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| No. 383 | BAHA’I YEAR 119 | FEBRUARY, 1963 |
Exterior detail of one of the entrances to the Mother Temple of the Antipodes, Sydney, Australia.
Hand of Cause A. Q. Faizí Visits Spiritually Resurgent Bolivia[edit]
Above: 400 believers gathered to meet Mr. Faizí in northern Potosi. Three bands were included among the welcomers.
Counter-clockwise, at left and below: Mr. Faizí (back row, wearing hat and dark glasses) is met at La Paz Airport by local Bahá’í community.
Mr. Faizí with Indian Bahá’í community and students of Hancohuio.
National congress in Cochabamba drew 120 from all over Bolivia. Some of the friends walked six to eight days.
Mr. Faizí inaugurated a national school for Bahá’í instructors, which will this year graduate eighty young, active Indian teachers.
Hand of the Cause Faizí with young Indian Bahá’ís of Chuquisaca, south Bolivia.
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Left: Sketch of the Wilmette House of Worship and one of the nine gardens as they will be shown at the annual Chicago World Flower and Garden Show at McCormick Place, March 16-24. Right: Show officials (first and sixth from left) with members of the Temple Maintenance Committee examine the drawing of the area to be reproduced.
Wilmette Temple and Garden to be Reproduced at Annual Exhibition[edit]
Following a visit to the Bahá’í House of Worship in Wilmette last summer, officials of the Chicago World Flower and Garden Show requested that a Temple garden be included in the 1963 Show. This colorful annual exhibition draws visitors from all parts of the world.
The large original model of the Temple, lighted from inside, will be backed by evergreens and the garden itself, measuring forty by forty-five feet—approximately one-half actual size—will consist of live plantings. There will be Chinese junipers and evergreen hedges interspersed with magnolia and azalea bushes. The flower beds will contain at least 300 red geraniums with dusty-miller borders. The garden will also include a pool and fountain, and the ground cover will be real grass.
Michigan Youth Conference Draws Guests of Varied Backgrounds[edit]
A youth conference, held at the Wolter home in Michigan in November, produced a gathering of pronounced international and inter-regional flavor. About sixty young people attended the full four days while others were able to be there from one to three days. The well-planned program ran smoothly and engendered a nice feeling of warmth, happiness and active participation.
Jeanne Frankel of Stamford, Connecticut, spoke on “Prayer and Planned Action,” and Appu Ramon of Malaya gave an enlightening talk on the Bahá’í Faith from a Hindu background. Mehdi Firoozi of Geneva, New York, conducted the sessions on Saturday and Sunday, adding greatly to the spirit of the conference by the fascinating stories he told of his visits with ‘Abdu’l-Bahá. There were a number of other interesting speakers from various parts of the country, as well as one from the Philippines who had heard about the Faith from pioneer Bill Allison.
One evening the youth staged a Talent Show which included two skits: “How not to conduct a fireside” and “Bahá’í youth versus world youth.” In addition there was group and solo singing and instrumental music. All in all, an evening of gaiety and fellowship.
The high point of the conference was the declaration of one of the young contacts, who was given a Bahá’í book signed by all the youth.
Four-day youth conference held at the Wolter home, Dexter, Michigan, over the Thanksgiving Day week end.
First All-Indian Administrative Unit Established in Brazil[edit]
Great was the rejoicing in Brazil when the first all-Indian Spiritual Assembly was established at Lagoa Grande in the state of Bahía. This new Kiriri Indian community boasts sixteen adult believers, nine women and seven men. At the time of the formation, the chief opened his shirt and bared his breast as a traditional sign of confidence in those present. When the first pictures were received, each was very curious as to which one he was, since none had ever before seen his own likeness.
The members of the new Assembly are: Emiliano Mendes Almeida (chairman), Toefile Gama (vice-chairman), Manoel da Hora, Ornina Maria Jesus, Antonia Maria Jesus, Josefa de Almeida, Herculano Mendes Santos, Maria Gama de Jesus and Francisca Maria de Jesus.
This significant achievement was the result of several trips into the practically uncharted interior region. The young people who made these teaching journeys, including two intrepid women—a nurse and a teacher—overcame seemingly impossible obstacles. Not only was travel difficult, often on foot, but scant information was available even from the Indian Protection Service of Brazil. All were impelled by these words of ‘Abdu’l-Bahá: “You must attach great importance to the Indians ... should these Indians be educated and properly guided, there can be no doubt that through the Divine teachings they will become so enlightened that the whole earth will be illumined”; by the behests of the Guardian and the urging of Hands of the Cause Dr. Grossmann and Dr. Muhájir.
Although space does not permit a detailed account of
First all-Indian Spiritual Assembly of Brazil, formed August 19, 1962, in Lagoa Grande, state of Bahía.
each trip, excerpts from a report—written by a member of the Northern Brazil National Indian Teaching
Committee—will convey some of the feeling of the Indians and the teachers.
“Armed with faith in Bahá’u’lláh and the necessary permission, the youth traveled through the interior ... They came across a tribe known as the Praias, and were able to tell the people a little about the Blessed Beauty; these souls listened and wondered.”
“Again they went into little-known territory ... were led step by step ... reached another tribe—the Kiriris. They were invited to follow the Indians to a cave of colored sands ... very few, if any, white people had been invited to enter this cave.... The youth related the miracle of a Revelation sent down by the All-Knowing through His Mouthpieces ... the Indians nodded—they were satisfied. When the time came to leave, the Indians
Kiriri Indians of Lagoa Grande and five members of the Indian Teaching Committee of northern Brazil.
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Srta. Paula Maia Sales (wearing dotted dress, right of center) with Kiriri Indians she is teaching.
... repeatedly asked them to return.”
“Again they spent several days among the Indians and with love, wisdom and patience, were able to reach their hearts ... the Indians gathered around the Bahá’ís to listen—they felt at ease and were happy.”
“They ... were welcomed by the sound of melodious tunes ... more and more gathered until about fifty-four Indian souls stood around the Bahá’ís like one family. Prayers from the Divine Plan were read ... faces were radiant and hearts were happy ... The men moved slowly away, the women stepped to one side. The Bahá’ís were saying silent prayers ... Quite calmly and yet with set purpose, seven men approached ... each said in turn, ‘I wish to obey the Law.’ The women followed suit ... All were stirred ... all were happy. When asked their desire, they answered without hesitation, ‘a school’ ... They then asked if the school would be only for the children. When told that all would be invited to learn, their faces lit up. The young lady who is a teacher then said she would come to teach them.”
“At last they reached the Indians, but as they approached no sounds of greeting filled the air, only occasional coughs ... ‘Indians are sick’ was the hoarse explanation given by the head of the Kiriri tribe ... ‘We are being punished—we are very sick.’ The Bahá’ís explained that God and His Messenger had not punished the Indians ... He would bring healing among the sick and strength to the weak ... healing prayers were said ... orange juice and cough mixture were offered to a noble Indian lady (wife of the chief) who was burning with fever. ‘Of course,’ she said, ‘only ignorant people talk like this. God is not punishing the Indians. I feel better already.’ ”
“The Bahá’ís decided to go for medicines ... and finally reached a drug store. The young druggist seemed surprised that this small group had come ... he knew of the Indians’ plight ... and said, ‘this happens every year during the rainy season—small children and elderly Indians generally die.’ He then invited the Bahá’ís into his small shop for the one and only doctor was at the back and could prescribe necessary remedies. The doctor was interested, and he accepted Bahá’í literature as he wrote down his prescriptions.”
“The following day, the Bahá’ís were happy to note that ... the Indian chief’s wife would tell (each Indian) how well she felt and that God was not punishing the Indians. All gathered under a shelter ... ‘Abdu’l-Bahá’s words on spiritual healing were quoted ... All sat entranced. Again the Indians felt happy. Fear had left their hearts.”
“Members of the Indian Committee came forth, and very simple explanations were given as to what a Bahá’í assembly was. The Indians showed their approval of electing the first all-Indian assembly in Brazil ... This took time, for none would move until he fully understood what was required.”
“The Governor of Bahía was visited and the Bahá’ís stated the Indians’ request that a school be built. After four visits, the Bahá’ís obtained the guarantee ... Srta. Paula Sales, the young teacher, was granted permission by the Governor to teach the Indians.”
“We had to find a place for Paula to live (in Mirandela, the nearest village to the Indian community) ... found a small dwelling, very primitive ... Arrangements were made for a horse to be sent daily so that she could start her precious teaching duties immediately.”
“The work will go on, more victories must be won. More Indian souls will arise and soon ‘Yá Bahá’u’l-Abhá’ will be heard from all sides, and praise and thanksgiving will fill all hearts.”
With this all-Indian Assembly and two others formed recently in the state of São Paulo—Santo André and Mogi Mirim—Brazil now has thirteen assemblies. This is more than twice the number called for by the beloved Guardian in his Ten-Year Plan.
Reed flutes and rhythmic drums provide melodious music when the Indians are happy.
National Incorporation and Authority to Perform Marriages Achieved in Brazil[edit]
On October 17, 1962, the National Spiritual Assembly of Brazil was recognized and registered by the civil authorities of Rio de Janeiro, thus making the Assembly a legal entity.
Another goal was achieved when the Spiritual Assembly of Porto Alegre in the state of Rio Grande do Sul succeeded in receiving official recognition of the Bahá’í Faith as a Religious Society with the right to perform marriages. This makes it possible, with only small formalities, to secure the right for the whole country.
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Left: Rama Indian family takes Mrs. Mayberry for a boat ride, Bluefields, Nicaragua. Right: Sixth annual Bahá’í Summer School of Nicaragua, held at Masaya on September 14 and 15.
Nicaragua Holds Sixth Annual Summer School[edit]
Nicaragua’s annual summer school, the sixth and the largest, most spiritually advanced to date, was held in Masaya on September 14-15. The themes, covering various phases of the spiritual and administrative aspects of the Faith, were beautifully presented, attracting many questions and stimulating discussion. On the closing day four contacts made their declarations.
Of great spiritual value and influence was the presence of Auxiliary Board member Mrs. Florence Mayberry of Mexico, who assisted throughout all the school sessions. One of the highlights of her talks was the portrayal of Bahá’u’lláh as our spiritual guide across uncharted seas and vast unexplored continents of the soul. Few will forget her vibrant remarks about answering to God for failure to properly dispatch our responsibilities.
Just before the summer school, a short conference was held in Bluefields in order that Mrs. Mayberry might reach people unable to journey to the Pacific coast. There, her lucid accounts of the meaning and progress of the Faith inspired and deeply impressed many, including representatives from five Indian communities.
Native Teachers and Pioneers Spur Progress in Panama[edit]
About twenty-four islands in the San Blas group of Panama have now been opened to the Faith. Two more communities in Chiriquí province have recently been added, 103 believers having entered the Cause in three and a half months. The new communities are Hato Juli and Cerro Bolo.
On November 11 the Faith was presented for the first time to the chiefs and officials of the village of La Concepcion on Ostupo Island, with approximately sixty people attending.
In order to assist with the celebrations of the Birthday of Bahá’u’lláh in the various San Blas Islands, three pioneers and two Indian teachers went out to the places where Bahá’ís reside, and experienced tremendous successes. For example, on Ostupo Island some 400 adults as well as youth and many children came together on the morning of November 12, and in the afternoon 175 people met again. Similar gatherings were held elsewhere. For the first time the children on Ostupo were excused from classes on the Holy Day.
Believers of Plan de Chorcha, Chiriquí, Panama, with pioneer Harry Haye (back row, center).
Bahá’í community of Hato Corotú, Chiriquí, Panama.
Channel of Promised Blessings[edit]
A FIRST CONSIDERATION which arises in thinking of the Administrative Order of Bahá’u’lláh is to place it in the framework of the civilization which will be born from His Teachings.
The Tablet of Civilization revealed by ‘Abdu’l-Bahá teaches us that among the pillars of divine civilization, which rest upon the triple foundation of religion, justice and reason, and scientific knowledge, two are formed by institutions; the first representing the executive institutions, the second the legislative and consultative institutions. The nations which will integrate themselves into the orbit of the Bahá’í civilization will, accordingly, be endowed with governments to execute the laws and decisions which the legislative and consultative institutions will prepare and promulgate. These laws will find their basis and their justification in the Divine Law revealed in the Most Holy Book.
We read in the Will and Testament of ‘Abdu’l-Bahá: “This House of Justice enacteth the laws and the government enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that, through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself.”1
The institutions of the Administrative Order as we know them at present will be part of the legislative body. Further, they will arbitrate conflicts as they become true Houses of Justice, local, national or international. Their role, important as it may be today for the propagation of the Cause of Bahá’u’lláh, cannot be compared to that which they will play in the future, the grandeur of which is beyond all imagining.
Hippolyte Dreyfus wrote in 1909, in his book Essai sur le Bahá’ísme: “The separation of Church and State can only be a provisional formula, a momentary step in the march of societies ... Before the union of the religions, the State will be religious; not that it must give to all its acts a tinge of mysticism which would be out of keeping with the material nature of their aim ... but, religion exercising its effect in all the acts of life, from the Chief of State to the most humble functionary, each will be imbued with the sacred character of his mission, and with the responsibility which falls to him to accomplish it in accordance with divine law.”
It is by such an influx of conscience that the executive powers will harmonize with the sacred character of the Bahá’í administrative institutions which, in their turn, will occupy their legitimate place in the future society.
In his message of April 1955, Shoghi Effendi writes:
“May they (the believers) hasten, by their present exertions, the advent of that blissful consummation when the shackles hampering the growth of their beloved Faith will have been finally burst asunder, when its independent status will have been officially and universally recognized, when it will have ascended the throne and wielded the scepter of spiritual and temporal authority, when the brightness of its glory will have illuminated the whole earth, and its dominion will have been established over the entire planet.”2
Regenerating Spirit Works Through Revealed Order[edit]
Technique is an important element in the life of today. Nevertheless, technique does not make man happier nor bring him the civilization for which he has the right to hope. Technique alone, then, is not sufficient. The instrument without the artist is powerless and the artist without soul charms no one.
If it is true that administrative institutions are hardly effective so long as procedure is ignored and yet that procedure is not the essential, then procedure alone will make of the Administrative Order only a beautiful instrument endowed with all the perfections, but from which no melody comes forth.
The commentaries of our beloved Guardian are unequivocal: “... the administration of the Cause is to be conceived as an instrument and not a substitute for the Faith of Bahá’u’lláh, that it should be regarded as a channel through which His promised blessings may flow, that it should guard against such rigidity as would clog and fetter the liberating forces released by His Revelation.”3 From another point of view we know that the Administrative Order is an integral part of the Revelation. Its divine origin gives it all of its authority.
“Bahá’u’lláh ... has not only imbued mankind with a new and regenerating Spirit ... He has clearly and specifically laid down a set of Laws, established definite institutions and provided for the essentials of a Divine Economy.”4 It is clear then that the regenerating spirit of the Revelation of Bahá’u’lláh works through the channel of its revealed Administrative Order. For us Bahá’ís, that statement is most important. It means that the most willing can spend themselves to the point of sacrifice, and yet be ineffective if they turn aside from the institutions, arise against them or misunderstand their directives.
The history of the first decades of the Formative Age of our Faith is revealing. Pure, courageous souls arose, even to martyrdom, to spread abroad the great Light which had flooded their hearts. Their efforts,
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however, did not succeed until thirty-six years of
Guardianship, oriented primarily toward the formation of institutions with a view to carrying out systematic teaching campaigns, brought to the Cause of
Bahá’u’lláh the conquest of some two hundred seventy
countries and territories.
To refuse to imbue oneself with the spirit of the Administrative Order, to disassociate oneself from its institutions or to withdraw from active collaboration with its agencies constitutes the greatest privation. The new sap mounts through the majestic trunk of the Divine Order of Bahá’u’lláh, flows through all its branches and reaches the smallest leaves, ourselves, who live from the life of the tree. On the other hand, the institutions find themselves paralyzed wherever the believers fail to recognize their essential responsibility which is to live in accordance with the precepts and regulations and to teach, individually and collectively.
“Without his (the individual believer’s) continual support, at once whole-hearted, continuous and generous, every measure adopted and every plan formulated, by the Body which acts as the national representative of the community to which he belongs, is foredoomed to failure. The World Center of the Faith itself is paralyzed if such a support on the part of the rank and file of the community is denied to it. The Author of the Divine Plan Himself is impeded in His purpose if the proper instruments for the execution of His design are lacking. The sustaining strength of Bahá’u’lláh Himself, the Founder of the Faith, will be withheld from each and every individual who fails in the long run to arise and play his part.”5
The Administrative Order of Bahá’u’lláh is, thus, animated by the same spirit as His Revelation. The believers can unfold and develop only in His bosom, on the condition of living His principles and His laws. The instrument, perfect in itself because of its origin, becomes effective from the moment that it is utilized in full consciousness of its possibilities (laws and principles) and the full knowledge of its technique (procedure).
May the friends — not only those who have been invested with some sort of authority, since the proper functioning of the Administrative Order depends upon all Bahá’ís on the occasion of consultations at the 19-day Feasts as well as in respect for the law of unity through obedience to the institutions — may all the friends, then, apply themselves to perfecting at one and the same time their knowledge of the basic laws and of the rules of procedure, may they bring to the common work all the richness of their teeming ideas, all the variety of their aptitudes and all the energy of their individual devotion, may they demonstrate their sense of abnegation and their capacity to master their natural tendencies to pride and independence, for the good of the collective harmony.
_____
- The Will and Testament of ‘Abdu’l-Bahá pp. 14, 15.
- Shoghi Effendi, Messages to the Bahá’í World 1950-1957, pp. 84, 85.
- Shoghi Effendi, The World Order of Bahá’u’lláh, p. 9.
- Ibid., p. 19.
- Shoghi Effendi, cited in message from the Hands in the Holy Land, April 1960.
(NOTE: Mr. Henuzet is a member of the Auxiliary Board of the Hands for Europe.)
Some of the believers and their guests at Human Rights Day meeting in San Juan, Puerto Rico.
Human Rights Day Observed in Many U.S. Bahá’í Communities[edit]
As was the case for United Nations Day, many Bahá’í communities across the country observed Human Rights Day with varying programs geared to brotherhood and human rights. In some instances the Bahá’í attitude on the oneness of mankind was clearly demonstrated by having members of more than one race participate, including outstanding non-Bahá’í speakers from minority groups.
Even when attendance was not large the observances served as a step in mass proclamation since advertising, free publicity, letters to editors, radio and TV were utilized. One radio station even taped the program for broadcast the following Sunday.
Human Rights Day observance in Issaquah, Wash.
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Some of the believers and guests at a Human Rights
Day meeting held in Gretna, Louisiana, and sponsored
jointly by Gretna, Harahan and Kenner Bahá’ís.
Chairman and readers for Human Rights Day program in Decatur, Illinois, including a youth and a non-Bahá’í.
Bahá’í display at the UN Festival held at the Santa Clara Fairgrounds in California.
Participants in Nassau County (New York) Bahá’í UN program, representing the Christian, Muslim, Hindu, Jewish and Buddhist faiths as well as the Bahá’í.
What is Bahá’í Hospitality?[edit]
With the ever increasing numbers in the Alaska Bahá’í community and stepped up travel and activity, it is time to examine the limits of Bahá’í hospitality.
Bahá’u’lláh has told us to “... be a home for the stranger ... be a treasure to the poor ... an answerer to the cry of the needy...” This is a direct command to each of us as much as the command against fault finding; and similarly our obedience to it is only between ourselves and God — to fulfill it each in our own way, according to our understanding, in a variety of methods and means at our disposal. We see how vitally it serves to nourish and strengthen the love between the friends.
So that none shall presume that others’ hospitality is his due, Bahá’u’lláh has tempered the command to the giver with one to the receiver: “No man shall enter the house of his friend, save at his friend’s pleasure, nor lay hands upon his treasure, nor prefer his own will to his friend’s, and in no wise to seek advantage over him...” Thus we see that hospitality is made the prerogative of the host and not of the guest; for each to give but for none to demand nor in the least way expect for himself.
Common courtesy would dictate that an individual would not impose himself upon anyone without prior invitation, and in view of Bahá’u’lláh’s Teachings, Bahá’ís should be far more courteous than others.
In a wider sense hospitality can be seen to be not only a sharing of one’s home and material goods, but also of one’s self, one’s time, energy, love; and, in this day, a sharing of the knowledge of God revealed by Bahá’u’lláh. Indeed, is it not more important to give spiritual food to the spiritually poor; divine guidance to the morally and intellectually needy; the shelter of Bahá’u’lláh’s love to every searching, wandering stranger?
To be truly hospitable let us strive foremost to share our treasure of faith with all who are yet deprived and seek in every way to advance the Kingdom of God. Let the test of hospitality be: does it advance the Divine Kingdom and promulgate the Teachings of Bahá’u’lláh?
(From Alaska Bahá’í News, No. 50.)
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The foyer of the Opera House in Seattle as guests gathered on the evening of November 10.
On the stage at Seattle meeting: The Songcrafters, the chairman and interracial representatives.
Mass Proclamation Comes to the Seattle Area[edit]
The Seattle (Washington) area, chosen by the National Assembly as one of five large centers for intensive proclamation during this Bahá’í year, has developed a tremendous impetus in the teaching work. Extensive joint planning and preparation by the various Bahá’í communities in the vicinity culminated on November 10 in an outstanding meeting in Seattle’s World’s Fair Opera House, publicized as the most beautiful one in the United States.
Despite a deluge of rain, over 800 people, of whom not more than 150 were believers, came out for the fine program. Music was presented by an organization called the Songcrafters; prayers were read by a Negro, an Indian and a Chinese; Robert Quigley spoke with great inspiration and effectiveness on “The Bahá’í World Faith,” touching many receptive hearts; and Tom Courtwright ably presided over the event.
Immediately following the formal meeting, a reception took place in the Green Room of the Opera House.
The believers, wearing “Bahá’í Host” badges, mingled with the guests, showing friendliness and holding informal discussions with interested contacts.
As follow-up, public meetings were held at the Seattle Center on the eight succeeding evenings and then three times a week for the next four weeks. Starting in mid-December semi-weekly public meetings were inaugurated, as well as weekly classes for adults, youth and children.
Results, at last report, showed a total of twenty-two enrollments; eleven people studying seriously; a far greater number who have attended meetings for the first time and expressed real interest, many of them purchasing Bahá’í literature; over a hundred inquiries by mail and a great many phone calls. A number of the enrollments were outside of Seattle, and many of the inquiries were from the vicinity. Through careful pre-planning, requests for literature were promptly filled, each mailing including a list of
The speaker (right of center) and other believers and guests following the program.
Guests at the reception in the Green Room of the Opera House immediately after the meeting.
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firesides. The inquiries were then sent to a local
assembly or the area committee for follow-up.
Publicizing of this intensive campaign was noteworthy and included three items of free publicity and nine ads in each of the two leading newspapers in addition to a news story and large ad in a Negro paper; thirty-five spot announcements on radio, four radio interviews and a thirty-minute TV interview of Mr. Quigley by Don McNeill. Also, a well-attended press conference was arranged.
A thousand posters were distributed and 10,000 invitations mailed. At the first meeting special programs were given out, with a Bahá’í pamphlet and a list of the firesides being conducted in the proclamation area. In the lobby of the Opera House three believers presided over an attractive display of Bahá’í literature. At the request of two religious editors, several books were given to the newspapers’ libraries.
The prayers and energy of every believer in the area were directed toward the success of this tremendous effort at mass proclamation—a scene in the unfolding drama of mass conversion. Undoubtedly, as time goes on, this effort will bring far greater results than those known at this writing.
|
Material for U.S. BAHA’I NEWS
For a number of reasons it is necessary for material to reach Wilmette by the twentieth of the second month preceding date of issue. News items and photographs of general interest are requested from all national assemblies and from national committees and local assemblies of the United States. |
Integrated gathering of some of the believers and contacts in Sparks, Nevada.
Believers and some of their contacts at the newly established center of Sandakan, North Borneo.
Attractive Bahá’í display at Royal Agricultural Show in Perth, Australia. Over 100,000 visitors attended, at least a third of whom saw the display. About 1,600 pamphlets were given to inquirers.
National Spiritual Assembly of Pakistan, 1962-1963.
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Florida State Convention held at the Sarasota Terrace Hotel, Sarasota.
Annual State Conventions Held Across United States[edit]
Three believers observe the Bahá’í symbol that adorns a chapel at the Mission Inn, Riverside, where the Southern California District #2 State Convention was held.
Some of the believers who attended the Louisiana State
Convention held at the Baton Rouge Bahá’í Center.
Indian believers at the Nevada State Convention.
Northern Illinois Convention meeting in Foundation Hall of the Wilmette Temple.
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Participants in presentation of Faith on University
of Michigan campus. From left: Harrison Langrall,
Jeanne Frankel, Powell Lindsay and Douglas Martin.
Campus Meetings Attract Contacts[edit]
The Bahá’ís of Ann Arbor, with assistance from Detroit and Dexter, held highly successful meetings on the University of Michigan campus the afternoon and evening of December 16, followed by a fireside in the home of a believer.
Guest speakers were Jeanne Frankel of Stamford, Connecticut, Canadian historian Douglas Martin of Kitchener and Dr. Harrison Langrall from Marion, Indiana. The panel moderator was Powell Lindsay, playwright, producer and director from Detroit. Robert Walker was the spokesman for the University student group.
To publicize the meetings, radio bulletins, television announcements and press releases were used. Three six-foot posters were displayed and floodlighted in prominent places on campus, and one hundred smaller posters were used throughout the vicinity.
Attendance at the afternoon program was 250, at least half of whom were contacts, and over a hundred were at the evening meetings.
Spiritual Assembly of Greenville, South Carolina, incorporated November 29, 1962. Left to right, seated:
Mrs. June Faily, Mrs. Grace von der Heydt, Mrs.
Dorothy L. Thomas, Miss Martha Fettig. Standing: Wiley B. Allison, John N. Faily, Dr. Joy Benson, Luther
B. Silver, Richard H. Benson.
Indigenous People of the Philippines Accept the Faith[edit]
Late in October three pioneers—Dominador Annunscion, Nelson Verano and Orpha Daugherty—started out on an extensive teaching trip to the mountain home of the Kalingas, one of the tribes of central Luzon. En route they spent several days in the Ilocano villages of Mallig, San Jose and Bimonton, where the people had great spiritual capacity. There was no resistance, even the leaders of the old religions accepting the Faith, and an assembly was formed in each place.
Going farther into the mountains, always guided to the next village by men from the previous place, the pioneers visited the entire circle of Kalinga villages, including Mokilo, Pasaging, Monat, Parade and Bagabag. On the return trip, stops were made in the Ilocano villages of Burengal, Sinemar and Munos. Always the travelers emphasized unity, presenting the Faith in a manner understood by the people, which resulted in additional assemblies.
Extracts from a letter written by Orpha Daugherty about this trip give some of the experiences of these dauntless teachers.
The Kalinga Indians[edit]
“The Kalingas are beautiful people with huge luminous brown eyes.... I am now beginning to revise my idea that they are necessarily a peaceful people—circumstances force them, I think, to allow no trespassing on these mountains where their only source of food is a small patch of upland rice, some vegetables and an occasional wild deer or pig to be speared or caught with nets.”
“Since almost none of them (in Mokilo) could write, we were hard put to it to obey the principle of the secret vote. They sat in a circle, and we gave each voter nine pieces of stick. While the others kept their eyes closed, one at a time they passed around the circle dropping a stick before the person of their choice.”
“In Pasaging, we were inside and could make large numbers to fasten to the voters, so people had only to
First Spiritual Assembly of the Bahá’ís of Alturas, California, formed April 1962.
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check their ballots indicating the number of the person
of their choice. The system worked quite well. There are
wonderful young men who know some English. They
are very excited about the Faith, asked many questions
and pored over the pictures in my album. They were
especially fascinated by the picture of the first Pygmy
Bahá’í. We heard the rise and fall of the Kalinga tongue
as, with many a merry laugh, they recounted the
events of the day. It is an intoned language and sounds
like chanting.”
“We told the people, ‘We have come to bring you the new Light from God.’ How they listened, how their eyes shone! We told about all the tribes of the world and the peoples of the nations, and how they are entering the Kingdom. We talked for two hours sitting near the three huge stones on the floor that hold the cooking pots. One man who spoke English said, ‘We know the power of God brought you.’ They all became Bahá’ís.”
“We had heard that there was a family of Ilocanos living in Parade. Ilocanos living in the midst of Kalingas is a most unusual thing, because we know there is bad blood between them. This is the family of Fabian Manuel who accepted the Faith almost at hearing the word. Wondering at himself he said, ‘I always argue about religion, but I know this is the truth!’ Many of the Kalingas also came to the house to hear and become Bahá’ís.”
‘Abdu’l-Bahá’s Picture Excites the Indians[edit]
“A young Kalinga woman pointed with some excitement to my album with the picture of ‘Abdu’l-Bahá on the cover. Suddenly everyone started talking at once and we could only get the story later. It seems that Mr. Manuel had for long been praying and beseeching God to ‘send someone with the true religion.’ About a year ago this young woman, Gaen Busunget, had seen a figure with a face bearded as ‘Abdu’l-Bahá’s. She was so frightened she tried to hide her face. ‘Abdu’l-Bahá, if it were He, said something like, ‘Tell Mr. Manuel.’ She did tell Mr. Manuel, and that the man had asked for him. The family was greatly concerned and interpreted it to mean that someone wanted them in Manila. The son-in-law made the long trip and as he stepped off the bus in Manila, the figure appeared to him and said, ‘Wake up, my son!’ Then He said, ‘I went to the Kalingas but no one knew me except one young girl.’ Then they embraced and the figure disappeared. Now all are convinced that ‘Abdu’l-Bahá had known them and come to them before we did, and who is to say it is not so? The story is sweeping everywhere and is no doubt a great power.”
“We met the ‘snake’ and it was a force—the ecclesiastical system that encourages the kissing of hands, an obeisance so distasteful and forbidden to Bahá’ís. There is a school in Bagabag and the children greeted us by bowing and placing their foreheads against our hands and calling us ‘father’ and ‘mother.’ I gently withdrew my hand and grasping theirs said, ‘No, I am your Bahá’í friend.’ There was a meeting in the school and the teacher asked questions for their sakes, but stayed in the background. We said we had found them to be a beautiful and strong people and that the world needs their qualities; that with Bahá’u’lláh we will all walk up the mountain together—Filipino, American, Igorot, Ifagao, Kalingas and all. The whole village declared, and when we counted there were sixty. So developed are these people that they handled their own enrolling.”
An Arduous Journey[edit]
“We left for Burengal just outside the range of mountains, following the river downstream and walking sometimes on the bank and sometimes in the stream itself. The walk started easily enough, but as the river got larger and larger we retreated more and more to the towering cliffs to escape the foaming rapids. I held onto roots of trees and grasses to go up and down the almost perpendicular cliffs. So for hours we went down to the river and then up to the cliffs.”
“In Burengal we met the ‘snake’ again, for the evidence of this religion is strong. The school teacher belongs to this faith and did not want us to use the school for a meeting. About forty people gathered and the curiosity was intense. We said that we are Bahá’ís going to every mountain and every island everywhere to announce the coming of the Kingdom of God. We spoke without restraint, and when we finished the Barrio lieutenant said, ‘This is very clear, why don’t we take this religion, then we will be in unity.’ With no urging, what seemed to us the most progressive young men, six of them declared, and also the officers of the Barrio. Many more will declare next time, we know.”
“Every Saturday in Sinimar there is a meeting where all sects can speak freely, and we were invited to give our message there. Many people pressed into the yard, curious to see us—young girls, older women, teenagers, some young and older men. We talked of the Faith, showing the pictures and telling of other pioneers. It seemed at one point that some would declare, but a religious leader started arguing and the time was lost.”
“We turned down the invitation to debate ... nevertheless people gathered at the meeting place, hoping to see us. When we did not come, ten prominent men came to us. It would have been wonderful had their intention not been to ridicule us. We prepared for sleep when there was another call at the door. This time two young men, about twenty or so, came to inquire about the Faith. They were truly hungry and one could see faith grow in their eyes.”
“The Councilor for the district asked Doming if he thought the Bahá’ís could bring peace to the Kalingas. Doming said that is our hope, but a new love and justice must come to replace the old enmity.”
The Writer Looks Back[edit]
“I looked back toward the peaks from which we had come. The mists were rising from the mountains as the clouds of ignorance will be burned away by the Sun of Knowledge. Dawn was touching the summits. They were bathed in the morning light, a physical symbol of the spiritual Light now in the hearts of the Kalingas—so pure and to whom unity is so natural. The banner of Bahá’u’lláh is planted on the highest peaks.”
BAHA'I IN THE NEWS[edit]
Mark Tobey, by William C. Seitz, is the title of an attractive new 112-page book that illustrates a number of the famous Bahá’í artist’s works. The text includes an absorbing account of the effect of the Faith upon his painting, and the book is therefore valuable as a prestige item and teaching medium among individuals interested in the arts. The significance of the artist and his work is pointed up by many factors, among them the opinion of a French critic, quoted by the author, that “Tobey is perhaps the most important painter of our epoch.” (Distributed by Doubleday, Inc., and available through local bookstores. Paper edition, $3.50; hard-bound, $5.50.)
A booklet titled Progressive Revelation of Divinity, and published in England, is a brief summary of messianic expectancy. In this connection it mentions Bahá’u’lláh and devotes a short section to the Faith.
Items recently published in the Frankfurter Allgemeine Zeitung called attention to the “Richtfest” or raising ceremony at the German Temple and also indicated some change of heart and attitude in relation to the building of the House of Worship near Frankfurt. A two-column illustration of the temple was used.
One article mentioned the “unprecedented drama of intrigue” endured by the friends before the building could be started. Contrasted with this, the article states, are the happiness now prevailing among the believers and the attitude of good-natured tolerance and satisfaction among nearby tradespeople who are benefiting from the constantly increasing flow of tourists due to the Temple.
On September 26 Samoana, weekly newspaper in the Samoa Islands, carried a short story on the Faith. Included were a brief quotation from Bahá’u’lláh, the principles and some basic facts. On October 10 the same paper mentioned the members of the Bahá’í Faith in an article on the religions of Western Samoa.
A feature article on religious conditions in Spain, which appeared in the Detroit (Michigan) Free Press for November 17, 1962, referred to the Faith. It said that Charles Ioas had been in Spain nine years “as head of the Bahá’í work there.”
The October 1962 number of The Negro History Bulletin, a special issue featuring Detroit (Michigan) writers, carried a two-page article by Powell Lindsay on the Faith and how he found it. The Faith was also mentioned in a foreword to a poem by Margaret Danner.
A triple-column article in the October 27 Hartford Times and a full-page critique in the Saturday Review for the same day reviewed the then-current one-man show of Mark Tobey’s paintings at the Museum of Modern Art in New York. Both articles prominently mentioned the Faith as the spiritual inspiration for the artist’s work.
An article in the December 31 issue of Look magazine, published in Dubuque, Iowa, quoted ten well-known people on why they thought that Christmas 1962 was unlike any other. Associate Justice William O. Douglas of the Supreme Court of the United States, commenting on how Christianity “has defaulted” through lack of tolerance, observed that Bahá’ís “include Jesus as a prophet.”
The Bahá’í community of Nascienda, founded by Kenya pioneer Charles Wakhungu, near the Kenya-Uganda border. Within four months of its establishment the community built its own center. Included in the picture are pioneers Alicia and Ted Cardell.
[Page 16]
New believers, descendants of the Cora Indian Group, Mexico, with visiting pioneers Sra. Conchita Morris and Mrs. Anna Howard.
Group of Otomi Bahá’ís and their visitors at El Rancho Guerrero, Guanjuato, Mexico.
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Dignity of Dress Requested in Pictures for Publication
Partly because of requests that have originated at various times with the beloved Guardian and Hands of the Cause, the Editorial Committee of BAHÁ’Í NEWS earnestly requests that dignity of dress be observed in pictures intended for publication. Allowances must of course be made for native dress, the nature of the occasion, and so forth. The believers are, however, reminded that BAHÁ’Í NEWS (and such other publications as The Bahá’í World) are organs and archives of the Faith, and as such the photographs reproduced in them should possess a dignity consonant with the situations pictured. For instance, it is suggested that when a national or local assembly poses for an official photograph, all male members should, if at all possible, wear a coat and tie. Women in such pictures—and in all pictures—should be shown suitably dressed and, particularly if seated, in positions bespeaking propriety and dignity. |
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National Bahá’í Addresses
Please Address Mail Correctly! National Bahá’í Administrative Headquarters: National Treasurer: Make Checks Payable to: National Bahá’í Fund Bahá’í Publishing Trust: 110 Linden Avenue, Wilmette, Ill. Make Checks Payable to: Bahá’í Publishing Trust Bahá’í News: |
Baha’i House of Worship
Visiting Hours
Service of Worship
Public Meeting
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Calendar of Events[edit]
- FEASTS
- February 7—Mulk (Dominion)
- March 2—‘Alá’ (Loftiness)
- INTERCALARY DAYS
- February 26—March 1
- DAYS OF FASTING
- March 2-21
- U.S. NATIONAL SPIRITUAL ASSEMBLY MEETINGS
- February 15-17
BAHÁ’Í NEWS is published for circulation among Bahá’ís only by the National Spiritual Assembly of the United States, as a news organ reporting current activities of the Bahá’í World Community.
BAHÁ’Í NEWS is edited by an annually appointed Editorial Committee: Mr. and Mrs. P. R. Meinhard, Managing Editors; Mrs. Eunice Braun, International News Editor; Miss Charlotte M. Linfoot, National Spiritual Assembly Representative.
Material must be received by the twentieth of the second month preceding date of issue. Address: Bahá’í News Editorial Office, 110 Linden Avenue, Wilmette, Illinois, U.S.A.
Change of address should be reported directly to National Bahá’í Office, 112 Linden Avenue, Wilmette, Illinois, U.S.A.
