# Feminism, Men and the Baha'i Faith

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-21 — 1 clipping.*

---

> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Morgan Wilson, Feminism, Men and the Baha'i Faith, bahai-library.com.
> ──────────────────────────────────────────────────────────────────────
> 
> Feminism, Men and the Bahá'í Faith
> 
> Morgan Wilson
> published in 75 Years of the Bahá'í Faith in Australasia
> 
> Rosebery: Association for Bahá'í Studies Australia, 1996
> 
> Introduction
> 
> The topic of this paper is, broadly speaking, gender issues in the Bahá'í Faith.
> This paper approaches the subject in two ways; firstly by looking at feminism and the
> Bahá'í Faith, and secondly by looking at men and the Bahá'í Faith. The two
> parts of the paper are quite distinct, but they are inter-related and hopefully they
> balance each other.
> 
> 1. Feminism and the Bahá'í Faith
> 
> There are two preliminary issues that I would like to address.
> 
> The first concerns what I mean when I write 'feminism'. Strictly speaking,
> this is an inaccurate usage. There is not a single definitive 'Feminism', only a
> large variety of feminisms.[1] There is insufficient space to list the different types of feminism, but some of the main groupings are: liberal feminism, radical feminism, marxist feminism,
> post-modern feminism, feminisms concerned with women of racial minorities, and
> eco-feminism. When I mention feminism, my intention is to include all of the different
> types of feminism. I think that there is enough in common between the feminisms - i.e.
> identifying and removing the subordination of women wherever it occurs - to be able to
> write about feminism without adjectives.[2] However, it will still be true that whenever I mention anything about feminism, these statements will be inaccurate for at least some type or types of feminism.
> 
> The second preliminary issue concerns my own position as a man writing in and about
> feminism. There are two things which need to be raised. Firstly, men should be encouraged
> to think and write about feminism, as I have been by my feminist friends. Although
> primarily concerned with women, feminism should not be restricted to women. Anybody
> concerned with the way people are treated should be concerned with feminism, given that
> half the world's population if female. Also, if men study feminism, they can learn to
> understand and support it, make changes in their own lives, as well as influence other
> men. The process of ending the subordination of women would surely be hastened if men
> increasingly came to support the process, rather than being hostile or indifferent to the
> process. On the other hand (and this is the second thing I wish to mention here, and is of
> equal importance), men involved in feminism need an additional measure of humility. It is
> one thing to be trying to empathise with another viewpoint, it is something very different
> to inherently possess that viewpoint - and men must be aware of and respect this
> difference. And there must be no valid reason for any one to suspect that feminism is
> being 'hijacked' by men.
> 
> The main aim of this section on feminism and the Bahá'í Faith is to prepare
> Bahá'í scholars as well as the larger Bahá'í community for the inevitable
> encounter that I think must occur between the Bahá'í Faith and feminism. Before
> proceeding, I will take some time to elaborate on why I think that such an encounter will
> occur.
> 
> As I have said before and as I will say again in detail, there are some things about
> the Bahá'í Faith that feminists will definitely object to. Yet at the moment, most
> feminists do not know enough about the Bahá'í Faith to be aware of the areas that
> they might not agree with. Even if some feminists did know of these areas, it is very
> unlikely that they would be overly concerned about what the Bahá'í teachings were
> anyway, since the Bahá'í Faith is such a small religion.
> 
> Yet because of Shoghi Effendi's and the Universal House of Justice's vision
> of 'entry by troops' and 'mass conversion,'[3] I believe as a
> Bahá'í that the Bahá'í Faith is going to grow significantly in the near
> future. We know that this growth in numbers will be followed by and associated with
> various forms of opposition to the Bahá'í Faith.[4] I think it and natural and inevitable that as the
> Bahá'í Faith grows, feminists (as well as scholars of all backgrounds) will begin
> taking it seriously and studying it, and when they do this, they will see things in the
> Bahá'í Faith that they will not like, and at least some will try to oppose the
> Faith.
> 
> This encounter between the Bahá'í movement and the feminist movement is best
> viewed as a challenge that offers both negative and positive possibilities for the
> Bahá'í Faith. It is our duty, as Bahá'ís and aspiring Bahá'í
> scholars, to do what we can to minimise the negative and maximise the positive that can
> come from this encounter. It is with this in mind that I have devised the following plan
> of action.
> 
> This plan of action has four inter-related parts:
> 
> Studying feminism.
> 
> Defending the Bahá'í Faith against actual and potential feminist criticism.
> 
> Showing the good that the Bahá'í Faith can do for women.
> 
> Striving to apply the Bahá'í teachings on gender equality in the Bahá'í community.
> 
> The first part of the plan of action is to study feminism. Ideally this will take the
> form of an on-going commitment or interest. When we study feminism, we will see that
> feminism is not really "the enemy". In a lot of areas the Bahá'í Faith
> and feminism are completely compatible and are true allies. This must always be
> remembered, even when we speak of 'opposition' and 'encounters'.
> Sometimes friends do misunderstand each other.
> 
> By studying feminism we will find that the Bahá'í Faith can and must learn
> things from feminism. It will also become evident that feminism would be more effective if
> it embraced some Bahá'í insights.
> 
> Also, it is only by being informed about feminism that it be possible for us to do the
> other three things in the plan of action. If we are ignorant about what feminism is really
> about, we will not be able to understand feminist criticism of the Bahá'í Faith,
> let alone make an adequate defence. We will not realise what the Bahá'í teachings
> can offer to feminism, and we will not be able to effectively identify and remedy whatever
> sexual inequality may exist within the Bahá'í community.
> 
> The second part of the plan of action is to defend the Bahá'í Faith from
> feminist critiques.
> 
> There are numerous parts of the Bahá'í Faith that most feminists will find
> problematic, to put things mildly. Here is a non-exhaustive list, ranging from the
> relatively well-known to the relatively obscure.
> 
> That only men can be elected to the Universal House of Justice.
> 
> The bias towards men in the Bahá'í intestasy laws.
> 
> That the Bahá'í construction of and emphasis on motherhood reinforces
> traditional gender stereotypes.[5]
> 
> The condemnation of homosexual relationships. (Some feminists view compulsory
> heterosexuality as being one of the main pillars of patriarchy[6]). We need to explain the Bahá'í teachings on homosexuality, and show how liberating the Bahá'í
> teachings on gender can be.
> 
> We need to explain why marriage is emphasised so much in the Bahá'í Faith and
> show how our view on marriage and morality is different from other outworn views.
> 
> We need to look at Bahá'í views about contraception and abortion, issues that
> are quite central for most contemporary feminists.[7]
> 
> The whole concept that men and women have equal stations but different functions.
> Feminists are often very wary of 'equal but different' arguments.[8] Some conservative Christian
> and Muslim groups, in which women have a clearly subordinate position, have similar
> concepts of equality. We need to show that our concept is distinct - at least in the
> application, if not in the theory.
> 
> The exemptions that women can have for obligatory prayer, fasting and pilgrimage.[9]
> 
> We have to resist the temptation to sweep these issues under the carpet. That is no
> answer, the only answer is to face these issues head on and deal with them, difficult as
> it is. It is ultimately futile to try to hide these things, try as we might, they will
> eventually get out into the open anyway, and when they do they will cause great damage.
> This will be especially so if we have spent all of our time telling people how good the
> Bahá'í Faith is for women. People could justifiably think that Bahá'ís have
> been less than honest, offering things to women with one hand while taking things away
> with the other hand.
> 
> The immediate task is one of damage control. It is vital that we explain what these
> things do and don't mean, and give a sympathetic interpretation of these things - an
> interpretation that is as least problematic to feminists as possible.
> 
> Of course, this cannot be taken too far. We cannot misrepresent or misinterpret the
> Bahá'í teachings so as to avoid offending anyone. At the end of the day, we have to
> stand by our sympathetic interpretation and defend it as best we can.
> 
> One possible defence strategy is to argue that these problematic areas are to be
> interpreted with reference to the general teaching of the equality of men and women, and
> not vice versa.[10]
> From here, it might be possible to find a favourable reason for the particular thing.
> Sometimes - as is the case with the membership of the Universal House of Justice - no
> favourable reason can be found. In these circumstances, all that can be done is to attempt
> to put the matter in context, and show that all the ways in which the Bahá'í Faith
> can benefit women (part three of the plan of action) will more than adequately compensate
> for this area of inequality.
> 
> There are no easy victories here. It is likely that each answer, far from satisfying
> critics, will raise in turn a many other questions. Success is not about trying to find
> the one 'Answer' that will silence critics, but being able and willing to
> participate in an on-going dialogue.
> 
> Part three is showing how the Bahá'í Faith can benefit women. This is perhaps
> the most exciting area to work in, because it involves looking at the positive and at the
> links between feminism and the Bahá'í Faith. There is already a substantial body of
> Bahá'í scholarship in this area.[11] Listed below are some topics in this category which might also be
> studied:
> 
> The potential of the Bahá'í Faith in solving the problem of the 'second
> shift'[12].
> This problem arises in families where both spouses are employed, yet it is still the woman
> who ends up doing most of the housework.
> 
> Radical feminists often argue that it is far from adequate to treat women as the
> legal equals of men.[13] Doing this is not only ineffective in bringing about real sexual
> equality, it justifies existing sexual inequality by claiming these things to be
> manifestations of real gender differences. For example, that there are still comparatively
> very few female politicians or business women with real power, despite the absence of
> legal impediments, is often explained by saying that women just aren't interested in
> or are good at these things. In reality, it is not equality to be allowed to play a game,
> if the rules (which you didn't make and can't change) work against you. It often
> seems as if women can only be equals to the extent that they are like men. To the extent
> that women work in different jobs than men, have family responsibilities that men
> don't have, act differently from the way that men are meant to act in our
> capitalistic system (first and foremost as rational, self-interested and independent
> wealth maximisers), become pregnant or have the possibility of becoming pregnant, to this
> extent women can't have equality. At the moment, if a woman wants political or
> economic success, she will have to act like a man. There is ample scope here for
> Bahá'ís to show how Bahá'í concepts can add to such arguments.
> 
> How the Bahá'í Faith is more likely to be successful in influencing men than
> feminists ever could. As I said earlier, there is a large degree of overlap between
> feminism and the Bahá'í Faith. This means that for Bahá'í men, many feminist
> truths are (or ought to be) of the highest moral authority.[14]
> 
> Also, the Bahá'í Faith is more likely to be successful in influencing
> conservative groups in society than feminists could. There is also a high level of
> polarisation between feminists and conservative groups at the moment - there is virtually
> no dialogue between the two[15], except for an exchange of insults. The Bahá'í community embraces
> many diverse elements, including those who are conservative and those who are progressive
> on gender issues. Within the Bahá'í community, these issues can be dealt with.
> Admittedly this will not be easy, but at least people will be able to disagree and still
> respect and listen to each other, and in time a resolution might be found.
> 
> This flows on to the fourth and final part of the plan of action: applying the
> Bahá'í teachings on sexual equality to the Bahá'í community. This is perhaps
> the most difficult thing of all to do, because it will test the unity of the Bahá'í
> community at a time when the utmost unity and focus are required. However, for my part, I
> find it difficult to see how local and national Bahá'í administrative institutions
> could be regarded as mature if they do not address this. Another reason why this must be
> done is Bahá'u'lláh's warning that we as Bahá'ís mustn't let
> our deeds differ from our words.[16] If we are saying to the world that the Bahá'í Faith upholds the
> equality of men and women, and saying how beneficial the Bahá'í Faith can be for
> women, then we have no choice but to ensure that we are doing our utmost to put these
> Bahá'í teachings into practice. Otherwise, our words will mean nothing and will
> command no respect, and we will be defenceless against accusations of hypocrisy and worse.
> 
> This is potentially a large area, and I can only mention a few of the questions that we
> should be asking.[17] Who is doing what in the Bahá'í communities? If a Bahá'í
> public meeting is being held, who are the speakers, and who is washing up the cups and
> looking after the kids? Who are the chairpeople of our assemblies, and who are the
> secretaries? Who does most of the talking at nineteen day feasts and assembly meetings and
> Bahá'í studies conferences? Who teaches and runs our children's classes? We
> need to be asking these questions on a local, regional, national, continental and
> international level. And if the answers show that these things are not being fairly shared
> between men and women (as I suspect will be so, but I can do no more than suspect this),
> we need to work out why, and remedy the problem.
> 
> 2. Men and the Bahá'í Faith
> 
> Why am I writing about this topic?[18] Immediately after looking at feminism and the
> Bahá'í Faith, I feel persuaded to think that men must be the most fortunate
> creatures in the universe. But I am afraid that I cannot be swayed. From my own bitter
> experience I know that men are really suffering at the moment.
> 
> Near the beginning a book intended to be an introduction to the men's movement, Manhood,
> the author Steve Biddulph wrote the following:
> 
> Here are some of the facts about being a man in the late 20th Century:
> 
> Men on average live for six years less than women do.
> 
> Men routinely fail at close relationships. (Just two indicators: forty percent of
> marriages break down, and divorces are initiated by the woman in four out of five cases.)
> 
> Over ninety percent of convicted acts of violence will be carried out by men,
> seventy percent of the victims will be men.
> 
> In school, around ninety percent of children with behaviour problems are boys and
> over eighty percent of children with learning problems are also boys.
> 
> The leading cause of death amongst men between 12 and 60 is self-inflicted death.
> 
> Surely, the most powerful reflection on the male gender is its suicide rate. Men and
> boys commit suicide five times more frequently than women. (The rate for men exceeds the
> road toll, though the two are probably blurred together. A 'single vehicle
> accident' is often impossible to differentiate.)[19]
> 
> That women are also suffering does not make men's suffering less real, and vice
> versa.
> 
> It would seem that men are in a very degraded position at the moment. Arguably
> men's degradation is more severe, because it appears to be primarily self-inflicted.
> Women's degradation is almost entirely caused by external factors - which makes it
> more unjust and unacceptable, but not as degrading.
> 
> Thinking about all this made me curious about what the Bahá'í writings say about
> men and masculinity. I had a look and could not find one good thing in the Bahá'í
> writings about men! All I could find were rather negative statements about masculinity.
> Men have more forceful and aggressive qualities both in body and mind[20], and men are more
> inclined to war[21].
> And before I continue, I wish to mention that these statements about men and women should
> be interpreted as mere generalisations. They don't purport to speak about all men and
> women.
> 
> Yet during my search through the Bahá'í writings, I came across many general
> references to women, all of which were extremely positive. It would seem that women are
> more more tender-hearted[22], receptive[23], intuitive[24], merciful[25], sympathetic[26], mentally alert[27], loving[28], philanthropic[29], and more responsive towards the needy and suffering than men are[30] . Moreover, women are
> inflexibly opposed to war and are the lovers of peace[31]. There is one quotation by
> 'Abdu'l-Bahá which I would like to set forth in full. I shall refer to this
> quotation as the 'Lioness quote':
> 
> ...The woman is indeed of the greater importance to the race. She has the greater
> burden and the greater work. Look at the vegetable and the animal worlds. The palm which
> carries the fruit is the tree most prized by the date grower. The Arab knows that for a
> long journey the mare has the longest wind. For her greater strength and fierceness, the
> lioness is more feared by the hunter than the lion. The woman has greater moral courage
> than the man; she has also special gifts which enable her to govern in moments of danger
> and crisis....[32]
> 
> The Lioness quote and others like it made me wonder just how meaningful the
> Bahá'í teaching of the equality of men and women really is. I can only describe
> these strengths of women as being spiritual or moral in character. Believing as I do that
> spiritual things are the most important things, I simply cannot respect an equality that
> does not include moral or spiritual equality. If women are so good, and men are so bad, it
> certainly looked like a meaningless type of equality to me.
> 
> I looked further through the Bahá'í writings, and saw much authority for the
> spiritual and moral equality of men and women. Our understanding of a part of the
> Bahá'í writings is limited by our understanding of the whole of the writings. The
> microcosm can only be known through the macrocosm, and probably vice versa. So these
> quotes from 'Abdu'l-Bahá must be read subject to the rest of the Bahá'í
> writings. The particular writings that I have in mind here are those on the Oneness of
> Humanity. Shoghi Effendi has declared this teaching to be Bahá'u'lláh's
> 'supreme declaration'[33], 'the chief and distinguishing feature of the Faith He
> proclaimed,'[34] and 'the pivot round which all the teachings of
> Bahá'u'lláh revolve.'[35] 'Abdu'l-Bahá Himself calls the Oneness of Humanity the
> 'one central theme'[36] of Bahá'u'lláh's dispensation, as well as 'the
> foundation of the Faith of God and the distinguishing feature of His law.'[37
> 
> What are the ramifications of this fundamental principle?
> 
> I consider this part of The Hidden Words of Bahá'u'lláh to provide
> valuable guidance in the application of this teaching:
> 
> O CHILDREN OF MEN!
> Know ye not why We created you all from the same dust? That no one should exalt himself
> over the other.[38]
> 
> And 'Abdu'l-Bahá said this:
> 
> ...[W]e must not make distinctions between individual members of the human family. We
> must not consider any soul as barren or deprived.[39]
> 
> And more specifically on the topic of gender equality, He said this:
> 
> [F]or man and woman are equally the recipients of powers and endowments from God, the
> Creator. God has not ordained distinction between them in His consummate purpose.[40]
> [F]rom the spiritual viewpoint there is no difference
> between [men and women].[41]
> 
> It would seem that despite all of women's strengths and men's weaknesses,
> spiritual equality exists and that is that.
> 
> I tried to understand this seemingly contradictory state of affairs in a different way.
> One explanation for the Lioness quote can be found in the following statement by
> 'Abdu'l-Bahá:
> 
> [W]e must declare that her capacity is equal, even greater than man's. This will
> inspire her with hope and ambition, and her susceptibilities for advancement will
> continually increase. She must not be told and taught that she is weaker and inferior in
> capacity and qualification. If a pupil is told that his intelligence is less than his
> fellow pupils, it is a very great drawback and handicap to his progress. He must be
> encouraged to advance by the statement, 'You are most capable, and if you endeavour,
> you will attain the highest degree.'[42]
> 
> One can view the Lioness quote as an example of such encouragement from
> 'Abdu'l-Bahá to women. This explanation is especially valid if one considers
> the status of women in the pre-first world war period of the twentieth century. Although
> the suffragette movement had succeeded in some Western countries, the struggle was still
> on in others. It was very much in the early days of the feminist movement, and was not all
> that removed from the Victorian era where the opinion of women's value and usefulness
> as productive human beings was at a very low level.[43] The women to whom 'Abdu'l-Bahá was
> speaking would have particularly needed this encouragement, to show that they really could
> make a difference in the world. This could even be seen as an early example of affirmative
> action.
> 
> Looking at the context of 'Abdu'l-Bahá's statements, it is possible to
> see why 'Abdu'l-Bahá did not say much about the good qualities of men. This
> approach gives two different but not inconsistent explanations. One explanation is that it
> may have been because in the early twentieth century, most men and women thought that
> these things were so self-evident that they didn't need mentioning. This is
> unfortunate because a lot of the things that have traditionally been viewed as men's
> strengths may actually be weaknesses now or have become obsolete.
> 
> The Lioness quote and others like it by 'Abdu'l-Bahá mention certain
> strengths of women. In the Bahá'í view of gender, where 'equality of status
> does not mean identity of function'[44], it is entirely possible for women in general to be better at certain
> things than men in general. In fact, the Universal House of Justice has stated that this
> is in fact so.[45]
> 
> The exact areas of these differences are unclear, although it would appear that areas
> where men and women in general have similar abilities are far, far greater.
> 
> One ramification of all this is, if men and women really are equal, and that if women
> have certain strengths in some areas, it must follow that men have a proportionate amount
> of strengths in other areas. And I am talking about true spiritual and moral strengths -
> not being aggressive or better able to kill. I do not want to speculate on what exactly
> these things might be. It may be that we don't even have names or concepts for some
> of these things yet. It may be that men have an undeveloped potential in areas in which it
> has been assumed that women are superior. When 'Abdu'l-Bahá spoke about the
> relative strengths of men and women, He was speaking in the early twentieth century. These
> things may change as other things change.
> 
> In fact it would seem that we can expect some kind of change. Bahá'u'lláh
> has written that a 'race of men, incomparable in character, shall be raised up.'[46] Although I think that the
> primary meaning of this term concerns people in general, it may be that the term has a
> secondary meaning which is especially about men. There are numerous examples in Kitáb-i-Iqán
> of words in sacred texts having multiple meanings[47], and Bahá'u'lláh has written
> elsewhere:
> 
> Know assuredly that just as thou firmly believest the Word of God, exalted be His
> glory, endureth for ever, thou must, likewise, believe with undoubting faith that its
> meaning can never be exhausted.[48]
> 
> One way of finding out what this change might be like is to the look at Bahá'í
> laws, which Shoghi Effendi has described as 'the Charter of the future world
> civilization.'[49] On chastity, Bahá'u'lláh has written, 'And if he met the
> fairest and most comely of women, he would not feel his heart seduced by the least shadow
> of desire for her beauty.'[50] This is the standard that we have to aspire to. It is difficult to see
> how this standard could ever be approached unless it is accompanied by a fundamental
> change in consciousness. This is but one small example of what the 'new race of
> men' might be like, a new race that will gradually grow out of the old race.
> 
> I shall conclude by discussing another quotation of 'Abdu'l-Bahá's,
> one that has been the main inspiration for my views in this area:
> 
> As long as women are prevented from attaining their highest possibilities, so long will
> men be unable to achieve the greatness which might be theirs.[51]
> 
> There should be a balance between men and women. Neither sex should be viewed as more
> or less important, and neither sex should be able to wield power over the other. In the
> past there has been no such balance. Patriarchy has existed, and men have been able to
> suppress the development of women and devalue the feminine. But the suppression of the
> feminine is only one half of the effects of this imbalance. The flip-side is that the
> masculine has been corrupted because men have had power which they should not have had.
> This imbalance between men and women still exists, although it is often less visible.
> Therefore we need to work together to restore the balance, women pulling from their end,
> men pushing from their end. It's not going to be easy, but it has to be done. Only to
> the extent that the balance is restored will men be able to ease their own inner pain and
> discover a masculinity that is moral, spiritual, life-giving, life-affirming, pure, and in
> accordance with Bahá'u'lláh's wondrous vision.
> 
> Notes
> 
> 1. Vicky Randall, Women and Politics,
> (London: Macmillan, 1982) pp. 1-7.
> 
> 2. Sandra Berns, "Through the Looking Glass:
> Gender, Class and Shared Interests" (1993) 11 Law in Context 95 at 97-8.
> 
> 3. Bahá'í compilation, Teaching the Bahá'í Faith, (Mona Vale: Bahá'í Publications Australia, 1995) paragraphs 18, 32, 45; pp.
> 28-9, 36, 43.
> 
> 4. Teaching the Bahá'í Faith para. 346, p.
> 177.
> 
> 5. Sandra Berns, p. 99-100.
> 
> 6. Andrea Dworkin, Intercourse, (London:
> Arrow Books, 1987) pp. 150-3; Berns p. 99.
> 
> 7. Ruth Colker, Feminism, Theology and
> Abortion, (77) 5 California Law Review (1989); Isabel Karpin, Reimagining
> Maternal Selfhood: Transgressing Body Boundaries and the Law [1994] 2 Australian
> Feminist Law Journal 36.
> 
> 8. Graycar and Morgan, pp. 41-2; Catherine
> MacKinnon, Reflections on Sex Equality under Law, 100 Yale Law Journal 1281
> (1991) at 1296.
> 
> 9. Bah'yyih Nakhjavani, Asking Questions: A
> Challenge to Fundamentalism, (Oxford: George Ronald, 1990) p. 166.
> 
> 10. Nakhjavani, p. 168.
> 
> 11. Here are but four examples: Hoda Mahmoudi,
> "he Role of Men in Establishing the Equality of Women", and Michael Penn "Violence
> Against Women and Girls", World Order (Spring 1995); Shiva Tavana, "Sexual Equality
> in the Bahá'í Community" 3 dialogue 28-31 [1986]; Safoura Chittleborough,
> Requisites for Family Unity", Proceedings of the National Bahá'í Studies Conference
> Hobart July 1994, (Sydney: Association for Bahá'í Studies - Australia, 1995) p. 11.
> 
> 12. This term was coined by Arlie Hochschild in The
> Second Shift: Working Parents and the Revolution at Home, (New York City: Viking,
> 1989).
> 
> 13. Marion Tapper, Can a Feminist be a Liberal?
> (1986) 64 Australasian Journal of Philosophy 37 at 40-1; MacKinnon, pp. 1281-1296.
> 
> 14. One aspect of this will be explored in the
> second part of this paper.
> 
> 15. Ruth Colker, Abortion & Dialogue 63 Tulane
> Law Review 1363 (1989).
> 
> 16. Bahá'u'lláh, Gleanings from the Writings
> of Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust, 1976) p. 305.
> 
> 17. Two examples of this are: Tavana, 28-31;
> Penny Caton (ed.), Equal Circles, (Kalimat Press, 1987).
> 
> 18. Before proceeding, I would like to
> acknowledge some of the contributions that other authors have made in this field (with
> apologies to those whom I may have omitted): Sidney Morrison, "Becoming a Man" in Equal
> Circles ; Hossain Danesh, "Bahá'í Scholarship", in Bahá'í Scholarship: Proceedings
> of the First Annual Conference of the Association of Bahá'í Studies - Japan, pp. 52,
> 56-7; Mahmoudi; Chittleborough.
> 
> 19. Steve Biddulph, Manhood, (Sydney:
> Finch Publishing, 1994) p. 6. Biddulph's emphasis.
> 
> 20. Bahá'í compilation, Women, (Haifa:
> Research Department of the Universal House of Justice, 1986) paragraph 25.
> 
> 21. Women, paragraph 85.
> 
> 22. Women, paragraph 21.
> 
> 23. Women, paragraph 21.
> 
> 24. Women, paragraph 21.
> 
> 25. Women, paragraph 23.
> 
> 26. Women, paragraph 23.
> 
> 27. Women, paragraph 25.
> 
> 28. Women, paragraph 25.
> 
> 29. Women, paragraph 85.
> 
> 30. Women, paragraph 85.
> 
> 31. Women, paragraph 85.
> 
> 32. Women, paragraph 88.
> 
> 33. Shoghi Effendi, The World Order of
> Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust, 1974) p. 36.
> 
> 34. The World Order of Bahá'u'lláh, p.
> 36.
> 
> 35. The World Order of Bahá'u'lláh, p.
> 42.
> 
> 36. The World Order of Bahá'u'lláh, p.
> 36.
> 
> 37. The World Order of Bahá'u'lláh, p.
> 36.
> 
> 38. Bahá'u'lláh, The Hidden Words of
> Bahá'u'lláh, (Wilmette: Bahá'í Publishing Trust, 1985) p. 20.
> 
> 39. Women, paragraph 104.
> 
> 40. Women, paragraph 108.
> 
> 41. Women, paragraph 12.
> 
> 42. Women, paragraph 85.
> 
> 43. Sandra Berns, "Women in English Legal
> History: Subject (Almost), Object (Irrevocably), Person (Not Quite)", (1993) 12 University
> of Tasmania Law Review 26.
> 
> 44. Women, paragraph 64.
> 
> 45. Women, paragraph 30.
> 
> 46. Bahá'u'lláh quoted in Shoghi Effendi, The
> Advent of Divine Justice, (Wilmette: Bahá'í Publishing Trust, 1969) p. 26.
> 
> 47. Bahá'u'lláh, Kitáb-i-Iqan, (Wilmette:
> Bahá'í Publishing Trust, 1950) pp. 33-43.
> 
> 48. Gleanings from the Writings of Bahá'u'lláh, p.175.
> 
> 49. Shoghi Effendi quoted in Bahá'u'lláh, Kitáb-i-Aqdas, (Haifa: Bahá'í World Centre, 1992) p. 13.
> 
> 50. Gleanings from the Writings of Bahá'u'lláh, p.118.
> 
> 51. Women, paragraph 20.
> 
> METADATA
> 
> Views13131 views since posted 2011-10-25; last edit 2024-10-09 14:03 UTC;
> 
> previous at archive.org.../wilson_feminism_men_bahai
> Language
> English
> Permission
> fair use
> History
> Formatted 2011-10-25 by Jonah Winters; Proofread 2011-10-24 by Jonah Winters.
> Share
> 
> Shortlink: bahai-library.com/2801
> Citation: ris/2801
> 
> select Collection:
> Archives
> Articles
> Articles-unpublished
> Audio
> Bibliographies
> BIC
> Biographies
> Books
> Chronologies
> Compilations
> Compilations-NSA
> Compilations-personal
> Documents
> East-asia
> Encyclopedia
> Essays
> Etc
> Excerpts
> Fiction
> Glossaries
> Guardian
> Histories
> Introductory
> Letters
> Maps
> Music
> Newspapers
> NSA-documents
> NSA-letters
> Personal
> Pilgrims
> Poetry
> Presentations
> Resources
> Reviews
> Scripts
> Software
> Statistics
> Study
> Talks
> Theses
> Transcripts
> Translations
> UHJ-documents
> UHJ-letters
> Video
> Visual
> Writings
> 
> home
> 
> sitemap
> 
> series
> 
> chronology
> 
> search:
> author
> 
> title
> 
> date
> 
> tags
> 
> adv. search
> languages
> 
> inventory
> 
> bibliography
> 
> abbreviations
> 
> links
> 
> about
> 
> contact
> 
> RSS
> 
> new
>
> — *Feminism, Men and the Baha'i Faith (Used by permission of the curator)*