgia, Germany, Hungary, India, Israel, Icaly, Jordan, Kazakhscan, Kenya, Lichuania, Myanmar, New Zealand, che Philippines, Poland, Portugal, Russia, Singapore, Slovakia, Slovenia, Sweden, Thai land, Turkey, Ukraine, rhe United Kingdom, che United Scares of America, Uzbekiscan, and Venezuela. The office also received film crews, reporn:rs, journalists, producers, and phocographers from both local and international television and radio scacions. Media coverage centered greatly on the Shrine of the Bab and surrounding terraces. The terraces have continued ro attract attention since they were opened to rhe public in June 2001. More chan rwo million people have come to che gardens, making them one of che most visited sites in Israel. On average, more than 3,200 people per week cake guided tours of che cerraces. The gardens on Mount Carmel were also one of six recipienrs of che Society of American Travel Writers' Phoenix Awards in 2003 . The awards honor individuals or groups that "have contributed to a quality crave! experience chrough conservation, preservation, beaurification, or environmental efforts." The award citation noted, "Ac the rum of the lase century (19th), historic Mount Carmel, sacred co Jews, Christians, Muslims, and Baha'is, was nothing more chan another desolate hill, rock, and scrub brush. But with che creation of the garden terraces, the once barren face of the mountain that overlooks the city is now a magnificent floral jewel." The Office of Public Information's Paris branch concribuces to the work of che Baha' i International Community by assisting in public information efforts in Europe and the francophone world. This year OPI-Paris created an exhibic tided "Uniry in Diversity" chat showcased che work of the Bahf I Faith in promoting unity in Europe. The exhibit was displayed for the European Parliament on rwo occasions, in June 2003 in Brussels, Belgium, and in February 2004 in Strasbourg, France. 5 Parts of the exhibit traveled co chc UK in March 2004, where they were displayed by che National Spiritual BAHA f INTERNATIONAL COMMUNITY 133

Assembly as pare of a Naw-Ruz recepcion ac the British Parliamcnc's House of Commons. The exhibit's next stop will be Barcelona, pain, for the Parliament of the World's Religions in July 2004. Anocher ongoing aspect of OP1-Paris' work is its support of che arc's invoh-ement with the EU, UNESCO, and Eastern Europe's Scability Pact (formerly the Royaumom Process)." OPI-Paris supports the Scabilicy Pact through ics concinuing involvemenc with the project "Promoting Positive Messages in the Media." This year, activities included launching a new "Happy Hippo" project in Bulgaria. The currenc initiative will run from March to June 2004 and will include 20 performances in 10 Bulgarian towns. The Office of Public Information's publications, both princ and Web-based, are intended co provide news and informacion about the accivitics of che Bahf I Internacional Community. The official Web site of the Baha'i Internacional Community is the flagship sire of the Baha'i presence on che Web and receives an average of 50,000 visitors monthly. The sice contains excerpts from the Baha'i writings, information about the history and teachings of che Baha'i Faich. and perspectives of the community on issues facing mankind. Links to Web sites of national Bal1f {communities are also available. The Baha'f World News Service continued its fourth year of publicacion via ics Web site, receiving more than 60,000 visits per monrh. 8 One Country, the official newsletter of the Baha'f lmernational Community, entered irs 15rh year of publication. Published quarterly in English, French, German, Chinese, panish, and Russian, it reached more rhan 53,000 readers in at least r8o countries and maintained a presence on the World Wide Web. During 2003-04, many of One Country's stories focused on social and economic development and education, with an emphasis on innovative approaches co providing moral education. The January-March 2004 issue carried a report on the APRODEPIT project in Chad, a Baha'i-inspired project that promotes fish farming and community development. The July-September 2003 issue carried a feature profile of Russian authors Maria Skrebtsova and Alesia Lopacina, who have published a series of textbooks on moral education char are widely used in Russian public schools. The October- December 2003 issue THE BAHA f WORLD 2003-2004

carried a report on a conference in [ndia, sponsored by che Baha'i Internacional Community and uz-.;1c11., chat examined chc righc of girls and boys co receive an education; one emerging chcme of rhe event was che importance of moral educacion. Editorials during che year discussed Bahff approaches to issues such as rhc family and development, the ethics of globalizacion, education as a righc of all children. and the individual and social accion. Ont· Country also won rhree award., during ch1.: year. In March 2004, the Religion Communicamrs Counc.il presented the newsletter with an Award of Excellence for rht: story, "Jn Vanuacu, a proving ground for coconuc oil as an alcernarive fuel." ·1 ·he story, which ran in che April June 2003 issue, told ofBah<i'I cncrcpreneur'fony Deamer's successful efforrs co perfect an aucomobile capable of running on home-grown coconuc oil inscead of diesc:I fuel. Communications Concepts also gave One Country rwo Apex Awards for Publication Excellence for 2004. The periodical won in che "~cv.-sletters: Printed" category, and che perspective piece cncicled " lhe Modern Malady,'' which ran in che January-March 2004 i...sue, won an a\\.Clrd in che "Columns and Editorials" caregorr.

NOi iS

1 For more 111formarion abour the current siwa1inn of che Baha'i community in Iran. see the article on pp. •Js-40 and che sr.1ccmenc by the Baha'i lnccrnacional Community on pp. 213-19. ' See pp. 211-12 for the Baha'i lnrernation.11 Communicy's scaLemcnc "The Role of Men and Boys in Achieving Gender Equality." l·or a reporr of this conference. ~cc pp. 119-24. The B.1h.i'i lnrernacional Communiry presented c:m.·mcnc~ to the Commis- ~ion on Human Rights on the situation of chc Bah.i'is in Iran and Egypt. which can be re.ad on pp. 213-ll. ~ Fur more about the presencation co che European P.1rliamcnt, sec the arcicle on pp.113-18. '' For more information, see 71,,.811/ui'i \'('orltl 1998-99 (Haifa: World Cenrre Publicacions. 2000), pp. 145-50. The site can bc found ac http://www.bahai.org/. 8 The site can be found at hcrp://news.bahai.org/.

9 The site can be found at hup://www.onecountry.org/. Update on the Situation of the Baha' is in Iran and Egypt

W hile che government of the Islamic Republic of Iran proclaims ics willingness co engage in a human rights dialogue with che \X'esc and ro safeguard chc rights of Bahf ls-even while denying them recognition as a religious minority wi1hin rhe coumry's conscirucion-evems tdl .rnocher story. During the year in review, rhe officially sanccioned oppression of Iran's 300,000-member Baha'i community continued, without any monicoring by international agencies. In chc spring of 2004, the grave of the foremo~c follower of che Bab, Mull;i Mul~ammad-'AH Barfurushi, known as Quddus ("chc mosr holy"), was destroyed, with che approval of lranian authoricies. The r.uing, which began in February, was temporarily scoppcd when local Baha'is asked co see che nccesssary legal pcrmic for the demolition. The dismantling continued, however, in a coven manner, in spice of rhc lhha'fs' appeal co national auchoricies and efforcs of the incernacionaJ Baha'i community. Bahf is were also prcvenced from rccrieving chc remains of Quddus, ro incer chem wich respect elsewhere. 1 By the end of the year in review, one Bahf I, Zabihullah Mahrami, remained imprisoned on accounc of his belief: Mr. Mahrami

THE BAHA'f WORLD 2003-2004

was arrested in Yazd in 1995 and is serving a life sencence. Three other prisoners were freed during the year. Manuchehr Khulusi, whose four-year sentence had commenced the previous March, was released condicionally in December 2.003 after he posted bail equal to us$62,800. However, he is still required to appear before the appeals courr at an unspecified furure date. Bihnam Mithaqi and Kayvan Khalajabadi, boch imprisoned since April 1989 on charges based completel)' on their membership in the Baha'i Faith, were released in February 2004. Their original sentence of eighc years had been commuted to three years plus 50 lashes, but when they appealed the Islamic Revolutionary Court condemned them to death . Eventually their sencences were reduced co 15 years for "association wirh Baha'f inscirutions." They both served this rerm in full. Early in 2003 the Iranian government's passage of a new ruling concerning equal compensation in "blood money," or money paid to victims of crimes, to recognized religious minorities received international media arrencion. However, Baha'fs have been excluded from this legislation, in spire of being rhe Largesc religious minority, because their Faith is nor "recognized" by rhe govanment. Other recent repressive actions raken by the Iranian government are derailed in rhe Baha'i International Communiry's written statement to the 6oth session of che United Nations Commission on Human Rights, held in Geneva from 15 March to 23 April 2.004. These actions include injunctions against the operation of C"\.VO Baha'f-owned businesses-specifically because d1c owners an~ Baha'fs; rejection of che appeal of an individual Baha'f for che return of his confiscated property, which had been seized because of the property's alleged use as a venue for teaching the Baha'i Faith and for holding classes of the Baha'i Institute of Higher Educacion (BmE), established for Baha'f students who are denied access to Iran's universities because of their religious beliefa; similar rejections of individuals' appeals for rescoracion of seized pensions; denial of inheritances; and continuing arbitrary arrests and imprisonmems. The poisoned climate being fostered by rhe govc.:rnmenr is evident in a series of newspaper arricles chat incite hatred ofBaha'fs and are based on clear falsehoods. Furthermore, quesriorn. remain concerning the exclusion of Bahf ( scud ems from university entrance examinations, in spite BAH.f fs IN IRAN 137

of what appears to be a change in che regisrrarion form requiring identification of n:ligious affiliacion.i Incernarional agencies and governments around rhe world continued to show their concern for Iran's Baha'fs. ln November 2003 Abdelfarrah Amor, che Unired Nations' Special Rapporceur on Freedom of Religion or Belief, submitted an incerim report to the 58th session of che UN General Assembly, whic.h seated, in parr:

While nocing some promised improvements in treatment of che Baha'i minoriry, the Special Rapporteur is of che view that the mea.\tm:s cakcn by the Iranian authorities to end che perst:cmion of Baha'is, including by non-Seate entities, and co guarancee them che !>ame righrs as any other Iranian citizen are still inadequare. l lc again reminds the Iranian auchorities of che nerd co ensure respect for che relevanc provisions of incernacional law, including arciclc 18 of the Jncernarional Covenant on Civil and Political Rights and the Declaration on the Elimination of All forms of lncolerancc and Discriminarion Based on Rdigion or Belie( In addition, as a religious minoriry, Baha'is are encidcd co che respect due co all other religious minorities.

Also in November, che United Nacions' Third Commirtec passed a resolution, initiated by Canada, expressing ics concern regarding the human rights siruacion in Iran. The following momh the General Assembly adopted a resolution wich idencical wording, which made reference co the Bahf1s in three paragraphs. The resolution expressed "serious concern ar ... the continuing discriminacion .igainsc persons belonging co minoricies, including againsr rhe Bahci'fs, Chrisrians, Jews, and Sunnis, including cases of arbitrary arrcsc and detention; denial of free worship or publicly carrying ouc communal .tffairs and disregard of propem rights." It called upon the Iranian governmenc "co eliminace all forms of discriminarion based on religious grounds or against persons belonging co minoriries, including che Baha'fs, Christians, Jews, and ~unnis, and co address chis mam:r in an open manner, wirh rhc full participation of che religious communities and minorities themselves." Finally, rhe General fuscmbly resolved "co continue che examination of the siruation of human rights in the Islamic Republic of Iran, paying particular attention to further devel- ,,, THE BAHA I WORLD 2003-2004

opmenrs, including che sicuacion of chc Bahf is and other minoricy groups, ac ics 59ch session, under che agenda icem enricled "Human Righcs Quesciom," in the light of addicional clements provided by the Commission on Human Rights." The resolucion wa!> adopted with a vote of 68 in favor. 54 against, and 51 abscenrions. le was cosponsored by 29 councries. During the 6och session of che Commission on Human Righcs, which met in Geneva from 15 March LO 23 April 2003, Professor Amor, servi ng his final year as the United Nations' Special Rapporteur, gave a special report, in which he mentioned chc siruacion of the Baha'(s in boch Iran and Egypt, cicing clw~c two among councries chat violate freedom of religion or belief. In ics oral Statement co che commission, the Baha'i Inrernational Communiry spoke of the cffecti\'encss of inrcrnacional supporc in prmeccing Iran's Baha' is. Wich che lack of incernacional monitoring in Iran over the pasc cwo ycan, only small seeps have been caken in chis regard; nevertheless, the Baha'i International Community expressed ics appreciation to the Commim:c on che Eliminacion of Racial Discrimination (CERD), che UniceJ N.aions Educational, Scientific and Culcural Organit.acion (t:~ESco) ••rnd che lncemacional la hour Organization (ILO) "for cheir condemnation of Iran," poincing our char it led co rhe modification of the university entrance form requiring srudenrs co scare their religious affili,uion. Whether or not chi~ will, in face, give Baha'i scude1rn. full acces'> lO higher education remains co be seen, che Baha'i reprcsenc;uivc continued, "Bue we have no reason co believe that the authorities \a.·ould have caken even chis first ~tep. if che international community had noc insisced upon ic.'' 3 The represencati\'e also credited che accion of the UN Working Group on Arbitrary Detention wich the release of one Baha'i prisoner, and noted, ":\nocher Baha'i prisoner was conditionally released just after die General Assembly adopccd a resolution expressing 'serious concern' over continuing violations of human rights in rhe Islamic Republic and specifically mentioning the Baha'i community." Unforcunacely, however, for che second year in a row che Commission failed co adopt a resolucion on rhc human righcs sicuarion in f ran. Conditions in chat councry have noc improved for the Baha'fs who live chere, and while lip service has been paid co addressing the human right!> issues chat have plagued the Bal1ci'( communicy since BAHA.'is IN IRAN r39

rhe 1979 revolution, persecution has not abated; in fact, in some ways ir has inrensificd. Arising on rhe national front m voice rheir suppon for the Baha'fs, borh che us Senate and House of Representatives passed their ninth congressional resolucion on the human righcs situation of the Baha'fs in Iran, and in April 2004 the us Srare Department issued a brochure enritled "Iran: Voices Struggling co be Heard," which includes m<:mion of che Baha'f Faith. ln che Uni red Kingdom, a member of the All-Party Parliamentary Friends of che Baha' fs took action to promote the idea of "benchmarks" in human rights dialogues attempting co assess Iran's progress in improving ics human rights record with regard to the Baha'fs. The situation of Egypt's Baha'fs also cominues to be of grave concern co the Bahfl Imernarional Community. In December 2003 a fatwa was issued by rhe Islamic Research Academy of Al Azhar Universiry, not only denouncing the Baha'fs as herecics-unforrunately. a familiar allegation in Egypt-bur also accusing them of being active enemies fighting Islam. Ironically, it appears that this focus on the Baha'i Faith was a response by Egyprian Muslim clerics to a lener wrirren by the Universal House of Jusrice m the world's religious leaders in 2002, urging them to take decisive acrion ro eliminate religious inrolerance."1 Egyptian newspapers were quick co publish the fatwa. In face, they have often been vigorous in their denunciation of Baha'fs as aposcares, and some journalists have even written rhar Baha'fs deserve to die. The governmem has done nothing to halt such inflammatory rhetoric, leaving Baha'(s exposed to the harred and violence of the misinformed masses. Speaking to rhis problem in an oral sracemenr to the United Nations Commission on Human Righcs, rhe Bahf{ Internacional Community said, "The international conununiry needs to consider how ro address such siruacions, when chose who benefir from rhe righr co freedom of expression overstep irs bounds-in public scacemencs char incite rhe public ro violace ocher human rights, such as rhe right to praccice one's religion, or the righcs of citizenship regardless of religious affiliation." In his final rcporr to the United Nations General Assembly, Special Rapporreur Professor Amor derailed the siruacion of rhe Baha'fs of Egypt, noring in particular their inabiliry to obtain idenriry papers ~ I

THE BAHA'f WORLD 2003-2004

since che Egyptian constitution recogniLes only chree religions. He commenced char "co exclude any mention of religions ocher chan Islam, Chrisrianicy, or Judaism would appear co be a violation of inrernarional law." Yee che Egyptian governmenc has not heeded any of che recommendacions of either the Special Rapporccur or the Un iced Nations Human Rights Committee regarding discrimination practiced againsc Baha'fs in char country.~ le is clear thac the informed response of incernacional agencies such as the Uniced Nations and of national governments has played a vicaJ role in preventing che wom abuses of che human rights of Bahffs in borh Iran and Egypt. Yee more muse be done if Baha'is in these counrries are ever co see che formal recognition of their right ro exist as a peaceful, law-abiding religious community and chc rcscoracion of their basic human righrs.

NOTl'S

Quddill was killed by Islamic religious leaders in 1849 for refusing ro recant hi, bdiek His gravesice, along wich many ocher historic and holy places, was connscaccd by lraman auchoricies during chc Islamic revolution. For chc full texc of che Baha'f Inrernarional Community's stacemenc, which con rains more informacion on rhesc 1mcances of oppression, see pp. 213-19 of chis volume. See pp. 213-19 for more on these reports. For the full CCXC or rhis stacemenc, see nu Bahtf'I \'((orld 2002- 2003 (Haifa: World Cencre Publicarions, 2004), pp. 89-98. See pp. 221-23 for che com piece oral srarcmenr of the Bahff lncernarional Community ro the 6och ses~ion of rhe Unircd Nacions Commission on Human Righcs regarding rhc siruarion of rhe Baha'fs in Egypc. ESSAYS9 STATJEMENTS? - Al'\JD PROFILES Inner Enlightenment, Moral Refinement, and Justice ANTIDOTES TO DOMESTIC VIOLENCE

Dr. Michael Penn offers a Bahd'f perspective on the global problem of interpersonal violence within the home.

n his foreword to the World Health Organization's World Report

I on Violence and Health, Nelson Mandela made the following observation: The twenrieth ccnrury will be remembered as a century marked by violence. le burdens us with a legacy of mass destruction, of violence inflicted on a scale never seen and never possible before in human history. Bue chis legacy-the result of new technology in the service of ideologies of hate-is not the only one we carry, nor char we must face up to. Less visible, but even more widespread is the legacy of day-to-day individual suffering. It is the pain of children who are abused by people who should protect chem, women injured or humiliated by violenr partners, elderly persons maltreated by their caregivers, youths who are bullied by ocher youths, and people of all ages who inflict violence on themselves. This suffering-and there are many more examples char I could give-is a legacy chat reproduces itself. as new generations learn from che violence of generations pasc, as victims learn from victimizers, and as the social conditions that nurture violence are allowed to continue. No country, no cicy, no community is immune. 1

144 THE BAHA'f WORLD 2003-2004

Notwithstanding the unprecedenced levels of violence recorded in che cwenciech century, ic was during the laccer half of chis same century chac people around the world, using principally the instrumencalicy of the United Nations, began co consult across rraditional lines of culture, race, religion, and political alliances in the hope chat solutions to the problem of violence, and panicularly che widespread problems of state-sponsored, culcural, and domestic violence, might be found. And although the Bahf( community has been a pare of chis global dialogue since the founding of the United Nations in 1945, it was in 1985, when the Universal House of Justice addressed to che peoples of the worl<l ics scacemenc, The Promise ofWor/,d Peace, chat the Bahff communicy offered itself as a model for scudy in rhe global search for viable solmions co chc problem of violence and ocher threats co the peace and prosperity of humankind. This essay explores Baha'i-inspired concribucions co rhe global campaign co eradicate incerpersonal violence within che concext of the homc. 4

What empowers che Baha'i community co concribuce co chis global undertaking is irs necwork of world-embracing inscicucions that enjoy che respect and supporc of millions of men, women, youth, and children of every ethnic, religious, racial, and cultural background who have committed themselves co actualizing chc teachings of Bahf u'llah, che Prophet-founder of che Ba hf 1 Faith. These teachings denounce all forms of exploitation and abuse, have affirmed in unequivocal language the oneness and interdependence of all humankind, have promoted a consciousness of che equaliry of women and men for more than 150 years, and call the entire human race co strive co artain levels of psychological, social. and spiritual maturity never before achieved by large numbers of people on earth. And although Baha'fs do nor regard themselves as expercs in chis endeavor, Baha'u'llah's visionary teachings have begun co inspire new modes of thought and behavior char are in conrradiscinction to ways of life char tolerate and nurrure violence. Chief among these conrriburions is che emphasis placed on the importance of learning, inner enlightenmenc, self-mastery, an<l juscice. Knowledge and learning are highly praised among Baha'fs-nor only because rhey render che individual a more effecrive servant to the needs of chc world, bur because they contribute co che refinemenc of character and inoculate against the propensity for cruelcy and inhu- ANTIDOTES TO DOMESTIC VIOLENCE t45

manicy. The Baha'i writings encourage the acquisition of the various branches of knowledge, both spiritual and secular, and urge that we "take inco consideration not only the physical and intellectual side" of human life, but also the "spiritual and ethical aspects. " 3 Thus, from a Baha'{ point of view, whether learning takes place in a remote village, in the suburbs of a city, or in an urban metropolis, it should be as comprehensive as circumstances will allow; it should address the pressing needs of rhe times, be transformative in its influence, and not be such as "begin[s] with words and end[s] with words."4 The goals of education are realized not only in the creation and advancement of the arts, sciences, and branches of philosophy upon which civilization depends, but are manifested in a people's acquisition of noble qualities. However magnificent it may be in arts and industries, no civilization can long endure if it neglects this aspect of human learning. For this reason, the Baha'f teachings stress an approach to education that encompasses knowledge and refinement of the self as much as ir stresses knowledge and refinement of the world. Baha'i-inspired approaches often reflect an appreciation of these two dimensions ofJearning by seeking to combine rhe academic/scholastic tradition of the West with the wisdom/enlightenment tradition of the East. While the former has emphasized knowledge and mastery of the environment, the latter has emphasized knowledge and mastery of the self. The complementary nature of these two traditions has been captured succinctly in the Chinese classical work, The Great Learning: The ancients who wished to illustrate illustrious virtue throughout the empire, first ordered well their own States. Wishing to order well their Stares, they first regulated their families. Wishing to regulate their families, they first culrivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things. 5 With respect to the acquisition of qualities of perfection, the Baha'f writings support a developmental and evolutionary point of view. Thus, while all creation is said to possess the capacity to THE BAHA'f WORLD 2003-2004

manifest the "names and amibutes of God" (or what che Greek philosophers referred to as that which is "true, beautiful, and good"), these capacities are latent and become revealed only as a result of a long and gradual process of biological, psychological, social, and spiritual evolution and developmenc. And while che evolution of the biosphere, Uke the early development of a child, may be fueled largely by unconscious, natural processes, lacer stages of psychosocial and spiritual development require the conscious use of powers and capacities that are unique to human beings. These powers are encompassed in the notion of the "human spirit" and include inexhaustible moral and intellectual powers, volitional powers, and aesthetic sensibilities. The role of education is the cultivation of these capacities to the extent made possible by an individual's innate endowments. Culcivacion of the human spirit begins in the family. The early training of children is so viral co the humanizing process chat f\bdu'l- Baha, eldest son of the Prophet-Founder of che Baha'i Faith and one of the earliest champions of women's rights, affirmed that failure to educate che son and the daughter, to the extent made possible by a family's resources, "is a sin unpardonable. "6 Nore chat 'Abdu'l-Baha describes such failure as though it were among the most pernicious forms of family violence: [T]he beloved of God and cbe maid-servants of the Merciful must train their children with life and heart and reach them in the school of vircue and perfection. They must not be lax in the matter; they must not be inefficient. Truly, if a babe did not live at all ic were better than to lee ic grow ignorant, for that innocent babe, in later life, would become affiicced with innumerable defects, responsible to and questioned by God, reproached and rejected by che people. What a sin this would be and what an omission! The first ducy of the beloved of God and the maid-servants of rhe Merciful is this: They must strive by all possible means to educate both sexes, male and female; girls like boys; there is no difference whatsoever berween them. The ignorance of both is blameworthy, and negligence in both cases is reprovable.... The command is decisive concerning both. If ic be considered through the eye of reality, the training and culture of daughters ANTIDOTES TO DOMESTIC VIOLENCE 147

is more necessary than rhar of sons, for rhese girls will come co the sracion of mocherhood and will mould che lives of rhe children. The first trainer of the child is the morher. The babe, like unco a green and render branch, will grow accor<ling co rhe way ir is trained. If rhc rraining be righr, ir will grow righr, and if crooked, che growch likewise, and unco rhc end of life ic will conduce itself accordingly. - Hence, it is firmly established char an untrained and uneducated daughter, on becoming a mother, will be thl! prime factor in the deprivacion, ignorance, negligence, and the latk or training of man) children.7 A sound, early education benefirs the individual, enriches che communirv. and prepares che next generation co assume responsible stewardship of an C\'Cr-advancing civilization. ln rhc words of'Abdu'l- Baha: "Thus shall these render infants be nurcurcd ac the breast of the knowl<.:dgc of God and His love. Thus shall chey grow and flourish, and be taught righteousness and the dignity of humankind, resolution and chc will co strive and co endure. Thus .shall rhey learn perseverance in all chings, che will ro advance, high-mindedness and high re.solve, chase icy and puriry of life. Thus shall chey be enabled to carry co a successful conclusion whatsoever they undertake." 8 Inasmuch as suctess in rhe pursuit of these noble goals is seriously threatened by exposure to family violence:, a special responsibiliry co work cowards its eradication rests upon individual Bahcffs, as well as Baha'f-inspin:d insrirurions, at all levels of soctCC). As individuals, Baha'Cs are encouraged ro strive on C\VO levels: firsr, to labor conscientiously, consistently, and earnesdy co liberare chemselves from any propensicy they may have towards aggression and violence; and second, to promote social justice and rhe implemcncacion of laws and standards char will procecc ochers from tyranny, cxploicacion. and abuse. In addicion, for more chan a cenrury and a half che Baha'i writing~ have placed a special responsibility upon men to work rowards rhe eradicacion of those socially constructed .mirndes and practices rhac sustain che abusive rrearmenc of women and girls within and oursidc rhe home. Since most people who enter rhe Faith do so as first generation Baha'fs, many are likely ro bring co their new fairh community THE BAHA'f WORLD 2003-2004

interpersonal habits that are incongruent with the standards and values rhar animate rhe Baha'i teachings. In light of this very real possibility, the Universal House of Justice, which serves as the elected body of trustees of the worldwide Baha'i community, provides the following counsel: Among the signs of moral downfall in the declining social order are the high incidence of violence within the family, the increase in degrading and cruel treatment of spouses and children, and the spread of sexual abuse. It is essential that the members of the [Baha'i] community ... take the utmost care not to be drawn into acceptance of such practices because of their prevalence. They must ever be mindful of their obligation to exemplify a new way of life distinguished by irs respect for the dignity and rights of all people, by its exalted moral tone, and by its freedom from oppression and from all forms of abuse. 9 The Baha'i writings contain volumes of sacred texts that urge and inspire individuals forward in their effort to respond to the high moral standards that are called for in the teachings ofBaha'u'llah. In the Tablet of Wisdom, for example, Baha'u'llah writes: 0 ye beloved of the Lord! Commit not that which defileth the limpid stream of love or destroyeth the sweet fragrance of friendship... . Take pride not in love for yourselves but in love for your fellow-creatures .... Let your eye be chaste, your hand faithful, your tongue truthful, and your heart enlightened .... Set your reliance on the army of justice, put on the armor of wisdom, let your adorning be forgiveness and mercy and that which cheereth the heans of the well-favored of God. 10 At the grassroots level, democratically elected governing bodies known as Local Spiritual Assemblies have primary responsibility in their work with communities and institutions of civil society to create the conditions necessary for the elimination of domestic violence. In several countries efforts are underway to develop the capacity of LocaJ Spiritual Assemblies to carry out this function more effectively. For example, the National Spiritual Assembly of the Baha'fs of the United Stares has recently released a policy statement on domestic violence. Ic seeks to provide education on the nature and prevalence ANTIDOTES TO DOMESTIC VIOLENCE c49

of che problem, as well as the responsibilicies chat rest upon Local Spiritual Assemblies co ensure chac such violence is not allowed co continue once ic has been uncovered. A program developed co train local community leaders co be more effective in using spiritual principles, law enforcemenr, and social service incervencion in domestic violence situations supplements the Nacional Spiritual Assembly's policy scatemenr. Through its Office of External Affairs, the National Spiritual Assembly of the Bal1a'fs of the United Scares has also played an active role in pursuing conrinued suppon for che Violence againsc Women Ace (passed by the us House and Senate in 1994) and racificacion by che us Senace of the United Nations Convention on the Elimination of All Forms of Oiscri minacion against Women (Women's Convention). 11 The Office of External Affairs, and/or the Baha'i Office for the Advancement of Women in several counrries, including, bur noc limire<l co, Australia, Bangladesh, Brazil, Canada, India, Puerco Rico, South Africa, Uganda, and the Uni red Kingdom. have also played important roles in promoting passage of the Women's Convention. The spiric and objeccives of the Women's Convention, which was adopted by the Unired Nacions General Assembly on 18 December 1979 and encered inco force as an inrernational treaty on 3 September 1981, are animared by the same vision and goals chat gave birch co the Unice<l Nations: "co reaffirm faith in fundamental human righrs, in the dignity and worth of che human person, in the equal rights of men and women." As an international creacy, che Women's Convention accomplishes cwo major objectives. First, ic establishes an inrernacional bill of rights for women and specifies a sec of actions co be caken by rhe nations of the world co ensure char these rights are enjoyed. Second, ir mandates che escablishmenr of che Commiccee on the Elimination of Discrimination against Women (CFDAW), which is charged wich ensuring char the provisions of che Convenc1on, which include provisions that proscribe violence against women and girls, arc observed. Since its adoption, 175 nations have agreed co be bound by its provisions. The efforr of che National Spiritual Assembly co win us ratification of the Women's Convention is rooced in the conviction chat a woman's right co be protected against all forms of violence and discrimination muse be secured by universally THE BAHA'f WORLD 2003-2004

agreed upon principles and enforceable laws. Many of the Nacional Spiritual Assemblies around che world, and there are ac presenc 183 of them, are similarly engaged in effom to bring an end co genderbased violence. An affirmarion char runs throughout Baha'i-inspired discourse on domestic violence is chat no serious attempt co eradicate it can be effcCLive if the socioculcural roors of che problem do nor receive sustained attention. For many forms of domesric violence derive implicit, and sometimes explicit, legitimacy from the cultures and societies in which families are embedded. Rigid adherence co parencal rights and che insistence in many societies char whac happens within the family is and ought to be private often preclude effective intervention when vulnerable family members are exposed to abuses char they are unable co escape.: or pn:venc; the mulcibillion dollar pornography industry-which jeopardiz.es efforts ro secure greater proceccion from sexual violence and is especially pernicious in ics degradation of che poor-enjoys the legitimacy conferred by corporace sponsorship and popular consumpcion; and cultural practices such as female circumcision, honor killings, dowry murders, virginity cests, and female infancicide are sustained by age-old cradicions with roors that reach deep into the past. rn juscifying failure co ratify a document so essencial co the prorccrion of children as the Convencion on the Righcs of che Child. some have argued thac ratification would threaten the preservation of family privacy. Arguing in defense of pornography, civil libertarians poim co che value of freedom of speech, and in seeking co protect rites and praccices char are known co do physical and psychological harm to women and girls, the sanctity of culture j5 commonly invoked. And while respect for privacy, freedom of speech, and due regard co the preservalion of cultural diversity are all imporcanc values, from a Baha'f perspective, these claims must be balanced against the realiz.acion chat "the body of humankind is one and indivisible," chat "each member of che human race is born into the world as a trust of the whole," 12 an<l rhac the communicy of nations chus has an inescapable moral responsibilicy m define and implement a common ser of human righcs thac (1) recognize the immucable link between the private and social dimensions oflife, (2.) uphold and defend the dignicy of rhe human person against assaulcs rhac are boch ancient ANTIDOTES TO DOMESTIC VIOLENCE r51

and modern, and (3) demonstrate intolerance of violence on account of national icy, religion, culture, ethnicicy, gender, or degree of material civilization or economic standing. As has been noced by a growing number of scholars and human rights activists, cultural processes are implicated in family violence in a variecy of ways. Cultures provide rationales and justifications for violence; they prepare young people co become parcicipanrs in its perpetuation; they determine what forms of violence will be sanccioned and punished. and which forms will be tacitly approved; and cultures embody rhe social and economic pressures that give rise ro malcrearmenr an<l neglect of particular groups within the home. 13 In chis regard, it is promising co note chat effons to protect individuals against human rights abuses within the family are gaining momentum. Notwithstanding some resistance, and de pite rhe difficulties that attend the rranslation of human rights laws inro practice, rhe Convention on the Rights of the Child is the most widely ratified human rights convention in hisrory. 1·1 Furthermore, a little more than a decade ago, the UN Declaration on the Elimination of Violence against Women, adopted by the General Assembly at its 48rh session on 20 December 1993, became the first international human rights instrument designed exclusively to deal with genderbased violence. Among rhe most significant contributions embodied in che Declaration are the obligations imposed upon the stare both to "condemn" gender-based violence and co pursue all "appropriate means" and "without delay" to ensure the elimination of violence directed against women within their national borders. Commenting on stare responsibilicy in chis regard, the UN's Special Rapporteur on Violence against Women observed,

The problem of violence against women brings inro sharp focus an issue chat has been troubling the incernarional community-Stace responsibility for the actions of private cititens. In the past, a strict judicial interpretation had made the Stace responsible only for actions for which it or its agents are directly accountable. In this case it would relate to issues such as women in cuscody and women in detention and perhaps the problem of women during armed conflict. The question of domestic THE BAHA'f WORLD 2003-2004

violence, rape and sexual harassment, etc., were seen as the actions of individuals and thus beyond the "human rights" responsibility of the State. 15 By specifying a proactive role for the state in all situations in which women are more likely than men to be victims of violence, the Declaration makes it possible to conceptualize even private acts of violence against women as violations of women's human rights. The Baha'i community supports movement in this direction. In November 2000, Bani Dugal, currently the Principal Baha'i Representative to the United Nations and the Director of the Baha'i International Community's Office for the Advancement of Women at the UN, made the following observation at a United Nations Panel Discussion on the Eradication of Violence against Women: As long as violations of human rights are condoned in people's close personal relationships, between spouses and parenrs and children, these will play our and carry over to human rights violations outside the family. It is within the family that a child learns principles of justice and equity and learns to apply them to relationships later on in life, so it is imperative that the family and its members are protected from human rights violations. If the structure of the family is that of dominance and subordination, the attitudes learned within the home will ultimately be amplified and projected on the world scene. 16 The Vienna Declaration and Programme of Action, adopted by the Fifth World Conference on Human Rights in 1993, affirms the indivisibility of all human rights and advances recommendations inrended to further secure protections from violence. Among these is the right to protection from private and public forms of genderbased violence, protection from domestic violence, and protection from harmful cultural and religious practices. These rights were further advanced at the Fourth World Conference on Women in 1995, which culminated in the adoption of the Beijing Declaration and Platform for Action. The Beijing Declaration calls for inrernational, national, and regional efforts to address physical, psychological, and sexual violence against women and girls and has accorded the prevention of family violence the highest priority among women's AN fIDOTES TO DOMESTIC VIOLENCE 153

righcs movemencs. As has been noted by Professor Roger Levesque, author of Culture nnd Family Violence: Fostering Change through Human Rights Lrlw, chese formal creacies "express a global standard of rhe manner in which individuals muse be treated" and "mark rhe universal transirion co a human rights agenda rhar includes family violence. " 17 In contrasr ro these devdopmencs, the spread and growing acceptance of pornography as a legitimate form of encercainmcnc is of considerable concern to che Baha'i community. Substantial bodies of research poinr to the face char pornography plays an important role in contributing co sexual violence against women and girls and co sex discrimination and inequality. In a comprehensive crearmenc of the subject, Professor Catharine Iczin and her colleagues show char as a major global encerpnse, chcre can be no doubt char che pornographic indusrry plays <l significant role in socializing men and boys in cheir arcicudes and behaviors cowards women and girls. 1" Pornography represents women as sex, 19 contributes co sexual addictions rhac are played our in che home and elsewhere, commodifies intimate relationships. and, as many sex offenders have themselves reporced, plays an important pan in legitimizing and iniciaring sexual abuse. ' 0 Nearly rwo decades ago rhe Surgeon General of rhe Uni red ~cares organized a pand of clinicians and researchers co examine whar we kno\\. abouc the way char pornography affects people's physical and mental health. They were especially concerned abour ics impacr on children and youth. After a review of available research, chesc expercs gathered for a weekend workshop ro discuss their findings. fhey were able co reach general consensus on five points, as summarized by che Surgeon General: Children and adolescents who participate in che production of pornography experience adverse, enduring cffeccs. The parcicipancs were chinking of the sexual victimization of young people and che parhway rhac cakes them from involvement in che production of pornography to their subsequent involvement in child prosticucion.

2 Prolonged use of pornography increases beliefs chat less common sexual practices are more common. This is similar co che 154 "fI WORLD 2003-2004 THE BAHA

conclusions reached elsewhere concerning violence and other antisocial activities. Repeated exposure to depictions of such activities tends to build up the impression in the exposed person's mind that people are doing such things more often than is actually the case.

3 Pornography that portrays sexual aggression as pleasurable for the victim increases the acceptance of the use of coercion in sexual relations . ... this kind of pornography is at the root of much of the rape that occurs today. Impressionable men-many of them still in adolescence-see this material and get the impression that women like to be hurt, to be humiliated, to be forced to do things they do not want to do, or to appear to be forced to do things they really do want to do. It is a false and vicious stereotype that leads to much pain and even death for victimized women.

4 Acceptance of coercive sexuality appears to be related to sexual aggression.... In other words, if a man sees a steady stream of sexually violent material in which the victim seems to enjoy the treatment, he begins to believe that coercion and violence are acceptable in sexual relations. And then he may well take the next step: He may convert this attitude into behavior and himself become the perpetrator he has been watching or reading about in pornography.

5 In laboratory studies measuring short-term effects, exposure to violent pornography increases punitive behavior toward women. This statement is obviously impossible to prove by controlled ethical experimems. However, the workshop participants felt that this fifth and final consensus statement could be safely drawn from the experimental and survey data already available. 21 In addition to these untoward psychosocial consequences, exposure to pornography, disrespecting as it does the role of the human body in advancing the development and refinement of the human soul, represents a significant breach of sacred trust. Concerning the exalted character of the soul, Baha'u'llah has written that the soul is "a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however ANTIDOTES TO DOMESTIC VIOLENCE 155

acute, can ever hope co unravel." He goes further to note, "It is the first among all crcarcc.I rhings to declare the excellence of its Creator, che first to recogni1c His glory, to cleave to His truth, and co bow down in adoration before Him. If it be faithful to God, ic will reflect His light, and will, eventually, return unto Him. If it fail. however. in its allegiance co irs Creacor, ic will become a victim co self and passion, and will. in the end, sink in their depths."~2 Commencing on the honor and respect chat should be accorded the human body because of its relationship to the soul, the Baha'i \\'ritings affirm: As chis physical frame is the throne of the inner temple, whace,·cr occurs co the former is felt by che laccer. In realicy thac which cakes delight in joy or is saddened by pain is che inner temple of che body, not the body itself. Since chis physical body is the throne whereon the inner temple is established, God hath or<lainec.I chat the body be preserved co the extent possible, so that nothing that causcth repugnance may be experienced. The inner temple beholdech its physical frame, which is its throne. Thus. if chc laner is accorded respect, it is as if chc former is chc recipient. The converse is likewise crue. ' And while che Bah<i'f teachings are neither prudish nor disdainful of che proper and full expression of rhc sexual impulse, che Baha'i \vricings do express cominual concern for the preservation of human dignity and respecr for the body as rhe mirror upon which che powers of the human sp1m arc made manifest. For the millions of women and girls who are vulnerable co men's sexual demands buc lack che negotiating power necessary co secure protected sex, rhe AIDS virus may well embody one of che deadliest forms of domestic violence. A report rdcased ar the UN -sponsored AIDS conference hclc.I in Bangkok in July 2004 revealed chac 48 percent of all a<lulrs now living wirh HIV arc women. This figure is up from 35 percent rwo decac.les ago. The report wcnc furrher w norc: char in sub-Saharan Africa, women make up 57 percenc of chose living wich HJ\', .rn<l young 1\frican women agec.l 15-24 arc duce times more likely co be infected chan their male counterparts. ''Wichour AIDS strategies ch,u ~pecifically focus on women," che report norcc.I, "chere can be no global progress in fighting the disease. Women know less chan men abour how ro prevent che infection and what THE BAHA'f WORLD 2003-2004

they know is rendered useless by the discrimination and violence they face. "24 The impact of the AIDS epidemic on families poses what the United Nations called "a looming threat to future generations." During the last decade, the proportion of children who are orphaned as a result of AIDS rose from 3.5 percent to 32 percent. This percentage, the UN estimates, will continue to increase exponentially as the disease spreads unchecked. The disease is "ma.king orphans of a whole generation of children," wrote the UN, "jeopardizing their health, their rights, their welJ-being and sometimes their very survival, not to mention the overall development prospects of their countries."25 Although medicine and technology provide indispensable resources in our effort to respond to the AIDS crisis, it would be naive and irresponsible for us to suppose that the AIDS epidemic can be adequately addressed without frank examination of the ethical dimensions of the problem. And while it is undoubtedly clear that millions of people contract HIV and AIDS through legitimate medical procedures and natural birth-related processes, it is equally dear that many millions are also vulnerable to the disease because of high rates of marital and relationship infidelity. Notwithstanding the fact that many consider sexual fidelity an old-fashioned concern, it is recognized among Baha'fs as one of the most important safeguards in the development of healthy families and communities. Many people have observed that the Baha'f marriage ceremony is often quite simple. It consists, fundamentally, of the recitation of a single verse, by each of the marriage partners, in the presence of two witnesses: "We will all, verily, abide by the will of God." 26 The sincere commitment of each marriage partner to "abide by the will of God" creates, in the Baha'f view, the spiritual and social conditions that are most conducive to a family's material and spiritual development. In this way a family becomes "a fortress for wellbeing,',. and an ideal context for inculcating qualities of character into the next generation. Viewed, therefore, from a Baha'f perspective, marital infidelity represents a grave breach in the marital covenant and poses a potentially lethal threat to a family's ability to fulfill its primary function. Looking beyond the impact of infidelity on the immediate family, it is also apparent that inasmuch as the family is the bedrock ANTIDOTES TO DOMESTIC VIOLENCE 157

of che social order, when infidelity or sexual promiscuicy becomes commonplac1.:, ic may well jeopardize the progress and prosperity of an encire community or nauon. The urban anthropologist Professor Elijah Anderson has done a remarkable job of documenting che social causes and consequences of sexual promiscuity among poor African American youch. His paper "Sex Codes and family Life Among Norchron's You ch" is an illuminacing exploration of che subjett. ln the introduction Anderson writes:

The sexual conduce of poor Northcon adolescenrs is creating growing numbers of unwed parencs. Yet many young fathers remain strongly commirced co their peer groups. They congregate on ~tn~cc corners, boascing about rheir sexual exploits and deriding traditional family life. These incerconnccred realities are born of che difficulc socioeconomic situation in the local community. The lack of family-sustaining jobs denies many young men the possibility of forming an economically self-relianc family. the ua<licional American mark of manhood. Partially in response, che young men's peer group emphasizes sexual prowess as proof of manhood, with babies as evidence. A sexual game emerges as girls are lured by che (usually older) boys' vague bur convincing promises of love and marriage. When che girls submir, the} often end up pregnant and abandoned, yet they are then eligible for a limited bur steady welfare income char may allow them co establish their own households and ar times accract other men who need money. This siruacion muse be viewed in its social and political conccxc. IL is nothing bur the culrural manifestation of a persistent urban poverty. le is the mean adaptation co blocked opporrunities and profound lack, a grotesque form of coping by young people constantly undermined by a social system char historically has limited their social options and, until recently, rejected their claims co full cirizenship.r

Anderson's analysis places che whole issue of human sexual conduce within a larger social concexr, and situates the individual's sexual behavior within an incegrared cul rural framework. Indeed, one can readily imagine how rhe sexual conduct of individuals is likely co be shaped by socioeconomic circumstances and by the cultural accirudes and practices chat characterize rhe social space. Anderson's THE BAHA'f WORLD 2003-2004

research, and ocher scholarly investigations like ir.~ 11 are imporcam because ir is only when we appreciate the influence of social processes on shaping current patterns of sexual relations char we can hope co adequately assess their consequences, or be effective in establishing new patterns char are consistent with our individual and collective goals. le is a consciously chosen, spiritually and ethically informed new pattern of relating char che Baha'i teachings seek ro inspire in the generality of humankind. Ac the core of chis new pattern is a commitment co the spiricualizarion of human relationships. In the simplest terms, spirituality requires the cultivation of what some have called virtues; a virtue may be understood as rhe manifestation of one of the accribuces of God in human behavior. Since, in the Baha'i view, God is che source of all life, whenever the attributes of God are manifested in human relationships, the vi cal spirit of life is also present. To che degree chat these accribuces are missing, we experience relationships chat do nor promote life and growth but, rather, thwart ic. Of rhe many virtues that are prescribed in the scriptures of the Baha'f Faith, few are as highly regarded as cruscworthiness. The Bahf f wricings describe truscworchiness as "the goodliest vesture in the sight of God," as "the chief means of accraccing confirmation and prosperity," as che "greatest portal leading unco the rranquillity and security of the people," and as "rhe door of security for all that dwell on earch." 29 Inasmuch as cruscworthiness requires fidelity co the promises and covenants that have been entered into, marital infidelity embodies a violation of a sacred cruse. Bue cruscworchiness is nor an easy virtue co develop. To acquire this capacity in a social context characterized by moral laxity may be parcicularly difficult. To be successful, one will have to overcome many challenges. When cruscworchiness is challenged in a sexual way, ocher virtues, which may be closely allied with cruscworchiness, come inro play. Referring co these virrues in a letter addressed ro the Baha'fs of che United Scates and Canada in December of 1938, Shoghi Effendi wrote: Such a chaste and holy life, with its implications of modesty, purity, temperance, decency, and clean-mindedness, involves no less than the exercise of moderation in all chat pertains co dress, language, amusements, and all artistic and literary avocations. ANTIDOTES TO DOMESTIC VIOLENCE 159

le demands daily vigilance in che concrol of one's carnal desires and corrupt inclinarions. le calls for rhc abandonmcnr of a frivolous conduce, with ics excessive arrachmenr co trivial and ofcen misdirected pleasures.... Ic condemns che proscirucion of an and of lirer.uurc, chc practices of nudism and of companionace marriage, infidclicy in marital relationships. and all manner of promiscuicy, of l·asy familiaricy, and of sexual vices. It can ro1erace no compromi\e wich che cheories, che standards, che habics, and che excesses ofa decadent age. Nay rather ic seeks co dcmonscracc, chrough the dynamic force of ics example, the pernicious character of such theories, che falsity of such srandards, the hollowness of such claims, che perversicy of suc.h habits, and che sacrilegious character of such excesses.Jo The capacity ro rcguJace and give noble expression co human sexualicy requires self-mastery, concern for che good of ochers, and the exercise or wisdom. In che words of 'Abdu'l-Bah<i, "a power above and beyond che powers of nature must needs be broughc co bear."ll Only humans can bring chcir behavior into conformity wich a consciously chosen value suuccure. Ir is in using and thereby developing chis c-apacicy chac inner freedom-which is che hallmark of true libcr() is .Kquired, arid all forms of fideliry, including marital fideliry, can be achieved. 1n a lcm·r addressed to a Baha'i in the early pan of chc rwencierh century. 5hoghi Effendi observed, "We muse reach a spiriruaJ plane where God lOtncs first and great human passions are unable co cum us away from l Jim. All the c1me we see people who cirher chrough the force of ha Le or the passionate arcachmenc chcy have co anocher person, sacrifice principle or bar themselves from the Pach of God."32 Thus, when a couple endeavors co ·'abide by the will of God," the cwo partners seek co creace wichin themselves chose spiritual qualities and moral capabilicies chac are necessal) for su<.:ccss in borh marriage and life. Thl.'ir success, in cum, will redound co chc dcvclopmenc of their children, as well as che communiry and society of which they are a pare. Thus, effom to reduce vulncrabilicy to AIDS among families woul<l be enhariccd by further reflection an<l application of those ethical principles rhac are bound up wirh human scxualiry. n Proceeding in chis way need nor be in opposition co chc use of ocher ,,, 160 THE BAHA I WORLD 2003-2004

prevencion and protective strategies-such as the use of condoms where indicated, the distribution of syringes where intravenous drug use might be involved, and so forth. Concerns for the cultural roots of domestic violence will have to acknowledge the role that religions continue to play in legitimizing violence against children, promoting the subjugation of women, and fostering an oppressive and authoritarian atmosphere within homes and communities around the world. Thus, this brief discussion on domestic violence will close with a word about the role of religion. According to the Baha'f Faith, achieving the prosperity of humankind depends upon the harmonious incerplay of science and religion. The Baha'f writings state, "Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness and justice, of tranquillity and peace cease to shine." 34 In an enumeration of the consequences of the eclipse of religion, the Baha'f writings note that the "perversion of human nature, the degradation of human conduct, the corruption and dissolucion of human institutions, reveal themselves ... in their worst and most revolting aspects. Human character is debased, confidence is shaken, the nerves of discipline a.re relaxed, the voice of human conscience is stilled, the sense of decency and shame is obscured, conceptions of duty, of solidarity, of reciprocity and loyalty are distorted, and the very feeling of peacefulness, of joy and of hope is gradually extinguished."35 On the other hand, the Baha'f writings affirm that religion must be guided by reason and must be animated by respect for the power of science, and an unbiased search for truth, ro lead the world forward. In a talk delivered in Paris on the misrepresentation of religion by religious leaders and the benefits to humanity that would accrue were science and religion to be in harmony, '.Abdu'l-Baha said: Many religious leaders have grown to think that the importance of religion lies ma.inly in the adherence to a collection of certain dogmas and the practice of rites and ceremonies! Those whose souls they profess to cure are taught to believe likewise, and these cling tenaciously to the outward forms, confusing chem with the inward truth. Now, these forms and rituals differ in the various churches and amongst the different sects, and even contradict one another; ANTIDOTES TO DOMESTIC VIOLENCE r6r

giving rise to discord, hatred, and disunion. The ouccome of all chis dissension is che belief of many culrured men rhac religion and science are conrradiccory ccrms, char religion needs no powers of rcfleccion, and should in no wise be regulaced by science, buc mu~c of ncccssicy be opposed, rhe one co che ocher. The unfonunatc effecc of chis i char science has drifted apart from religion, and religion has become a mere blind and more or less apachccic following of che precepcs of certain religious ceachers, who insist on rhcir own favorite dogmas being accepted even when chey arc comrary co science. This is foolishness, for it is quire cvidenc chat science is che lighc, and, being so, religion truly so-called docs nor oppose knowledge.... Much of che discord and disunion of the world is created by these man-made oppositions and contradiccions. If religion were in harmony wich science and chey walked cogecher, much of chc haem.I and biccerness now bringing misery co che human race would be ac an end. 16 The relevance of chis discourse co domestic violence is chac many praccices rhac have been shown by science co be harmful co human healrh and <levdopmenc, buc derive cheir lcgicimacy by reference co religious reachings, cm be overcome as religious leaders invice followers co abandon che omer form of such praccices while preserving che moral or spiricual principles char che praccices are believed co embody. A fc\, communities in Africa, for example, have begun co replace coming-of-age rituals chat jeopardize hcalch (such as female circumcision) wich rituals that serve as symbolic equivah:ncs of che ricual wirhouc actual curcing. The alternative rices of passage projccc, known in Swahili as "Ntanira na Mugambo" (circumcision bv words), for example, has been undercaken wich noc.1blc .success in the community ofTharaka in Kenya. Having suffered che female genital mutilation (FGM) ritual themselves, che village mochcr.s were all coo familiar with the physical and psychological d.Ulgcrs chat attend the practice. These include infections, blockage of menstrual Aow, urethral or anal damage, inferrilicy, mv/Arns, depression, anxiery, and, for some, death. Led by a young mother, Anniccua Kiriga, the women of Tharaka solicited financial and logistical support from local and national NGOs. The Programme for Appropriate Technology r62 THE BAHA'f WORLD 2003-2004

in Health (PATH), along with one of che nation's oldest grass roots organizations, the Maendeleo Ya Wanawake Organization (MYWo), funded a research project that first sought to document the extent of the problem and then to understand why che practice has persisted for centuries. Armed with this knowledge a group of women from Tharaka, PATH, and MYWO designed a program chat embraces the life-affirming festivities associated with the rirual, such as dancing, singing, feasting, and gift-giving, buc replaces circumcision with education for girls in self-esteem, health, and women's empowerment. And while transformation of the rirual has engendered resistance among some village residents, overall the project has led to significant changes in the health, education, and well-being of women in Tharaka. r Similar efforcs throughout the world would take us far in the global campaign to eradicate domestic violence. To be frank, however, there may be many ocher practices chat so threaten human life, health, and development that they are not likely to be preserved in any form. Despite considerable evidence chat corporal punishmem is linked to numerous ocher forms of violence, for example, irs use in rhe home continues ro be justified by reference co sacred scripture. In addition, in India a significant percentage of child prosricuces are females who have been initiated as devadasi, or Hindu temple servants. And while this tradition had once served to elevate a low-caste girl into a devotional career of temple singing and dancing, roday this practice, though officially outlawed, is one of the primary sources of child prostitution in rhe southern regions of the country. 38 In some regions of Africa, women and girls commonly serve as mediums of exchange. Since their reproductive labor is thought to belong to the family, families may give away young female virgins as gifts to oracles and shrines in order to pacify gods for offenses alleged to have been committed by other family members. 39 In one case that received worldwide attention, a twelve-year-old girl was given to an Ewe priest in Ghana to serve as a slave in order to atone for the rape that led to her birth. 40 Jc is becoming increasingly clear char practices of chis sort, and other practices linked to religion that violate human rights and retard or preclude the full developmenr of human capacities, will have to be abandoned. ANTIDOTES TO DOMESTIC VIOLENCE 163

Addressing the urgenr need for change in its i985 leuer directed to che peoples of the world, the Universal House of Justice asked, "WiU humaniry conrinue in its waywardness, holding to outworn concepts and unworkable assumptions? Or will its leaders, regardless of ideology, step forth and, with a resolute will, consult together in a united search for appropriate solurions?" The Universal House of Justice went on co note that those who care fot the future of the world would be wise co ponder this aJvice, citing Shoghi Effendi: If long-cherished ideals and rime-honored institurions, if certain social assumpcions and religious formulae have ceased co promote the welfare of the generality of mankind, if they no longer minister to the needs of a continually evolving humanity, let them be swept away and relegated co the limbo of obsolescent and forgotten doccrines. Why should these, in a world subject to the immutable law of change and decay, be exempt from c:he deterioration char must needs overtake every human institution? For legal standards, political and economic theories are solely designed co safeguard the interests of humaniry as a whole, and not humaniry to be crucified for the preservation of the inregriry of any particular law or doccrine.41 Despite traditional and emerging threats, the Baha'i community's commirmem to the eradication offamilyviolence has remained firm for well over a century. Its commirmenc is embodied in ics design and implementation of community-based violence reduction and prevention programs; in its sponsorshjp oflocaJ, regional, and highlevel conferences, panel discussions, and workshops; in its support in pursuit of the ratification, adoption, and implemenracion of covenants, conventions, and declarations that are designed co protect human rights; by its production of a range of books, sracements, training manuals, and orher documents that raise awareness of rhe suffering, costs, arrd loss of human poremial char are the n:sulr of family violence; by its collaborations wic:h other local, nacional, and international agencies that are animated by similar concerns; an<l by the sincere striving of individual Baha'fs-living in more rhan 100,000 localities worldwide-to bring their lives in co harmony with the noble vision for human life that is enshrined in the teachings of the Founder of the Baha'f Faith. THE BAHA'f WORLD 2003-2004

One highly praised iniriarive undertaken by rhe Baha'i Internacional Community co reduce family violence was the Traditional Media as Change Agent projecr, funded by UNIFEM and executed by che Baha'i Internacional Community in Bolivia, Cameroon, and Malaysia beginning in 1992. An important goal of the project was to contribute co the reduction of violence throughout all rhree communities by engaging rhe willing involvement of men in improving the status of women and girls. The specific goals of the projecc were co empower che people directly involved in analyzing and solving their own problems (first by training them in rhe use of modern analytic techniques, such as focus groups, community surveys, and a nonadversarial approach co group decision malcing known as consulcarion); by communicating rhe resulrs of analyses using rradirional media-such as locally produced skies, dances, and songs; and by providing moral direcrion co the implemenration of change by stressing the moral value of the principle of the equality of women and men. The distinctive approach employed in chis projecr has been praised for rhe way chat ic enlisred che parricipacion of men, illuscrared in a manner thar all could appreciate how chc lack of women's equality relaces co local problems, and inspired in large numbers of parcicipanrs ac all three sires a motivation to change. In addition ro rhe legal support, human rights advocacy, social services, and healrh care provided to female victims of violence by rhe Tahirih Justice Center in Washington, oc (see this volume, pp. 203-09), ocher Baha'i-inspired projects around che world chat are designed to conrribuce to the reduction and prevenrion of family violence include che Bayan Associarion of Honduras, rhe Aurhencicity Projecr which offers programs in Russia and che Uniced Scares, the Marriage Transformation Project based in che us, Baha'i yourh workshops rhar use the arcs to promote peace and the eradicarion of violence in more rhan 40 countries, Parenr University of Savannah, Georgia, USA, che Barli Development Institute for Rurual Women in India, che Varqa Foundarion's Yourh Can Move rhe World projecr worlcing with G uyanese youth, and che Denver Merro Baha'i Cencer in the us, which works with FindrheGood.org, among ochers. These efforrs, small as they are, are encouraged by the progress rhar has been made over rhe lase several decades in particular in advancing the cause of human rights, in Iifring rhe srandard of the ANTIDOTES TO DOMESTIC VIOLENCE

equality of women and men, and in promoting a consciousness of c:he oneness of humankind. Baha'ls are fully confident in the belief char "a new life is, in this age, stirring within all the peoples of the earc:h" 4 ~ and char "che poccncialities inherent in the station of man, the full measure of his destiny on carrh, the innate excellence of his reality, muse all be manifested in chis promised Day of God. " 4 ' Baha'fs invite che peoples of chc world co examine whether the teachings of the faith, or che experience of the Baha'i community, can make additional contributions co the global campaign to eradicate violence within and oucside the home.

NOTl1,S

World Ht.>alth Organi1~1tion , World Report on Violence and Health: Summary (Geneva: w110, ioo2), p. v. The World Healch Organi1.acion defines violence as "che incencional use of physical for<.e or power, threatened or acruaJ, against oneself. anocher person, or agaimc a group or communicy, chat either results in or has the high likelihood of resulting in injury. deach. psychological harm, maJdevclopmenc, or depriv·;uion." Violence against intimate panners, which includes physical aggres.~ion, forced intercourse and ocher forms of sexual coercion, and psychological abuse (including incimidacion, humiliarion, social isolacion, restricted a((ess ro information, and economic deprivation}, occurs in every country and culture on earth. Ocher forms of violence, such as dowry dc:.uhs, acid acracks, infanridde, and honor killings. tend co occur in particular regions of the world. And while women are sometimes violent cowards their male partners and che occurrence of violence berween partners of che ~me ~ex has been well documented, the vase majoricy of parmer violence consists of violence perpetrat<.'d by men against women. In addition co \'iolen<.e againsr and becween incimacc partners, physical, psychological. and sexual violence againsc children, perpetrated by parents and ocher caregivers, cominut'S co be a global problem. Furthermore, a growing dimension of domestic violence around che world is relaced to the abuse and exploiracion of domesric workers and che elderly. A myriad of qualicacive and quantitative studies have established che ubiquicy and pernicious effects of such violence; they will not be reviewed again here. See Michael Penn and Rahel Nardos. 011ercoming Violence against Women and Girls: The lmenUJtional Cimpaign to Er11dicau an lmemational Problem (Lanham, MO: Rowman and Linlelleld, 2003). ~ Shoghi Effendi, "The lmporcance of Deepening our Knowledge and Understanding of the faich," in The Compilation of Compi"uions, vol. r (Ingleside, NSW: Baha'r Publications Au.malia, 1991), p. 214. 166 THE BAHA'f WORLD 2003-2004

Baha'u'llah, Tablets ofBahti'u'lldh revealed after the Kitdb-i-Aqdas (Wilmette, IL: Baha'i Publishing Trusr, i997), p. 52. 5 Confuciu~. The Great Leaming. The Four Books: The Chinese-English Bilingual Series of Chinese Classics, translated by publisher (1 lunan, China: Hunan Publishing House, 1992), p. 3. 'Abdu'l-Baha, Tablets of 'Abdu'l-Bahd, vol. 3 (Chicago: Baha'i Publishing Sociery, 1908), p. 578. ' lbid., pp. 579-80. Notwithstanding che facr chat 'Abdu'l-Baha made these observations from che Middle East approximately one cencury ago, girls in nearly every country on earch continue ro lag far behind boys in access to educarion. For example, two thirds of che more than 120 million children who have never attended school are girls; two thirds of the world's 880 million illiterate adulcs arc women, and in Afghanistan, as one report recently notes, two generations of girls "have never seen the inside of a classroom. " UNICEF, Rebuilding Hope in Afghanistan (New York: UNICEF, November 2003), p. 30. 8 'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL:

Baha'f Publishing Trust, 1997), p. 125. Universal House ofJuscicc, 24January 1993· lecccr to an individual. Bah:i'u'llih, Tablets, pp. 138-39. See Leila R. Milani, Sarah S. Albcrr, and Karina Purushotma, eds., CEDAW: The Treaty for the Rights of Women, Rights that Benefit the Enttre Community (Washington, oc: Working Group on Ratification of the UN Convencion on che Eliminarion of All Forms of Discriminarion against Women, 2004). Baha'l lncernation:tl Com muniry, Turning Point for All Nations: A Statement ofthe Bahd 'l International Community on the Occasion ofthe 5oth Anniversary ofthe United Nations (New York: Baha'f Imernarional Communiry, 1995). p. l. See Roger Levesque, Culture and Family Violence: Fostering Change through Human Rights I.aw (Washingron, oc: American Psychological Associarion Press, 2.001). 14 The Convention on che Rights of the Child affirms a child's right co protection from "all forms of physical or mental violence, injury or abuse, neglect or ncgligenc treatment, malrreatmenr or exploirarion . . . while in the care of JJarenc(s), legal guardian(s), or any orher person who has the care of chc child." Radhika Coomaraswamy, Preliminary Report submitted by the Special Rapporteur on Violence against Women, Its Causes and Co?ZSequences. UN Doc. EICN. 4'1995/ 42 (1994). Notes from Bani Dugal's remarks delivered in November 2000 as communicated in an e-mail correspondence co the author daced 22 October 2004. ANTIDOTES TO DOMESTIC VIOLENCE

Levesque, p. 8. Catharine lr1in, ed., Pornography: IX'innm, Violmc1• and Ciz·il I ibrrtiej, A Radical Nrw Virw (New York: Oxford Univcrsiry Press, 1992.). a? )ee 5manne Kappeler, "Pornography: I'hc Reprcscncation of Po\\er" in

lmn, pp. 88-101. See R.1y Wyre, "Pornography and exual Violence: Working wirh Sex: Ofknders" in hzin, pp. i.36-47. (. Everl'CC Koop, "Report of the Surgeon General's \X'ork~hop o~ Pornography and Public Health," Ammcan Psychologist 42 (1987). p. 945. For che full report sec E.P. Mulvey and J.L. I Iaugaard. Report of thr Surgeon G'eneml's W'orkshop 011 Pornography and Public Health (Washington, I>(.. ll.'i Oeparrment of Health and Human Services, Office of tht )urgcon General. 1986). 22 Bah:i'u'llah, Glra11ingsfro111 the Writings ofBahJ'u1Mh (\X'ilrncue. 11.: Bahj'f J>uhli~hing Trusc, 1994). pp. 158-59. 23 The B.ib, Srlmiom ftom the W'ritings ofthe Bdb (Haifa: B.lh.l'i World Cenrre,

1982). p. 95- 24 Joim Un ired Nations Programme on 111v/AJDS (UNAIOS), UNI FEM & UNl·f>A, \\"'omm and 1/11'/A/D.\: Co11fto111i11g rhe Crisis. 14 July 2004 Press Release. z~ Sec: mm 1 1, ChiMm1 Orph.med ~r AIDS: Frontline Respo11m ftom Ea.stem a11d ~outhrrn Aftic11 (New York: UNICH, 1999); UNICEF, A UNICEF Fact ':llwr: Orph1111J 1111d Other Children Affeaed by AIDS (New York: LJNICH, .)cpccmbcr 2003). Bah.i'u'll,ih, '/'lit' Kittlb-i-Aqd11s: !he Most Holy Book (l laifa: Baha'i World Ccncrc, 1991), Qul'SLions and Answers, no. 3, p. 105. z7 Flijah Anderson, "Sex Codes and Family Life among Northcon's Yourh,'' in Strat IX'iJ1•: Rt1a, Cltw 1md Change man Urban C'onmuuuty. Elijah Anc.lc:rson, ed. (Chic.1go: University of Chicago Press, 1990), pp. 112-37. Sec:. for imt.lllCl'. l'dward 0. Laumann, John H. Gagnon, Robert T. Michael. ;rnd Stuart Michaels, 7l1e \ont1I Orgt111i:M1io11 ofSrxunltf) (,n.-ual Practices in the United St11ll'l (Chtcago: University of Chicago Press, 1994). '' Bahf u'llah, (;ited in "Truscworchiness," in The Compilittion ofCompilations,

vol. 2 {Ingleside, Nc.;w: Raha'I Publk-ariom Aumalia, 1991), pp. 3?7, 335. and 329. ~ Shoghi Fflcndi. 7'l1e Adt•mt ofDivine)mtice (\\!ilmccrc, 11: Baha'i Publishing lrmt, 1990), p. 30. JI 'Ahdu'l-H.1h.i, St'lations. p. 53· hom a letter wriccen on behalf of )hogh1 Effendi to an individual believer, 4 Ocrohcr 1950, in "( iving the Life," Compil1ttion of Cn111pil11tiom, vol. 2, p. 22. A 2004 Fatt %ccc of llNAJDS (11-16 July). cirled W0men mul .-llD.5-A Growing Confern. reports: "Marriage and long-term monog;tmom relationships 168 THE BAHA'f WORLD 2003-2004

do not protect women from mv. In Cambodia r3 percenr of urban and 10 percenr of rural men reported having sex with both a sex worker and their wife or steady girlfriend. In Thailand a 1999 study found that 75 perccnc of HIV-infected women were likely ro be infected by their husbands. "T n some settings," the report wenr furrher to note, "it appears marriage actually increases women's Hrv risk. Jn some African countries adolescent, married 15-19 year-old young women have higher H 1v infection levels than unmarried sexually active females of the same age." Ir is thus clear that monogamy serves as a safeguard only when both parmers observe ir. The Baha'i ceachings impose the moral obligation of sexual fideliry on both men and women before and during marriage. \.t Bahf u'llah, Tablets, p. 125.

is Shoghi Effendi, The World Order o/Bahd'u'lltih: Selected Letters, 2nd rev. ed.

(Wilmette, rL: Baha'f Publishing Trust, r993), p. 187; cited in the Universal House of Justice, The Promise of World Peace (Haifa: Baha'i World Centre, 1985), p. 5· 36 'Abdu'l-Baha, Paris Talks: Addresses Given by 'Abdu1-Bahd in I9II (London:

Baha'f Publishing Trust, 1995), pp. 143-44. · Sec Cheywa Spindel, Elisa Levy, and Melissa Connor, eds., With an End in Sight: Strategi.es from the UN/HM Trust Fund to Eliminate Violence against Women (New York: United Nations Development Fund for Women, 2000). Penn and Nardos, p. 49. 3q Levesque, p. 78. Howard French, "The Ritual Slaves of Ghana: Young and Female," New York Times, 20 January 1997, A5. Shoghi Effendi, cited in rhe Universal House of Justice, The Promise of World Peace, p. 8. Baha'u'llah, Gleanings, p. 196. Tbid., p. 340. World Watch Arm Boyles looks at the lnsrory, the present condition, r111d the future prospects ofthe nuclea,.fi1mily, from a Bahd 'i pmprrti11e.

n 2.004, che United Nations marks the tench anniversary of

I the Internacional Year of the Family, and many governmencs, nongovernmental organizations, and UN agencies will be holding events or undertaking studies co reflect on the current state of the family-ar the same time chat long-standing notions about it are being revisited. One baromecer of change is language. To accommodate current social realities, the auchors of a respected family therapy volume have made significanr revisions to their terminology in Lhe recently published third edition, replacing "nuclear family" with "immediate family," which they see as "more comprehensive," encompassing not only the nuclear model, but also a variety of ocher arrangements. Further, in the growing absence of formal, recognized marriage, rhe authors refer co che family bond simply as "commitment." With chese revisions, it is clear char the authors are seeking co be more inclusive. But che relacionship between language, perception, and reality is incricatc. Do such changes in terminology also alcer our expectations and standards? And that question, in rum, raises others, such as whether the rraditional nuclear family is dead, how we should define family in this age, and what its future might be. 170 THE BAHA'f WORLD 2003-2004

Until relatively recent times, and across many cultures, the family encompassed several generations and extended relations. However, at some point-possibly as early as the sixteenth century, according to some sociologists-European families experienced a radical shift, when marriages began to be contracted on the basis of affection rather than for economic or other advantages, and couples were no longer so closely intertwined with their clans. Families then began to depend to an unprecedented degree on the continuation of the husband's and wife's affection for each other. The family's traditional "economic, protective, educational, religious, and recreational functions" were supplanted by "affectional and cultural" ones. 2 With the support of religion and srate, the nuclear family evolved to epitomize "the goal of human sexuality combined with romantic love" and became "the only socially acceprable form of adult pair-bond." 3 By the late nineteenth century, what Christopher Lasch calls the "bourgeois family system" had evolved to rest on four pillars: "companionate marriage," "the child-centered household," "the emancipation or quasi-emancipation of women," and "the structural isolation of the nuclear family from the kinship system and from society in general." The family became "an emotional refuge in a cold and competitive society" in which privacy was highly valued, while work was simply the means by which breadwinners made that refuge more comfortable. 4 By the midpoint of the twentieth century, this "structural differentiation" 5 was championed as making the family more effective in delivering its emotional goods; therefore, the thinking went, it should limit itself to that role, while the other functions previously in the family's domain would best be left to more efficient social institutions. As the family's arena of responsibility has shrunk, however, the emotional weight it bears has grown heavier and heavier. As Suanne Kelman argues in All in the Family: A Cultural History of Family Life, marriage partners in Western society are now expected to be "financial associates, co-parents, passionate lovers, best friends, constant companions and even exercise partners." How realistic are these expectations? Kelman observes, "In cultures with lower divorce rates, marriage is often less demanding."6 And indeed, many sociologists contend that for these sorts of reasons the ideal of the isolated nuclear family has never been terribly successful WORLD WATCH

While we have loaded more and more emocion onco che family, ocher facrors have also worked changes on ic. These include radical shifts in norms of sexual behavior, which have led to greater numbers of non-married couples and couples of che same sex cohabiting openly, for example. Established ideas about what constitutes a famil} are continually being challenged. At che same time, throughout the past cenmry we have seen "an increase in standards for what consticuces a successful marriage," accompanied by "a weakening commicmenr co the norm oflifelong marriage." The result is a large jump in the rate of divorce anc.I in rhe number of single-parenc families. A more general acceptance of sexual equality consticuces another transformative facror. On the positive side, domestic violence has been widely condemned and criminalized, but on che negative side, expectations regarding gender roles have become increasingly confused. And one further factor changing che family springs from che developmenc of reliable means co limit family size: cultural norms have now shifted co the poinc where smaller families are nor only acceptable but also desirable. This, in curn, has resulted in a radical change in arrirudes cowards children. While these factors are particularly evident in families in "advanced" societies, ocher de,,elopmencs affecr families on a global scale. Even where there is no conscious desire to cum away from established models, families are disrupted by economic deprivation, war and conAicc, and diseases such as mv/AJOS. In sub-Saharan Africa, for example, many children orphaned by AIDS are left either co fend for themselves or co be raised by grandparencs or other relatives. And these problems appear co be increasing exponentially. The United Nations estimates that by 2010, 25-3 million children around the world will have lose either one or both parenrs to Ams-20.1 million of these in sub-Saharan Africa. 8 The resulting social disruprion will be cxcrcmc. Upon what model will these children, who are deprived of life with cheir mothers and fathers, escablish their own families when they grow up? In spice of such catastrophic factors, and in spire of numerous predictions of its demise, che ideal of che nuclear family endures. Yet it is cb1r chat in its current form, ir is not in cune with the needs of a changing society. So whar is che future of this beleaguered instirution? ls ir, as some have suggested, simply a revival of the tradirional 172 THE BAHA'f WORLD 2003-2004

nuclear model, or is it, as others have advocated, the abandonment of marriage and family altogether? Or, as still ochers contend, should the ideal of marriage and family be reconceprualized to accommodate shifting social mores? Since many sociologists argue that the concept of Western society's traditional nuclear family has been in decline for at least a hundred years, the desirability of reviving it seems quescionableassuming it were even possible. After all, that family ideal arose in a world significantly differem from che one we now inhabic. First, the sicuation of women was disadvantaged. Basically, they were prisoners of the household with no choice but to stay home, unless they were forced to work in menial jobs to try to keep the family from starvation-in which event there was no (or, at best, small and demeaning) government assistance. Domestic violence was tacitly accepted, and if women were brutalized within the marriage they had little recourse. Divorce was an impossibility for the vast majority of chem. In that world, public education was not widely available, so parents with means educated their children at home, while families lacking resources had few opportunities for children to acquire knowledge and skills in order to make better lives for themselves. Nor was there any social safety net. Individuals with disabilities, for example, were excluded from the work force and were entirely the responsibility of their families, which were also the sole caregivers of elderly, dependent relatives. 9 Families that grew in this matrix can be categorized generally as patriarchal and authoritarian. In The Violence Free Family: Building Block ofa Peaceful Civilization, Hossain Danesh describes such power-based families as exhibiting the following characteristics: unequal access to knowledge (with women being denied education), lack of truthfulness and trust in the relationships of the various members, and conditionality of the expression of parental love on children's efforts to conform to their parents' wishes. 10 Ir is clear that the context in which the traditional nuclear family functioned was not an ideal world to which we should hasten back. In any case, how could families provide adequate education for their children in today's society? And how could they possibly remain self-sufficient enough to gainfully employ all their members? The material and social inequalities perpetuated by the powerful, self- WORLD WATCH r73

sufficient family model have also been reduced, over time, through income and inheritance taxes; now laws and social agencies curtail wife and child abuse and provide women with the oprion ofleaving bad marriages. On the whole, advantages outweigh che disadvantages accached co che changes in the family's situation, even if the present sicuation is far from ideal. If looking backwards is nor a solution co the dilemma of che modern family, neither is the prospect of abandoning marriage and family alcogecher. Except in rare instances, communal experimenrs in family life and child rearing have nor proved ro be enc.luring, and chey do nor appear LO be an emerging model. What, then, abour refashioning the ideal of marriage to accommodate a wider range of commitments? That is the rack taken by many contemporary sociologists and family therapists. Carter and McGoldrick, for example, scare, "le is high rime we gave up on our cradicional concept of family and expanded our very definition of the term," continuing. "[t] he backlash forces in our society use code terms such as 'family values' ro imply chat cra<lirional nuclear fumilies are the only valid families. We musr resist such insidious definirions and insist on a more inclusive definition of family and family values." They include in theirs not only che traditional nuclear model but also heterosexual unmarried partners, homosexual couples, divorced parenrs who live alone, single unmarried parencs, families composed of remarried adults (with or without children), single adults, and widowed partners. In any of these arrangements, family members such ru; children may live wich chem or in ocher households, visi[ing periodically. 11 However. many chalJenges and concerns arise from che continual revision of che ideal of marriage and family co suit changing norms and practices. ranging from the emotional and psychological wellbeing of partners and children ro their legal sracus and protection. If, as some sociologists have suggested, both "the psychological 'anchorage' of adults" 2 and child rearing remain the most imporcanc functions served by rhe nudear family structure, providing a sense of identity and belonging to ics members, how can rhe family cope with rhe stresses ic faces so as to better perform rhese functions? One stress chat demands attention is society's response co che enuy of women imo the workplace. In her book The Second Shift, 174 THE BAHA'f WORLD 2003-2004

Arlie Russell Hochschild argues that while the entrance of both men and women into the industrial economy changed relations between the sexes, especially within marriage, "the entrance of men into industrial work did not destabilize the family whereas in the absence of other changes, the rise in female employment has gone with the rise in divorce." 13 Hochschild contends that women who have entered the economy have largely been absorbed into the existing culture of the workplace, but no evolution has occurred in the "cultural understanding of marriage and work." 14 Employers have largely refused to adapt to meet employees' family demands, and most husbands and fathers have not compensated for changes in family life that have resulted from women's entry into the workplace. A major factor in this "stalled revolution," as Hochschild calls it, is the tension between the family's need for care and the way our society has devalued work that has traditionally been done by homemakers, passing it on "to low-paid housekeepers, baby-sitters, and daycare workers," 16 while other responsibilities previously handled by families--care of disabled or elderly family members, for example-have been taken over by the state. Meanwhile, families "emotionally downsize," devoting less time and energy to the home environment, the spouse, and the children. 17 The whole process eventually leaves the family in a state of emotional impoverishment, and we have the inverse of Talcott Parsons' vision: the family is no longer capable of effectively delivering its emotional goods. Looking at the child-rearing function of the family, authors Paul R. Amato and Alan Booth observe that, in healthy families, parental care and encouragement give children a sense of security and self-worth, and that parents play an important part in helping their children acquire skills, form goals, learn about limits and social boundaries, and become self-regulating-all while conveying a sense of caring about their children's future. 18 However, like Arlie Hochschild, David Popenoe warns that "social and cultural forces" are "subtly corroding the parent-child relationship." He contends that the movements throughout the twentieth century that championed individual rights, freedoms, and the pursuit of self-fulfillment (particularly the sexual, feminist, therapeutic, welfare, and consumer revolutions) have also contributed co "growing disin- WORLD WATCH 175

vestments in family life" and "the increasing dissolution of families with childrcn." 19 Ocher scholars concur with Lhis view. Amaro and Booth noce chat while yow1g people expect "companionship, personality development, and emotional security" in marriage, they no longer see ic as necessarily meeting needs for "children, a steady sexual relationship, and maintenance of a home." Thus, partners may be quicker now than in previous eras to give up on marriage and parencing.io The family model that has flourished in such a climate is what Hossain Danesh calls the permissive or indulgent family, which focuses primarily on personal fulfillment, to the exclusion of all else. Danesh writes, "In such families pursuit of knowledge and truth do nor have relevance except for personal gain. Love in indulgencebased families is viewed as identical to gratification," and children raised in such an atmosphere become "self-centered, intolerant, and undisciplined."' ' With the increase in marriage and relationship breakups, the absence of fathers in many contemporary families has become a matter of serious concern. Even as we give lip service to the idea that fathers should be more involved in raising their children, the reality is that wirh the increase in divorce and in "nonmarital birch," the role of fathers has diminished in the lives of many children. More men are spending fewer years living with their offspring, and those who aren't living with their children often have little contact with chem-and contribute liccle or nothing ro their supporr. Noc surprisingly, studies show chat children benefit when fathers manage to maintain "close and supportive relations" with che mothers of their children, and char children suffer "ro the extent that fathers create discord in their marriages."22 The siruation in which the modern family finds itself, then, is in many respects far from ideal, and remedies need co be sought on a variety of fronrs. First and most fundamentally, perhaps, we need co revisit our expectations of marriage and family life. The difference between previous generations and ours, writes Suanne Kelman, is our expecracion that the world owes us uninterrupted happiness.n In short, our vision of the family is not realistic. Instead of "models of couples making their way through each stage of life," we have "enormous concentration on courcship and romance," as popularized q6 THE BAHA'f WORLD 2003-2004

in Hollywood movies and television shows, for example. She laments, "1 wish that Westerners would renounce their delusion that they can be happy all the time, and learn to deal with the less-than-perfect families they have," living with "restraint and kindness and intelligence" within their choices. 24 Another necessary attitudinal change is the very "notion of manhood," so that men will be encouraged "to be active parents and share at home. "25 At the policy-making level, many commentators recommend that governmental policies adversely affecting families with children receive closer scrutiny before their adoption and implementation. Workplace policies also need what Hochschild calls "humane" adaptation to the reality that in most families two parents work outside the home and are also responsible for domestic duties, including childcare. Policies supporting greater involvement of fathers in their children's care would include flexible working hours, permanent pare-time work and job-sharing, a compressed work week, work based in the home, and paid family leaves for the birth of children or care of sick ones, and ocher sicuarions. More ambitious plans might include convenient, affordable housing and even community-based laundry and meal services. In shore, policies supporting marriage, including the provision of marriage and family counseling, need enhancing. 26 But many of these suggestions are reactive means for dealing with the crisis; while they are certainly needed, a constructive, proactive approach is also imperative. As David Popenoe puts it, "public facilities and services alone ... cannot hale the decline of families ... the family must also be nurtured and sustained as a thing of value through the moral suasion of cultural, inrellecrual, and political leaders." While governments should certainly safeguard rhe rights of all of their citizens, they should nor "downgrade the ideal of the nuclear family," because "[i]n an egalitarian society the protection of minority life-styles is imporranc, but good family life is something on which every society depends for its very existence. "27 Ir now appears that hard sciencific data are bearing out such calls for strong family life. Evidence published in a recent report tided Hardwired to Connect, by the Commission on Children at Risk, 28 cites findings in the field of neuroscience that children are born needing (or "hardwired" for) deep connections with others and WORLD WATCH 177

seeking moral meaning in rheir lives. The report attribuces increasing emotional and mental problems in American children and youth, including rising suicide rares, to a lack of connectedness co other people and a lack of "moral and spiricual meaning" in their lives. The rather unusual consequence of this study is char scientiscs and experts on children's health have joined forces to urge char serious attention be given ro "young people's moral, spiritual, and religious needs." In its report, rhe Commission stresses the imporrance in children's developmem of what it terms "auchoricarive communicies"-"groups of people who are commirred co one another over rime and who model and pass on at lease pare of what ir means co be a good person and live a good life." Lacking these-which begin with the family, bur also include religious and civil groups-children's development is warped. 29 Baha'f families live in this same difficult environment and arc coping with the same stresses char other families face. Their advantage, however, is a disrincc vision of the nature, purpose, and functioning of the family. From a Baha'i perspective, the importance of the family lies primarily in rhe fact chat it is che basic building block of society. The Baha'f writings scare chat "human evolution ... had its earliest beginnings in the birch of family life" 30 and eventually expanded co encompass rhe tribe, che city-state, and the nation-state. Because of its role as the basic social unit, the family's health has a direct impact on the well-being of the wider community and the state as a whole. Baha'fs, then, regard che cohesion of the family as virally important and believe char chis condition develops in a marriage char is builc on harmony and unity. While a couple's relationship should spring from attraction and affection ('Abdu'l-Bal1a says, "first thou must choose one who is pleasing co thee" 31 ), there must be more. 'Abdu'l-Baha continues, "Saha'{ marriage is the commitment of the cwo parries one co the ocher, and their mutual arcachmenc of mind and heart. " In preparing co build a lasting commitment, the couple must "become thoroughly acquainted" with each ocher's character, finding common purpose in the goal of becoming "loving companions and comrades" throughout their earthly lives and beyond. '! ", THE BAHA I WORLD 2003-2004

Thus, rhe couple begins marriage on a unified spiritual basis, taking them beyond the ephemeral notions of romantic love and courtship char are popularized in the Western media, and away from practices of arranged marriages common in other cultures. Furthermore, in order for Baha'i marriage to take place, the partners must receive their parents' consent. Ir is a law designed "to strengthen the social fabric, to knit closer the ties of the home, to place a certain gratitude and respect in the hearts of the children for those who have given them life and sent their souls out on the eternal journey towards their Creator."33 Thus, the importance of family unity is stressed from rhe outset of a couple's life together, providing them with a wellspring of support from their extended family. For Baha'ls marriage is both a social and a moral relationship. While marriage is not obligatory, ic is beneficial; Baha'u'llah has called it "a fortress for well being and salvation"34 and has indicated that this commitment is the basis of a sound family life chat will, in cum, form the foundation for the structure and perpetuation of society in this day. Furthermore, Baha'u'llah has provided clear and explicit guidance about the parameters of this institution. First, He identified one of the primary purposes of marriage as procreation. "Enter into wedlock, 0 people," He said, "that ye may bring forth one who will make mention of Me amid My servants. This is My bidding unto you; hold fast to it as an assistance to yourselves." 35 For chis reason, Shoghi Effendi elaborates: "Marriage is thus, according to the Baha'i Teachings, primarily a social and moral act. Ir has purpose which transcends the immediate personal needs and interests of the parties."36 While "self-fulfillment" within marriage is certainly not disparaged by Baha' Is, ic is not seen as the relationship's primary purpose, and both partners recognize that there may well be times within their married life when they must sacrifice their individual wanes and desires for the good of the entire unit. Tlie Baha'i teachings scare explicitly that the institution of marriage serves as a place for "the proper use of the sex instinct," which is "the natural right of every individual,"37 that marriage should take place only between men and women, and that men and women should confine their sexual relationship to marriage-"Before marriage absolutely chaste, after marriage absolutely faithful to one's chosen companion. Faithful in all sexual acts, faithful in word and WORLD WATCH 179

in deed.'' JS The cruse chat is established between thl: couple through chis fundamental expression ofloyalcy adds m:menJous srrengch ro their relationship. 'Abdu'l-Baha placed grcar importance on parcnring, urging mothers and fachers to guide rhcir children "unco those things which lead m everlasting honor" l'J an<l to strive after high ide.ils. Parencs are responsible for educating their children not only maccrially, so chat chcy will be equipped co earn a living and concribu1e to che progress of humanity, but also morally, so char they will grow to live upright lives. '.Abdu'l-Baha sap. "All the virtues must be caught che family.'"10 ln particular, che aspiration to ser\'e ochers permcaces borh Bah.i'f community and family life; service is considered co be the highest scarion one can attain, and parents accempc lO inculcate chis \•alue in rheir children from an early age. In the "very special kind of community" that is a family, 11 all members have righcs ,md n:sponsibilicies. but che family's unity muse .1lso be preserved. 'Abdu'l-Bah:i urges: The inregriry of the family bond muse be constantly comidercd, and rhe rights of the individual members must not be cransgrc~sed. The rights of the son, che facher, the mocher- none of chem muse be transgressed, none of chem muse be arbitrary. Just as the son ha~ ccrrain obligations co his father, the focher, likewise, has cert.tin obligations co his son. The molher, lhe sister, and ocher member~ of the household have their cenain prerogatives. All these righrs and prerogacives musr be conserved, )'Ct rhe unicy of the family must be suscained. The injury of one shall be considered rhe injury of all; the comforr of each, che comforr of all; rhe honor of one, che honor of all. 42 Achieving .rnJ maintaining this delic:lce balance between individual rights and family unity is crucial. We have previously seen Hossain D<rnesh's clas~ificacions of rhe authoritarian or power-based and chc permissive or indulgem models of family life.:. The Baha'f family ideal could be dcsc.:ribcd as the inregraccJ or unicy-based model of family life. Danesh characccrizes this model .1s being consrrucced on che basis of uniry. promoring equalicy and mulllalicy between husband and wife, and observing rhe rights and responsibilities of all famil) membcrs. He writes, "In 180 THE BAHA'f WORLD 2003-2004

these families, the power- and indulgence-based practices of control, competition, and excessive individualism and independence give way ro those of equality, cooperation, universality, and inrerdependence."43 Danesh sees the necessity of humanity evolving ro the point where this type of family becomes the norm. The benefits of such functioning, and the perils of the opposite, are captured in the following words of 'Abdu'l-Baha: "If love and agreement are manifest in a single fami ly, that family will advance, become illumined and spiritual; but if enmity and hatred exist within it, destruction and dispersion are inevirable."44 'Abdu'l-Baha also outlines the material benefits, as well as the moral and spiritual ones, that accrue ro the family if it is unified: Nore ye how easily, where unity existeth in a given family, the affairs of that family are conducted; what progress the members of that family make, how they prosper in the world. Their concerns are in order, they enjoy comfort and tranquillity, they are secure, their position is assured, they come to be envied by all. Such a family bur addeth ro its stature and its lasting honor, as day succeedeth day. 45 An important element contributing to family unity and its successful functioning is the principle of the equality of men and women. Equality of the sexes is manifested through the practice of consultation, adherence ro the principle of justice, respectful behavior, and striving to embody high moral standards. Violence against and abuse of women and children is condemned in the strongest rerms. 46 Baha'u'llah writes that just as men "do nor allow themselves to be the object of cruelty and transgression, in like manner they should nor allow such tyranny to visit the handmaidens of God." 47 Furthermore, the Universal House of Justice has explicitly stated, "No Baha'i husband should ever beat his wife, or subject her to any form of cruel treatment; to do so would be an unacceptable abuse of the marriage relationship and contrary to the teachings of Baha'u'llah. "48 And with regard to the protection of children in the Baha'i community, the House ofJustice writes, "Baha'i institutions must be uncompromising and vigilant in their commitment to the protection of the children encrusted to their care." 49 Neither beating WORLD WATCH 181

nor vilifying a child is permissible, because it is a violation of his righrs and, in che words of f\bdu'l-Baha, his character "will be totally perverted if he be subjected co blows or verbal abuse."50 In Baha'i families. parents are enjoined co educate their children. Girls are co receive rhe same educarion as boys-and, furthermore, they arc co be given prioriry, should ic prove impossible for the parents co provide for the education of borh cheir sons and daughters. Bahfu'llah clarifies thar this preference is due co che mother's role as che primary educator of the child ren. Clearly, if she is ignorant, she will raise ignorant children, and if she is educated, she will not perpetuate ignorance and superstition in the next generation. This reaching indicates che high value accorded co mothering in che Baha'i writings, bur ic does not preclude the role of the father in child rearing; boch parents are enjoined co be actively involved in the training of cheir children and in family life. The principle of equality demands that husband and wife share che work and ducies wichin che home. ~ 1 Because of che dose relationship berween che family and sociery as a whole, che principle of equaliry of che sexes holds wide-ranging significrnce. ldencifying full equaliry as a prercquisitt> for che achievement of world peace, che Universal l louse ofJustice ha~ scared, "The denial of such equali ry perpetrates an injustice against one half of che world's population and promoces in men harmful accicudes and habits chat arc carried from che family co che workplace, co political life, and ulcimaccly co incernacional relations." ' Recognizing che interconnectedness of the actions wichin che family and in the wider sociery, Baha'ls certainly do not see che nuclear family functioning in isolation. 'Abdu'l-Baha says, "Consider che harmful effect of discord and dissension in a family; chen reflect upon chc favors and blessings which descend upon that family when uniry exiscs among ics various members." He chen broadens che view, exclaiming. "What incalculable benefits and blessings would descend upon the greac human family if uniry and brotherhood were escablished!"s3 Bahf {families seek co promou.: chis ideal ac boch che micro and chc macro levels, with support from Bahfl insticurions, rhe Bahf ( communiry icself, and in partnership wirh ocher "auchorirative communirics." In che process they share learning about healchy family life and ch ild-rearing practices, wich the knowledge rhac in rime THE BAHA'f WORLD 2003-2004

the children they raise will grow up and exert an effect on society, for good or for ill, with the arcicudes rhey have acquired. Ir is clear, then, that, for Baha'fs, rhe effort to create harmonious family life carries significance far beyond rhe confines of the family itself. In the world, as in the family, unity is imperative for progress to occur. 'Abdu'l-Baha says:

Compare the nations of the world to the members of a family. A family is a nation in miniature. Simply enlarge the circle of rhe household and you have the nation. Enlarge the circle of nations, and you have all humanity. The conditions surrounding rhe family surround the nation. The happenings in the family are the happenings in the life of the nation. Would it add to the progress and advancement of a family if dissensions should arise among its members, all fighting, pillaging each ocher, jealous and revengeful of injury, seeking selfish advantage? Nay, this would be the cause of rhe effacement of progress and advancement. So it is in the great family of nations, for nations are but an aggregate of families. 54 The Baha'i community is virally concerned with nurturing strong families char base their actions on rhe Faith's spiritual principles and teachings, in the conviction that this will lead eventually to a healthier, more vibrant culture. Everywhere in the world, whether in developed or developing societies, robust families are equipped to concribute more effectively to borh the social and the economic development of the entire community and co pursue rhe goal of prosperity in its most complete sense-the full development of each family and community member's God-given capacities, to contribute to the good of all. In this way, Baha'fs believe, families will mold the sturdy, durable building blocks of an "an ever-advancing civilization. "55

NOTF.S

Betry Career and Monica McGoldrick, The fapanded Family Life Cycle: Individual, Family, and Social Perspectives, 3rd ed. (Bosron: AJlyn and Bacon, 1999), pp. xv-xvi. 2 Ernesc W. Burgess, ciced in Chriscopher Lasch, "The Family as a Haven in a Heartless World," in Family in Transition: Rethinking Marriage, Sexuality. WORLD WATCH

Child Rearing and Family Organization. Arlene Skolnick and Jerome H. Skolnick, ed)., 3rd ed. (Boston: Liccle, Brown and Co .. 1980), p. 87. J David Popenoe, Disturbmg the Nest: Family Ch1111gr tlfld Decline in Modern Socmus. Social Institutions and Social Change Series. Peter H. Rossi, Michael U!ieem, and James 0. Wright, eds. (New York: Aldinc de Gruyrer, 1988), p. 32.9. ~ Lasch, pp. 81-82. ~ Talcott Parsons, cited in Lasch, p. 89. Suanne Kelman, All in the Family: A Cultural Histo1y ofFamily Life (Toromo: Viking, 1998), p. 296. ' Popenoe, pp. u8-19. See also Kelman, p. 282, and Lasch, p. 83, for a discussion of rhe facrors conrributing ro rhe decline of the modern family. See Dawn K. Smith, "Facing rhe Global HTVIAtoS Fpidemic: A Baha'i Perspective," in The Bahd'I World2002-2003 (Haifu.: World Centre Publications, 2004), pp. '79-97· q See Popcnoe, p. 308, and Carrer and McGoldrick, p. 3. Hossain B. Danesh, The Violence Free Family: Bwlding Block ofa Peaceful Civiliuaion (Ouawa: Baha'i Studies Publications, 1995), pp. 12- 13. Career and McGoldrick, p. IO. Popenoc, p. 309. Arlie Ru~ell Hoch:.child, with Anne Machung, The Second Shi.ft (New York: Viking, 1989; Quill, 2002), p. r2. Ibid. Ibid. Ibid., p. i.15. Ibid., p. i82. Paul R. Amato and Alan Booth, A Generation at Risk: Crowmg Up in an Era ofFamily Uphenvrtl (Cambridge: Harvard University Press, 1997), p. r8. Popenoe, p. 330. One indicaror of chis developmenr, Popenoc conrends, is rhac there is no ideological ancitht:sis for individualism. To fill the vacuum, he proposes che rerm "familism" (Popenoe, pp. j2.8-29). Amato and Booch, p. 12. Danesh, p. 16. :u See Amaro and Booth, pp. 20 and 228-30. 23 Kelman, p. 297. Kelman, pp. 298-99. ~ Hochschild, p. 13. For a full discussion of these points, see Amato and Booth, pp. 234-37 and p. 239, and 1lochschild, pp. i2-c3. Popenoe, pp. 340-4r. The Commission on Chi ldren ar Risk was cosponsored by the YMCA of rhe USA, the Darrmourh Medical School, and the lruriruce for American Values. THE BAHA'f WORLD 2003-2004

The objeccives of che lnscituce for American Values, as staced on its Web sire ac hrrp://www.americanvalues.org/, are as follows: To offer proposals for strengthening marriage and co help lead a marriage renewal movemenc. Through a new journal, Family Scholars, ro critique and improve scholarly research and wricing on the family. To examine rhe social and moral-spiritual foundarions of child well-being. 'fo examine rhe economic and moral-spiritual consequences of divorce. To put the scacus and furure of motherhood on che public agenda. To offer leadership for a movemenr for responsible facherhood. To develop, with Muslim and other scholars, an incernacional public appeal on rhe human person and civil sociery. Sec hcrp://www.americanvalues.org/html/hardwired.html for the Executive Summary of Hardwired to Connect. ~ Another rccenc volume, cicled Born to Buy: The Commercialized Child and the New Consumer Culture. by Juliet B. Schor, concludes chat consumer involvemenc is a direct cause of unprecedenced levels of anxiery and depression in children. In face, Schor found char children and youch today score. on average. as high on anxie1:y scales as children wich psychiacric disorder~ back in 195..... Through media advertising and sponsorship partnerships wirh public schools and rrusred social organi1.a.cions, adverrisers now rarger children as young as three years of age. (See "Are hip rots heading for crouble?" in rhe Globe and Mail [Toronco], 25 September 2.004, f8.) Such findings as chose of Schor and the Commission on Children ac Risk can only provide a catalyse for bolsrering supporc of che family and other social organizations co support children's healrhy devclopmenc. • Shoghi Effendi, The World Order of Bahd'u1/ah: Selected Letters, 2nd rev.

ed. (Wilmecte, IL: Baha'f Publishing Trust, r993), p. 4-3· 11 'Abdu'l-Baha, Selections from the iVrilings of 'Abdu1-BttlJ1i (Wilmerce, 11.:

Baha'i Publishing Trust, 1997), p. 125. Ibid. n Baha'u'llah, The Kitdb-i-Aqdas: The Most Holy Book (Wilmerce, u.: Bah.re Publishing Trust, 1993), Notes, no. 92, pp. 207-08. ~ Baha'u'llah, Baha'i Praym: A Selection of PMym Revettled by Bahd'u1/ah, the Bdb, and 'Abdu'l-Bahd (Wilmcne, 11: Baha'i Publishing Trust, 2003), p. 105. l ' Bal1ci'u'Uah, The Kitdb-i-Aqdas, para. 63. p. 41.

.iu From a letter wriccen on behalf of Shoghi Effendi lo an tndividual believer,

14 October 1935; in Lights of Guidance: A Bahtf'I Refermre File, compiled by Helen Hornby, 6ch ed. (New Delhi: Bahi'f Publishing Trust, 1996), p. 345· WORLD WATCH

r From a lercer wriccen on behalf of Shoghi Effendi to an individual believer, 5 Sepcember 1938, cited in Messages from the Universal House ofjustice, l963-r986 (Wilmetce, JL: Baha'i Publishing Trust, 1996), p. 233. From a leccer written on behalf of Shoghi Effendi co an individual believer, 28 Seprember 1941; cired in Messages from the Univmal House ofJustice, !963-1986. p. 233. JY 'Abdu'l-Baha, Select10ns from the Writings of'Abdu'l-Bahd, p. 134-

40 Ciced in a letcer wricren on behalf of che Universal House ofJuscicc 10 the National Spirirual Assembly of New Zealand, 28 December r980, in lights ofGuidance, p. 218. i i fbid. 'Abdu'l-Raha, The Promulgation of Universal Peace: Talks De/foered by 'Abdu1-Bahti during His Visit to the United States and Canada in 1912, rev. ed. (Wilmene, u.: Baha'f Publishing Trust, 1995), p. 168. ' Danesh. p. 19. "" 'Abdu'l-IhhJ, The Promulgation ofUnivmal Peace, pp. 1+4-45· 'Abdu'l-Baha, Selecttons from the Writings of :Abdu'l-Balul, p. 292. See Michael Penn's essay, "Inner Enlighcenmem, Moral Refinement and Jusrice: Ancidoces co Domestic Violence," on pp. 143-68 of chis volume. Baha'u'llah, cited in a Jeerer from che Universal House of Justice, Deparrmenc of the Secretariac, co an individual, 24 January r993. on the subjecL of violence against women and sexual abuse. ~ Ibid. '> Ibid . ~0 'Abdu'l-Baha, Selections .ft-om the Writings of:Abdu1-Bahd, p. 132. ~· See, for example, The Bahd '!World 1996-97 (Haifa: World Cencre Publicacions, 1998), pp. i.94-97, for a repon on Baha'f elTorts to promote equal participation by men and women in family life in the "Traditional Media as Change Agenc" project in Cameroon. ~! The Universal House of Juscice, The Promise of World Petue (Haifa: Baha'i World Ccncre, 1985), pp. 11-12. ~ 'Abdu'l-Baha, The Promulgation of Univmal Peace, p. 230.

~ lbid., p. 157· \~ Baha'u'lla.h, Gleanings from the Wnti11gs ofBahd'utldh (Wilmerce, IL: Baha'f Publishing Trust, r983), p. 215. Towards a Purposeful Beauty REFLECTING ON AND LEARNING FROM THE HOUSES OF WORSHIP

Charles Boyle offers 11 perspective on the sign ificanu of Bnhd '[ Houses of Worship rmd their relationship to other sacred architecture.

T he French wricer ScendhaJ defines beaury as "che promise of happiness." le is an evocarive idea, and one enrirely resonanr wich che architecture associaced wich the Bahff community, for Bah.i'u'llah declares His inceresc in che "happiness of che nacions," 1 and His is a religion concerned ar irs very essence wich beauty. Notable among che cides given co Baha'u'llah was "che Blessed Beaury"-Jamal-i-Mubarak, a ride in which 'Abdu'l-Baha cojoined che craditional tide of Persian nobility wirh rhe Arabic word for beauty to create a new expression for rhe way His Father and the Auchor of rhe Fairh should be regarded. And it muse be remembered that at the oursec of His Revelation, when Baha'u'Uah lay in chains in the loachsome depchs of the Sfy:ih Chai (the Black Pie) in Tehran, che figure of "che Maid of Heaven" appeared co Him wich the first intimations of His mission as che Promised One of aJJ the ages, describing Him ro humaniry as "che Beaury of God amongst you, ... could ye bur understand. " 2 'Abdu'l-Baha once remarked rhac "Divine chings are too deep co be expressed by common words." 3 If we reflect in this conrexr on che French auchor and philosopher Ernest Dimner's scaremcnr chat ''A.rchirecrurc, of all the arcs, is the one which aces the most slowly, 188 THE BAHA'f WORLD 2003-2004

bur the most surely, on the soul," ir becomes clear that the Houses of Worship erected by the Baha'f community are designed ro amacr the heart and stir the soul. They stand as physical embodiments of purposeful beauty. "O people of the world!" is Baha'u'llah's call in the Kitab-i- Aqdas, "Build ye houses of worship throughout the lands in the name of Him Who is the Lord of all religions. Make them as perfect as is possible in the world of being, and adorn them with that which befineth them, nor with images and effigies. Then, with radiance and joy, celebrate therein the praise of your Lord, the Most Compassionate. Verily, by His remembrance rhe eye is cheered and the heart is filled with Light."4 The House of Worship, also known as the Mashriqu'l-Adhkar, 5 will in time include the following satellite bodies: a hospital, schools and a university, a home for the poor, an orphanage, and a guesthouse. 6 Colleccively these institutions express a commitment to prayer and community service. As yet, the Baha'i community is still in its infancy, and che ocher dependencies have nor yet emerged. When Shoghi Effendi was occasionaJly asked ro respond to suggestions that it was rime ro build a university or a school, he would generally decline on the basis that the time was nor yet right; the community and its inscicucions required building up first. Perhaps in like manner the House ofWorship must precede rhe other "dependencies," for when communities have established appropriate patrerns of regular worship, they will also have matured to the level where such institutions can be made a reality. The seven Temples thus far constructed, together with an eighth whose design work is presently underway, will complete Shoghi Effendi's original plan ro provide, initially, a Baha'( House of Worship, or "Mother Temple," on each continent. While sires have been secured for some 120 additional Houses of Worship around the globe,-these will serve the progressively more parochial needs of the community. Mose recendy, sires for Houses of Worship have been secured in Vanuaru and Hungary. Sometimes described as "gifts" to the wider community, being open for the purpose of worship to people of all faith traditions and to those with none, they are "signature" buildings: they are iconic, representative of the Faith, and serve as a public interface between the TOWARDS A PURPOSEFUL BEAUTY

wider communicy and the Faith itself. They chus achieve a broader purpose than serving simply as venues for communal worship. As outwardly comparable as their functions may be, there are fundamental differences between the Bahff House of Worship and che church, mosque, synagogue, or temple. Notwithstanding that all provide venues for communal worship, rhe House of Worship secs aside che alcar and axial requirements for che liturgical rituals of many Christian churches; it does nor provide che point of focus of che min bar in the Islamic mosque or the ark in che Jewish synagogue; and it hoses neither altar nor objects incended as the focus within Buddhist, Hindu, and ocher temples. Rather than guiding rhe visitor cowards a more inward-looking medication through riruals incended co reinforce an exclusive association with chat particular Faith, the Baha'f House of Worship encourages spiritual reflection rather than congregational practice. Indeed, many visitors are surprised co find no alcar or ocher familiar object upon which they can center their devotion. Buildings communicate their purpose in pare through familiarity: we expect a house to be a house because ir looks like a house, and noc a shop or a factory. Likewise we expecc a House of Worship co be a House of Worship because it looks to us how we chink one ought to look. This does not mean chat one cannot say prayers in a factory, or chat there is a fixed idea of how such a building should look, but rather rhac condicions are beccer suiced for worship in a place purposefully so designed, and chat knowledge of its purpose and anticipation of the venue help to prepare one for worship. A place of worship must, of course, provide a suitable space for che worshiper co reach a state of communion, however chac may be defined. While it is possible co do chis outside, generally some form of shelter is provided, and while char shelter will likely have a roof, walls, and a floor, we can envision one form of shelter to be "beccer" than another. Therefore, we can seek co create the "besc" form of our own choosing for ic. The oldest known definition of what might constitute "besr" in architecture is char puc forward in the first century BC by the Roman engineer and architect Marcus Vicruvius Pollio, known co history as Vicruvius. Virruvius' De Architectura, translated in the seventeenth century and known today as the Ten Books ofArchitecture, scares char THE BAHA'I WORLD 2003-2004

the qualicy depends on rhe social relevance of the arrisr's work, nor on che workmanship of the work icself, and char "well building had1 ch rec conditions: firmness, commodicy, and dclight"--qualicies rcforring respecrively LO Slrengrh, correct planning, and appearance. le is the rhird of these qualiries, rhe "dclighr," char distinguishes archiceccure from mere building, for archiceccure (in chis case "reli gious" archirecrure, che term by which ir is collectively referred co) can elicit an emotional response-be it through soaring cathedral columns rhar draw one's rhoughcs heavenward, che call ro silence char accompanies che cavernous volume of che mosque, rhe rranquil elegance and repose of a Renaissance chapel. or a shafr of glorious light that penetrates even rhe masc scygian gloom-and so inspire the choughcs, cheer rhe heart, and uplift rhe spirits of the worshiper. Returning ro Dimnec's statement about architecture acting slowly bur surely upon the soul. one can also see this idea in the beautifully elegiac words of 'Abdu'l-BahJ: "The blessings of Bah:i'u'llah are a shoreless sea, and even life everlasting is only a dewdrop cherefrom. The waves of char sea are cominually lapping against che heans of the friends, and from rhosc waves there come incimacions of the spirir and ardent pulsings of rhe soul, unril che hearc gived1 way, and willing or nor, rurnerh humbly in prayer unro the Kingdom of the Lord. "8 Whac, then, is the parcicular form char chese Houses of Worship have caken, ro acc upon the soul? The firsr Baha'f House of Worship, built in Ashkhabad, Russian llirkescan, was completed in 1903. Wich a design overseen by J\bdu'l- Baha, ir emulaccd me form of a mosque wirh a cenrral prayer hall with a dome and minarecs. However, che main prayer hall had nine sides, rather than che usual cighc. The need for nine doors was noc paramounr at Ashkabad; Lhe Aoor plan indtcates char there was one principal encrance. There were, however, nine avenues, nine gardens, and nine founcains. 9 Grer taken over by chc Soviet auchoriries and damaged in an earthquake in 1948, this firsc Baha'i House of Worship was subsequently demolished. Bur in ics shore lift:, ncws of irs cxim:nce had reached che Baha'£s in the Chicago area, who then sought me approval of 'Abdu'l-Bah:i co conscrucr a similar building there. In the spring of 1907, Corrine Knighc True returned from rhc Holy Land carrying the blessings and inscrucrions of 'Abdu'l-Baha TOWARDS A PURPOSEFUL BEAUTY

tha[ such a strucrure should be circular in plan, with nine sides. 10 No explici[ reference was made ro a dome, and indeed guidance was subsequently received from the Guardian that "there is nothing in the reaching requiring one dome for the building, in facr, any dome. fr is of course more beauriful, generally to have a dome, or even domes, bur tha[ is nor a necessary requirement of rhe Temple." As to the question of doors, the lercer went on to scare clearly, "Likewise the Guardian indicates, it is not essemial thaL there be nine doors. The real requisite is that the building should be circular in shape, having nine sides; that there should be nine gardens, walks, etc.'' 11 Asidt• from these few requirements, rhe architect of a Bahff House of Worship is free to design a scrucrure he or she sees as beficting "the dawning place of the remembrance of God." Nevertheless. the composition of dome, drum, and plinth has been cenrral to the development of some of the mosc highly regarded examples of later classical architecrure of the Renaissance, so ir is not surprising that this has formed a starring model on which most of the Houses of Worship to date have been developed . .,

The House of Worship in .Ashkhabad, Russian Turkestan. THE BAHA f WORLD 2003- 2004

In simple terms, a dome is an efficient and economic way ro provide a roof over as large a floor area as possible. The Hagia Sofia church builc by the Roman emperor Justinian in the sixth century AD in Istanbul was, in its rime, the largest church in the world, with its vast floor below a giant dome. Eight hundred years later it was taken over by Ocroman Sultan Mehmet 11 and, just as the mosque would serve as a model for Ashkhabad, Hagia Sofia became a model for future mosques including char of Suleiman, also in Istanbul, which was begun in 1550 by his prodigious architect Sinan. The earliest Christians typically met in their own homes and ocher small buildings, but as the faith grew, so, too, did their need for larger buildings. Limited as they were ro barrel-vaulted and trussed roofs, ic was initially easier co extend along the axis and then provide another axis at right angles to the first, satisfying the need for additional space and imitating the plan form of the cross. Where che two axes crossed became a large space with a dome above. The technical difficulties of imposing a round dome over a square box below were nor really resolved until Sinan developed the triangular shaped "pendenrive" for the Mosque of Suleiman; with chis, the main technical hurdles were overcome. Thus che dome became a major archiceccural feature of boch Christian and Islamic religious structures. The church did not evolve into chat shape deliberately as an emulation of the cross, but gradually because of technology and planning solutions, and the mosque, in pare, through emulating the church. In Hinduism, temples typically recreate stories from Hindu mythology, with Ankor Wac in Cambodia, for example, being a recreation of Mount Meru, while Buddhist temples commonly cake the form of a "srupa, " 13 which has gradually evolved inco the pagoda in China and Korea and is the domed form of temple associated with that faith. The first Baha'f House of Worship in the West was designed by French-Canadian architect Louis Bourgeois. Though intricate in its details, it is at heart a relatively conservative building: an ornate and richly embellished dome, drum, and plinth on a platform in the classic model, which would have been adopted as the epitome of architectural caste at the time. The structure's ornamentation incorporates icons and motifs from many of the world's religious traditions, re.fleecing Bourgeois' goal to create a symbol of the Baha'f TOWARDS A PURPOSEFUL BEAUTY 193

The House of Wltm hip in Wilm#te, JL/inois, USA.

Faith and a building that welcomed people of all backgrounds. In explaining his inspiration for the design, he drew a parallel between architecture and religion: All the teachings char have held che minds of men and ennobled them are found co be very much alike in essence.... As religion, so it is wich archiceccure. If you resolve the different architectural systems co their idealistic basis, laying aside all extreme forms, you will see they harmonize so perfeccly that they can be blended without one discordant note. 1-1 Locared near Chicago, in Wilmette, Illinois, USA, the House of Worship is also notable as d1e first building in the United States to be built using precasc concrete technology, and it innovated new techniques and working relations between architect and builder. Taking 194 THE BAH.ff WORl.O 2003- 2004

'!11e House of Worship in Kampala, Ugt1ndt1.

!he House of Worship in Sydne;•. Awtralia. TOWARDS A PURPOSEFUL BF.AUTY 195

some 50 years ro com piece, irs consrrucrion was itsdr u baromerer of rhe development of che Faith in rhe United Scates, giving weight co 'Abdu'l-Bah.i's words that ic was "che greatest affair and the most important matter" before che Baha'i community of that day. 15 The Baha'i I louse of Worship in Kampala, Uganda, is sometimes viewed as echoing the form of the rraditional houses of the region, though chis is perhaps ro undersrate its design, whic:h was developed from an outline prepared b} Shoghi Effendi .md Ch.tries Mason Remey by an archirecr familiar with the climacic con<lirions of Hawaii. However, a wide portico \.\'as added around the base co provide additional and efTeccive shelrer from rhc occasional driving rains Jcross ics hilltop sire. Because this porch overshadows che ground level windows and doors, it creates a darker interior at the floor level, which reminds one of che feeling of the deep shelter and protection within rhe traditional round houses of the region-a feeling enhanced by the shafts of light streaming down through the colored glas and the blue, green, and gold decorations of the drum and dome above. Working from an outline design prepared for the Sydney, Aus rralia, House of\'qorship by Charles Mason Remey, project an.:hitect John Brog.rn explored the idea of incorporating various familiar icons in the work as had Louis Bourgeois, bur sec them aside in favor of allowing the shape of the building itself ro establish its own idenrity. 16 Ocher than the tr,teery windows and doors, rhe building presents an understated addition co the skyline. Mr. Brogan innovated a method ro include a crushed white quartz into the surface of the prccasc concrete panels med for che dome and drum co meet expressed requirements for a useful life of 1,000 years, with low maimcnance. The building remains a brilliant white in contrast co the lush green of che surrounding forest, the brilliant blue of chc: ocean be} ond, and the rich can color of che earth. The lase of the '[emple designs overseen by chc Guardian was chac for the ·JCmple in l.angenhain, Germany. A more modern concept than its sister Temples. ics sleek lines and minimal ornamentation reference the archireccure of post-War Europe. Though chc project faced initial delays due co opposition from church groups. the building has been so well accepted that in 1987 the State Govcrnme111 THE BAHA'f WORLD 2003-2004

of Hesse listed the House of Worship as a building of "culrural significance." In Panama, meanwhile, the building deliberately incorporated decorative motifs from the Mayan people into che radial walls of the pl inch co cie rhe building ro the archircccural rradirions of che region , char ic might more easily be incegraced into che culcural landscape. Local architecture is a direct point of reference in Apia, Samoa, where rhe call, rounded roofs of rhe local "fale" 1" are raised above open sided walls framed by supporting columns that maximize airflow. Hossein Amanat employed a crushed whice aggregate, available only from the tiny island of Niue, mixed with a whice cement from Japan co ensure the dome would require minimal maintenance and would form a strong impression againsr che land, sea, and sky. The entrances are decorated above wich local timber panels inscribed '"·ich quotations from the Baha'{ writings.

The House of Worship in Langenhnin, Gemzany. TOWARDS A PURPOSEFUL BEAUTY 197

The House o/Worsh;p overlooking Panama City, Panama.

In New Delhi, India, the architect has created a highly emblerna(ic building which is in itself an entire icon-a lotus, symbol of spiritual truth and purity in Hindu and Buddhist scriptures and mythology-and one that is immediately recognizable as a place of spiritual imporr. Here che dome and drum have been replaced by the form of a lotus flower seemingly floating on pools of water and a plinth the color of the earth. It is not surprising that the building now amaccs more visitors every year than che Taj Mahal, itself a building which 'Abdu'l-Baha regarded as a model of refined beaury. 18 We can observe from these examples a pattern of emergence and development: from the direct emulation of the mosque at Ashkhabad to the classic model and beaux arcs embellishments at Wilmette; from there via rhe understated and cul rurally nonthreatening suucrures in Sydney and Langenhain co the statements of cultural participation in Kampala, Panama, and Samoa, to the more assertive contributions ro the culmral and spirimal landscape in New Delhi. And now the Bah:i'f community is ready co embark on the construction of a House of Worship in Chile. THE BAJ-IA'f WORLD 2003-2004

The House of Worship in Apia, Samoa.

To this point, the architectural achievements within the Baha'i community borrowed from the past, augmenting, developing, and updating familiar icons in an evolutionary way. But the design proposed for Santiago can be seen to reAect another stage in the development of the Faith, marking a step from childhood into at least young adulthood. As children grow, their experience of the world is largely chat which is caught and explained to them by chose around them, but as they leave childhood and enter their teens, they become self-aware and gradually learn to reflect and rely on their own experiences. So, coo, the Baha'f Faith may be seen co be setting aside its childhood. Increasingly, individuals and institutions no longer refer co experiences from the wider community, but rather look co their own experience within the Baha'f community itself co inform their actions and growth, whether in the development of study circles, social and economic development projects, consultation, or organizational methodologies. We are gradually becoming a reflective and learning community, moving away from the more conventional notion of a congregational community of leader and followers towards a community that embodies the ideal of universal participation. TOWARDS A PURPOSEFUL BEAUTY 199

The House of Worship m New Delhi, India.

fu an illustration of this development, the design of che House of Worship for Chile both acknowledges some of the ideas of previous Houses of Worship and yer also strikes out on irs own. Jn this design, as in previous temples, the idea of light serves as an allegory for spiritual truth an<l bestowal. In Kampala, light takes the form of a robust technicolor resonant with the richness of Africa; in Sydney, it falls as gentle lace onto the floor; in Langenhain, it is highly structured; in Panama, it hovers like a mysterious canopy overhead; in Samoa one can actually look up and see the sky itself through the dome; in New Delhi, it enters in great slabs from hidden planes and openings concealed within the geometry; and in Wilmerce, che dome itself was designed to emulate the movement of the stars. In Chile, however, the classic model of a dome atop a plinth is gone. Gone, too, arc rhe didactic symbols of Wilmette and a recognizable emblematic form; instead, the entire structure is co be one of translucent light passing through the walls themselves, inrimaring a blurring between the interior and the exterior, and conveying a proximity to the spiricual world. Giving form m such an allegory is only possible as a result of advances in computer technologies, as it 200 THE BAHA'f WORLD 2003-2004

was previously impossible co document such design and che required components using conventional orthogonal methods. 19 lnteresringly, rhe building embodies little if any association co the lineage of Chilean or Sou ch American culture. It is a remarkable design both for the complexity of irs structure and its expression of what it might mean to stand ac, or within, che interface berween che spirirual and material planes of existence. It has entirely shrugged off any reference to che past, ocher chan conforming with che requirements outlined by 'Abdu'l-Bal1a. Once again a Baha'f House of Worship is innovating new technologies and breaking new grow1d in collaboration between archirecc, engineer, and builder. The lace historian Lord Kenneth Clark said chat "we can cell more about a civilization from its architecture than from anything else ic leaves behind." We may thus look back on these past 100 or so years and observe, through the architectural development of che variou:i Baha'f Houses of Worship, the emergence of the Faich from obscurity, its gathering confidence, and increasing indications of its future concribution to civilization.

Mork/ ofthe House of Wonhip to be built m Santaigo, Chile. TOWARDS A PURPOSEFUL BEAUTY 2.01

NOTl:S

Word spoken co E.G . Browne, from his pen portrait of Baha'u'Uah, in J.E. faslcmom, Bahti'ul/Jh and the New Era, 5th rev. ed. (Wilmerre, 11.: Baha'i Publishing ·rrusc, 1980), pp. 39-40. • Shoghi Effendi. God H1Sm By (Wilmette, 11.: Baha'f Publishing Trusc, 1974). p. 102.. 'Abdu'l-Bah;\, 'Abdul-BtJhti in Londan: Addresses and Nous ofConnrsatiom (London: Saha'( Publishing "frusc, 1987), p. 80. Baha'u'ILih, The KitJb-i-Aqrlzs: The Most Holy Book (Wilmette, tL: Bahfi Publishing Trust, 1993), para. 31, p. 29. s Literally "the da\ ning-place of che praise of God." 6 'Abdu'l-Baha. Memorials of che Faithfi1/ (Wilmecce, IL: Baha'i Publishing

1rusc, r997), p. 20. Ic is fascinating co nocc that these qualities mirror the three cardinal vircues of power, truth, and bcaury as found in particular ac che heart of both the Hindu and Buddhist faichs. 'Abdu'l-Baha, Selections .from the Writings of 'Abdu'l-Bahd (WilmCLLe, 11.: BahJ'C Publishing "lrust, 1997), p. 202. ' l lippolyce Drc)fos. Une Institution Blhaie Le Madmqou1-AzkJr' [)' Achqdbad (Paris: Ernest Leroux. Ediceur, 1909), cited from hccp://www.bahaindcx.wm/ documents/A\hkabacl/world.hcml. The question of how a nine-sided building can be circular in shape is scmancic, for the intention of 'Abdu'l-Baha can be seen co relace to the ovt:rall form. Shoghi Effendi. 'The I ighr of Divine Guidance, vol. 1 (Hofheim, Germany: Baha'i Verlag. 1982), p. 2.12. See also Julie Badiee, An Earthly Pllmdi.fe: Bnhd 'I Houses of 1X'orship around the World (Oxford: George Ronald, 1992). In face, alchough u dome is noc an essential elemenc, the requirements specified by chc Universal House of Jusrice for che Hou~c of Wor,hip in Chile indudt:cl a dome of at leasr chirry meters in heighc. · • Sansk.ric: lie. "burial mound." Louis Bourgeois. quoccd in "Timeline: 1912-1921," The Dawning Puue: 5oth Annivmary of thr House of Worship, available at http://www.bahaiccmple .org/. ~ 'Abdu'l-Bah.i, 'fi1blm of 'Abdu'l-Bahd. vol. 1 (Chicago: B.1ha'i Publishing Sociery, 1909), p. 17. For furcher derails, see Bruce Whicmorc, '/JJr Dawning Place: 7Ju Builrling ofa Tempk. the Forging of the North Americ1111 Bahd 'i Community (Wilmcrcc, 1L: Baha'i Publishing Trust, 1984). Personal corrc\pondcnce wich John Brogan, son of the ard1irec1. Samoan: lie. "hou.,e.'' 202 THE BAHA'f WORLD 2003 -2004

18 For more about the Baha'f House of Wor:.hip in India, . ee Lady Sab1ha fom:r, "Geometry and che House of Worship" in Architectural Dmgn (Novcmbcr-Oc,ember i.004). 19 The de\ign ream had to crave! co California to learn how co documenr such

a complex scruccure ac Frank Gehry'.<. 3-n modelling studios, which he sec up in response co che needs of projects such as his museum in Bilbao. PROFILE: Tahirih Justice Center

"T hanks to you I can sleep wichout fear." So wrocc one clienc of che 'fahirih Justice Cencer (TJC) in the Washington. oc, area after the center had assisced her co obtain asylum in che United States. The leccer concinued, "Thanks co all your staff for your humanitarian support co help justice criumph in favor of women and girls throughout che world who are victims of rape, genical mucilacion, domescic violence, ere. May God bless you all!" Such hearcfclc responses are regular fare for che workers at the Tahirih Justice Cencer, which has helped some 4,000 people since opening in 1997-and has won 98 percenc of its cases co date. One mark of its success is char not one of its immigration cliencs has been forced co leave the us. The cencer was born of pressing need. In 1997 a young scudenc attorney, Lcili Miller-Muro, cook on che case of Fauziya Kassingja, a 17-year-old woman who ran away from her family in Togo before being forced co undergo female genical mucilacion (FGM) in preparation for a forced polygamous marriage. Upon arrival in che us. Ms. Kassingja was placed in detencion for more than 17 monchs by che Immigration and Naturalization Service (INS); her evcncual granting of asylum on appeal revolutionized asylum law in the us,

lOJ 204 THE BAHA f WORLD 2003-2004

rhrough irs rccognicion of FGM as gender-based persecution. Do They Hear You When You Cry?, rhe 1998 book based on Ms. Kassingja's scory, was a best-seller, and Ms. Miller-Muro used funds from it to establish the Tahirih Jusrice Center in order co assist others. At the basis of the center's work is the conviction thar society will not progress uncil full equality between women and men is achieved. lrs logo is an illustracion of a bird in flight, inspired by the following utterance of 'Abdu'l-Baha: The world of humanity is possessed of two wings: che male and the female. So long as these two wings are not equivalent in strength, the bird will not fly. Until womankind reaches the same degree as man, uncil she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity can nor wing ics way co heigh rs of real artainment. When rhe two wings ... become equivalent in strength, enjoying the same prerogacives, the Sight of man will be exceedingly lofty and extraordinary. 1 The specific mission of the center is "co enable women and girls who face gender-based violence co access justice." Ir is named for a Persian woman who lived during the nineteenth century and was a champion of women's rights as well as a renowned poet and Baha'f religious scholar. She traveled throughout her country, promoting women's emancipation and encouraging women ro oppose their own oppression. Perhaps her mosr dramaric ace was ro remove her veil-the symbol of rhac systematized oppression-in front of a conference of men in 1848. Only four years lacer, she was killed by the authorities. Her final words were, "You can kill me as soon as you like, but you cannot stop the emancipation of women." Leili Miller-Muro has worked hard in the light of Tcihirih's vision. The cencer cakes a holistic approach chat encompasses three broad" areas of support for women: legal representation for individual cases, public policy advocacy, and education and public outreach. In the first area, the TJC provides pro bona legal repre.sencacion for women co protect chem from incernacional human righcs abuses and co champion their rights. The center also arranges medical, social, and psychological counseling services for its clienrs, thus leading them cowards community resources chat will help them co live TAHIRIH JUSTICE CENTER 205

independent, safe, and healthy lives. In che second area of focus, staff and voluncccrs work co transform policies, develop regulacions, and set precedencs to promoce syscemacic change chat will protect women from violence. This can involve licigacion and stacucory and regulacory development as well as collaboration with government agencies and like-minded organizations. The third focus area involves public outreach accivicies ro educate rhe general public on issues such as FGM, us immigracion policy, and women's rights, via media coverage and lt:cturcs at universities and conferences around the world. The Tahirih Juscice Cencer has iniriaced several specific legal programs, notably a campaign ro end exploicacion of women by incernacional marriage brokers, incernacional projeccs co promote legal proceccion for women and girls, advocacy projects for battered and refugee women and girls, and a program co provide legal protection from gender-based persecucion. The cencer's campaign to end exploitation by international marriage brokers (or IMBs) arose from the case of an immigrant woman from Ukraine thac was taken on by chc TJC. She was brutally abused by a husband arranged through a broker. Because most women who come as "mail-order brides" do not speak English and are nor familiar wim the us system, chey are often noc able ro find help if they end up in violem marriages. The woman from Ukraine, for example, was boch physically and emotionally abused over rwo years; her husband broke her ribs and once threacened her with a gun as she breastfed the couple's infant daughter. Jn response, the IMB did noching, wishing co keep her in che concracced marriage. Minimizing rhe abuse, rhe presidenc of che agency neglected ro inform her about her legal rights-behavior chat is all coo characteristic of these brokers. When it investigated che situation, che Tahirih Justice Cencer found that, in face, chis unfortunace woman was noc the first one placed by the IMB with chis abusive man. The majority of the cencer's cliencs come from Africa, me Middle Ease, and Asia-che mosc underserved of immigrant populations. Scatisrics from che United Nations provide a context for the needs of these and women from ocher countries. For example, throughout Africa, each year rwo million women are forced to undergo FGM; in Pakistan, some 850 women die acme hands of male relacives in family honor killings; in Brazil, one in four women experiences domestic 206 THE BAH.ff WORLD 2003-2004

violence; and some 50,000 women and children are brought under false pretenses from Asia, Latin America, and Eastern Europe and forced into prostirution, captive labor, or servitude in the us. Those who apply for asylwn-in 2001 the number was over 23,000-rarely have access ro an attorney. To address these issues, the center undertakes international projects to promote legal protection for women and girls who face gender-based persecution, including domestic violence, FGM, forced marriage, rape, torture, trafficking, honor crimes, widow rituals, and sexual slavery. Working with government officials and NGOs in Australia, Brazil, the Gambia, Germany, and Ghana, for example, the Tahirih Justice Center has trained adjudicators and legal advocates, has promoted the development oflegislation and regulations, has fostered grassroots empowerment of women's rights organizations, has worked with local firms to promote a culture of pro bono advocacy, and has engaged in media and public policy advocacy. In Brazil, the center met with the Minister of Justice and with NGOs co encourage beccer collaboration regarding the application of laws to protect women from domestic violence. In Ghana, che center worked with government officials and NGos to see how application of the law in remote areas can be more effective in protecting young girls from a form of ritual sexual slavery in which they are given to priests in reparation for crimes committed by their family members. One success story from the center's initiative to protect women and girls facing gender-based persecution involves a four-year-old girl in Nigeria, whose father died unexpectedly. Although he had been opposed to FGM, after his death his family threatened to perform the ritual on his daughter. She and her mother sought asylum in the us, where they were assisted by the Tahirih Justice Center. When the girl, who testified on her own behalf, signed her own asylum grant, the u_s Immigration and Naruralizacion Service staff applauded. Her mother, who would be forced to endure widow rituals if she returned home and feared death or, at the lease, physical abuse from her in-laws (who accused her of causing her husband's death) , was also granted asylum. The center's Baccered Immigrant Women Advocacy Project was launched in 2002 with funding from a federal grant from the Violence against Women Office. Abused immigrant women, who do TAHIRIH JUSTICE CENTER 207

nor have accurate information abour their rights or legal remedies to thetr situation, often stay in abusive relarionships thinking chat the alrernative is deportation. The TJC helps chem access accurate information and legal protection co break free from che cycle of violence, through giving presentations chat focus on immigrants' rights and needs, training for people who work with clients who have limited proficiency in English, and the kinds of immigration felief available co abuscJ noncirizens through social service organizations. For example, under the Violence against Women Ace an immigrant woman who is abused by a spouse who is a us citizen or pcrmanenr residenc does have rhc ability to self-petition for legal permanenc resident stacus. Many immigram women are nor aware of chis, and so che center's information sessions address a real need. The Refugee Women and Girls Advocacy Project has worked with Afghan women and their families to improve the refugee processing system and co assist women who are at risk of violence during their application for resecclemenc and admission to the United States. In chis effort, the project collaborates with the White House, the us Department of Stare, the Immigration and Naturalization Service, and the United Nauons to promote the expedient defense of refugee women and girls. The Tahirih Justice Cemer is also working to change the system chrough public policy advocacy, including the following in iciatives: • In connection with the IMB issue, the center has proposed federal legislation requiring disclosure of marital hiscory and criminal background information to prospective brides before the contracting of marriage.

• Ir has offered insights based on its extensive experience with victims of trafficking co press the us Deparrment of Justice for new legislacion co deal wich chis problem. As a result of che lobbying undertaken by coalitions of immigram rights organizations, new visas for trafficking victims were promulgated in 2002.

• The TJC has advocated for che utilization of the u-visa, which is available co immigrant victims of crime buc requires cooperation of law enforcement officials, which is noc always forthcoming. 208 THE BAHA'f WORLD 2003-2004

The TJC acquainted government officials with chis resistance and, as a result, was able to obtain the first recommendation for an affirmative u-visa deferred action request.

• Through drafting regulation comments, participating in signon letters, coalition meetings, press conferences, and other initiatives, the TJC vigorously opposed the restructuring of the Board oflmmigracion Appeals, which would limit the ability of immigrants to receive fair appellate review of their cases.

• The center has advocated for the passage of a resolution calling on Japan to acknowledge its role in-and issue an apology for-the sexual enslavement of "comfort women" during the Second World War.

• The TJC has supported the ratification of the Convention on the Elimination of Discrimination against Women (CEDAW) by leading meetings with Congressional representatives, participating in coalition meetings, helping to organize press conferences, and drafting letters to the editors. In its work, the center has recognized the importance of collaborating with like-minded organizations who are also seeking justice for women and girls who are fleeing violence. The TJC has developed working relationships with some 40 such organizations. The TJc's work has not gone unnoticed. In March 2002 CNN's World Report covered the center's work in defending the rights of Afghan women and children and also mentioned its programs that seek changes in policy, systems, and law in order to protect women facing violence. National Public Radio in the us also aired an interview with center staff, who discussed how infrequently fraud is practiced by women seeking asylum for gender-based persecution. (Thi-s was in response to allegations by the INS against a woman who had fled Ghana in fear of FGM.) Glamour magazine did a feature on several Afghan women assisted by the center, and the Legal Times interviewed a center client about his request for asylum to protect his daughter from FGM. The TJC has also been interviewed by the New York Times, the Washington Post, BBC, PBS, ABC's Nightline and CNBC. TAHIRIII JUSTICE CENTER 209

To meet the increasing demands on it, che Tahirih Justice Center relics on the willingnc" of law fums and independent attorneys co take cases on a pro hono basis, with collaboration and support from the center. The TJ< Washington Lavrycrs' Network rnobili1es and sustains a philanthropic network of Washington area lawyers who promote: av,:arencss of and prm·ide funding for the centc:r. Ocher funding support comes ch rough philanthropic donations and grants. ln 2002, for example, the center was awarded a gram by the Washingcon Area Womm Foundation, in recognition of its efforcs co protect immigram women and girls in that area from violence. The Tahirih Justice Center believes char, ulcimaccly, in order for women co achieve justice, laws and socieral inscicmions must be transformed. Only then will they become more effective in proccc.:ring women from violence. In the meantime, the cencer also helps women co attain freedom from persecurion and co begin co deal with che abuse they have suffered as first seeps cowards achieving nor only a scme of well-being but a larger sense of justice in their lives.

NOTl:S

'Abdu'l-B,th.i, The Promulg11tio11 of Universnl Peaa: 'fit/ks De!tvererl by 'Abdu'l-B.iliti during His Visit to the United States mu/ C11111ula m 1912, rev. ed. (\Vilmcuc, 11 : Bahf { Publii.hing Trusc, 1995), p. 17 5. The Role of Men and Boys in Achieving Gender Equality \f'ritten s111temmt prep1zred by the B1d}lfi fntemation,d Community far the United N111iom Commission 011 the Status of W'omm nt its 48th session in Neu• }ark City, 1-12 March 2004.

T he 1995 Beijing Platform of Accion underlined che indispensability of rhe conrribuc1on of men and boys to achieving gender equalicy. Recenc years have wimes..,ed considerable ad\':tnces in women's attainment of political and c.ivil rights, bul che implementation of full gender equality requires a profound shift in individual values, outlook, and conduce, which will ulcimacely cransform chc underlying ethos of social institutions, making them more welcoming ro women. fhe teachings of the Baha'( Faith offer a model of gender equality based on the concept of parcnership between the sexes and the active support of men and hors for che ac.hievcment of equality. Three basic clemencs underpin the Baha'i approach: • Baha'ls arc committed co an evolutionary so<.:.ial transformation of fundamental values, even in regions of the world where cultural cradiriom impose obstacles co women's developmenc. [~nduring change comes through cooperative activity of men and women rather than ch rough confronracion. Hence, we call upon all members of society co encourage and support women co develop their full pocencial and co strive for their equalicy and human rights

2f2 THE BAHA'f WORLD 2003-2004

and we recognize that much more can be accomplished in the long run if men and women work together. Within the family, rherefore, boys and girls alike arc caught respect for all females an<l within the Baha'i community, programs are conducced to educate men and boys concerning che stacus of women, and a variery of practical measures are instituced to foster their involvement in promoting gender equality as a shared community goal.

• The full development of men and boys is inextricably linked to che advancemenr of women. A society characterized by gender equality serves the interests of both sexes. It enables men and women to develop in a more balanced and multifaceted way and ro discard che rigid role stereotypes so crucial to shifting family dynamics, and to accord women full access ro the world of work. le also enables boch sexes ro recogni7e each other's needs, building an awareness viral to the resolucion of issues associaced with women's healch. Ir also enables che replacement of unequal relationships and tendencies cowards domination and aggression with genuine parmerships between che sexes characterized by collaboration and che sharing of resources and decision making.

• Baha'!s view the advancement of women as an ongoing organic process aligned with forces of social transformation and the movement cowards the recognition of che oneness of humanity. We recommend making a start, however modest, by educating boys from the earliest stage of their social development in initiatives along the lines of chose outlined above, and by engaging the supporc of men in chis process, in order to foster a more conscious awareness char che inceresrs of men and boys are linked to chose of women. - • In light of the experience and concriburion of che Baha'i community in 183 countries towards the implementation of these principles, Baha'fs remain optimistic about che achievemenr of gender equality and the progressive involvemenc of men and boys in achieving this goal. Baha' is in Iran CURRENT SITUATION

The Bahd 'I /ntn'nlltional Community's written statnnmt to the 6oth session ofthe Uni~d Nations Commission on Human Rights, hel.d in Geneva.from 15 March to 23 April 2004.

I n the following statement, the Baha'i International Community would like to present the most recent evidence 1 that Baha'is in many different localities in Iran continue to be subjected to persecution, including arbitrary arrest and short-term detention, and that patterns of harassment, intimidation, and discrimination against them persist. Officials still confiscate their homes, deny their rightfully earned pensions, benefits, and inheritance, deny them access to employment, and block their private business activities, interfere with classes that they give to their own children in private homes, and ban the institutions that perform, for Baha'is, most of the functions reserved to clergy in other religions. International bodies have again recognized these facts in 2003, e.g.: • In December, the UN General Assembly adopted a resolution expressing "serious concern" over continuing violations of human rights in the Islamic Republic oflran and specifically mentioning the Baha'{s.

• In August, Iran presented its report to the UN Committee on the Elimination of Racial Discrimination (CERD). In its Concluding

THE BAHA f WORLD 2003-2004

Observations, CERD noted wirh concern "the reported discriminacion faced by certain minorities, including the Baha' fs , who are deprived of cerrain rights," and specifically recommended rhac Iran "permit scudencs of different origins co register in universities withour being compelled co identify cheir religion."

• The Incernacional Labour Organization (ILO) referred co the ongoing discrimination ar ics Conference in June, and the ILO Global Report 2003 scared char in Iran: "che sicuacion of members of che Baha'i faith, an unrecognized religious minority, continues to be a source of concern. The barriers chat these people face in access co higher education and co employment in public insricucions are sciJI high (para. 102)." As a result of incernacional pressure, che Iranian government has taken a small seep towards lifcing the restrictions on access co higher education for Baha'f swdents. Recencly, a question on the university entrance examination was modified such char it no longer requires all applicants to explicicly scare cheir religious affiliation as one of the four recognized religions. It remains co be seen whecher this measure will, in practice, allow Baha'i scudencs full access co universities in Iran.

Historical and Legal Context Since 1979, Baha'fs in Iran have been subjecred co attack, harassment. and discrimination solely on account of their religious beliefs, and have repeatedly been offered relief from perscwtion if they were prepared co recant their Faith. The extent and systematic narure of the persccucion- and the face char ic consticuces deliberate governmenr policy-have been documenced in reports issued by the UN Special Reprcsenracives. As seated in previous years, the Baha'i community poses no threat co rhe authorities in Iran. It is noc aligned wich any ocher government, ideology, or opposition movement. The principles of che Fairh require Baha'fs co be obedient to rhcir governmem and to avoid partisan political involvement, subversive activity, and all forms of violence. Iranian Baha'fs seek no special privileges but ask BAIIA'(s IN IRAN: CURRENT SITUAfION 2.15

only for chcir rights under the international covenants co which their Scace is parry. Government initiatives promoting the righcs of religious minoricies in Iran do nor apply co the Bahf fs. The Iranian Conscirucion stipulates that Zoroastrian, Jewish, and Christian Iranians arc the only recognized religious minorities; therefore some 300,000 Bahf ls-che councry's largest religious minority--do not benefit from such iniciacives. Classified as "unproteccc<l infidels," Bahffs have no legal recourse.

Executions, Death Sentences, and Imprisonment Since 1979, more chan 200 Baha'fs have been killed, and 15 others have disappeared and are presumed dead. The lase Baha'i execuccd was hanged on 21July1998. During the past few years, all che Baha'is sentenced to deach have either been released or had cheir sentences reduced. As of February 2004, three Baha'fs were still being detained solely because of their religious beliefs. The Iranian auchoriries now use arrest, interrogacion, and shorccerm imprisonment co harass and intimidate Baha'ls. In 2003, we received information concerning 23 Baha'i residents of 18 different localirit..:s who were arbitrarily arrested and detained during that year. Subjew:d co indignity and humiliation while being questioned about their beliefs, chcy were all eventually released.

Denial of the Right to Organize as a Peaceful Religious Community Since 1983, the Iranian Bahff community has been denied the right co assemble officially and to maintain its democratically elected sacred institutions, which perform many of the functions reserved co clergy in ocher religions and are che foundational element of Baha'i community life. Iranian Bal1a'fs worship in small groups, conduce cla~ses for children, and take care of other community needs in private homes. Still, chc authorities harass chem, arresting teachers, disrupting meetings, and giving parcicipanrs suspended sentences to be carried ouc should chey again commie the "crime" of accending such accivaies. 216 THE BAHA'f WORLD 2003-2004

Denial of Access to Education

An em ire generacion of Baha' is has been barred from higher education in legally recognized inscitucions in Iran. They escablished their own program in 1987, but intelligence officers raided the Baha'f Institute of Higher Education (BIHE) in 1998, arresting faculty members and confiscating cexcbooks, papers, records, compucers, and furnimre. In 2001 and 2002, officials also inccrfercd wi th instruction being given to Baha'i youth. Then, in July 2002, auchoricies disrupted BUIE qualification examinations in eight different locations, videotaping proceedings, interviewing students, confiscating papers and books. Internacional pressure has finally resulccd in one positive measure, as che government recently announced chat applicancs would no longer be required to state their religious affiliation on the official registration form for national university cncrance examinations. However, it remains to be seen whecher chis provision will, in practice, allow Baha'i students full access to higher education in Iran.

Confiscation and Destruction of Property Baha'i cemeteries, holy places, hist0rical sites, administrative centers, and other assets were seized after d1e 1979 revolmion . No community propercies have been returned; many have been destroyed. Seizure of cemeceries has been particularly difficult fo r Baha'fs, who are only given areas of v..•asreland for this purpose and are not allowed to mark the graves of their loved ones. The property rights of i11di11idu11! Bah:f fs are also disregarded: officials have arbicrarily confiscated many private and business properties, homes, and farms. Evidence of recent judgements proves that the properties were confiscated because che owners were Baha'fs. One documenc scares: In principle, the fo undation for rhe Ministry of lnrelligence raking legal and serious action against the culcural activities of the misguided sc:ct of Baha'ism has been on the order of His Excellency the Supreme Leader .. . th e action taken by Court 49 rcgardi ng the scizu re and confiscatio n of the propercies ,,, BAii:~ l.S IN IRAN: CURRENT SITUATION 217

belonging to che misguided sect of Baha'ism is legally and religiously justifiable.

Denial of Employment, Pensions, and Other Benefits In chc 1980s, over 10,000 Baha'fs were dismissed from posicions in governmcnc and educational instirucions; many remain unemployed and rccei\'c no benefits. Manr Baha'is have had d1eir pensions cerminaced or denied. Evidence in four of the mosc recent cases (2001-02) where Bahfis were denied access co their own, rightfully earned pensions, explicicly scares: "paymenc of pension ro chose individuals connected with the Baha'i sect is illegal." When Baha'fs find employment in the private sector, officials cry to force companies co fire chem, and when chey start a private business, authorities attempt to block these activities. For example, in the rwo mosr recent cases: • in 'frhran, a court verdict (<laced 29 September 2003) rejected an appeal bra Baha'i againsc an injunction requiring him co cease his business operacions, and rejected his petition for a business license, citing information ic had received "about the plaintiff's being associated wich the perverse Baha'i seer";

• in Isfallan lase )'<.."ar an adrninisrrarive injunction, issued co impede a Bah;i'l-owned company from doing business. scared that "the link between the company ... and the perverse Baha'i sect is escablished to be true; therefore ic is advisable to adopt measures to prevent any collaborarion wich che ... company."

Denial of Civil Rights and Liberties AJchough ic is now easier for Balla'! couples co be registered as husband and wife and to register cheir children, Baha'i marriage and di,·orce arc nor legally recognized in Iran, and Bahf fs are denied rhe righc to inherit. A courr judgement in June 2002 dispossessed a Baha'i from inhcrirnncc, !icacing:

Since the religiou~ minoricies, according co the constitution of the lslamiL Republic of Iran, are only Chriscian, Jewish, and 218 THE BAH1\'f WORLD 2003-2004

Zoroastrian, and Baha'ism is a misguided sect and is nor recognized as a religion or as a religious minoriry, the issue of che probate of che wilJ as rhe sole beneficiary of che deceased is noc religiously allowed, and is against chc law.

Official Incitement of Hatred and Suspicion The Baha'f International Community recently expressed concern about articles published in August 2003 in }mn-e-}mn, a newspaper funded by the government oflran and discribmcd nationwide (with a circulacion of half a million copies and a presence on the Internet). The concenc of these arcicb was defamarory and designed to misinform che Iranian public abouc the Bah.i'i Faich. This incidenc is imporcanc because ir belies scacemencs made by Iranian officials co cheir counterparts in ocher countries, claiming chac the government could do more co uphold the rights of Baha'fs, if only che Iranian people did nor have such an age-old .mimosiry against chem. Here was direct evidence chat the governmcm incited hatred and suspicion. vilifying the Baha'is as enemies of r.. lam and che Islamic Republic in one of ics officially concrolled newspapers. The authorities were chus generating che atmosphere thac chcy chen used as an excuse for inaction. factions srruggling for political ascendancy in Iran have repeatedly used che Baha'i community as a scapegoat, based on hosriliry and prejudice generated by ecclesiastical propaganda. For over r50 years, in every medium of public information- pulpit, press, radio, television, even scholarly publication-an imagc of che Baha'fs and cheir beliefs has been created chac is grossly false. generating public hacred and concempc. Ac no point have the viccims of chese accacks been given an opportunity co defend themselves and communicate che fa~t'>. Ncvcrrheless. all arcempcs co descroy rhc community have failed. The lr.rnian Bahci'is have sreadfasdy refused to compromise their faich dcspirc che worse abuses chat their cormencors could inflict upon them. These abuses have bc:comc an established issue in the ongoing indicrmcm by the inccrnacional community-the United Nations, intergovernmental bodies, and civil sociery-of che Government BAllA lS IN IRAN: CURRENT SITUATION 219

of lran for its violation of universally accepted standards in human rights. The Iranian Baha'fs love their homeland, despite chc suffering that they have endured under successive regimes. They only ask co benefit from che rights accorded to all Iranian citizens, and they look forward m che day when they may be accepted as a re~pccred and valuable part of chc lranian people.

NOTI:S

The documcnrarion h;h been submiued to the Special R.tpporteur on Freedom of Rdigion or Belief and can also be obtained from che Bah.i'i [nrcrn.uional Community United Narions office. Baha'1s in Egypt CURRENT SITUATION

Oral statemmt ofthe Bt1htl'I /11tematio11al Community to the 6oth session ofthe United Natiom Commission 011 Human Rights, heM in Gmt·1•t1 from 15 March to 23 April 2004.

R egreccably, lhc Baha'i lnrcrnational Community muse, once again, come before this Commission because members of lhe B.tha'f communiry in Egypt are suffering from violations of rheir human righcs, in parcicular cheir right co freedom of religion or belief. At the oucsec. ir is imporcanr co recall char rhe Baha'i community coexisted peacefully with ocher religious communities in Fgypr for nearly a hundred years. From 1868 ro 1960, rhe communiry enjoyed all basic righrs and freedoms, which did noc generate any conflict wirh rhe Conscicution or with Public Order. All Bahfls believe chac one of che essenrial purposes of religion-emanating as it docs from one God-is co promote concord and harmony. Ir is common knowledge chac Bah.i'!s do not become involved in parcisan policies and that obedience co cheir government is a rcncc of chcir fairh. Ir is also well-known chat Baha'ls revere chc position of the Prophet Muhammad, uphold the Holy Qur'an as an authorir,uive rcposicory of God's word, and have che urmost respect for the rdigion of Islam. Baha'is affirm the rrurh of the Islamic message. together with char of che ocher Divine Revelations, as our faich proclaims the continuous and progressive nature of Divine Revelacion.

222. THE BAHA'f WORLD 2003-2004

It was therefore of grave concern to us when Egyptian newspapers published a fatwa issued by the Islamic Research Academy of the Azhar in December 2003, falsely denouncing the Baha'fs not only as heretics bur also as active enemies fighting Islam. This is a new accusation, never before explicitly used by chis institution in its attacks on the community. The media and widely publicized court decisions in Egypt have often denounced the Baha'is as apostates, with some journalists adding that they deserve to be killed. And the government has nor acted co stop chose who incite hatred and violence in this way. In his reports, che Special Rapporteur on Freedom of Religion or Belief has detailed these faces. The international community needs to consider how to address such situations, when chose who benefit from the right co freedom of expression overstep its bounds-in public statements chat incite the public to violate ocher hwnan rights, such as the right to practice one's religion, or the rights of citizenship regardless of religious affiliation. It is a matter of record char many abuses seem from Presidential Decree No. 263 of 1960, which dissolved the Baha'i community's religious institutions and banned its religious activities. Restrictively interpreted, the decree is still used to justify investigations, arrests, searches, and the destruction of Baha'i literature. Under constant police surveillance, the members of the community are denied their rights to legal marriage, pensions, and inheritance, and cannot obtain documents required for official purposes. Inequality before the law has made them second-class citizens. As we have said before, we would prefer to resolve these problems directly with the Egyptian government. Unfortunately, however, the authorities are nor raking steps to rectify the situation . They have ignoi..:.ed the observations made by the UN Human Rights Committee on official discrimination against Baha'fs and the denial of their basic religious rights and freedoms. Egyptian Baha'(s have always remained loyal, law-abiding, and tolerant, despite the false accusations and defamation campaigns chat have targeted them for over 40 years. Their only request is char the government remove all the official restrictions against chem. BAIIA'fs IN EGYPT: CURRENT SITUATION 223

We rhercfore ask the inrernariona1 community for support in caJling upon the government of Egypt to resolve this difficult situation. IlNFORMATJON AND RESOURCE Obituaries

'ALI-AKBAR fURU1AN On i6 NOl'ember 2003, in Haifa. Israel. 'Ali-Akbar Furucan, one of the most beloved figures in che Bah~i'1 world, influenced thomand~ oflives through his warmth, humor. and wisdom. I fo carried the rank of I land of chc Cause of God and at chc time of his passing was one of only C\vo ~urviving members of that company. Appoi nted as a I land of the Cause in Dcccmhcr 1951 by Shoghi [ffcndi, Mr. forutan was the longest serving member of that illustrious body of senior officers of the raith. Mr. Furur.111 \\.t~ born 111 Sabzidr. Iran. on 29 April 1905 to ~1ubam­ mad-'Aliy-i-Sab1iv;iri and SughrJ Furucan. Pardy because of chc- haras:.menc and ducats hi~ fochcr received after becoming a Bahf i, che family moved to Ashkhabad. Rtmian 'rlirkcscan (now pare of Turkmenistan). wht•re there was an established B.1h.i'i community and young '>\If could .mcnd .t Bahf i school for boys. Through Im years of school and u111vers1cy, he took an .tcrive part in the work of the Baha'i communitic!> of A~hkabad, BJku, ~to cow, and elsewhere in R11ssi.1. As ,1 young 11\.111, Mr. Furucan won a scholarship co chc University of Moscow. from whkh he obtained degrees in educ.ation .rnd psyd1ology. Following his gradu.nion in 1930, he was expelled from che Soviet Union in the wave of chc governmcnc persecution of religion. Despite rht circ.umstanccs of his departure from che Sovier Union, though, he retained to the end of his

228 THE BAHA'f WORLD 2.003-2.004

life a deep love for che people of thar region. After his rerurn ro Iran, he married Acaieh AJ.f1-Khuris:inf in 1931. The rwo moved to Says.in, where he established rwo Bahff schools-one for girls and one for boys-which enrolled ..,oo srudencs. I le played an ever more significant role in the work and administration of rhe Iranian Baha'i communiry, moving ro Tehran upon being elecrcd to the National Spiritual Assembly in 1933. He also served on rhe Local Spiritual Assembly of Tehran, and was often secretary of both bod- 'All-Akbitr }imitan ies. During Mr. Fururan's first pilgrimage ro Haifa in r941, Shoghi Effendi commended him on the excellence of hi~ work on borh Assemblies and said, "Your services are now local and national, and rhey will be international in che furure. " 1 After his relocation co Tehran, Mr. Funhan was appointed ai. principal of che 1iubfyat School for Boys, only to ~ee it and other Baha'i schools close soon afrer by order of rhe Pahlavi government at rhe insrigarion of fanatical hlamic elemt:nts in the counuy. In 1946 the Jranian Radio and Broadcasting Service invircd him co give a serie~ of lecrures on children's education, chc rexes of which were published a.' Essays on Education and subsequently in English as Mothrrs, Fathers, and Children. He also wrote ocher book, on che Faich, including book~ for children, which have been cranslaced inco several languages. His memoirs, ricled lfikdyat- 1 Dz! (The Story ofM; Hr11rt) , were published in Persian and English.

Of hi~ appointmenr ~a Hand of rhe Cause of God in 1951, he wrote, "[ir was] a momentous transformation in my spiritual life" and !>aid. " I have never been able to offer enough grarirudc ac che Holy Threshold for bestowing on me such an honor."2 Though rhe beginning of the Ten Year Crusade in 1953 brought a substantial increase in his duties for the F<tirh, he bore them with love and humiliry. During char year he traveled comtancly and attended all four of the lnterconcinenral Baha'i Conferences. OBITUARIES

I fo 24 year~ a a member of the '\Jational Spiritual Assembly of Iran came co a clme in 1957. when. after che passing ot Shoghi Effendi, he was one of che n111c I lands of rhe Cause selected co reside 111 the I loly Land, pending rhe eleccion of che Universal I louse of Juscicc. He remained a resident in the Holy Land following the House of Justice's cb.:cion in 1963 uncil his death, but continued co cravt:I extemively. He undercook crips in councri(·s chroughouc Africa, the Americ~. \.,ia, Auscral.1si.1, and Europe. both to spread the teaching~ of chi: Faith and LO offer encourag~mcm and coumd co Bahfi communicies. le was wich particular jo}" char he finally returned to Rmsia in t990 co witness the re-formarion of tht Local Spirirual 1\!.sembly of Moscow after a lapse of 60 years. I le also returned che following year, chis rime for the election of che fim Nacional Spiritual Assembly of the Soviet Union. I le: died .lt cht: agt or 98 of narural causes. but despite his ad\'anced age maintained to the end a di:manding scheduli: of accivicb. including his regular meetings wich che thousands of pilgrims who visit che R.1ha (World Cencn: every year..\fr. Furutan would greec che pilgrims and give inspiring t.1lks char dre\~ on his decades of ~t:rnce to che B.1h,i'i hich le \eemed a parckularly fining conclu,ion for a long life of service co humankind th.u his dearh should have occurred .u the clme of one such meecing, where he had ju~r addressed assembled B.1h.i'i pilgrims. His passing occurre<l on the Day of che Covenanc- -,1 poignant momenc for a man who'e life was \O consecr.ired co promoting and defending the Covcnanc of'lhha' u'll,ih. He is survived br his <laughcers, fran Muhajir and Parvin Furutan, and cwo gran<ldaughccrs, Gisu Muhajir-Cook and Shabnam R.thnema. The Universal Home of Justice sent a message co the Bahfr world on 27 J\Jovembcr 2003 announcing his passing and recalling his illumious life and \en ices:

Wich prol(mnd feelings of loss, we announce the p.ts,ing, y~terday evening, on the Day of the Covenant, of the dearly loved Hand of chc Cause of God /\If-Akbar furucan. Having addressed the assembled pilgrims as wa.s his practi1.e, he paused co c:xchange a few words\ ith some of rhe Russianspeaking friends; chen. <lS he was lcav111g the room. his heart failed. He had fulfilled his longing to .\erve the Cause co his la\t breach. Born 111 <\abzivar. Iran. on 29 April 1905, 'Alf-Akbar Furucan moved wich his family co 'Ishqabad in what wa chcn Russian Turkesran, and, rhrough his yc.m of school .md universiry, he cook an acrivc parr in che work of chc Ba hf (communities of 'Tshqabad, Baku, Moscow, and ocher pans of THE BAHA'f WORLD 2003-2004

Russia. In i930 he was expelled from the Soviet Union for his involvemem in Bahi'f activiries and, from that time on, played an ever more significam role in the work and adminisrration of the Iranian Bahff communiry. In December 1951 he was among rhe firsr ro be appointed by Shoghi Effendi as Hands of rhe Cause of God. Following rhe passing of the Guardian, he was one of rhe nine Hands of the Cause sclecred, ar rheir first Conclave, to serve as Cusrodians in the Holy Land. For rhe remaining forry-six years of his life he labored strenuously at the \X'orld Centre, undertaking journeys rhroughouc che world, assisting, advising, and enthusing the friends and rheir national and local institutions. These journeys culminated in 1990 and 1991 with visits co the newly re-emerging Baha'i communities of the countries of che Soviet Union. 'Alf-Akbar Fururan's single-minded devotion to the Faith and ics Guardian, che viral role he played in the escablishment of the Administrative Order in Iran, his contribution to rhe spiritual and material educarion of children, his services as a Hand of the Cause of God, and his unswerving support of the Universal House ofJustice together constitute an imperishable record of service in che annals of che Cause. I !is penetrating mind, his loving concern, and his spark.ling humor are ineffaceable memories in che heans of che thousands of believers with whom he spoke. While praying in rhe Holy Shrines for che progress of 'Ali-Akbar Furutan's illumined soul in che Abha Kingdom, we supplicate Baha'u'llah co bless likewise the fruition of che seeds he sowed in chis world. We extend our loving sympathy to his daughters, fran Muhajir and Parvin Furutan, ro his granddaughters, and co all ocher members of his family. We advise friends in all lands ro commemorate his passing and to hold memorial services in his honor in all Mailiriqu'l-Adhkirs.

HADI AFSAHI On 28 April 2003, in Uppsala, Sweden. A fourrh generation Baha'i, Hadi Afsahi was born on 15 April 1924 in Tehran, Jran, and received his early education at the Baha'i-run Tarbfyac School in char ciry. After earning a degree in civil engineering from rhe University of Tehran he worked with the Anglo-Iranian Oil Company from 1947 co 1959 and pioneered to two different localities within rhe country. Mr. Afaahi was a member of the first Local Spiritual Assemblies in the Iranian cities of Masjid-i-Sulayman and Gachsaran. He married Mehri Golmohammadi in 1954; they had rwo children, May and Aram. In January 1960, Mr. Afsahi lefr Iran for Sweden, serding in Uppsala, a pioneer goal ciry, to be joined several OBITUARIES 231

months later by his family. In ~weden, he m-ved a~ .1 member of the first LoCll Spiritual Assembly in Upp~ala and was also a member of the country's Narional '1C.1Ch111g Commicrec from 1960 co 1967. Hec.ted as .1 member of che fim N.uion.11 Spiricual Assembly of che lhhf fs of Sweden. he served on ch.u body from 1962 until 1968, when he was appointed .is ,1 member of the Auxiliary Board of the Concinencal Board of Counsellors for Europe, 111 which capaciry he scncd until t993. Mr. Af,J.hj made man} mps throughout Sweden and inccrnarionally co teach the Baha'i Faith. Withm '>weden, he was acrivc in reaching minority groups such as th<: Roma people and rhe nam·c Sami people of Lapland. During his )Cars in Sweden Mr. Afsahi worked as a high school reacher of machcnutic.s. physic:s, and chemistry, until his rcrircmenc in 1989 f k '"as also invoh·cd with rhe United Nariom Asmciation and the Narional Sarni Org.rni1.1cion . In ics message afrcr his passing. che Univer,al House of Jusucc \Hor1..· of his "long-serving and \teadfast dcvocion. his warm and radiant .\pirit, and his indefatigable dcdicarion co the teaching work," which it "rec.illcd with tkep grarimde." DAOUD (DAVID) ANI On 26 June 2003, m Oxford, Hng/,111d. Daoud (David) Ani w.1s born in Baghdad in 1913 inco .1 Jewish family. I-le and his brother bmh becimc Bahffs, .md lacer he caughc the Faith to his two sisters. After 'erving for m.wy years on the National Spirimal Assembly of the Bahj'is of lr.1q, he moved co the United Kingdom, arriving there in 197 1. He lived in I on<lon, Pommouth, and Oxford, and served on several Local Spiritual Asscmhlb. Mr. Ani was a keen historian who ~pent much time re~earching .mJ writing .1bout the history of the Bah.i'I Faith in his n.nive land. In ib message.· of condolence, the Universal House of Ju,cicc \aid, "l lis outstanding 'en ic.e • . . in hi, nacive Iraq ... has lefr inAuencial traces that fucure gener.uions will befittingly acknowledge." ETH NA S rEWARl ARCHIBALD On 17 Octuber ..?OOi , 111 fl·i1•u l'/ymouth, New Zeal.and.

Born in 1918 in New i'.c.1land and raised in a scrong Presbyterian family, Echn.1 Sccwarc Ard1ibald bcc.une .1 B..1ha'i in May 1947 after a chance encounter with a B.1h.i'i during ,1 crain journey in Australia. Back in Ne\ Zc.-aland, she served on the l oc.11 Spiritual Assembly in Auckland from 1950 co 1952, before moving co l.ondon. During her pilgrimage to the Holy Land in ·~m. Shoghi Effendi cncou1.1gcJ her to pioneer to Africa, and nine rnonchs later she friunJ herself in Nonhcrn Rhodesia (now Zambia), where she sr,1ycJ until •97l· J\ls. Archihald was dected co che first National Spiricual Assembly of the Ba hf is THE BAHA'f WORLD 2003-2004

of South Central Africa and served as irs secretary for many years. When she moved co American Samoa, she became che secretary to the Continental Board of Counsellors for Australasia, and lacer she served at che Baha'i World Cencre as secretary co Universal House of Justice member 'Alf Nakhjavfol. She married Phillip James Daka of Zambia in 1966. They divorced in 198i. In its message after her passing, che Universal House of Justice wrote, "Echna will long be remembered for her meal commianent co rhe Cause, her warm and loving spirit, her positive outlook, and her kindness ro all with whom she came in conract."

SHANTA BASIN On 5 April 2004, in Masem, Lesotho. Shanta Appa was born into a Hindu family in Mauritius on 10 August 1938. She became a Baha'f as a teenager, along with ocher family members, and began her life of service organizing Baha'f deepening classes for children and youth. In 1965 she traveled co Madagascar and then pioneered chere from 1966 co 1968. In 1971 she moved co che United Scares, where she was active in reaching campaigns in rhe Southern region. During char rime she also traveled co Canada, Tobago, Martinique, and Trinidad. In 1973, in Lesorho, she met and married K1.lman Basin, a pioneer from Alaska. She served as a member of the Auxiliary Board of the Continental Board of Counsellors for Africa from 1972 co 199r. The following year she was elected co the National Spiritual Assembly of the Baha'fs of Lesotho and served on chat body until che end of her life. She was che first Baha'f pioneer co die in Lesotho. The Universal House of Justice wrote, "The sceadfascness of her commitment in service co che Cause has left an example for ochers co follow."

JOON CHUNG On 3 December 2003, in Seoul, Koren. Joon Chung was born on 30 April 1945 in Seoul, Korea. Afrer becoming a Baha'f in 1968, he served as a member of chc Spirirual Assembly of the Baha'fs of Guam in 1970. He married Irene MacKenzie in 1971, and rhe couple had three sons, Chaun, Kapono, and Lucas. They moved co Chicago in 1973, and there Mr. Chung received his training in graphic design ac rhe Illinois Inscicuce of Technology. He was a member of che Local Spiricual Assembly of the Baha'fs of Chicago from 1975 co 1977. He also served as the graphic designer for che Public Information Office at the Bah.l'f National Center from 1974 co 1979 before moving co Hawaii, where he founded a design firm in 1982. In 1987 he pioneered with his family co Korea and was elected as a member of che National Spirirual Assembly from 1990 co 2000. Professionally, he was OBITUARIES 233

one of Korea's leading designers and was widely acknowledged as raising the level of design in rhe country.

HOPETON FITZ-HENLEY

On 14 September 2003, /11 Kingston, Jamaica. Hopeton Glanville Sr. Leger I:irz-Henley. who was born on 12 January 1938 in Kingston, Jamaica, embraced che Bahi'f Faich in 1956. He was a member of the AlLxiliary Board for the Propagarion of the Baha'i Fairh in the Americas from 1976 to 1981. A member of che Narional Spirirual Assembly of Jamaica for more chan cwo decades, from 1982 until che time of his deach, he was also a member of rhe Local 5pirirual Assembly of the Baha'(s of Kingston, served on several nacional and lac.al commircees, and traveled throughout Jamaica co reach the Fairh and co mengrhen Local Spirirual Assemblies, communirics, and isolated believers. Mr. Fit7.-Henley often represenced the Baha'f fairh in irs external affairs work wirh government commirrees, nongovcrnmcncal organi1.ations, che Un ired Nations Association of Jamaica, the Inrerfaich Council, and ochers. Professionally, Mr. hrL-Henley esrablishcd his own business college in Kingston in the 1960s, which operated for many years. Among his many iniriarives in che business community w~ his role in co-founding che 5ma11 Business Associarion of Jamaica and the National Development foundacion of Jamaica. He was a founding member of the National Advisory Council for Small Business and served on a number of ocher bodies char soughc to stimulate che economic. devdopmcnc of disadvancaged members of Jamaica's population. He married Sally Bowman in 1976, bur they lacer divorct:d. ln irs message after his passing, che Universal House of Justice wroce, "Surely his record of achievements will inspire generations of believers in Jamaica and che Cayman Islands." I-le leaves behind a daughter, Parisa, and a son, Naysan.

LEONARD HERBERT

On J May 2003, in I ihue, Kauai, the Hawaiian Islands. Born on IO December 1903 in San Bernardino, California, USA, Leonard Herbert trained at rhe Otis Art Insciruce in Los Angeles, afterwards scaying on co reach there for 14 years. By che 1950s he was maintaining his own srndio, reaching classes in porrrair and figure paincing, and was a member of (he Los Angeles Art Imciruce. During char cime his wife, Jesma Robison, whom he had married in 1927. became a Baha'( while working on conrracr for rhe Local Spiritual Assembly of rhe Baha'(s of Los Angeles, and Leonard joined che f-aich shortly afterwards. Jesma passed away in rhe lare 1950s, and he married Serrica Camargo in 1960. A few years lacer they pioneered co rhe island of Kauai, where they soughr co establish a Bah:i'f cencer. In Hawaii rhe couple 234 THE BAHA'I WORLD 2003-2004

conrribuced energetically co Baha'{ acrivicies and also co cultural life, teaching art classes at the community college and helping with the introduction of an in che schools. When Mr. Herbert suffered a series of debilitating strokes in che early 1970s, he and Serrica relocated co Honolulu, and after he recovered, they discovered she had cancer. They moved co Los Angeles, where she died in 1980. Afterwards, Mr. Herbcrr returned co Kauai, where he remained until his own passing. The House of Justice wrote of his "impressive record as a homefronr pioneer and as a teacher of the Cause," continuing, "He will long be remembered for his artistic skills, which found expression in paincings on Bah:\' { themes as well as ocher subjects."

OAV10 HOFMAN On 9 May 2003, in Oxford, England. David George Ronald Hofman was born in 1908 in Poona, India, where his father served in the British Army. Educated in England, as a young man he sec ouc co sec the world. While in Canada during the 1930s, he encountered the Baha'i faith ar the home of May and William Sutherland Maxwell in Monrreal. I le embraced the hith and continued his travels, living for a time in Hollywood, California, and appearing in a number of silent movies. Back in England, he earned several acting roles in the West En<l of London and in 1937 became the world's only television announcer on the BBC's first television transmissions. His voice was also heard on the radio, on che BBC's Empire Service. Following World War II he married former us Olympic athlete Marion Holley, who predeceased him. They had two children. The Hofmans were very active members of the Baha'i community, establishing Baha'i communities in Nonhampcon, Birmingham, Oxford, Cardiff, and Watford. Mr. Hofman served for 27 years as a member of che National Spiritual Assembly of rhe United Kingdom. To promote books of religious interest, including cities on the Baha'f Faich, he established the publishing firm George Ronald; irs first tide was The Renewal of Civilization, a book he wroce as an imroduction co che Baha'i Fairh. Years later he auchored a biography of Hand of the Cause of God George Townshend. Mr. Hofman was elected co che Universal House of Justice ac the first Incernarional Convention in 1963 and served on char body for 25 years. After his retirement in 1988, he made several exrended incernacional reaching trips, meering not only with Baha'i communities bur with public officials and leaders of thought. After his passing, the Universal I louse of Justice wrote, "He will be remembered for an adamancine loyalty co che Cause, an unfailing response ro che call and guidance of rhe Guardian and the Universal House of Justice, a central role in rhe advancement of the British Baha'i community and the launching of the brilliant Africa campaign, OBITUARIES 235

and his.oursranding contriburions ro Baha'f lirerarure both as an aurhor and a publisher." I le is survived by his second wife, Kathleen, his children, May and Mark, and several grandchildren. LISIATE MAKA On 16 No11r111brr 2003, in Kowfo'ou, Nuku'awfa. Tonga. Lisiate Maka was born in Lau, Fiji, on 3 January 19t9. He bec.ame a..Baha'i in 1957 and served che Baha'f Faith with distinction until the end of his life. In 1958 he was elected as a member of the first Local Spiritual Assembly of Nuku'alofa and served as its secretary for many years. He also served on the first Regional Sp1ricual A5sembly of the Sourh Pacific., formed in Fiji in 1959, and then as ,1 member of the National Spiritual Assembly of the South Pacific in 1964. From 1970 to 1975 he served on the National Spiritual Assembly of the Bah.i'rs of Tbnga and Cook Islands, and rhen on the National Spirirual Assembly of 'Ionga from 1976 to 1979. In I9'9 he was appointed as a member of the Auxiliary Board of che Continental Board of Counsellors for Australasia, which he served until he was appointed to the Board of Counsellors the following year, functioning in that capaciry for 10 years. Mr. Makas fim wife, 'Emli Laru. whom he married in 1947, predeceased him in r991. In 1995, Mr. Maka married Kololia Opera. He was father ro 10 adopted children. Professionally, Mr. Maka was a licensed lawyer and a legal advisor to 'fonga's lower and supreme courts; his efforts resuJred in the legal incorporation of the first five Local Spimual Assemblies 111 Tonga and in the legal recognition of Bah;i'f marriage in Tonga in 1973. STELi.A MOTSHEDI MONCHO On 30 Drrmzbrr .zoo/, m jwaneng, Botswana. Stella Molema was born on 17 May 1909 in Kraaipan, South Africa. Her grandfather had been the fim of his tribe to accept Chrisnaniry, and his granddaughter and several other grandchildren became the firsr members of his family to accepr rhe Baha'i faith. In 1938 she married James Leonard Moncho, who predeceased her in 1995. They had four children. She and her husband embraced the Baha'i 1-aich in December 1955, and shortly afcerwanb \he was elecred to the first Local Spiritual Assembly of the Bahfls of Mafikeng, on which she served from 1956 co 1957· In 1957, when Mr. Moncho's work cook the family ro live in the village of Kanye, they became che first Baha'is inside what was ro become the Republic of Botswana. Mrs. Moncho's services ro the Baha'i communicy were many: ~he was appointed to the first Bechuanaland Area Teaching Committee; she served for many years on Loe.al Spiritual Assemblies in Madaken and Jwaneng. A school reacher by profession, she had i36 THE BAH.i\'f WORLD 200J-2004

unequalled command of the Secswana language and was che corranslacor of two significanc volwnes ofBahf (writings: Dithapelo tsa BahJ'i (Baha'i Prayers) and Mafako a t1 Subilweng a g11 B1J1Jti'u'lltih (The I fidden Words). Many other Baha'i cramlarion projects beneficed from her collaboration and advice. OLA PAWLOWSKA 011 2 April 2004, h1 Newfoundland, Ctmada. Born on 14 ~ebruary r910 in Lakra, oucside Cracow, Poland, Ola was chc first child of Counr Clemens and Alexandra Rurowski. She married Waclaw Pawlowski, who died in a yachting accident and lcfc her wich a young daughter, Suzanne. Ola was working for che Deparrmenr of Foreign Affuirs in Denmark in 1939 when che Second World War broke our; she eventually made her way co Canada. It was while working in the Polish Consulare in Winnipeg char she encountered and eventually embraced che Bah.ff Fairh. During the fen Year Crusade she offered co pioneer co St. Pierre and Miquelon. as she was a French speaker. For this ace of service in opening a new rerrirory ro che Baha'r Faith, she was named a Knight of Baha'u'lhih. Living in rl13r isolated post, she began her work of cranslacing the Baha'i writings into Poli~h. After five yt.-ars she rcrurned brieAy ro Poland, chen moved co Luxembourg. \X'hile working for an airline company there, she was offered rhe opporcunity ro go co Congo in 1961. only one year afcer ir had gained its independence from Belgium. She remained in char country for 30 year~ as a cherished member of che community. walking many miles from village co village. nununng the youth, serving as a member of the Auxiliary Board of che Conrinenral Board of Counsellors for Africa. With her healrh dererioracing, she recurned to her nacive Poland and wa~ able to witness che elecrion of rhc first NacionaJ Spiritual Am:mbly there, buc in 1993 she decided ir was time co rejoin her daughter in Canada. She spent her final years in yet anocher pioneer pose, in Newfoundland, where ~he pas~ed away and is buried.

RUTH PRINGLE On 22 Augusc 2003, in Ciudad Colon, Costa Rica. Ruth Yancey was born in the United Scares on 15 June 1920. She became a Bah.\' fin 1953 after reading the writings of Bahf u'llali for the fir~t time. 1\vo months lacer, she lefr co pioneer co Puerco Rico. Subsequent pioneer posts included r londuras, Guatemala, and Nicaragua. In chis latter country, she was elected to che first National Spiritual Assembly in 1961. Trained as an operaring room nurse, with a degree in zoology and chemistry, she worked long hours to support herself and then devoted her free time co Bah:!.' ( activities, particularly co encouraging the youth of the community. Her union co Alan Pringle was the OBITUARIES 237

firsc Bahff marriage co be legally recognized in Panama. She and her husband, as members of che Nacional Spiritual Assembly in that councry, parcicipaced in che firsc elernon of the Universal House of Justice and arrended che First World Congress in London in 1963, where Mrs. Pringle gave an address on "Victories of the Pioneeri.." In November of that year she wa appointed a member of chc Auxiliary Board, which she served uncil her appoincmenc to the Concincncal Board of Counsellors for the Americas 111 1980. She was devoted co working for the rights of women and indigenous peoples and was instrumenral in rhe establishment of the Guaymi Cultural Cemer and radio station in Soloy, Ch1riqui, Panama. Following her passing, Lhe Universal House ofJuscice wrote, "She particularly promoted che spread of che Di\lne Message among che indigenous peoples of rhe Americas, raising cheir consciousness of rhe high destiny chac awaits them in serving the Cause."

ALICK RATU

On 18 August 2003, in Honiara, Solomon Islands. Born in chc village of Adegego, Malaica Island, in che Solomon Islands, in 1942 or 1943, Alick Dudley Ratu entered the Bahff Faith in 1972 and served ic with distinction for che resr of his life. His first wife, wich whom he had five children, died in che late 1970s, and he married Nonoli Olisukulu in che mid-198os, becoming a srepfacher to one daughcer. Mr. Racu was a member of the Nacional Spiriw.11 Assembly of the Solomon Islands almost concinuously from 1973 to 2003, for more than half of chis rime he served as its secretary and for the lase four years managed che Bahf (National Office. Professionally, he worked for many years for the governmenc as an agricultural extension officer on the Island of Malaira; from che mid-197os, however, he devoced his energies ro full-rime service of the Baha'f community.

URSULA SAMANDARJ On 20 June 2003, m Buea, Cameroon. Ursula Newman was born in Mitcham, Surrey, England, on 2.9 December 1909. A lecturer in botany at the Swanley Horciculrural College in Kenc, she embraced the Bah.l'f Faith in 1938, after meeting Richard St. Barbe Baker, Hasan Balyu1.i, and Dorothy Ferraby. In 1945 she volunteered as one of the first three homefront pioneers in Britain, moving co St. Ives to help establish a Baha'i community there.Afterwards she moved co Dublin, Ireland, becoming a member of chc first Local Spiritual Assembly in the city and in che entire councry, serving as its secretary. She married Dr. Mihdi Samandari, whom she had mer in Belfasr, at rhe Baha'f center in London in 1951. Two years lacer, they moved to Kenya, an<l after a year went on to Mogadishu, Somalia, where THE BAHA'f WORLD 2003-2004

chey stayed umil 1971, when they pioneered co Cameroon; they remained chere until Mrs. Samandari's passing. In the condolence register at her funeral, paramount chiefof Buea, HRH Samuel L. Endeley wrote, "My dear Sister, You lived with us like one of us, you served faithfully and lovingly ro win souls into God's redeeming grace. You loved us and our country, Cameroon, and you have demonstrated chis in dying here like the good soldier of God you have lived to be. You died with your boots on. We thank God for all you were ro us. May your soul rest wirh the good God, our creator, in perfect peace." In its message, the Universal House of Justice recalled her "purity of spirit, radiant joy, and love for all peoples."

LOTTIE TOBIAS On 25 July 2003, en route from De Poort to Voorburg, the Netherlands. Elisabeth Charlotte (Lottie) Tobias joined the Bal1a'f Faith in r950 when there were only a few dozen Baha'fs in the Netherlands. She was elected to the first Local Spirirual Assembly of Den Haag in 1952, and in 1957 became a member of the first Spiritual Assembly of the Benelux Countries (Belgium, the Netherlands, and Luxembourg). When the first National Spiritual Assembly of the Baha'{s of the Netherlands was established in 1962, she was elected tO that body and served on it until 1986-and was its secretary for 24 years. Known as both a cheerful and meticulous administraror and proofreader of Baha'f materials, "Aune Lottie" was also unfailingly thoughtful towards ochers, warmly welcoming newcomers, writing cards to pioneers, and telephoning or visiting the sick. Trained as a social worker, she wrote a long-running column in the Ht1t1gse Courant newspaper, offering advice on social and legal marrers, and even held a weekly consultation hour for individuals at the newspaper office. She also belonged co the Business and Professional Women's Organizarion for 40 years and was named an honorary member shortly before her passing. In its message upon her passing, the House of Justice wrote, "she will always be lovingly remembered for her dedication to the progress of the Cause, the upbuilding of irs institutions and for her tireless endeavors, over many years, to inspire and encourage all the friends."

HESHMAT VAHDAT On 27 June 2003, in Danville, California, U \A. Heshmacullah Vahdat was born into a Bah.fl family in Kashan, Iran, on 25 September 1923. When he was nine years old his family spent one month in Haifa and were ofren in rhe presence of Shoghi Effendi. fn Iran, he served as a homefronc pioneer in Shahreza for five years, before leaving for Japan, where he remained from 1956 co 1978. He was one of che first Persian Baha'fs OBITUARIES 2.39

co arrive in Japan during che '[en Year Crusade and served on rhe firsr Spirirual Assembly of the Baha'fs of Amagasaki, Japan. from i956 ro 1968, and rhen on rhc Spiritual Assembly of ishinomiya from approximarely 1971 ro r978. He supported his family by establishing an import/export business. He held regular weekly firesides at his home in Japan for 22 years and undertook reaching crips in villages in Japan as well as in Korea and Okmawa. He also visired Baha'i communitil!l. in the Arabian countries, offering them his suppurr for their pioneering efforrs. in 1980, he and his family were forced to leave Japan and go as refugees to che Uniced Scares when che Iranian government refused to renew his passport and the Japanese government would not exrend his visa. From r990 co 1003 he was a homefront pioneer in Danville, California, and served on the firsr Spirirual Assembly of chat community, which was clecred in 1991; he remained a member until c997. During char time he also held regular devotional meetings and discussions of rhe Faith in his home. He married Kiandokht Youssefian in 1949; rhe couple had four children.

JIM WALTON On 18 November 2003, in Alaska. James Wilbur Walron (Khaalaaxh) was born on 29 March 1923 in Sitka, Alaska, and became Chief of rhe Kaagvvaanraan Wolf House Tlingir clan. As a young man he married Clara I lamilron, worked as a fisherman and carpenter, and served in the us Army during World War 11. I le also srudied business at Alaska Methodist University. After becoming a Baha'i in 1953, he rravcled, as a Bah:i'f leacher, chroughouc Alaska, North America, Europe, and the Russi.tn Far I:..a.sc, working primarily with indigenous people. I le cscahli~hed an Internacional Cross-Culrural Alcohol Program to creare a cross-culrural approach to alcohol recovery and spearheaded more than 25 Spiritual Unicy of lrihes Garhenngs, held from New Zealand co the Sakha Republic, Russia. In re.sponse to social problems he perceived in the Sakha Republic, he worked co establish alcohol recovery programs rhere and promoted culrurnl and health care exchanges berween indigenous people of lhe Sakha Republi<.. and Alaska. He actively promored education among Narive people and helped broaden undeCManding of rhc Tlingit culrurc. Upon his pru.sing, rhe Universal I louse of.Justice wrore, "I [is many years of dt·vored service co che indigenous people of Alaska and as a pioneer in Russia .m: warmly remembered."

AZIZ YAZDI 011 19 Aprrl 2004, i11 Vt111co1111er. Crmado. Aziz lsmayn Y;m.li, born in 1909 in Alexandria, Egypr. 10 devoted Baha'f parents, received his name from 'Abdu'l-Baha, Who went w Alexandria in 240 THE BAHA'f WORLD 2003-2004

1910 for a brief rime. During rhe First World War, rhe Yazdi family moved co Damascus, on rhe insrrucrion of 'Abdu'l-Baha, and then in 1919 ro Haifa. As a young boy, Mr. Yazdi was often in che presence of 'Abdu'l-Baha uncil His passing in 1921. Lacer, Mr. Yazdi srudied banking in Egypt and electrical engineering in England and then worked in management in rhe oil industry in Iran. He married Soraya Khamsi in 1941, and chey had four children. Mrs. Yazdi passed away in 1997. Afrer living and serving the Faith in both Iran and Iraq, the family moved ro Kenya in response co a call from Shoghi Effendi. There, Mr. Yazdi ran an import business for some 20 years. He was a member of rhe National Spiritual Assembly of the Baha'fs of Central and East Africa, and lacer of Kenya. In 1954 he was appoinred a member of the Auxiliary Board in Africa, and in 1968 he was appointed ro che Continencal Board of Counsellors for Africa. From r973 ro r988, he served as a member of che lnrernarional Teaching Centre ar Lhe Baha'i World Centre in I Iaifa. Following his retirement, he and his wife moved co Canada, but he continued his travels to promote the Faith he loved so dearly. Following his passing, rhe Universal House ofJustice wrote, "His life was characterized by an imperishable record of selfless service, steadfast acrion, and instant obedience."

NOrES

'AH-Akbar Fururan, The Story ofMy Heart {Oxford: George Ronald, 1984), pp. 58-59. Ibid .• p. 82. Statistics

GENERAL STATIS'I ICS

Worldwide Bah.i'i population ~tore than five million

Counrries/dcpcn<lent territories where 191 countries/ che Raha'i Faith is established 45 terricorie:.

Continelll.tl Cuumdlors 81

Auxiliary Board mc:rnbcrs

National!Rt·gion.11 Spiricual Assemblies

local ~piritual As~cmhlies

I ocalicies where B.1h:i'is reside ~lore dun 100,000

Indigenous cribes, races. and ethnic group represented in the R.th:i'i community 2,112

Languages into which Bahf u'llah's wriring11 haw bel.'n translated 802

Puhli .. hing Trusts n

THE BAH.ff WORLD 2003-2004

Geographic Distribution of Local Spiritual Assemblies by Continent

Asia 2.,186 Americas 2,741

Ausrralasia 777

Europe 860 Africa 3,067

Number of National and Regional Spiritual Assemblies

1110

IC10

!!!I"

- ~lUlll 11,1111111111111111111111Hll lO

' STATlSTlCS

Social and Economic Development

BahJ'{ <levdopmcnt activities are initiated either by individuals or groups of believers or by Baha'i administrative institutions. 'fogether, rhese activities contribute ro a global process of learning about a Baha'i approach to social and economic devcloprncnc. They presencly fall inw three general categories. •

ACTIVl I JLS OF FIXED DURATION Most Bah.i'i social and economic developmcnc efforts arc fairly simple activities of fixed durarion in which Baha'fs around che world address the problems and challenges laced by their localities through che application of spiritual principlc.s. ·1hese activities either originate in rhe Bah:i'f communities themselves or represent responses co invirations from mher organizations. Ir 1s estimated chat in 2003-2004 chen: w~:re several rhousand endeavors of chis kind, inc.lu<ling cleanup projects, heal ch camps and che provision of various ocher rypes of services, workshops and seminars on such rheme~ as ran· uniry and the ,1dvancemenr of women, and shore-term training courses.

SUSTAINED PROJECTS The second category of Baha'i social and economic development consisrs of approximately 550 ongoing projects. 1 'hc vase majority are academic and tucorial schools, while ochers foe.us on areas such as literacy, basic hcalrh c;rn., moral education, child (.arc, agriculture, the environmenc, and microencerprise. Some of these projects are administered by nasccnr development organinrions, which have che potencial to grow in complexity and in their range of influence.

ORGANIZATIONS WI fH CAPACITY TO UNDERTAKI· COMPLEX ACTION Certain Baha i devdopmem efforrs have evolved inro development organizacions wich rdacivcly complex programmacic structures and significant spheres of influence. They systcmarically train human resources .md man.1gc a number oflin~ of action co address problems oflocal communirics ,md regions in a coordinated, interdisciplinary manner. Also included in chis can:gory arc several instirucionsespecially large schools-which, although focusing only on one field, 244 THE BAH.ff WORLD 2003-2004

have the potential to make a significanr impact. In this category there are currently 45 such organizacions. Directory

Associations for Baha'i Studies Argentina Brazil Centro de Escudios BahJ'fs Association for Baha' i )cudies Otamendi 215 Rua Dom Pedro 11 1 1641 1405 Buenos Aires CP 23J Argentina 90,000 Porro Alegre E-mail: sccrelaria@'bahai.org.ar Brazil E-mail: info@bahai.org.br Australia Association for B.1h.i'i Scudies Cameroon clo ro Box 319 Associauon for Baha'i Studies Rosebuf)', Nsw 1018 BP 4230 Yaounde Australia Republic of Cameroon E-mail: abs@bahai.org.au E-mail: cnochtanyi@yahoo.fr

Bermuda Chile clo Natrona) Spimual Assembly Asociaci6n de Escudios BahJ'ls of the BahJ.'ls of Bermuda clo Asamblca bp1mual Nac1onal de PO Box HM 741 los Bah:l.'fs de Chile l lamilron, llM ex Casilla 3731 Bermuda Santiago 1 E-mail: nsabda@norchrock.bm Chile E-mail: secrecaria@bahai.cl

THE BAHA f WORLD 200}-2004

Colombia Ghana Asociacion Je E~cudios Bah:i'ls As ociation for Bahj ·i SruJics Apanado Aereo 51387 l'O Box AN 7098 Sanca Fe de Bogoca oc Accra-North Colombia Ghana E-mail: bahaicol@colombianec.ncc E-mail: hahaigh@ghana.com

Ease, Central, and Southern Africa Hawaii Bahi'i Scudies Associacion clo Robert , 1cClel!Jnd. Secretary do Dr. C:. Rouhani , Secretary 2142 Aluka Loop 1•0 Box 81549 Pearl City, 111 96782-1317 Momh.1sa USA Kenya E-m.til: b;1hai@·aloh.1,nec 1:-mail: mchr.uchsani@hocmail.com Honduras A'soci.uion for Bahi'f Scudie~ Ecuador AparcaJo 71 cJo Stover Asocia1.i6n de Escudios Bah<i°i~ Li Cciba c/o As;imhlea E.\pirirual ~acional de HondurJs los Bah:i'fs Jd Ecuador Aparcado 869-A India Qui co A'sociacion for Baha·i Scudies Fc11.1Jor clo Mrs. Menka ' leli. Secrerary E-mail: ccua9n,a<i? uio.samet.nec c:-12 Vidranagari Mumb;1i University Santacruz (E} English-Speaking Europe Mumb.1i 400 098 J\\so1.1.111011 for Baha'i Srudies lnJia 27 Rud.ind Gate I onJon wc7 11'0 Japan UniceJ KingJom Assodarion for Baha'i Srudies E-mail: ahs<!ibahai.org.uk c/o lokyo Baha'r Ccncer \X'ch: 7-2-13 Shinjuku hup://ww\\. bahai-srudie~.org ~hin1uku ku lokyo 160-0022 Francophone Europe Japan A ~m. i.1tion J ' l~tudcs bahffcs E-mail: sfoco~@'gol.mm "IS rue Pcrgolc~c Weh: 1 -7~ 116 t>,ui~ lmp://,,,,w2.gol.com/uscrs/sfocrn France 1:-mail: ,l\\oc.bahai~ wanadoo.fr MaJaysia A\sou.1uon for Bahj ·i 'm1dies German-Speaking Europe l/o Spimual Assembly of the Cc,i:ll,d1.1fc fur Bah;i'i Studicn Bah.i'i' of' f L1l.1pia ~to I li:Jyc Fuchs 1 L.orong Titiw.mg~a 5 ~d1wauw.ald,1raRe 1 Sct.quk S1000 t> 61477 Maintal 1'u.1l.1 I umpu1 ( .crm.iny M.d.1ysia E-111.til: ghs0)bahai.Jc E-m.til: ns.t·scc@ns.1m.po.my DIRECTORY

New Zealand Singapore A.ssou.irion for B.1h.i'i Sllldies clo Dr. Anjam Kh1mhecd c/o Paul hinlrnan, Seuecary B 09-02 Kem Vak· 5 Chebc.Ma Court 105 Clementi Road ' faur.rnga Singapore 129789 New Zealand E-mail: khur€ po. paciftc.net.sg E-mail: paul. friednun@xtra.co.n1 Spain North America Asociaci6n de famdios Bahjis Assoc.1ation for lbh.l'i .S1udin Macias Turri6n 32 H Copernirn~ .Stree1 1:.s-28043 Madrid Otea\\.l, Omario ION 7K.1 Spain Canada F-mail: E-mail: ahs-11.1@hahai-M11dic.,,ca aen.secrccaria@'·com-hah.1i.es Web: lmp://\\ww.b.1h,1i-scudies.ca/ Southern Africa Persian do Nacional Spiritual Assembly Association for Bahfi S1udics in of che Bah.i'is of South Africa Persian ro Box 932 596 Upper .Sherman Banbury Cro\Hamilcon, Omario 1.Sv }\U 2164 South Africa Canada E-m.1il: abs@bahai.org.za E-mail: pihs~ bdlnt~c.c.a Web: Web: hcrp://www.absp.org/ ht t p://wwv..bahai~tu<lic.... org.z.i

Philippines Trinidad and Tobago Associacion for B.1h:i'i Smdie, J\,soci:uion for Bah.i"i Scudies c/o Humaida A. Jum.1lon c/o Dr. I I. Farabi, Secretary 20-0 Macopa St. po Box "'55 Basak Engineering 6000 Pon of Sp.tin Cebu City Trinidad. \\'csr Indies Philippines E-mail: hfarabi "c."".Jrih-link.nec E-mail: nsaphil@~kyinct.net Venezuela Puerto Rico Association for Bah.i'i Studic~ Asociac.i6n de Em1dios l~ahJ'fs c/o Donald R. Wic1d, Sci.:rcrary c/o Dr. Ct.'s.ir Re\·es Aparcado 9H Chemimr Dept.' Barquisimeto, Fdo. I ar.1 1 JOOl-A University of Puerto Rico Vene1uda f\.layaguc1 00680 [-mail: <lwiucl@ sa.omnt.',.lll't Puerto Rico E-rn.1il: hah.1ispr(:] caribc.net West Africa Associ.Hion for lhh.i'f Srndics Russia c/o National .Spiri111.1I Assembly Associacion for B.1h.i'f Studies of chc Bahj'is of Nigeri.1 107207 Uralskaya Sc. ro Box 2029 6-1-66 .Mme.ow 101001 i\larin.1, I 1gm Russia Nigc:ria E-mail: ngrbahai@h)peria.com THE BAHA'f WORI.D 2003-2004

/ambia Cameroon A.s,ociarion fi.ir lt1ha'1 Srudies B.1h.i'i Publishing Agency c/o ,\Ir. \'ahdat Alavian ru Box 145 Box 511-0 I imbc l usaka C.11neroon i'~1mbia l'-rn.1il: ni.11bushrui@globalneu.net Cote d' Ivoire Baha'i Publishing Trusts Mai,on J'Fdtt101H Nur Argentina 08 81' 879 hlicori.11 B.tha'i Ahidj.m 08 Cci1t· d'Ivoire l n<lol.uino.1mericana (.EBIL.A) l~- m.iil: asnti@aviso.ci Otamen<li 21 7 1405 Bueno~ Aire~ Piji Islands Argcmina lhha'r Publi,hing Trust L-mail: info@ebila.org ro Box 6~9 \X/cb: hnp://w""'.:.ebila.org/ Suva hji hlands Australia .South Pacific Baha'i Publications Australia E-mail: mallji@connecc.com.fj ro Box JOO Bundoora Germany VIC J08J Bald'i-Verhg Au,tr.1li.1 l·ppsccincr Str.11\t• 89 E-mail: bp.1~' bahai.org.au 1»65719 I loll1cim \X'cb: http://www.bahaibooks.com/ Germany Belgium F-mail: oflicce-b.1hai-verlag.dc M;ti \ol J'l;Jirions Baha'(es I long Kong 205 rue du lrone B.1ha'f Puhlish111g Trusr 11 - 1050 Brussels c-6, 11rh Hoell, I lankow Ccnrer Belgium re MiJdlc Ro.id. Tsim Sha Isui I~- mail: mcb@swing.be Kowloon Hong Kong Bra1il Edirora Baha'f do Brasil h-mail: c1.rct.triJc€ hk.bahai.org Caixa Posr.11 198 India ~togi Mirim, sr Bah:i'i Publishing Trust 11800-970 P-1/6. Okhla lndumial Arca Bra1il • Phasc-1 l~·m.1il: sc1.rccariac@edicorabahaibmil New Delhi 110 02.0 . lOlll,hr lndi.1 Web: Imp://,, ww.editorabahaibr.1sil E-m.1il: hptindia(i? dch.vsnl.ner.in .1.om.br/ DIRECTORY 249

Italy Norway Casa Edirrice Baha'i Ba11a'f Forlag Via Filippo lurati, 9 Drammensveien 110-A 1-00040 Ariccia (Rome) N-0273 Oslo Jraly Norway E-mail: ceb.iralia@pcg.it E-mail: bahaiforlag@bi.net

Japan Pakistan* Baha'i Publishing Trust 7-2-13 Shinjuku Philippines Shinjuku-ku Baha'i Publishing Tnm Tokyo 160-0022 PO Box 4323 Japan 1099 Manila E-mail: nsajp@hahaijp.org Philippines E-mail: nsaphil@greendor.com.ph Kenya Baha'i Publishing Agency Poland PO Box 47562 Balla'( Publishing l'rust 00100 Nairobi skryrka pocnowa nr 46 Kenya P0-00-950 E-mail: bpakcnyaQllalphanet.co.ke Warsaw Poland Lebanon' E-mail: nsa@bahai.org.pl Malaysia' Portugal Edicora Bahfl de Porcugal Netherlands Avcnida Vencura 'JCrra, No. 1 Sdchring Baha'i Liccracuur 1600-780 Lisboa Riouwscraat 27 Portugal NL-2585 GR. The Hague E-mail: acn@bahai.pe The Nccherlands E-mail: sbl@bahai.nl Romania Casa de Editura ~i Tipogralia Niger Baha'i Maison d'F.ditions bdfil CP 124 OP I BP 12858 3400 C luj-Napoca Niamey Romania Niger E-mail: bahai@mail.soroscj.ro E-mail: mcf@imnet.ne Russian Federation Nigeria Unity Baha'i Publishing Trusr Bahi'i Publi~hing Trust PO Box 55 PO Box 2029 119 515 Sr. Peter~burg 101001 Marina. Lago~ Russia Nigeria 1::-mail: secrccariac@'bahai.ru E-mail: bpcnigcria@lyahoo.com

• Addrt'.Ss communication to Baha'i World Centre, PO Box 155, Haifa 31 001, Israel. THE BAHA'f WORLD 2003-2004

South Africa United f(jngdom Bah.i'i Publ1~hing Trusc Bah,i'f Publishing 'f rusr PO Box 902 4 Station Approach \Vorccsrcr 6849 Oakham Sourh Africa RurlanJ 1.1-.r5 6Qw L-mail: bpc@bahai.org.za UniccJ Kingdom .!:.-mail: bpt.cnquirics@bahai.org.uk Sourh Korea Baha { Publishing Trusc Uniccd Sraces 249-36 I luam-Dong BahJ'i Publishing Trust Yongsan-gu 415 Linden Avenue Seoul 140-190 Wilmette, It 60091 Korea UM E-mail: nsakorca@nuri.ner E-mail: bpt@usbnc.org

Spain Arca Edirorial Miscellaneous Addresses Joan d'Au.m .ia, 95-9-, r' t' Association medicale bahfle ES 08018 Barcelona Spain clo Mirabelle \X'cck 26 rue dt. Paris [-mail: info@arcac:dicorial.com r-78560 Paris Sweden France Bah.fffOrlager AB Bahaa Esperanro-Ligo (BEL) Solli.1gaviigc:n 11 Epp~rcincr 5rrage 89 Sh-163 p Sp;lnga 0-65719 l Iofhcim Germany Sweden E-mail: bahnaeligo@bahai.de E-mail: forlage1@babai.se Bah:i'( Association Taiwan for the Arcs B.1ha'! Publishing Trust Jlr, #t49-13 I !sin Sheng South Drn1cl 20 733.~ \iC Road Section L, Taipei 106 Apddoorn The Necherlands laiwan E-m;1il: bafa1!11bahai-library:org ROC E-mail: bpr@ms38.hiner.net Web: hrrp:/lh.1hai-library.org/bafa

Baha'i Computer and Uganda Communicalions Association Haha'L.Publishing Trust ro Box 2662 do New l'.ra Communic.acions Kampala Aten: Don Davi~ 5 Ravenscroft Drive Uganda A~heville, NC. 28801 E-mail: bpc-uga@ieazy.com USA E-mail: bcca-cc@bc.:ca.org Web: lrnp://wW'.v.bcca.org/ DIRECTORY

Baha'i Heallh Agency Baha'i Justice Society 27 Rurlan<l Gate Baha'f National (.enter Lon<lon 1133 Central lim:u sw7 !PD Evansron, n 60,01 Uniccd Kingdom U~A

!:.-mail: info~ bahaiju,cicc,01.:iety.org Baha'i lntcrn.1rional Community, Web: hrrp://www.b.1haijusticc.org/ Haifa Office): • Senet.iriat Baha'i Medical Association • • Office of Public Information of Canada PO Box JS) 931 Beaufort A\'cnuc 31 001 I laif.t Halifax Israel Nova Scocia llJH 3x8 E-mail: opi€hwcorg Canada Web: hup://www.halui.org/. hrrp://ncw .hahai.org/, and Baha'{ Office of the hup://www.onccuuntry.org/ Environment for Taiwan 149-13 Hsin Sheng South Ro:td Saha' { lncern.uional Community, ~eccron 1 New York Offices: Taipei 10626 • United N.niom Offi1.e Taiwan • OffiLe fo r dtt' A<lv.1nccmcnt of E-mail: cranboct<i?a5iaonlinc.net.cw \X'omcn • Oflit·e of the bwi ronmcnc European Baha'i Business Forum 866 Unitnl Naciom Plant clo George Stan:her, \ec.:ret.tr}' !>um: 110 35 avenue Jean-J.turc:~ ~cw York, S\' 10017-18H F-/jOOO Chambfry U'>A France E-m.1il: hic-nycfl hic.o rg E-mail: ebbf@ehbf.org \X'eb: hnp://stacemcncs.h.1h.1i.org/ Web: hup://www.cbbf.org/

Baha' i Internacional Community. Health for Humanity Gene\a Oflicc: 415 1 indcn Avenue, Suite B • l,,;n1tnl Nations Office Wilmene, 11 60091-2886 Roucc tk·~ Monllom 15 US c 11 121!! GranJ-Saconncx E-mail: healch€ usbnc.org Gcnt·\·a l long Kong Baha'C Profcs~ional Swi11crl.ind Forum E-m.1il: bi1.€gcncva.hic.org c-6, 11th Floor, Hanko\ Center Baha'i Intcrnational Community, 1-c Middle Road Pari Office: Tsim Sha T~ui • Ollit·e of Public lnfiirm.nion Km loon 4 s rue Pcrgoli:·,c I long Kong 1-75116 Paris ha nee l~-mail: opipari,@\:l11h-i111ernc:r.fr THE BAHA f WORLD 2003-2004

ln\titutc for Studies in Global Moteahcdch Devclopmcnc Services Pro~pcricy B.ih:i'f Unity Ccnccr 866 Voiced Nacions Plaza i370 Wesley Chapel Road Suirl" 120 Dt·t.~HlH, G, JOOJS New York, :-.;y 10017-1822 USA th A E-mail: mdsscd@msn.com E-mail: info@globalprosperity.org Weh: http://wv.w.mdssed.org/ Web: h1rp://www.globalprospericy.org/ World Communicy Foundation PS 'X'e,1 7och Strc.:ec International Environment Suite qc Forum New York, NY 10023 c/o Sylvia Karl~mn llSA .Sigmund Preud~traRe 36 n·n127 Bonn Germany E-mail: icf€bcca.org Web: hctp://www.bcca.org/icf Selected New Publications in English

Baha' ls in the West Edited by Peter Smith. Los Angeks: Kalimat fuss, 2004. JI9 pp. Contains eight essays that examine the early history of the Bahff Faith in the West. The essays and photos depict the beginnings of Bahff communities in many Western countries, including Australia and New Zealand, Denmark, Hungary, and the United States, with contributions by Peter Smith, Moojan Momen, Gy0rgy Lederer, Jackson Armstrong-Ingram, Loni Bramson, Graham Hassall, Margit Warburg. and Ismael Velasco. (Studies in the Babf and Bah;ff Religions series. vol. 14)

Baha'u'llah, the Promised One Gloria Faizi. New Delhi: Bahd'i Publishing Trust. 2003. 234 pp. An introduction co the Bah;ff Faith thac depicts the story of Baha'u'llah's life, celling of the severe persecutions co which He and His followers were subjected, and the spread of His teachings within Iran and throughout the world.

Bill: A Biography of Hand of the Cause of God William Sears Marguerite Reimer Sears. Elqy. AZ: Desert Rose Publishing. 2004. 122 pp. Biography of William Sears wrirccn by his wife that cells not only of the love between them. but also of the love Mr. Sears had for the Faith he labored

... 254 THE BAHA'f WORLD 2003-2004

co promote. The book portrays the life of an eminent Bahf f, including his passion for ~crvice, his vase creative output, his travels and exhaustive work for che Fairh, and his renowned sense of humor.

Gems from the Crown of Glory: Glimpses from the Life of Baha'u'llah Comp1ltd l>y Susan J Allen. New De/111: Bahti 'i Publishing 'frwt, 2003. 239 pp. Drawing from H1ch works as Memorials of the Faithful; God Pusses By; Bahd'u'lUh. Uie King of Glory; and the four volumes of 'Jhe Revebttion of Balui'u 'lMh, chh compilation collccr~ stories that span the life of Ba.h,fu'llah and includes accounts associaccd with che early years of che Baha'f Faith. God Speaks Again: An Introduction to the Baha'( Faich Kenneth l:~ Bowers. Wilmette, fl. Bahd'I Publishmg, 2004. 296 pp. A comprchemive incroducrion to the Bahf f Faith, focused on rhe life of Baha'u'llJh. Examines rhe way I !is life and rcachings fulfilled prophecies which forcrold rhe coming of "che Promi\ed One" rhrough a di\Cussion of Bah:l'f scripture, theology, and spimual life.

Healing the Body Politic: Baha'( Perspectives on Peace and Conflict Resolution Edited by Charles 0. lerche. Oxford. George RonaUI. 200.r J16 pp. ReAecc:. an effon by a group of scholars from around the globe ro conrribure ro chc searc.h for a peaceful world. The book uses the inspiration of rhe ceachings of rhe Baha'f Fairh ro provide new insights and solutions for problems such as terrorism, ethnic conAicc. cradc wars, poliric.1l parcisanship, and chc breakdo\ n of families. (George Ronald Baha'i Srudics series)

Heroes and Heroines of the Ten Year Crusade in Southern Africa Compiled by Edirh and LoUJell Johnson. Worcester, South Africa: Bahti'i Publishing Trust, 2003. 462 pp. Published in conjuncrion with dle sorh anniversary of rhe inauguration of che ·1en Year Crusade, rhe book presents che scorics of individuals who worked co establish Baha'i communiries in Sourhern Africa during rhe ye;irs 1953-63. including che Knight~ of Baha'u'Uah who brought the faith ro those countries. NEW PUBLICATIONS 255

In Search of Inner Peace Pttn11z hm10wh. Ntw Ddhi: Mir'dt f>ublicatimZJ, 2003. 291 pp.

An introduction to the Bahff Faith presented as answers co some oflife's most perplexing qucsnons. Deals wich subjec.D such a!> the return of Christ, the nan1re of religion, spiricual destiny, and the purpose of creation.

Jewel Among Nations A. Mm11srg11rt111. Au11/r1 I umpur: Btthti '/Publishing 1ru.st, 2003. 624 pp. Dcc.uls che history of the first 25 years of the Balurf Faith in Malaysia. The book ofTers ponraits of che Malaysian Baha'f community's development and recounts thc heroic deeds and sacrifices of the early Baha'fs in the country.

Memories of Nine Years in 'Aklci lo1111e1s Afrnukhuh. tram/med by Riaz Masrour. Oxford: George Ronald. 2003. fl2 pp.

'framl:nion of che memoirs of Dr. Youness Afroukhteh, who served '.Abdu'l- Baha :t. I Ii' crusted sccreca11• and interpreter from i900 ro 1909. l'irsc published in Per\i.111 in 1952, che book covers years when 'Abdu'l-Baha was imprisoned in the. c.ity of Acre. Recounts not only the details of daily life but also many h1stom. evcncs, and is "pre-eminent among chose wor~ dt!aling with the lmrory of" lovenanc breaking.'' It also describes d1e pilgrimages ro Acri! of many emtnt:lll early Wt!Stern Bah:i'is, including Thomas Breakwdl, Hippolytt! Dreyfus, l ua Getsinger, and Laura Clifford Barne).

Mystic Connections: Stories of Some Early Baha'{s of Malaysia S/Janthn S1111drt1m. edued by Afalini Sundram-Parker and Mnrm \Vtll11wu. A·ua/11 I 11111pur: B11hd '/Publishing Tnw, 2003. 258 pp. Published on the occasion of che 5och annivcrsa11· of che esrablishmenr of che Faith in the counrry, the book collects srones of some notable early Baha'fs in Malaysia-how chey firsc encounrered the Faith and che effecc that ic had not only on their lives but also on che people around chem.

The Path of Love Lnsse Thoresen. Oxford: George Ronald. 2004. 162 pp. Explores ideas abouc love chac emerge from a ~cudy of the Baha'i writing~. The book focuses on the love of God for I [is creation and che love chat human beings reciprocate ro God and their fellow human beings. lt explores the practical implications of these teachings for human relationships and includes quotations from che Bahff writings, as well as a section of practical exercises. THE BAHA'f WORLD 2003-2004

Search for Values: Ethics in Baha'( Thoughc Fdited by john Danesh and Sm11t Fazel l os Angeles: Kalimat Press, 2004. JI9 pp. An arrempr by several scholars ro come co cerms wich the 1mplic.-icions of a Baha'i sy. . tem of ethics in modern life. Conrributors include Ldo ~chaefer, John Hick. Chri.'>topher Buck, Moojan Momen, and Richard Holl111ger. (Scudie~ in the Bibi and Bah.fl Religiom series, vol. t5) SpiricuaJity in the Land of the Noble: How lran Shaped the World's Religions Richard C.: Foltz. Oxford: Onnvor!d P11blicatiom, 2004 . .zz,1 pp. Explores the 1mpacr of Persian cul cure on Zoroastrianism, Judaism, Buddhism, Chri.'>tianiLy, Manichaeism, Islam, and che Bahf1 foirh. I'he author probes world history co uncover a wealth of Iranian idea... and inAuences, from the sacred fo rmulas of che ancient Aryan inhabicancs co rill spc1..cacular archiceccure of Iran's holiesr ciries. Spanning a wide spectrum of Persian history. chc book offers insighc inco Iranian idcnciry and the way religious traditions grow and change.

Stories of Baha' u' llah and Some Notable Believers Compiled by Kiser Barnes. New Dellu: BalJti'l Publish111g Trust, 2004. 444 pp. An inspiring colleccion of stories about the life of Bah.i'u'lhih and some prominent c.1rly Baha'ls, drawn from sources such as Thi' Rr1 1'lation of Bnhtf 'u Uah

series; Br1hri'u1/tih. The King of Glory; and 7he Daum-Brl'flkm.

Stories told by 'Abdu'l-Baha Comprletl kY Amir B11dier. Oxford: Georgl' Ronald, 2003. 183 pp. Collecrs srories rold by 'Abdu'l-Bah.i, gleaned from .iccouncs of His life. The book oO-crs rouching srories rhar I le cold ro illusrrarc how co live a life char is pleasing co God. Treasures of the Cause Compiled b; Rou Dl'WOmj( Wiest Ptdm Beach, FL: Rt!abra Publicatiom. 2003. 144 pp. Scories of earlr Bah:l'fa collected from such sources a.' The 010un High1v11y; Bal11i 'u l!ah. The King of Glory; Thi' Dawn-Breakm; and 7'lu Rei e!ation of

Bahd i//Uih seric~. !"he book offers vignerres of sroric:s abour love, humiliry, sacrifice, rnarryrdom, steadfastness, and humor from the lives of men and women who distinguished themselves through thei r service: co rhe Baha'i fai th in irs earliest Jays. A Basic Baha'i Reading List

'/ht falloU'ing list hilJ bun prepared to provide a sampling ofwork! conl'rying the spiri111ul truths. soci,,/ principler, and history oftht BahJ 'f f:1ith. Ir is by 110 means rxha11sti1 c·. For'' morr complete record of Bahd'i litemrurt. set Bibliography of

English-bnguage Works on the B.ibi and Baha'i Faiths, 1844- 1985, compiled by \'('illit1111 P Collins Oxford: George Ronald r990).

Selected Writings of Baha'u'llah

The J(jcab-i-Aqdas The Most Holy Book. Baha'u'llah's charrer for a new world ci\'ili1~uion. Written an Arabic in 1873, chc volume's fin.c authorized English tramlation '"''15 released in 1993.

The J(jdb-i-fqin The Book of Ccmtude was written prior ro Bah.i'u"ll.ih Jedaracion of I lis mission as an explanation of progreSliivc revelauon anJ a proof of che station of rhe Bab.

The Hidden Words Written in the form of a compilation of moral aphorisms, these brief verses discill the spiritual guidance of all the divine rcvelariom of chc pa~t.

THE BAHJ('f WORLD 2003-2004

Tablets of Baha'u'Uah revealed after the Kiclb-i-Aqdas A compilacion of Tablers revealed between 1873 and 1892 which enunciate imporrant principles of Ba hf u'llah's revelation, reaffirm cruchs He previously proclaimed, elaborate on some of His laws, reveal further prophecies, and establish subsidiary ordinances to supplemem the provisions of the Kitabi-Aqdas.

Gleanings from the Writings of Baha'u'Uah A selection of Baha'u'llah's sacred writings translated and compiled by the Guardian of the Baha'i Faith co convey the spirit of Baha'u'llah's life and teach ings.

Writings of the Bab Selections from the Writings of the Bab The first compilation of the Bab's wricings co be uanslated inro English.

Selected Writings of 'Abdu'l-Baha Paris Talks: Addresses given by 'Abdu'l-Baha in Paris in 19n-1912 Addresses given by 'Abdu'l-Baha co a wide variety of audiences, in which I le explains the basic principles of the Baha'( hith.

The Secret of Divine Civilization A message addressed co che rulers and people of Persia in 1875 illuminating che causes of the fall and rise of civilization and elucidating the spiritual character of true civilization.

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

Some Answered Questions A translation of 'Abdu'l-Baha's answers co a series of questions posed to Him during interviews with Laura Clifford Barney between 1904 and 1906. The copies covered include the influence of the Prophets on the evol ution of humanity, che Baha'i perspeccive on C hristian doctrine, and the powers and conditions of the Manifestations of God. BAHA'f READING LIST 259

Selected Writings of Shoghi Effendi God Passes By A <lecailcd hhmry of rhe fim 100 ycan. of the Bah;i'f Faith.

The Promised Day ls Come A commentary un Bahfu'llah's lerrcrs co the king:. and ruler:. of che \V'!rld.

The World Order of Baha'u'llah: Selected Letters An exposition on the rclacion berween the Baha'( community a nd the cmire process of sodal evolution under the dispensation of Bah,i'u'll,ih, in che form of a series of lctrcrs from the Guardian of che Bah.t' ( Fa1rh ro che Baha'is of the Wesc between 1929 and 1936.

Introductory Works Baha'u'llah Bahd 'f lnrem11tio11.1/ Community. Office ofPublic Infim11atio11, 1991. A brief srarcmcnr detailing Baha'u'llah's life and work, issued on chc oe,;casion of the centen.iry of His passing,

Baha' u'llah a nd t.he New Era John Esslemonr fth re11. paper ed. lY'1'metu. IL Bahd 'i Publishmg Trust, 1980. fhe first rnrnprehcnsive account of the Baha'r Faith, wriuen in 1923 and updaced for subsequent edicions,

The Baha'C Faith: The Emerging Global Religion lY'zlliam S. H11tcher and/ Douglm Martin. &11. ed. lVi/meue. II.: 811hd '/ f>ub/i,hi11g Trwt. J<J9S. Texrbook providing an overview of Baha'i hiscory, ceachings, adminimacivc scructure, and community life.

All Things Made New John Fem1I~) 211d rm ed. London: Bahd 'f [>,,b/ishing 'frwt. 19h). A comprehensive outline of the Baha'i Faich.

Most ofthr bookl tilted above have been pub/M1ed by i•.irious Baha'i Publishing Trusts lllld are t1vailable in bookshops, libraries, or from the Truw. Pleau see the Directory 011 pp. 245 52 for addresses. Glossary

'Abdu'l-Baha: (1R44-1921) Son of BahJ'u'llah, designared as I fo successor and aurhorizcd interpreter of His writing~. Named 'Abbas afrcr ~fo grandfather, 'Abdu' l-Bah.i was known co the general public as 'Abbas Effendi. Baha'u'll.ih gave Him such cides as "the Mose Great Branch," "che My,rcry of GoJ," and "che Mam:r." Afcer Baha'u'llah's passing, He chose che name 'Abdu'l-Baha, meaning "Servant of Bahf u'11.ih."

Administrative Order: The sysrem of adminiscrarion a~ conceived by Baha u'll.ih. formally established by 'Abdu'l-Baha, anJ real11ed during the Guardianship of Shoghi Effendi. Ir consists, on che one hand, of a series of c:lected countils, international, national, and local, in which are invested legislacivc, cxewtivc, and judicial powers over the Bah.i'i community. and, on chc ocher h.rnJ, of eminent and devoced Bah:i'is appointed for rhe specific purposes of the propagation and protection of che Faich under the guidance of the head of rhat Paith, the Universal House of Justice.

'Amacu'l-Baha RUJ:iinih Khanum: (191cr-2000) M3I) )uchaland Maxwell, an eminent North American Baha'i who became che wife of !:>hoghi Effendi R:i.hb.ini, Guardian of the Baha'i I aich. m 19p, after whith 'he Ix-came known a.~ Rti~iyyih Kh.i.num Rabb.int ('Amacu'l-Baha is a ticle m<.>aning "Handmaiden of B.iha'u'll,\h. ')She served as the Guardian's secretary during his lifotime and was appointed a Hand of che Cause of God in 1952. After Shoghi Effendi's passing in 1957, she traveled extensively to teach the B.th;l'f 1-aich, consolidate

THE BAa.\'f WORLD 2003-2004

Baha'i communiries, and serve as a representative of the Universal House of Justice at major events.

Arc, the: An arc cut into Mount Carmel in Haifa, Israel, along which rhe international administrative buildings of the Baha'i Faith have been built.

Auxiliary Boards: An instirution created by Shoghi Effendi in r954 to assist the Hands of the Cause of God. When the instirution of the Concinental Boards of Counsellors was established in 1968 by the Universal House of Justice, the Auxiliary Boards were placed under its direcrion.

Bab, the: The title, meaning "Gate," assumed by Siyyid 'A.lf-Mul:iammad, Who was the Prophet-Founder of the Babl Faith and the Forerunner of Baha'u'll:ih. Born on 20 October 1819, the Bab proclaimed Himself to be rhe Promised One oflslam and announced that His mission was to alert rhe people to the imminent advenr of " Him Whom God shall make manifest," namely, Baha'u'llah. Because of these claims, the Bab was executed by order of N:4iri'd-Dln Shah on 9 July 1850.

Baha'f Era (BE): The period of the Baha'i calendar beginning with the Declaration of the Bab on 23 May 1844 and expected to last until the next appearance of a Manifestation of God after the expiration of at lease 1,000 years. See also Calendar, Bahd 'i.

Baha'i International Community: A name used generally in reference to the worldwide Baha'i community and officially in char community's exrernal relations. In the latter context, the Baha'i International Community is an association of rhe National Spiritual Assemblies throughout the world and functions as an international nongovernmental organization. Its offices include its Secrerariar at the Baha'i World Centre, a United Nations Office in New York wirh a branch in Geneva, an Office of Public Information, and an Office for the Advancement of Women.

Baha'f World Centre: The spiritual and administrative cencer of che Baha'i Faith._ comprising rhe holy places in the Haifa-Acre area and the Arc of administrative buildings on Mount Carmel in Haifa, Israel.

Baha'u'Uah: The ride, meaning "Glory of God," assumed by Mirza l)usayn- 'AH, Founder of rhe Baha'i Faith. Born on 12 November 181 7, He declared His mission as the Promised One of All Ages in April 1863 and passed away in Acre, Palestine, on 29 May 1892 after 40 years of imprisonment, banishment, and house arrest. Baha'u'll:ih's writings are considered by Baha'fs to be direct revelarion from God. GLOSSARY

Bahjl: Arabic for "delighc." Located near Acre, it is a place of pilgrimage for Bah.i'fs whic.:h comprise the Shrine of BahJ'u'llah, the mansion which W'1$. ~!is last r~idencc, and the surrounding gardens thac serve to beautify the site.

Calendar, Baha'f: Year consiscing of 19 monchs of 19 days each, with the addition of certain "intercalary day:.., (four in ordinary and five in leap years) between the 18th and 19th months in order m adjust che calendar to the solar yc-ar. Naw-Rti1, chc Baha'i new year. is ascronomic.i.lly fixed. c.:ommel'rcing at rhc vernal equinox (21 March). The Bahff era (BF.) begins w1th che ye.tr of the Bab's decl.1racion ( 1844 CE). ce also B11hd'i Era.

Consultation: A form of discu,sion between individuals and within groups which requires chc subjugarion of egotism so char all ideas can be shared and evaluated with frankn<:'-'· courtesy, and openness of mind, and decisions arrived ar can be wholehe.mc.:dly supported. !rs guiding principles were elaboraced by 'Abdu'l-Haha.

Continental Boards of Counsellors: An inscirucion created in 1968 by the Univer~al I lome ofJmcile co excend inco the furure che work of the insmurion of the I landl> of the Cause of God, particularly its appointed functiom of proceccion .md prop.tgauon. W1rh che passing of Shoghi Effendi, rhe Guardian of the Bah.i'i Faich, there \Vas no way for additional Hands of the C.rnse co be appoincetl. The duties of the Counsellors include.: dirt.'<. ting the Au\1liary Boards in their rcspeccive areas. advising and collaborating with Nac1onal Spiricual Assemblb. and keeping rhe Universal House of Jmtice informed concerning the conditions of the faith in their areas. C:ounsdlors .ire appoinced for terms of five years.

Convemion: A g.nhcring callc.:d at a regional, national, or inccrnational level for consulcacion on maccers afTeccing che welfare of the Baha'i communiry and for chc purpose, rcspeccively, of electing delegacc' to a National Convcncion, electing member of a National Spimual Assembly. or dcwng mcmbc.:rs of che Universal I lome of Jw,1ice.

Hands of lhe Cau\e of God: Individuals appoimed by Bah.i'u'llah. and lacer by Shoghi Effendi, who were.: charged wirh the specific. duties of protecring and propJgating chC' faich. (Four individuals were recog1111ed posrhumously as Hands of rhe \..ause br 'Abdu'l-Baha.) Wich che passing of Shoghi Eflcndi, there was no ti.mher possibility for appointing Hands of chc CausC'; hence, in order to extend into che future the important functions of propagation and protet.Cion. che Univer\al House ofJustice in 1968 crcaced Continental Boards of Counsellors and in 19'3 esrablished che lncernacional 'Teaching Ccncre, which coordina1es their work. THE BAHA'f WORLD 2003-2004

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

J:Iuququ'Uah: Arabic for "che Right of God." As inscicuced in che Kicab-i- Aqdas, payment co "rhe Authority in the Cause co whom all must rum" (at present, the Universal House of Justice) of 19 percent of what remains of one's personal income after one's essemial expenses have been covered. Funds generated by the payment of B uququ'llih are used for the promotion of the Faith and for the welfare of society.

International Teaching Centre: An inscitucion established in 1973 by che Universal House of Justice co bring co fruition the work of the Hands of the Cause of God in the Holy Land and to provide for irs extension inco che future. The duties of the Internacional Teaching Centre include coordinating, stimulating, and directing rhe activities of rhe Continental Boards of Counsellors and accing as liaison between chem and rhe Universal House of Ju~cice. The membership of the Teaching Cenae comprises the surviving Hand of the Cause and also nine Counsellors appointed by the Universal House of Justice. The sear of che Internacional Teaching Cencre is located at the Baha'f World Centre in Haifa, Israel.

Knight of Baha'u'llah: Title initially given by Shoghi Effendi to chose Baha'fs who arose co open specified new cerricories co the Faith during che first year of the Ten Year Crusade (1953- 1963) and subsequencly applied to chose who first reached che remaining unopened cerricories on the list ac a lacer dace.

Lesser Peace: A political peace ro be escablished by chc nations of the world in order ro bring about an end ro war. Its establishment will prepare rhe way for the Most Grear Peace, a condition of permanent peace and world unity robe founded on the spiritual principles and institutions of che World Order of Baha'u'lla.h and signalizing humanity's coming of age.

Local Spiritual Assembly: The local adminisrrarivc body in the Baha'f Faich, ordained in the Kirab-i-Aqdas. The nine members are direcdy elected by secret ballot_each year ar Ric,lvan from among che adult believers in a community.

Monument Gardens: Beautifully landscaped gardens ar the heart of the Arc on Mount Carmel where befitting monuments have been erected over the graves of the daughter and the wife ofBaha'u'llah, His son who died in prison in Acre, and che wife of 'Abdu'l-Baha.

Mount Carmel: The mountain spoken of by Isaiah as che "mountain of the Lord." Sire of the Baha'f World Centre, including several Baha'f holy places, GLOSSARY

che mosc importanr of which are che Shrine of che Bab and the Monumenr Gardens.

National Spiritual Assembly: The narional administrative body in the Bahf f foich, ordained in che Bah:l'f sacred writings, wich authority over J.ll accivicies and affairs of rhc Bah.i'1 faith chroughouc ics area. Among ics duries are co stimulate. unify. and coordinate the manifold acti\'lm:s of local Spirirual Assemblies and of individual Baha'is within its jurisdiction. The menibers of Nacion.ii )piritual A~semblies chroughouc che world constitute the electoral college for the Universal House of Justice. Ar Rit,lvan ioo4, there were 183 Na11onal or Regional Spiritual Assemblies. See also Regional Spiritual Assembly.

Nineteen Day Feast: The principal gathering in each local Baha'i community. every Bah.t {month, for rhe threefold purpose of worship, conrnlracion, and fellowship.

Pioneer: Any Bah.i'f who arises and leaves his or her home co journey ro another country for rhe purpose of teaching the Bahff Fairh. "Homefronr pioneer" describes chose who move co areas widun their own councry chat have ycc co be exposed co the Baha' i faith or where che Bah.i'i community needs srrc.:ngchening.

Regional Bah;i'J Council: An clcmcnc of Bah:i'f admi1mtrauon berwecn che local and national levels, established at the discretion of the Universal House of Jusricc in counrries where the condiuon and si1.e of rhe Ba hf i communicy warmnr. A means of <lccencraliLing the work of the National Spiritual Assembly• .t Regional Council may be formed either by election or by appointment, depending on loc.il requiremenrs and che condition of che Baha'i lOmmunity. It provides for a level of auconomow; decision making on borh teaching and administram·e maners. In some countries. Stace Baha'i Councils perform these task~ wirhin specific civic jurisdictions.

Regional Spiritual Assembly: An insrirution identical in function co the I\auonal )pmcual \~sembly bur including a number of counmes or reg1om in irs jurisdiction, often established as a precur~or co che formation of a ~ational Spirirual Assembly in each of che countries ir encompasse.c..

Ridvan: Arabic for "Paradise." Twelve-day festival (from 21 April through l May) commemorating B:ih.i'u'llah's decbracion of T!is mission rn His companions in 1863 in che Garden of Ri~v:ln in Baghdad. 266 THE BAH,ff WORLD 2003-2004

Shoghi Effendi Rabbanf: (1897-1957) The Guardian of chc Bahff foich afccr the passing of 'Abdu'l-Baha in 1921, dcsignared in I !is Will and Tcscamenc '1!t His successor in interpreting chc Baha' (writings and as I lead of chc Faith.

Shrine ofBaha'u'llah: The resting place of Baha'u'llah's monal remains, Joe.aced. near che ci1y of Acre, Israel. The Shrine is the holie5t spot on earth to Bahfrs and a place of pilgrimage.

Shrine of the Bab: The resting place of che Bab's morcal remains, located on Mount Carmel in Haifa, Israel, a sacred sire co Baha'fs, and a place of pilgrimage.

Stace Baha'l Council: See Regional Raha'r Council.

Tablet: Divinely revealed scripture. ln Baha'i scripture, the term is used to denote writing~ revealed by Baha'u'll:ih, rhe Bab, and 'Abdu'l-Bah:i.

Ten Year Crusade: (1953-1963) Ten Year Plan initiated by Shoghi Effendi for reaching rhe Baha'1 Faich, which culminated in che election of 1he Universal l louse of Justice during the centenary of che declaration of Baha'u'llah. The objecuves of the Crusade were the development of chc institutions at che World Centre, rhe consolidation of che communities of the parciciparing National Spiritual Assemblies, and the spread of the Faith co new regions. See also Knight ofBnhd'u'fldh.

Universal House of Justice: Head of 1he Baha'f Faith after the passing of Shoghi Effendi. and the supreme administrative body ordained by Baha'u'llah in the Kicab-i-Aqdas, His book of laws. The Universal House of Justice is elected every five years by che members of all National Spiritual Assemblies, who gather ac an lnrernarional Convenrion. The House ofJustice was elected for the first rime in 1963. Ir occupied irs permanent sear on Mounr Carmel in 1983.

Some entries adapted from A Basic Bahd'I Dictionary, ed. Wendi Momen (Oxford: George Ronald, 1989). Index

A Akello, Grace 101 Alai, Eyneddin 63 Abbas, Ba<li 56 Alai, Tahereh 63 Abbas. Kami! 56 Al Alhar Univermy (Egypt) 139 ABC (American Broadcasc Corporation) aljdfri, Sbarifu.h Zuriah 97 208 All in the Family: A C11ltuml History of Abraham 13 Family Lift 170 'Abdu'l-Bah:i 9. 146, 187, 190, r97. 200, Allen. Beeb 57 239. 240, 161, i.63, :i.66 Amanat, Hossein 196 life of 9 Amato, Paul R. 174 pa.\\ing of 10 Amaru'l-Bah:i RuJ~lyyih .Kh:lnurn mbof 261 See under Hands of the Cause of God Will and Testarnenc of 10, 12, 266 Amor, Abdelf.mah 137, n8, 1~9-40, 119, writings and mtcranccs of 10. 14-30, 222 36, 97. 114, 146, q7, 159. 160-61, r77, Andaman and Nicobar (India) 63-64 179· 180, 181, 182. 187-88. 190, 195, 5oth anniversary of Baha'i community 2.04, 258 in 63-64 Academy of Sciences of Ukraine 109 history of Baha I communicy in 64 advancemenr of women 97-99, 1:1.7-29, Anderson, Elijah 157 147, 149. 180. 181, 204 Anderson, Joan 63 role of men and boys in promocing Anderson, Ted 63 2.11-ll Anderson, Teddy 63 Afghanistan 106, 166, 208 Andrews, Eugene So Afsahi, Hadi 130-31 Ani, Daoud (David) 231 Aiff, Gerda ~4 Annan, Kofi 120 268 THE BAHA'f WORLD 2003-2004

Jp.mheid 60 Bahfl I r01 262, 263 Apex Awards for PubliCJrion F.xcdlcncc BAh.i'C F'pcranto Lt"2gue 250 134 B.ihfi fairh APllOOf Pl I lJJ .1dminis1rari•-e order of 10, 11, 77. 261, Ar.iujo, W.1shingron 102 26J, 264, 2(,6 Arbah, I-arum 3S ain" of 1s Ar< 26.1 holy d.1>-s 16.i. 265 Ard1ibJld, Eihna 5cewan 231-32 l.1w' and mor.11 ceachin~ 14, lf4. 155. ArgentinJ 145, 1.48 151\, 15!!-s9, rn-Ro am Ro- 81, Rs-88 prayer and foiing 1.1 Arumugam, Val.1rma1hi 97 spiriw.1J te.tchings I!, 144-45, 146-47, A,.1ko 'J.1kJrni DJnce Group 96 148, 180 A"o".uion medicalc baha'Cc 250 B.th.t' ( Fund 264 A"ocia1ion of Brazilian Lawyers 102. BJh.l'r He.11th AgcnLy 1s1 A"o<iJtion~ for BJhi'f Studies 95, 96, BJhJ'I lm1i1u1e of I lighcr Fducacion 100, 110, 145-4R (Rllll) I jl\, 216 A101nraei, Acira 66 BJhJ'C ln1crnJtional Communiry 8. 15, 16, Aum.1lia 14, 1s. 51, 65, 68. 69. 70, 71, 79, 45, 9 , 103, 116, llS-~4. 164. 218. 151, 262 84, 1!7, 100, 1o8. 110, 131, 149, 167, 195, OfhLt for the Ad•·:mcemcm of Women lo6, 2.JI, 2.45• 148 rs. 126, 127-29, 152., 151, 262 A1mria 72., 108, 126, 131 Oflicc of Public lnformarion 15, 125. Authenticity Proj«t 164 131-3-1. 2s1, 261 Aux1lill) Board .. 211, 2.Jl, 233, 2.35, 2J6. Paris o!lite 1q, 131, 132-33. 251 237, 241, 162, 2.6J Oflin~ of rhc l'nvironmc:nr 15 \lJICOltll() of q6, 211-12., 213-19,

B 221· l], 2SI Unircd Na11ons Office 15, 125-26, ir9. B.tb, chc: 8, 10, 262, z.66 262 binh of 26z. Weh sites 2s1 dedaration of 8, 12, 262, 263 Bah:i'I lnrc:rnarional Convenrion. life of 8 \u convcnr1om, Bah.i'f 1narr)'rdom of 8, 262 Baha i Jus11ce Soc1uy 151 .Shrine or 10, 41. 132, 26s, 266 B.ih.i'C Medical fusociacion of Canada 251 \Hitings of 23, 155, 258 Bahff Office of the Environment for B.ibi religion !!, 11 ·1ai~-an 151 B.iglcy, Aorcn.:e 75 Bahfl Publishing Trusts 148-50 Bagley, Sunlcy 7S Bah.fr \X'orld Centre 10, 35, 37, 42., 131, B.ih.i'I As.sociacion for lhc Arts 250 22'}, 2H,, 140, i62, 263. 264, 266 Bahfi oornmuni!} 8. 11, 13, 14, 15, 261 OffiLc: of Social and Economic annivcrsaric~ of 43-76, 88--91 Dc:H·lopment JS npamion and consolidacion of 11, 13, visi10~ to 131-11 J.l, 11-43, 79-84, 88--91 BahJ'C World News SC'rvice 133, 251 incrodut.ciun to 8-18 B.thd'/ '-x'or/dWcb site 13_!, 151 \tati,1io of 8, 241 Bahfu'llah 9. 11. 13, 15, 17, 25, 117, 144, lhh.i'I Chair for World Peace 116 180, 190, 261, 262, 261. 264, 265, 266 Bahf( Computer and Communicariom birth of 262 ~sociation (scCA) 2so decbraiion of 262 Baha'i Council, Regional St, 265 life of 9, 11!7 fNDEX

pa<sing of 9, 162 Brazil 83. 101-02, 102, 130, n1, l-t9· 205. Shrine of 263, 266 106. 2.45· 248 titb of 187 National Sp1mual A"cmhly of 101 Will and Te~tamcm of (Kirab·i·Ahd) 9 Brogan, John t9S writings of 9, 21-13, JS, 77, 84, 145, qS, Brok, Elmar 116 154-55, 158, 178. 188, 2.p, 157-58, 262 Buddha 13 Bal1jf 263 Buddhiscs 8, 72. 74, 106 Balearic Islands (.Spam) 72 But!dmg Momemum: A Coherrm Approach 5oth annivcr\ary of Baha'i c.;ommunicy to Grow1h (documcm) H· 79, 8j in 7:z. Building Mommmm (video) 35, 79 him>ry of R.1,hf/ community in 72 Bulgaria 108, 1 H Bangladesh 106, 10!!, 119. 149 Bundhun, R.iouf n Sarli Dc:vdopmcnc lns1icu1e for Rural Burkina F~ 55, s6 Women 164 Burney, Linda 100 Barnes, Ki,cr JS Burundi 46 Basin %anca 231 Bushru1 Suheil 95, 116 Bayan A<>o,iation 164 BBC (Brithh Broadca~ting Corporarion) c Beijing Declaration .md l'ku form for Cambodia 167. 193 Action 151, 111 Cameroon 43-.JS. 164, 237, 138, 24!! BelaPAN news agcnly 91 hisLory of Bah.I'! lOmmuniry in 43-44 Belarus 9o--<)l Nanonal ~pmtual A\~cmbly of 45 25th annivc:rqry of the B:ihff Canada 36, 45, 63, 79, 83, 84, 91, 108, 110, community in 90-91 Ill, 126, 127, 131, 137, 119. 158. 232, 234,

Belgium 1q, 115, 116, 131, 236. 238, 148 136, 139, 140. 247, 2~1 Bermud:i 51 'lacional \pmu;1( As\embly of 63 Bhutan 106 Canary l~land, (Spain) 72-74 Blac.;k, Xa\'icr 99 sorh anni\'cr<ary of lhhfl communiry Blakely. Dudlc-y Moore 70 in 71-74 Blakely. El'-1 Uudy) 70 hi\tOry of Bah.fl community in 73 Blanks, l )oruld 70 C1rdcll, 'led H-s~ Blum , Alvin 68 Cardone:, R.ino 7S Blum, Gertrude 611 C.mc:r, Bcny 171 Blum S;wndcr\, Kcithic 68 Cayman hland) 231 Bohm:r, Ulrich 117 Chad 133 Bolivia 109, 16.1 ChalTm, Bal1iyyih 121-23. 116 Bolton, Stanley 70 children and youth 83-85, 146, 171, Booth, Alan 174 176-77. See al.so family, children's dasm Bom to Buy: !he Commm:ialiud Child conference' 81 and the fv'ew Clm111mer Culmrt 184 mother .ll> fim educator of 27 Bosni.1 anJ Hcr1cgovina l_lt rahing of 2.1-u. 25. 16, 17, 18. 146-.0, BohWJll:I 45, n. I l l, 1H 179 N.uio11;1I .Spirimal A<<cmbly of H rights of 25 Bourgeois. l.oui< 193, 195 workshop~ 87-88 Bowl"rs, Kenneth Ro BABY (Blancyre Acrhe B.ih.i'i Youth) Boyle, CllJfb 187 SI Boyles, Ann 169 Bc.·yond Word~ 49, S7 THE BAHA'f WORLD 2003-2004

Citoyem du Monde (Cicizens of c:he convention. Baha'i 263. 266 World) 52 inrcrnarional 35, 77-78 Divmiry Dance Workshop 52 dclcgat~ to 78 Flame of Unit} 103 national 35 Gera~o Viva 87 Cook hbmh 64-66. 235 lsir~ha Sochando (Porcal of Love) 61 soch annivcr'al")' of Bah,rr communicy I es Lri ncclles 56 in 64 Melody Channel 52 hisrory of Baha'i community in 65 chilJren's d.l.S-'>es 34, 52, 79, So, 83 Religious Admory Council of 65 Chile 36, 91, 110, 126, 131, 197, 198, 201, Cooke, Sir I loward h~ lix I lanlan 89-90 145 core •ICLivicks 34, 79. Su t1lso children's China 121, 131, 166, 193 dassc;, devotional meetings, Five Year Christian, Kenneth 63 Plan, srudy circles Christian, Roherra 63 Cosra Rila 131, 236 Chrbrians 8, 62, 70, 72, 106, 109, 1)2, 137· Coce d'Ivoire 55, 248 140, 192, 115, 217 Council of Europe 116 Roman Catholic Church 74 Crevcl, Lucien 117 Chung. Joon 232-233 Croatia 131 Clark, Lord Kenneth 200 Crowby. P.mick 71 "Cl.c.h or Comcmus? Gender and Human Culture 11nd family Violence: Fosuring Security in a Clobal1zed World~ 130 Change through Hu11/11n Rights I.aw 153 clum·r.. 34, 81, 83. See also Baha'i Cunningham, Tom 93 communiry: expansion and Cyprus 94 consohJarion of C.1.cch Republic 84, 131 CNN (C.1ble News Ne1:work) 208 Colombia 79. 85, 246 D Commis;1on on Children ac Risk 176, 177, 184 Danesh, 1lossain 172, 175, 179-80 Commonwealth Fducacion Fund 129 Danielsen, Edith 65 Congo, Democratic Republic of ihe Dartmouth Medical School 184 (Kimhasa) 45-46, 82 Daulr, (,ary Michael 91 50th anniversary of Baha'i communiry Oawn of Carmel Choir 46, 47 in 45-47 D11w11-Bm1lren, The 11 hiscory of B.1ha'I communiry in 46 Day of che Covenant 36. See abo Baha'i National Spiritual Assembly of 46 Faith: holy <lap Congo, Republic of c:he (Brazzaville) 40, de Bons, l'.dich 89 46, 47-49, 108 de Bons, Joseph 89 5och annivers.iry of Baha'i communiry de P.ilacio, Ana 116 in 47 Oehou~<c, Nicolas 116 hisror:y of Baha'i community in 48 Dc:lcuran, )l-an 72 consulcacion 105, 164, 180, 198, 238 Deleuran, 'fove 72 Continental Boards of Counsellors 231, Denmark 17. 72, 132, 236 232. 2.J5· 236, 237. 240, 241, 262, 263, dcvocion.tl mccungs J4, p., 79, 80, 83, 85 264 Dimnct, Ernc;t 187-88 creation or 263 direc..cory of Baha'i agencies 245-52 INDEX 271

Dive, Dulcie 65 changing role of 172-77 Do Thry Hear Yott W'hm You Cry? 104 hiscorical developmcnc of 170, 172 Dobbin>, Bertha 71 importance of 25 domestic violence 144, 148, 150-54, «nuclear family" 169, 172, 176 161-63, 165, 172, 203, 105, 206, 207 obligacions and responsibilities in 16, action of Bah:l'f communiry a.gainsr 170, 179, 180 163 65 respecc for parents in n.-13, 29-JO pornography and 150, 153-54 righrs of each member 25 role of culcure m 150-51, 160, 161-62 uniry in 24, 15, 17i., 179, 180 role of religion in 161 Far'he-Aazam, Florence 63 Dugal, Bani 97- -99, 127, 152. Fat'he-Aazam, Shid:m 63 Dunbar, Hooper H Faure, Danny 56, p female genital murila6on (~GM) 150, 161, E 203, 205, 106, 208 Fernie, Elena 66-67 Eballa, Benedict 43, 44, 45 Fernie, Roy 66-6., Ecuador 83, 246 Fiji 235, 248 National Spiri1u.1I Assembly of 83 FindtheGood.org c64 educacion 26, 17, 28, 56, 103-05, 107-08, Finland 103-04, 132 129, 144-45, 147, 172, 181 Firz-Henley, 1fopcron 133 moral 14, 105, 148 Five Year Plan J3, 34, 35, 75, 79 Egc:i. Emilio 71, 73 Folha de Sao Paulo (Brai.il) 102 Egypt 73, 139, 140, 111-2~. 139. 240 Ford, Auguste 89 sicua1ion of Bahff community in 138, Foundacion for Global b.luc-Jrion and 22.1-2.3 Dc:velopmenc 105 Eisenberg, Gertrude 73 Foi.dar. Jamshed 64 E11cyclopedia Britatmu:a 8 Fozdar, K.M. 64 Equatorial Guinea 45 France 45, 109, 114, 116, 117, IJ1., 146. 150. Eritai, Taukoriri 67 151 Echiopia 83, 116, 132 hohlich, Sih•ia 114 European Baha'i Business Forum (E.BBP) Fudakowski, ,\'1ichael 6; u6, 118, 123, 151 FUNDESCU 107 European Baha'i Women's Network 97 Fururan, 'All-Akbar. See 1111der I lamb of European Baha'i Yauch Council 151 the Cause of God European Commission (1•.c) 116 European Court of Human Righcs 116 G European Union (ru) 113 18 Baha'i e/Tom to promote uniry in Gakio, Karan1a t22-23 113-18 Caladina, Ibrahim 56 Parliament 103, 114-17 Gambia, che 106 cxhibicion ac 114-18, 132 Gehry. Frank 102 Gnns ofDi1mu /o.~teries 35. See F also Bah;fu'll~h: wricings of C.t:ncry,HowardJr. 80 Fabien, Paul 52 Georgia 13i. families 21, q6. 169. See also marri:igc Germany 14, 53, 109, 116, 132. 195, 196, Bahff view of 177 81 206, 246, 248, 250, 251 272 THE BAHA'f WORLD 2003-2004

Ghana 43, 162 168, 206, 108, 246 Hindu, 9, 106. 189 (,1achcry, Ugo. \(e 11mkr Hands of chc lllV/Atu 100, IO~-o6, IS5-56, 159, 161, (.a use of Cod 171, llll (J111a, Billy 68 Ho.ah.ani.a, H.unud 68 c;Lzmour 208 Hochschild, Arlie 174, 1-6 Glob.ii Oi\Coursc 103 I lofman, l>.avid 37, 38, 2H-l5 ( ,lobal l'und for Women 110 hol) Jar. Su Bahfi Fai1h: holy days Globe 1111d Mat! (Canada) 184 Hondura' 16.t, ll6 glmsaf)· of Baha'i 1cm1s 161-66 Hong Kong 109, 248, 252 (iod PaJSts By 11, 201 I long Kong ll.1hj1 Professional Forum 252 C.oodwin, Frederick 64 l lou'c' ofWol'lh1p 14, 85, 91, no, 188 202 (;oodwin, Ina 64 .ir~hitcuur.11 requirements of 191 C.op.tl, Antonio 57 compared to other rc:lig1ous buildings (11Yat I.earning. Jiu 145 189 C.rccc.c 101-03, 115 dcvdopmc111 of 188-90. 198-99 C.ro,,mann, Hanmut 35 in Apia, ~amo.1 196, 198 Gu.1m lU in 1uhkh:ibad, l urkmenistan 190, 191, (,uard1an,hip 12 197 (,uardian of rhe Baha'i Faith. 'lee Shoghi in Kamp.11.l, Uganda 101, 194. 195, 199 I ffcndi in Linl\cnh.un, Germanr 195, 196 Gu,1temaL1 236 in New Delhi, lndi.1 196--97, 199 (,uinc.1 H in Panrn1a ( iry, Panama 195--96. 197

(,ung, Claire 63 111 Sanuago. Chile 36, 91--92, 197-wo ( iU)-111.l 164 111 \ydncy, Au,tr.alia 194, 19S. 199 in Wilmenc, lll1noL~. l'SA 41, 192. 193, H 195, 197. 199 Huber I Iott, Annc:m.me 88 I l.1ake. Violmc 16 human right. 97 101, 116-27, 135-40, I lall , Stephen 71 150- -51, 203 <>9 11.md of the Cause of God 12, i.30, 161, I lungary 132. 188 162, 261. 164 l:f uququ'll.ih 3~. 161 'Alf-Akb.1r l·unlcan 37, t8, 127-30 'Alf-Mu~ammad Varqa 58. 75 i\m.:uu'I Baha R~iyyih Khanum i.61 Corrine Knii;hc True 190 In Uni"°n choir 88 l noch Olinga ·B· 44, 45, 58 India 14, p .. 64. 91, 98. 105, 1o6, 129, 132, Ugo ( r13• ha 75 133, 149, 162, 164, 196. 199, 234. 246, Willi 11n s~.m. 58. 6o. 253 248, 249 \1C'illiam \utherland Maxwell 234 National Spiriru.11 A\,cmbly of 128 I lapp_y I!tppo \'/•ow, The. See z.1roro. India Alliance for Child Rights 129 I /1ml1l'lrrd to Connect 176, 184 indigcnou~ pcopk.., 63, 100-01, 107--08, limn, S1.1m.1.k 36, 91, 92 231 l41 I le.11th for I lumanicy 251 lnd1r;1 C.andhi lmrirurc of frchnology 98 I lcd1 Moani ( haritablc Trusc 99 Ln,tllutc for Amcm;.111 Values 184 I lcndcr,on, Robert 80, 84 ln\titute for ..,oc.1JI ( ohc:\ion 116, 118 Hrr.1/d ('/ 1mb.1hwe) 62 lmrirnte for ..,rud1c in C.lobal Prosperity I lcrhcrr. l conard 233-34 98 INDEX 273

lncernarion.tl lhhfi Archive' 11 Jha, Shri N.N. 63 lnrernacional rnvironm.·nr Forum (Ju) Johmon. Lowd! s2 l2J, 2SI Jono, Chris 101 lnrc:rnario11.1l l.abour OrgJni~cion (1U>) Jordan 132 116, 130. 138, 2.14 Judaism II, 74, 140, lR9, 131 lncc:rnational PQc..C O.iy rot, 102 lncc:rnationJI !C-Jc..hing Centre: 35, J6. 79, K 83, 240. 16.1 escablishmcni of 263 Kadenhc, Douglas 62 mc:ml>crs of 36, 37• 45 Kala, ltike~h 63, 6.1 sca1 of 164 Kalonji, Rc:my 47 lncernJ1ion.1l Trcary on l'l.1111 (,enetic Kamaye, Moussa s6 Rnour<e~ fur Foo<l .rnd Agriculture 100 KampJl.1. Bah.ff Choir 101 lncernatronal \\'omen's lhy 128 Kanyere1i, Max 48 lncc:rnaciunal Year of 1he I :imilr 169 Karo1aua. luaine 65 incerrdigious dialogu<' 34, 72, 1o8-10 ~mgja, FauiiyJ 201-04 loas. Charle~ Monro« 71 Ka:r.akh\tan 132 Iran 9, l<l. 17· 127, 114. n5, 136, 137, lJR, Kelman, Suanne 170, 175-76 139, 140, 187. 213-19, 227, 228. 229, 110. Kenya 126, 131. 161, 137, 240, 2..j6. 2..j9 238, l 10 Nmona.I Spmcual A~\emhly of 2-jO Nacion.ii "ipiritual A,•rn1bly of 228 Khadc:m, Ramm 123 s1111a11on of Bahf{ wmmuniiy in 16, Khalajabad1, Kayvan 136 J7• 1r, •H-39· 211-19 Khan, Peter 35 Miran: Voice:' Strugsling IO be I le:ud" 139 Khulus1, Manuc..hchr 136 lraq 9, 12, H· 56. 102. 231, 140 Khunou, Kdebogilc: 60 Ireland 74, 92-93, 109, 217 Kmg, L.1urecca J6 Isaiah, prophecic..-s uf 164 Kiribati 66-67 l~fahini, I l.1bih s6 5orh anniver~ary ofBahJ'f community l~fah,ini, I ahfb s6 in 66-fq hitsh.i Smhando (Jlon.11 of I .ovc). Sa l11scory of Bah.fr (Ommunity in 66-67 u11d1T you ch workshop National Spiricual Assembly of 66 Islam 8. 139, qo K1riga. Anmcc:ua 161 Israel 8, 41, 46, 75, n. 131, 132, 217, 2s1. Kiroib-i-Aqdas 14. 11, 26, 166, 167, 188, 262, 164. 166 257, 164, 266 lcaJy 7·1• 79, 116, 126, Ip. !Gc.ib-i-fqan 257 lczin, Ca1harine 153 Knight, Annabel 86 Knighcs ofBah.i'u'll.ih 43. 1s••18. so. 54, 56, 63, 64, 66. 70. 72, 73, !11. 91. 136, J 264 Jamaica 89-90- 2ll Kolker, Jimmy 101 National "iprruu;il As.-c:mbly of 233 Koop. C. Everett 153 Jam-e-J.im (Iran) .u8 Korakas, Ef~tratio~ n5, 116 Jap.m 196, 208, 13!1, 2.19, ~16, 149 Korea, Souch 191. 1J2, 239, 250 Ja~':lhcri, Mraydoun JS National Spmrual fu~emhly of 232 Javahiru'l-Asr.ir. Ser (,'ems ofVii-me Knshna 13 Alysuril'S Kruger, Annemarie 89 Jc\U 1J Kugcwa. Roro 9J Jew~ 72, 99, 109, 132, 137, 215, 117 Kumcendc:rc, Dudley Smnh 51 174 THE BAHA'I WORLD 2003-2004

L Maenddeo Ya Wanawakc Organiz.acion (MYWO) 162. Lambert, Conrad 87 Mahrami, ZabihullJh 1_15-16 l.amb.:rr, Jean 115, 116 ,\laka, Lhiate 215 I.ample, Paul 36 Makhclc, Fnos 49, 51, 57 Lapl1 Sir John lni 68 Malawi 51-52, 53 W\Ch, Christopher 170 501h annivcr.;ary of Baha'i com mun icy Li,sonde. Loui\e 120 in 51 -52 Laws, Elizabeth 50 hiscory of Lt1hff c:ommuniry in 52 I.aw,, Frederick 50 Malays1.1 79. 97, 1z.9, 164, 2.46. 2.49 Lebanon 249 Narional Spirirual Assembly of 97 lrg11l limrs 208 Mali 55 l.cmb.1, Scfu 46 Mandr:la, Nelson 143 Le.smho 49· 50, 232 Manifestations of God 13 sorh annniversary ofBahi'( community marriage 24-25, 159, 169, 170. 173, 203, in 49-50 205. Ser 1lUo families history of Bah.i'I community in 50 Bah:fl view of 156, 1n-78 National Spiritual Assembly of 50, 232 changing role of 170-71 I e"er Peace 34 <lepic.tions in media 175-76 1cvc~quc, Roger 1n infiddiry in 156-57, 158 l 1ght nt the End ofthe Tunne~ A (play) 85 redefinition of 171, 175 Lincoln. Alben 45. 46, 48. 49 sexual anirndc~ 3nd 157 Lincoln, Joan 36, 45, 46, 48 Marriage Tr.msformarion Project 164 1ing, Norman 51 Marrie, Henrietta 100 Lithuania 116, 132 Mmhall Islands 69 L.obete, Jean Baptiste Nsa 46 Martikonis, Rytis 116 Loe.ii 'ipirirual Assemblies. See Spiritual Martin, Douglas 35 Assemblies, Local. Martinique 232 Locke, Kevin 69 Mailiriqu'l -Adhk<lr. Su Houses ofWorship lop.Hina, Ale.~ia 133 Mauririus 50, 52 53, 92, 232 I .opCT· Claros, Augusto 123 Maxwell, William Sutherland. Su under l ubescder, Slim 63 I fands of the ( .amc of God. Ludford, Baroness Sarah 116-17 Maye1, Ro113Jd 117 l utchmaya. Eddy 52 Mc.Closkcy. Kathleen 92-93 l uxcmbourg 117, 236, 238 Mc:Goldrick, Monica 173 L)On·Dahl, Arthur 123 \1cNam.ua. Brendan 93 :..1cdciros, Hildesia 102 M Miller-Muro. l eili 203, 204 Mills. Jalal 67. 68 Maanian, Socrates 115 Mills, John 68 Ma\uu, Prmcc ofTonga 70 Mitchell, Glenford 35 Macquarie University (Australia) 100--01, Mi1haq1, Bihnam 136 Mkandawire, Mama 54 Madagascar 50, 232 Moani, I ledi 100. &e also Hedi Moani 5orh anniversary of Baha'i community Charitable Trust. in 50 Mofolo, Mapcko 4y Nacional Spiritual Assembly of 50 Mohajer, Payman 36 INDEX 2 75

Mojgani, Anis So New Zealand 65, 67, 69, 70, 71, 84, 99, Moloteg1. \cmane B. p 100, 109, 132, 185, 231. 139, 247 Mona Foundation 107 Ngabc-Bugle Cul rural Cenrer 107 Moncho. 'icelb Mor~hcdi 235 36 Nicaragua 236 Monument Gardens 264, 165 National Spirirual Assembly of 236 moral educuion. Su education: moral Nicholas, Rim.t 65 Morocco 72 Niger 55. 149 Mo~es 13 Nigeria 92, 106, 247, 249 Mosque of Suleiman 193 Nineteen Day Feast 1.4, 265 Mothers, fathers, and Children 228 Njiki, Samuel 43, 44 Mocrahedch [)e,·clopmcnr Se1viccs 252 Moum Carmel 10, 262, 264, 166 0 Muhammad 13, 221 Mukend1, Valerien 47 Olinga, EnoLh. Su 1111rkr Hands of the Mungongo. Samson 46 Cause of God MunsifT. Jyoti 50 Ohnga, George 45 Munsiff, Meherangi1 50 O'Mara, Rosemary 93 Muree, Rccnon 52 Ont Coumry 131, r3J- 34, 251 Murphy, Rebequa So Orbison, Vtrginia 72 Mu.slilll.'> 72, 109, 112, r37 Oxford University Tl Myanmar 132 p N Packa, Roger 49 Naish, Jessica 86 Pakistan 106, 129, 205, 249 Nake<li, Direlang 60 Panama 14, 66, 83, 107, r95, 197, 199, 237 Nakhjavfof, 'Alf 43, 44, 45, 46, 74, 88, 232 National Spirirual ~sembly of 237 Nakhjavfof, Violette 43, 45, 46, 74, 89 Papua Ne\ Guinea 68, 93-9+ Nako, Abel 71 Nation.ii Spirirnal Assembly of 94 Namb1ar, Yuet Mei 97 Parenr University of Savannah, Georgia Namibia 53-55 164 5oth anniversary ofBah:l'f community parenrs. See family in 53-55 Parliament of che World's Religions 132 history of Bahff wmmuniry in 54-55 Pawlow~ka. Ola 236 Narional Spirirual Assembly of 55 rss (usA) 108 NarionJI Public lnfonna1ion Officers peace 17 (Nrro) 131 Lesser Peace 264 N~iri'd-Dro Sh:lh 262 Mosr Grear Peace 264 National Public Radio {l1~A) 2o8 Penn, Michael 143 Narional Spiritual Assemblies. Su Sp1rirual Peru 109 Assemblies, Narional. Philippines 104, 129, r32, 249 NdegwJ, Rachel 36 National Spiritual Assembly of 104 Nekoudin, Mahna?. 73 Piarulli, Mario 75 Nekundi. Hilifa Andreas 54-55 pilgrimage, Balifl 266 NepJI "'9· 105- 06, 119 pioneer 165 Ned1crlJnds, rhc 238, 149, 250 Platform for che lnrer-Faith Dialogue of Ne" C1ledonia 7r Madrid 109 New York TimtJ 208 Podger, Kach 71 THE BAfiA'f WORLD 2003-2004

Pobnd 131. 136, 249 Religion Communie1.1or' Council 134 !':aciuna.I Sp1ricual A.!.sembly of l]6 Remey, Clurles Ma,on 195 Pollio, Marcus Vicruviw. 189 Rene, I ranee Alben 91 Popcnoc, 0Jvid 174, 176 Rene. Sar.Ji s6 l'ortugJl 87, 131, 249 Reunion so Pra,.1.J, Rajc:n 99 Rhein, OctiliC' H Pringle, Ruth 136-37 Rice, Emma 75 Pr<)(ii, Rom.mo 104 Rigvfo H· 38. I \I Progr.unmc: for Appropri.ice Technology in "Role of Men and Boy' in Achining I lc:alrh (PATii) 161-61 Gender J:..qualiry. I he" (rnnfc:rence) 130 /'romiu 1ifWorld Pea.rt!, The 17, 144, 161!, "Role of Men .ind Hor in Ath1<:v111g 18s Gender Fqu.tlity, 1 he" (~wc:mem) 211 l'ruiprriry1i[Humankind, Tht! 17, 18 Romania 249 PubJi,hang 'I rum, Baha'i 241 Rouh.ini, Shoghi Ri.11 7J Put"rto Rico q9, 136, 247 Royaumont Procn,, Su Sc.ahili1y Pace for 1'11rr (pl.i.y) 118 La~tc:rn Europe Ruhi lmrirure Bs. 116 Q R1mdl , Joe 6- Ru~ta 105, qi, 164, 127, 119, 230, 139 QuJJ1h qo Rus,iJn federation i. ..q, 2-19 gr:l c of I l5 Rw:indJ ·tS• 46, lh-Si Quinn. ~ii..h.tcl 112-23 Qur'an :u1 s R S.1hrc Fund 91 .S.1d1.1, I lope 62 RacC' Rc:l.1uom Day 100 Sam.ind.in, ChnHinc: 11s race: unity 99 101 S.1111Jnd;m, Ursula 137-JH Rahnc111.1, Sh.1b11am 129 S.u11.1nicgo, Vic 104 RJ111ire1, Zenaida 36 SJlllOJ 14, 69, 196, 197, 198. 199, l}l Randnananvo. Danilc 50 S.1rgcn1, John 63 Rassc:kh Mil.ini, I cil.i 128 S.we 1he ( h1IJrcn l 'K 129 Ratu , Alid; 237 s~halla, Arianl· 89 lu\'c:c11dran Greene, Laina 122 Schor, Juliet B. 184 R.a1.ivi. Shahriar l6 SlotlanJ 109 Rrde Globo (Br;uil) 101 Sc:m, Margucri1e 6o rc:Ac:ction rncetin~ 14. 80, 81-82. See .StJf\, MKhad 60 al.Jo l\ahfr community; expansion and .Se.tr , \X'illiam. Su u11dn Hanch of the comolid.u1on of; clusters Cau cofGo<l Refugee 'X'omc:n and Girls Advocacy Second ,\hifi, 11ie 173 J>rojc~1 207 S«m o/Divinr Cm/ization, Thr J6 Region.ii Spiri1u.1l As\emblics. Su Sptrirual Scdk.ioui, ~hccf 86, 87 fu\cmblic~. Rc:giorul. Scl1:mani. I oui~ 47 rc:ligion Scmk. I ri11 89 agreement with \C1cncc 160--61 Semlc, Nils R9 as educacion for humanity 26 Semple, I.in 3S origin of 13 purpo~e of 13, 105, 160, 221 INDEX 277

Scncg:d H-s6. 72 sorh annivcr~ary of Bahff communily 5orh .1nnivcr,.1ry ufB.ilifl c.:ommuniry in 57, 60 in 55 h1smry of Baha'i communi1y in 57, 60 hi\rory of Bah.I'( n>rnmuni1y in 55 Nauonal Sp1r11u.1 I Assembly of 57, 60 Scychdb 56-57, 92 South Asia Rcg101l.ll C:onfc.rcncc on soth .1.nnivcrsary of Bahfi wmmuniry Educ.1tion 129 in 56-57 Sov1e1 Lmon 127, 230 Minbiry ufl-:Ju.. ;11iun of 56 Nauonal Sp1riru:il AN~mhly of 229 ~atiunal Spirirual A\.,cmhly of 56 Spam ~2. 109, 116, 112. 147• 250 Shamuyari~t. N.nh.m 62 \larional Spiritual fuscmbly of-72 Shoghi Ufen<l1 10, 12, 41-42, 84, 188. 195, Spiritual Assemblies, l.tKJI 11, 13, .g, •15· H7, 228, 2 JO, 2 ll, 238, 2-!0, 261, 261., 48. 50, 52. 53, 55, 60. 62, 65, 75. 83. 89, 263, 264,266 104, 114, 148, 1.19. 130, 211, 2.11. i.12. 164 p.ming of 11 , 261, 166 Sp1rimal Assemblies, Naiional 11, n. 15, writings of 11. 15, ..fhf2, 77, 145, 158-59, 35, ·42· 45. 50, H, 77, 79, 114, 127. 129, 178, 191, 2w 131, 150, .1.41, 2.42, 162. 163, 264. 265. 266 Short, Sir Apcnn.1 65 Spmrual A~semhlies, Rc:gimul 265 '>ic.:ily (1t.1lyJ 74-n Sn I .inka 106, 129 501h annivcr,ary of B.ihJ'I <.ommuniry Srah1licy Pau for fasrcrn Furopc 105, 116, in 74-75 113 See a/Jo z1roro. hi\1<>ry of the B.1hfl communicy in 75 stariHics of the: Baha'i wmmuniry 8, Sierra l ronc 82 141-44 Simp\on, Hcachcr 65 !'i1eincr. Nur.1 62 Smgaporc 88, 122, 129, 132 Srcn<lh.il (~faric: Henri Bt')'lc) t87 '.'liy.l.h Chi! 187 5ullman, l in<la 98 Skrc:hr\Ova, ,\1.tria 133 Stop and Act. See 11rol'<>. Slovakia 116, q 2 ~iory ofMy Htart. Tht (~lilcdy.it-i-Dd) 228 Slovenia tJl srudy circle 3·h 52. 79, Bo, 83. 85 \oual ;1nd ernnumic dcvdopmcm 14-35, Swaiiland 49 t04-07, .l.44 Sweden 132, 230, 231, 250 Su..1c1y of Amcricm '!ravel Writer> 132 Sw1curland 88-89, 114, 119, 130, 251 Sohaili, Enay.11 52, 62 1oorh annivers.iry of liJh.i'r communicy Soh:uli, Iran 62 in 101! Sol.1110, Lc1ic.:i.1 83 f'.:ational Spirirual A~cmbly of 89 Solomon f,l.111d 67-68, 71, 237 5oth ;i.nnivcrs.1ry t>f the B.iha'I T communi1y in 67-68 hi~mry ofBahfi c.:ommunicy in 68 'Jahc, Edw.ird -13 National .Spirirual A"cmbly of 237 'fabingwa, Alice 101 '>omalia 137 Tablet 266 Soropcimi't I ntcrnational 98 lahlec of\X'i~om 141! (O UI 26 '[Jhlers of the: Divine Plan 10, p characccriui<s of 154-H Tahi, Paul 71 rd.iriomhip to 00.ly tH T.ihirih 86. 87, 128, 204 Soul 'fimc !16 fahirih )uHiu· Ccnicr 164. 20J-Q9 Sourh Afric.:a 49. 50. 51, H· 57, 60. 149, 'fai, Ez1.J1ullah 49 235, 250 Taiwan 250. 251 THE BAHA'f WORLD 2003-2004

Taj Mahal 197 United N;1tions 15. 16. 97· 101, 119, u6. 'lam·i, lhvid 43. •14 137· 144. J4'), 156, 169, 205, 218 ' larbiy;u .S1;hool for Boy' u8, 230 Children's Fund (u:-1crr) 105, 126, 128, 'faufa'11.h.1u li.ipou iv, King of Tonga 69 130, 131 , 13-1 7n1 Rooks ofArrhiuaurr (Dr Arrhiuchrura) Cornmiuion for Soc1.tl Dcvc:lopmenc 189-<)0 131 l(n Year Cru,;llle 11, 12, .p. 43, 60, 63, /S. Comm1 ion on l luman Righc~ 37• 131, 128, 216, 139. 164. 266 q6, 118, 139, qo Tluiland 126. 129, 132., IH. 168 Co1111111s\ion on ,Susrainable t'hunyani, Stcll.i 51-52 Dcvclnpmcnc no Thur.icon. John 67 Comm111cc on the Elim111a1ion of Ti.ire, luu:baru 66 R.1d.1I D1\ai111in:mon (nRD) n1. lirvc:ngadum. Sir lfarry 52 118. 21) 14 l'jiccndcio. Mo\c 54 Commitccc on dit Scatu of Women 'I jicendcro, Sandra n 127-18 !Obi~. I.on LC: 23K Convention on the Eliminat.ion of 1i1i:;o 43, 55, 203 [)i,<.rimination ;1gaino1 \\"'omen 'Jong, Anore 66 (< I !>AW) l :z.8, 141)-50, l.o8 Tonga 68-70, ; 1, 2'5 Convention on the Righc' of the Child soth annivermy of che Baha'i 150, ISi, 166 community in 68 Dec.iJe of hluc:nion for 5mtainablc 'acional Spiritual &'cmblv of 235 Dc-,·clopmcnc 1;o Townshend lncernacional School 84 lkd.1r;uion on 1he l:Jimination of ' [railitional Media a~ Change Agent 164, Violence :1gainst Women l~I 18s Development Fund for Women li-inidad .111d 'fohago 212, 247 (llNlll M) 116, 16 \, 16f! '1rue, Barry · 3 Divhiun for the Ad\ancemc:nr of 'Ii uc, Corrine Kmghc. See undl'T' Hand nf Women 130 the (.a use of God h :onomic ;1nd Suci.11 Council (Ecosoc) Trul·, George 73 "9· 1s 126. n1 lruc, Peggy 73 Fduc.uional, Sucntific and Culrural trmcworthinc~ 158 Org.1niuraon (l1NhCO) 72, 102. 110, 'I uni ia 87, 119 129, 130, 138 ' lupou1o'a, Crown Prince ofTonga 69, 70 hmrth World Con!Crena: on Women forkey 9, 106, 132 151 lurmng /'amt for All /li'ations 17, 166 501h anniversary of 17 'JlllS, GenC'Vihc 116 Ccneral Assembly 117, 137, 149, 151, 213 I lurnan Rights Cnrnmirrcc 140, 2n u International Day for the Elimi=tion ufRa~tal Discriminacion 100 Ug.mda q, .~1. 45, 46, 101, 102, 1.19, 1so lncc-rnational Dec:idc uflndigenous Ukraine 10'), 112, 205 People., 100 Ukrain1:111 Youth Fc~cival of Rdigiom 109 Nta> Cunmm\ion on rhc 'lt;uu~ of UNt\lll~ 130 Women 98, 111, ll', 130, 111 Uniccd Kingdom 45, 51, 85~7. 92, 116, NGO Commi11ec on ltic15m 130 12 ·, 132, lj'). 149, 231, 134, 246, 250 N\,O Commiuee on Religious freedom Narn>nal Spiritual A\~embly of 132, 234 ljO INDEX 279

NCO Commitcn· on Social Ot"Vdopment UzbekistJn 132 no ~pedal Rapporteur on Freedom v of Religion or Belief. Srr Amor, Ahddfattah Vabd.11, Hc,hmat 138-19 SpeciJJ Rapporteur on Violence agJinst Valaydc:n, Somoo ~2. Women 151 Vanuarn 70, 71, ;1-72, 72, 134, 188 Spcdal Session on Children 118 501h .1nnive~ ofBah:i'i lommunicy Working Group on Arbitrary Detention in 71-72 138 hi,iory of Bahfl community in 71-72 World Conference on Human Righh VarqJ. 'Air Mu~amma<l. Su under Hand~ t52 of the Cau~e of God World Health Org.111i1.ation (w110) 12.6, V;mp Foundation 164 l.f3, 165 Vel:t\co, Arabella 85 World ~urn rnit for Social Development Vc:nc Lucia I321 2.47 1- Vienna Declar.irion and l'mgramme of \Xhrld Summit on the lnfomucion Sodc:ty Action t52 119-14· 130 \'iolcncc against Women Act (CSA) q9, Baha'i ddrgation co 121-2.l 2.07 central j,\UC 110--11 Violrmr Fm Family: Hui/ding Block oj'n Dcdaratinn .111J !'Ian of Auion 113 f'r.urfi1/ Cfrilizntto11. !lie in hh1c;_., ln<l Value~ Caucus tH \{1kcs of Baha choir 81 United Statt·s <J. 10, 14. 45, so, H· 63, 65, Yon Cdkus, Rolf 36 6~. 69. "'0. 71, 71. 75. 80. 83, 84, 101, 107. 108, 10<J, 110, 123, 126, 110. fl!, in. w 158, 16.t. 16;, 193, 2.0), 2.o6, 207, 20!!. 232, 233, 216, 238, 2_l9, 250, J.51, 2.Sl Walker. Graham 53 Nation:il Spiritual Assembly of Ho, 84, Walker, Pcndopt· 36 108, 128. 148-.19 W.1lron, jJmcs 139 Univet">al 1 fou,c ofJusrice 8, 10, 12, t5, W.1rren, Lally Luc.:rt'ti.1 S4 17, 75, 80, 84, 91, 119, 144, 101, 230. 261, Wa.,hingcon Area Women's Foundation l6J., 263, 264, 266 20<) aurhorirr of tl, J3 \t11Jhingron l'ost !08 election of t.t, 15, 42.. 77-79, :u.9, 234, Wc:inbc:rg. Rob 85 137, 163, 265, 266 White, Robin 67 lemr 10 the Bahfis of Iran J6 lVho Is Wn.ting thr fi1111rr? l7 letter to world's rc:ligious leadC'r~ 17, Wikox, Alan 65 3'1.108 Winkc:lbach, I 1c:lmut 90 member. uf JS, 37, 232, 2}4-H Women's Learning Panncrship 1.~o mcs\dgt.' of 17, n-38. 46, 78, 80, 83, Women's Univcr,ity (Zimbabwe) 62 108, 141!, 161. 180, 181, 229-30. 2.11, Woonton , Robcn 6s l\.!, 23), 214, lJi', 238, lJ9, LfO \X'oonton, ':iue 65 Sc-.it of 266 \X.orld Cici1en~hip Awards 101-0! Llnivet\ity of frva.,k~-1.i (1-inl.m<l) 104 \X'orld Community Foundation 252 Umvcrmy of Moscow 227 World Religion Day t08-Q9 University of the Philippines 104 280 THE BAHA'f WORLD 2003-2004

y z Y.udi, A2i2 hmayn 37, 3R, 2~~40 /,.1hr:l'I, 'lu..nu'll:ih 62 \"MCA 184 Zambi.i 51, 79. 2~1 Young 'fork movement 9 /..;irq.tni, Ahllul Rahman 56 You~~fian, Sohr.ib 73· 85 i'..al"lpni, \tunirih 56 Yotmcli.rn-Maanian, Shirin 86, 128 111'01'() 105 you ch. See children and youth Zimhahwc 61-63, 62 Youch Can Move the World 164 501h annivt:r..aryofBah:i'! community Yukon "lcrricory (Canada) 111 61 6; soth anniversary of Baha'f communiry hiMory uf Bah.i.'f community in 6~ in 63 /.o~k, Ti.ui a 45 /.oro;mc:r 1~ /.ortM~triam 215, 218