Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Graham Hassall, Australia: History of the Baha'i Faith, bahai-library.com.
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Australia: History of the Bahá'í Faith

Graham Hassall

1998

The seed of all Bahá'í communities is the call to unity
proclaimed by Bahá'u'lláh. It was planted in Australia by Clara and Hyde Dunn, who arrived in Sydney
on 10 April 1920. The Dunns travelled through all states of
Australia and to New Zealand, and were successful in establishing
Bahá'í communities in the major cities. "It is always an
indescribable joy", Shoghi Effendi, Guardian of the Bahá'í
Faith from 1921 to 1957, wrote to the Dunns in April 1925,
"to receive your letters & learn of the marvellous
progress of your work, your cherished names are graven in letters
of gold upon my heart & the memory of your unremitting and
selfless labours is an inspiration to me in the discharge of my
manifold & arduous duties....". At another time he
wrote: "The sweet savours of your most welcome letter
refresh my soul & ease the burden that weighs often heavily
upon me. You are always close to my heart, ever the object of my
prayers & my constant companions in spirit...."; and
later, "The record of your glorious work is
imperishable".

In addition to attracting adherents, the Dunns assisted in
establishing local administrative institutions, known as Local
Spiritual Assemblies. In 1934 delegates from three Local
Assemblies (Sydney, Auckland and Adelaide) elected the first
National Spiritual Assembly. Hyde Dunn died in 1941. Shoghi
Effendicalled him "great-hearted and heroic" in his
work God Passes By. Clara Dunn continued this work for a
further twenty years. She died in 1960. Shoghi Effendi said in
his essay Advent of Divine Justice the Dunns had "won
the eternal distinction of being the first to raise the call of
Yá Bahá'u'l-Abhá in such highly important and widely scattered
centres and territories as ....the Islands of the Pacific
...Australia and New Zealand ...". He named both as
"Hands of the Cause", in recognition of their special
station in the advancement of the Cause of Bahá'u'lláh.

Australians first accepted the Bahá'í message in 1922:
Sydney optometrist Oswald Whitaker became first vice-chairman of
the National Spiritual Assembly of the Bahá'ís of Australia and
New Zealand, and served on this body until his death in 1942;
Melbourne artist Euphemia ("Effie") Baker travelled to
various centres in Australia and New Zealand with international
Bahá'í traveller and Esperantist, Martha Root in 1924, and made
the first pilgrimage to the Holy Land in 1925 together with some
of the first New Zealand Bahá'ís. She remained in Haifa as
hostess at the Western Pilgrim Hostel until 1936, assisting
Shoghi Effendi, in addition, as photographer, and as first keeper
of the International Archives. Early volumes of The Bahá'í
World include numerous of her photographs of the Bahá'í
monument gardens on Mt. Carmel. During 1930-31 Miss Baker
travelled through 'Iraq to Persia, to make at Shoghi Effendi's
request a photographic record of sites and relics associated with
the origins of the Babí and Bahá'í religions, published
shortly after with Shoghi Effendi's translation into English of Nabil's
Narrative.

Within a few years the Dunns had attracted small communities
of Bahá'ís in cities around Australia, as well as in New
Zealand. There was little awareness at first of how the
nine-member "Assemblies" functioned, and many of the
first Bahá'ís had only a partial understanding of the
fundamental beliefs and ideals of their newly-adopted Faith. The
community included, on the other hand, such devoted and capable
members as Gretta Lamprill, Perce and Maysie Almond, Bertha and
Joe Dobbins, Harold and Florence Fitzner, Hilda Brooks, Rose
Hawthorne, and Stanley and Mariette Bolton. These and other early
Bahá'ís worked at holding public meetings and conducting public
teaching campaigns, printing newsletters, presenting the Bahá'í
message to public officials and prominent people, and consulting
on the administrative affairs of a slowly expanding community.
Shoghi Effendi observed many admirable qualities in the
Australasian Bahá'ís. At one or another time he noted their
perseverance, unity, determination, fidelity, diligence,
thoroughness, courage, constancy, tenacity, zeal, loyalty,
devotion, steadfastness, vitality, vigilance, and self-sacrifice.
His observation of these qualities carried not only praise, but a
responsibility to ensure their continuation. He referred not
merely to evidences of "unity" amongst the friends, but
to the need to "remain united". Repeatedly, when
acknowledging the letters of individuals and institutions, he
urged them to "Persevere, be happy and confident".

The activities of the Australian Bahá'ís have not been
without their struggles, and their limitations: whether these be
lack of resources, capacity, or know-how. But Shoghi Effendi, all
too aware of such limitations and obstacles, and having
acknowledged them, pointed out to the Bahá'ís their
accomplishments - which he so often referred to as
"remarkable". He also placed their present labours in
the context of tasks that lay ahead:

"The work in which your National Assembly is
engaged," he wrote on one such occasion, "and
which it is prosecuting with such fidelity, diligence and
perseverance is near and dear to my heart. You are laying an
unassailable foundation for the erection of mighty Bahá'í
institutions which future generations are destined to extend and
perfect. Your pioneer work is arduous and highly meritorious. I
feel proud of your achievements, realising as I do the
circumstances in which you labour. 'Abdu'l-Bahá is watching over
you and is well-pleased with your service. Persevere and rest
assured, Affectionately, Shoghi."

Viewed retrospectively, the achiements of seventy-five years
of labour by the Australian Bahá'ís are indeed impressive, and
can only be referred to in summary here. They result from the
initiative of both individuals and groups; and they relate not
only to the geographic and numeric expansion of the Bahá'í
community, but to the development of the quality of Bahá'í life
and to the gradually emerging location of the Bahá'í community
in Australian society.

Geographically, the Bahá'í community spread only slowly in
Australia, but these steadily emerging communities were
themselves responsible for taking the Bahá'í message elsewhere,
including countries of the Pacific Islands. There were some
seventy Bahá'ís in 1934, and approximately 180 in 1947. By
1953, when the National Assembly commenced one of twelve
"Ten Year" plans undertaken by the Bahá'ís
world-wide, there were 60 Bahá'í centres in Australia, New
Zealand and Tasmania. Through a series of systematic plans
undertaken since then, the Bahá'í community had grown by August
1994 to comprise 417 localities, including 193 Local Spiritual
Assemblies. More than 80 ethnic and racial backgrounds are
included in its membership of some 9,000 adults and 4,000
children.

Expansion of the community's administrative capacity and needs
led in time to the acquisition of properties as local and
national secretariats. In 1944 the National Assembly acquired its
first head-quarters (Hazirat'ul-Quds) in Sydney. In the 1970s the
National administrative offices were relocated to Mona Vale, in
the grounds of the Bahá'í House of Worship.

The acquisition of a site for a future House of Worship (Mashriqu'l-Adhkár)
had been one of the community's major objectives in the 1950s.
When plans to construct a House of Worship in Tehran were
frustrated by a wave of persecution of the Bahá'ís in Iran in
1955, Shoghi Effendi decided to build two others, in Kampala, and
Sydney. After four years construction, the House of Worship was
dedicated in September 1961. Shoghi Effendi's conviction that it
would "exert a tremendous influence, both locally and
internationally", was fully confirmed. For one thing, the
nine-sided, domed building, attracted newspaper and television
coverage. Construction, Plywood and Products, and
other building and engineering journal, reported on technical
aspects of the building, while such newspapers as the Daily
Telegraph, Daily Mirror, Sydney Morning Herald,
and Australian Post also carried reports. Most recently,
the House of Worship featured in news coverage of bushfires which
surrounded it in the summer of 1993-94.

The Australian Bahá'ís have been tireless in taking the
Bahá'í message to leaders of thought, as well as to the
Australian public, and publicity resulting from the construction
of the House of Worship forms one part of a larger picture. When
it was first realised that the Australian government was
completely unaware of the Bahá'í community, Prime Minister
Robert Menzies and all State Premiers were presented with copies
of Bahá'í World VII (1936-38). Two pamphlets, "A
brief statement of the Bahá'í attitude to war" and Emily
Axford's essay "The non-political character of the Bahá'í
Faith", were produced in large numbers to explain the
Bahá'í position at the time of the Second World War.
Proclamation activities continued in later years. In 1967 a
nation-wide program of radio, television and newspaper coverage
of Bahá'í activities, and presentation of books to government
officials from the Prime Minister and Governor General down, was
undertaken leading to the observance in 1968 of the centenary of
Bahá'u'lláh's public proclamation of his mission. In 1985 the
National Teaching Committee sponsored the "Light up
Australia" campaign, which included the use of television
commercials in Queensland. In each successive year the Bahá'ís
have received extensive publicity, particularly at the initiative
of local communities.

The production of Bahá'í literature has always been a vital
component in sharing the Teachings of Bahá'u'lláh. When the
magazine Herald of the South first appeared in 1925,
Shoghi Effendi called it "the most effective instrument as
yet devised for the spread of the Cause in that land". He
encouraged its editors to raise their intellectual & artistic
standards, as he had "great hopes" for it, and urged
that it be made "as interesting & as stimulating ... as
possible", through the inclusion of articles on "a wide
range of material whether, social, religious or
humanitarian." Bahá'í Quarterly, the National
Assembly's news organ, subsequently named the Australian
Bahá'í Bulletin, was founded in 1936. A Publishing
Committee established in the 1930s produced additional books and
pamplets, and evolved in time into the Bahá'í Publishing Trust,
established in 1975. Bahá'í Publications Australia published 20
titles in 1994, and has a further 20 titles in preparation. A
major publication in 1995 is an edition of Shoghi Effendi's
communications to all Bahá'í individuals and institutions in
the Australasian region.

Yet another important activity undertaken by Bahá'í
communities at all levels has been in the field of education.
Bahá'í study classes are now held at local level country-wide.
In a number of cities, weekend Bahá'í "schools" are
teaching moral education to children and adults, and the National
Bahá'í Education Committee has published two volumes of a
curriculum for Bahá'í Education. In the public school system,
more than one thousand children are choosing to attend Bahá'í
scripture classes. At Yerrinbool, south of Sydney, facilities at
the Yerrinbool Bahá'í School are being upgraded. A "summer
school" was first held on the property of Stanley W. and
Mariette Bolton in January 1938, and such schools have been held
- whether in summer, winter, autumn or spring - each year since.
In the 1970s the school established itself a "deepening,
regenerating and teacher training centre". Special programs
for children and youth were now offered, and the first Bahá'í
Studies Conferences convened at Yerrinbool in the early 1980s.
The Yerrinbool School and Institute Committee now also conducts
such specialist courses as an "Education for Peace
Certificate" for young people, and, commencing in 1995, a
three year distance education "Certificate in Bahá'í
Studies".

A further vital aspect of the growth of the Bahá'í community
has been administrative consolidation. This has included - in
addition to the multiplication and legal establishment of
Bahá'í centres and Local Assemblies, the official recognition
of Bahá'í holy days, and Bahá'í marriage certificates, the
maturation of the various committees appointed by the National
Spiritual Assembly to take responsibility for diverse activities
that made up the work of the Bahá'í community. By the 1980s,
there were committees responsible for the Australian Bahá'í
Bulletin, the Association for Bahá'í Studies, Australian
International Pioneering Goals, for services and teaching at the
Bahá'í House of Worship, for the publication and distribution
of literature, for Children's Education, the "Herald of the
South", and for the National Bahá'í Archives. There were
also a National Aboriginal and Islander Committee, a National
Bahá'í Information Office and State Information Offices, and
Bahá'í Regional Offices (now Regional Teaching Committees) for
all parts of Australia. There were, in addition, National
committees responsible for Bahá'í Radio, for Teaching, Temple
Property Development, and the Yerrinbool Bahá'í School. A
National Community Development Committee was established to
foster the strengthening of Local Spiritual Assemblies, and
foster the equality of men and women, the quality of marriages,
and the development of child education.

Another element in administrative consolidation involves
development of the institutions of the "learned" -
whose members have been appointed rather than elected, at
national and regional levels. The institution of Auxiliary Board
Members was established first, to advise on issues relevant to
the development and promotion of the Bahá'í community. In 1954
Clara Dunn, in her capacity as a Hand of the Cause, appointed two
Auxiliary Board Members, Thelma Perks, and H. Collis Featherstone
(himself appointed a Hand of the Cause in 1957). In 1964 the
number of Auxiliary Board Members in the Australasian Region
increased from four to nine, including members appointed for New
Zealand, Fiji, New Caledonia, Papua New Guinea, Samoa, Hawaii,
and Saipan and the Mariana Islands. The number of Australasian
Auxiliary Board members increased from 9 in 1968, to 63 in 1980,
and 81 in 1986. In 1995 there are ... Auxiliary Board Members in
Australia.

The first three members of the Continental Board of
Counsellors for Australasia were appointed in 1968: 1995, the
region is served by nine Counsellors: Ben Ayala, Tinai Hancock,
Sirus Naraqi, Gayle Morrison, Kamran Eshraghian, Violette Haake,
Elizabeth Benson, Betra Majmeto, and Bruce Saunders. The
Counsellors, as well as the Auxiliary Board Members, in their
capacity as advisors to the elected institutions of National and
Local Assemblies, contributed considerably to the maturation and
effective functioning of Bahá'í communties not only in
Australia, but throughout the Pacific Islands.

In the 1970s the Auxiliary Board Members appointed assistants
for the first time, primarily for the purpose of encouraging
local communities in their activities. In 1977 a system of
"Unit Conventions" was introduced, for election of
delegates to National Convention. The Continental Board of
Counsellors sponsored "Covenant Institutes" designed to
strengthen and deepen allegiance and service to the Bahá'í
cause. The National Assembly cooperated with the Counsellors and
Auxiliary Board Members in running workshops in each state on the
functioning of the Local Spiritual Assembly. In the 1980s Local
Assemblies increasingly took the initiative in planning
large-scale activities. From 1983 the Kentish community sponsored
a series of annual "alternatives" weekends,
highlighting alternative technologies and lifestyles. Newcastle
community fostered a sister city relationship with Ube, in Japan.
Tasmanian communities sponsored "health and healing"
seminars. Other "grass roots" initiatives included the
formation in 1984 of the Bahá'í Business and Professional
Association. Seminars promoting social and economic development
were held in South Australia.

Bahá'í Youth played an important role in teaching activities
during the plan. In April 1969 they held a first National Youth
Conference at Yerrinbool. Larger conferences were later held in
all the capital cities. Increasingly, youth have communicated
their ideas through visual and performing arts. Musical and
literary skills within the Bahá'í community have always been
appreciated and encouraged, and the first Bahá'ís frequently
included recitals in their progams. The House of Worship choir,
established in the 1960s, has earned a reputation for excellence.
In 1994 it participated in a choral eisteddford. Other forms of
music have also been used to take the message of Bahá'u'lláh to
ever wider audiences. Groups including "1844", the
Western Australian Bahá'í Singers, and Galimaufery, performed
widely in the 1970s. In the 1980s, annual tours by the
"Wildfire" theatre group took the Bahá'í message
through performance of drama and music to audiences in Australia,
Asia, and Eastern Europe.

All Bahá'í activities, whether at local or national level,
and whether by members young or old, are focussed on the
achievement of peace. In the early 1980s concern at the threat of
global nuclear conflict brought a new level of pessimism to
Australian society, and the response of many was a turn to
materialism and individual concerns. The challenge facing the
Bahá'ís, wrote the Universal House of Justice at the time, was
to "consolidate and deepen its own Bahá'í community and,
in the face of the forces of materialism engulfing modern
society, seek out the pure hearts who are ready to embrace the
Faith of Bahá'u'lláh..." To implement this, a National
Community Development Committee prepared a program for the
development of children, youth, adults, families, and
communities.

In 1984 the National Assembly submitted a statement on peace
to a Parliamentary Joint Committee on Foreign Affairs and
Defence. The statement by the Universal House of Justice to the
peoples of the world, The Promise of World Peace, was
presented to the Governor General, Sir Ninian Stephen in October
1985, and the following year Sir Ninian attended a service in the
House of Worship observing the International Year of Peace. To
mark that year the Bahá'ís held a "Peace Exposition"
in the Temple grounds, which attracted 10,000 visitors. Peace
Festivals also sponsored by the Bahá'ís of Atherton,
Caboolture, and Fremantle. The National Assembly received a
"Peace Messenger" award from the United Nations for
activities throughout the Australian Bahá'í community during
the International Year of Peace. The Universal House of Justice
summarised the achievements of the Australian Bahá'í Community
in a cable to a National Teaching Conference held in Tweed Heads
in September 1986:

...We have been greatly heartened by the response
of the Australian Bahá'í community to the pressing
calls upon it. Not only are your goals being won, they
are being surpassed. We have witnessed an abundance of
other victories following upon each other in quick
succession: the establishment of a network of Local
Spiritual Assemblies over the entire continent; the
marked success in bringing the Faith to the Aboriginals
and their warm response as evidenced by the recent
happenings in Western Australia; the revival of the
"Herald of the South" in colllaboration with
the New Zealand Bahá'í community; the success of the
Australian community in bringing to the attention of the
Australian Parliament and media, the plight of the
oppressed Bahá'ís in Iran which has been such an
important factor in the emergence of the Faith from
obscurity; the exemplary display of brotherhood and
hospitality of Australian Bahá'ís in welcoming large
numbers of the Iranian fellow-believers to their
community - these are but a few of the accomplishments
which have brought joy to our hearts and a feeling of
great assurance to our souls.

The persecution of Bahá'ís that followed the Islamic
Revolution in Iran in 1979 prompted extensive contact with
government officials and the mass media in Australia, and
resulted in the arrival of many Persian Bahá'ís in Australia as
refugees. Although immigration policy made entry into Australia
difficult into the 1960s, some Persian Bahá'í families had
arrived from Indonesia and elswhere at the end of the 1950s. In
the 1960s the National Assembly consulted with the Department of
Immigration on the requirements for bringing additional Bahá'ís
into Australia, and the eventual easing of policy restrictions
resulted in successful migration.

The Australian government actively defended the rights of the
Bahá'ís in Iran. In February 1981 the Senate of the Australian
parliament adopted a resolution deploring their persecution, and
in August a similar resolution was adopted by the House of
Representatives. In March 1982 the government established a
special humanitarian assistance program, under which Persian
Bahá'í refugees were eligible to migrate to Australia. The
Australian Bahá'í community worked hard to raise awareness of
the plight of the Bahá'ís in Iran. It made representations to
the heads of Commonwealth Governments when they met in Australia
in September/October 1981, and in 1982 extensive media coverage
was gained on government television programs (ABC) and "60
Minutes" (Iran's Hidden Holocaust). In the next
decade more Persian refugees per capita were received in
Australia than in any other Bahá'í community; by 1988 Persians
comprised 38% of the Australian Bahá'í community. Although the
years of persecution, and the sacrifice of the martyrs is not
forgotten, the story of the arrival of Persian Bahá'ís in
Australia is at the same time one of re-birth into a new culture,
and a new land. By spreading through the Australian continent,
into the remotest country towns and even to the islands of the
Pacific, Persian Bahá'ís have added an unimagined dimension to
the emerging "World Order" of Bahá'u'lláh.

Another significant activity within the Australian Bahá'í
community has been its reception of Aboriginal members.
Aboriginals first became Bahá'ís in South Australia and the
Northern Territory in the 1950s. Bahá'ís involved in Aboriginal
teaching at this time included Greta Lake in Sydney, Kath Harcus
and Ann Pearce in South Australia, and Frank Saunders in the
Northern Territory. In a letter of 24 July 1955, Shoghi Effendi
reminded the National Spiritual Assembly of "the importance
of increasing the representation of the minority races, such as
the Aborigines and the Maoris, within the Bahá'í Community.
Special effort should be made to contact these people and to
teach them; and the Bahá'ís in Australia and New Zealand should
consider that every one of them that can be won to the Faith is a
precious acquisition." An Aborigine Committee was
established in 1956. Fred Murray (1884-1963) of the Minen tribe,
and Beryl and Marjory Tripp, became in Bahá'ís in 1961. Fred
Murray attended the 1963 London World Congress. By 1968 the
Bahá'í community included members of the Andilyaugwa (Groote
Island), Bunanditj, Jirkia Minning, Junjan, Minen, and Narrogin
tribes, and by 1983 there were four Local Assemblies in
Aboriginal areas. In 1985 an important meeting took place in
Onslow, Western Australia, between members of the National
Assembly, the Carnarvon Bahá'í community, and Onslow Aboriginal
elders, which resulted in acceptance of Bahá'u'lláh's teachings
by tribal elder Herbert Parker. Jack Malardy, leader of the
Karradjarrie people at La Grange, also became a Bahá'í,
together with more than one hundred of his people Similar events
have occured in North Queensland.

In October 1993, during the United Nations Year of Indigenous
People, Bahá'ís from Australia and the Pacific participated in
an International Cultural Festival, Bahá'í Heart of
Australia Calling, held in Alice Springs in collaboration
with the Arrente Council, and in 1994 the National Spiritual
Assembly presented a statement on the reconciliation process to
the Council for Aboriginal Reconciliation. Year by year, through
quiet activities and with sincere purpose, Bahá'í individuals
and Assemblies have cemented friendships with Aboriginal
communities, and sought to expresss in action the principles of
unity in diversity, and the oneness of humankind, that inform
their Faith.

At different stages in the evolution of the Australian
Bahá'í community major conferences have been held to celebrate
victories won, and to consult on the requirements of the time. In
addition to such national conferences, four major international
Bahá'í gatherings have been held in Australia. In March 1958,
mid-way through the Ten Year Crusade, one of four
"inter-continental" conferences was held in Sydney,
attended by Bahá'ís from across Asia and the Pacific. A second
conference in Sydney, in 1967, marked the mid-point of the nine
year plan, and coincided with the centenary of the proclamation
of Bahá'u'lláh. A third major conference in Canberra, in 1982,
attracted 2,400 Bahá'ís from 45 countries. It was one of five
international conferences held at this time, announced the
Universal House of Justice, "to commemorate the fiftieth
anniversary of the passing of the Greatest Holy Leaf (Bahiyyih
Khanum, daughter of Bahá'u'lláh), to discuss anew the present
condition of the Faith in a turbulent world society, to examine
the great opportunities for its future growth and development,
and to focus attention on the unfulfilled goals of the
plan." In November 1992, 2,000 Bahá'ís attended the Sydney
conference, a satellite conference of the second World Congress,
held in New York. "A full century has gone by",
commenced the message to the World Congress by the Universal
House of Justice, "since the Covenant of Bahá'u'lláh was
established and set in motion... We are particularly pleased that
we have been afforded a special opportunity to pause for a
moment, together with our fellow-believers, to gather our
thoughts, to see how we have fared since 1892, and to consider
where we are now headed."

The diversity of these and other International conferences
have provided emphasis to the international character of the
Bahá'í community, and to the contribution that Bahá'í
pioneers have made to the development of Bahá'í communities in
other countries. Australian Bahá'ís first pioneered to the
islands of the Pacific in the 1950s. In the 1970s, a new
generation of pioneers departed for Fiji, Gilbert and Ellice
Islands, Laos, Malawi, Papua New Guinea, Sri Lanka, Thailand,
Tonga, Vietnam, and other countries in Asia, the Pacific, and as
far afield as Africa. Now, in 1995, the countries in which
Australian Bahá'ís are pioneering include China, Macau, Taiwan,
Poland, Hungary, Japan, Hong Kong, and Vanuatu.

This article has sought to highlight some major themes in the
progress of the Australian Bahá'í community during its first
seventy-five years. It can only hint at the work of so many
individual Bahá'ís, working in families and in local
communities, to create communities in accordance with the laws
and principles of their Faith: fostering good character;
developing spiritual qualities through individual effort, and
prayer; recognizing and developing of the unique talents and
abilities of each person; and establishing interactive relations
between the spiritual and practical requirements of life; and
playing an increasingly active role in public life. It can refer
only in brief to the way in which observance of the Bahá'í
calendar is promoting harmony, through bringing diverse peoples
and families together each nineteen days for the
"Feast", at which the spiritual, administrative and
social life of the community is nourished; and it can only note
how Local Assemblies are growing in strength and maturity, as
they observe the Bahá'í calendar and holy days, organise study
classes for children, youth and adults, provide counsel to those
in distress, and turn their attention to the welfare of the needy
in their midst. In 1992 the Universal House of Justice called on
this community to devote "prayer, dedicated consultation,
and intelligent analysis" to its current circumstances and
opportunities. The results of these processes are yet to be
assessed. Whatever its continuing challenges and urgent needs,
the Australian Bahá'í community can nonetheless be held in high
regard as one community in which people of diverse cultural,
racial, national, and social backgrounds are meeting in common
purpose, aware of Bahá'u'lláh's call to humanity to unite in
its diversity, and wanting to assist in the establishment of His
emerging World Order.

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