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| Bahá’í News | January 1988 | Bahá’í Year 144 |
The Bahá’í community
as a model for social change
Bahá’í News[edit]
UN expresses ‘grave concern’ over violations of human rights in Iran | 1 |
Paper examines the Bahá’í community as a model for social change | 2 |
Bahá’í English-language publishers hold an international conference | 5 |
Young Bahá’í ‘steps into South America’ for year of service in Peru | 6 |
Traveling teacher recounts her unique experiences on Easter Island | 8 |
World Centre’s statistical update of the worldwide Bahá’í community | 11 |
A loving tribute to lawyer, pioneer, Knight of Bahá’u’lláh Aziz Navidi | 12 |
Around the world: News from Bahá’í communities all over the globe | 14 |
Bahá’í News is published monthly by the National Spiritual Assembly of the Bahá’ís of the United States as a news organ reporting current activities of the Bahá’í world community. Manuscripts submitted should be typewritten and double-spaced throughout; any footnotes should appear at the end. The contributor should keep a carbon copy. Send materials to the Periodicals Office, Bahá’í National Center, Wilmette, IL 60091, U.S.A. Changes of address should be reported to the Office of Membership and Records, Bahá’í National Center. Please attach mailing label. Subscription rates within the U.S.: one year, $12; two years, $20. Outside the U.S.: one year, $14; two years, 24$. Foreign air mail: one year, $20; two years, $40. Payment must accompany the order and must be in U.S. dollars. Second class postage paid at Wilmette, IL 60091. Copyright © 1988, National Spiritual Assembly of the Bahá’ís of the United States. World rights reserved. Printed in the U.S.A.
United Nations[edit]
‘Grave concern’ over rights in Iran[edit]
On December 7, the United Nations General Assembly approved a resolution that expresses its “grave concern” over allegations of continued human rights violations in Iran.
The measure, which was passed by a vote of 64-22, mentions specifically Iran’s persecution of Bahá’ís and calls for a continued investigation of the human rights situation in Iran.
The Bahá’í International Community was quick to praise the General Assembly for its action.
“This makes clear that the world community refuses to accept the Iranian government’s ongoing persecution of the Bahá’ís,” said Paul Ojermark, a Bahá’í representative at the United Nations. “It will be a great comfort to the Bahá’ís in Iran to know that they have not been forgotten.”
Such international support, he said, “is the only means of security for the 300,000 Bahá’ís in Iran.
“Persecuted solely for their religious beliefs, the Bahá’ís are treated as ‘non-persons’ by the Iranian government and have no protection under that country’s constitution, an open door to genocide.”
Resolutions such as this one, said Mr. Ojermark, “tell the Iranian government that it cannot abuse its Bahá’í citizens with impunity.
“We believe that this kind of support has been a key factor in preventing the wholesale elimination of the Bahá’í community of Iran. Co-sponsors and member-states who supported the resolution have our deepest gratitude.”
The General Assembly vote followed approval of the resolution two weeks earlier by the UN’s Third Committee.
That committee, which is composed of the entire membership of the General Assembly, concerns itself with social issues including human rights.
The flags of many nations wave outside the United Nations headquarters building in New York City.
On November 27, the Third Committee approved the resolution by a vote of 58-22, paving the way for the General Assembly vote.
In 1985 and 1986, both the Third Committee and the General Assembly passed similar resolutions on the human rights situation in Iran. As was the case this year, those measures singled out the Bahá’ís as a noteworthy case of the persecution of minorities in Iran.
Since the present Iranian government came to power in 1979, more than 200 Bahá’ís have been executed, killed or disappeared.
Hundreds more have been imprisoned, while tens of thousands have lost their jobs, homes and property and have been denied the opportunity for an education.
Five Bahá’ís have been executed in Iran this year, a lower number than in previous years.
The Bahá’í International Community and the U.S. National Spiritual Assembly have attributed the decrease to actions such as December’s vote by the General Assembly and other forms of international pressure brought to bear on the government of Iran.
Community development[edit]
Bahá’í community as model for change[edit]
Evolutionary thinking permeates the literature of the Bahá’í Faith and, from its beginning, has influenced the worldview and practice of the Bahá’í community. The community’s experience as an evolving global society is examined. Its organic nature and unique system of organization are described with special reference to the dynamic interrelations between the processes of change and constancy operating in its evolution. These processes are illustrated by reference to the observed elasticity of administrative functioning, the relationship between member and community, the response it has made worldwide to external threat in the form of the current wave of persecution directed against its members in Iran, and the nature of the community’s expansion.
The 1985 statement on peace1 issued by the Universal House of Justice, the international governing body of the Bahá’í Faith, has been well described as an example of evolutionary thinking.2 By specifying the attainment by humanity of its maturity and unity as essential prerequisites to peace, the document links the realization, indeed the inevitability, of peace to the over-all direction of historical development toward a global unity. The method of approach it outlines accords with the mode of historical development by underscoring the possibility of consciously choosing action alternatives that are consonant with evolution’s
We will examine here the experience of the Bahá’í community as an evolving global society in microcosm, with special attention to the principles and mechanisms of change and constancy that operate in the evolution of this community.
preferred direction, thereby determining the course of the coming bifurcation.
Evolutionary concepts permeate Bahá’í literature and practice. We will examine here the experience of the Bahá’í community as an evolving global society in microcosm, with special attention to the principles and mechanisms of change and constancy that operate in the evolution of this community. In order to provide a context for this discussion, it is necessary to address briefly the question of the over-all direction of historical development.
Laszlo3 and others have identified patterns in history that are consistent with the general direction and the dominant dynamics of the evolution of life in the biosphere and of matter in the cosmos. The pattern indicated is irreversible, progressive but non-linear, with fluctuations yet an over-all ascending tendency. Teilhard de Chardin conceptualized the evolving organization of humankind on the planet as moving toward a “single, major organic unity.”4
The writings of the founder of the Bahá’í Faith likewise view the progress of history in terms of the evolution, through stages of infancy and adolescense to adulthood, of increasing levels of human capacity and maturity. This evolution toward maturity has its counterpart in the increasingly complex organization of human society which, starting with the family in primitive times, has evolved successively into the tribe, the city-state and the nation. The culmination of this process is the unification of the whole world which will signalize the “coming of age of the entire human race” and mark “the last and highest stage in the ... evolution of man’s collective life on this planet.”5
| This paper, “The Bahá’í Community as a Model for Social Change,” was written by Dr. Janet Khan of the Research Department at the Bahá’í World Centre in Haifa, Israel, and was presented last June at the 31st annual meeting of the International Society for General Systems Research in Budapest, Hungary. |
Bahá’ís ascribe a civilizing function to religion. To them, the course of history is, in large part, shaped by intermittent providential intervention within the historical process itself. The Bahá’í concept of progressive revelation establishes the major pattern of history to consist of the advent of divine educators, the founders of the world’s great religious systems, and the advance in civilization their appearance evokes. Their seminal teachings and creative impulse, when translated into constructive action, unlock individual potential and stimulate social development. Bahá’u’lláh, the founder of the Bahá’í Faith, whose teachings are designed to promote global unity and world order, is the most recent of these educators, and as such, fits into this historical process.
The Bahá’í community—an organism[edit]
The Bahá’í community consists of some three to four million people drawn from diverse nations, cultures, classes and creeds engaged in a wide variety of activities serving the spiritual, social and economic needs of the peoples of many lands. It is a global community which, far from seeing itself as already complete and self-sufficient, is embarked on an infinite series of experiments at the local, national and international levels in its efforts to realize the vision of mankind’s oneness which it finds in the writings of its founder. It has been described as “a
[Page 3]
single social organism, representative
of the diversity of the human family,
conducting its affairs through a system
of commonly accepted consultative
principles.”1
As an organic unit, the community’s functioning is characterized by a holistic orientation toward growth, the interdependence of its elements, an increasing complexity, diversity and order associated with maturation, and the development of new functions arising from the transformation and reorganization of the elements within the system.
A unique feature of the Bahá’í community is its system of organization which functions both to increase its cohesion and facilitate its expansion. The system, known as the Bahá’í Administrative Order, derives its legitimacy, its prescribed structure, and the procedures for its formation, perpetuation and operation from the writings of the Bahá’í Faith. It is viewed as representing the nucleus and pattern of a new social order destined to bring about the unification of mankind. The principal institutions of the Administrative Order already exist and function as an integral part of the international Bahá’í community. In brief, they comprise elected assemblies of consultation operating at the local, national and international levels of society, and include institutions, devoid of decision-making power, that function in a stimulatory, counseling and advisory role to the community.
The institutions of the Administrative Order are organic in nature and operate with the consciousness of evolutionary patterns. For example, in relation to the elected assemblies, it is envisaged that they will add to their present functions those powers, duties and prerogatives commensurate with the growing maturity of the community and its increasing interaction with the world at large.
The dynamic relationship between constancy and change[edit]
The Bahá’í social order accommodates change and constancy within the over-all limits of preserving the unity and identity of the community. On the one hand, the spiritual principles, laws and teachings of the Faith, and the pattern of the Administrative Order constitute the bases for the maintenance of order. On the other, progress, which is characterized as one of the “ordinances of God”6, is an important value and underlies the Bahá’í worldview.
In relation to the nature of Bahá’í law, while certain fundamental principles remain unchanged until recast by the next divine educator, subsidiary laws may be modified according to the exigencies of time and local conditions. Similarly, spiritual principles designed to produce stability promote change by inducing an attitude, an aspiration, which facilitates the discovery of practical solutions to social problems. In addition, while the pattern of the Administrative Order is specified, given the organic nature of its institutions, and the organic nature of the Bahá’í community itself, there is flexibility both in the way it evolves and the manner in which its provisions are implemented.
In broad behavioral terms, change is promoted through such means as the exercise of individual will and effort, through education, the transformation of individual and group behavior to accord with spiritual principle, cooperative activity, the practice of consultation as a means of group decision-making, and the fostering of diversity within the framework of unity and reciprocity.
The mechanisms promoting constancy and change within the Bahá’í community are inextricably linked. Some examples will serve to illustrate the complexity of the interrelationship:
1. There is an elasticity observed in the functioning of the 32,000 elected assemblies that are operating in towns and villages throughout the world. These institutions are charged with stimulating, unifying and coordinating the activities of the Faith in their particular area of jurisdiction. While conforming to the essential over-all pattern of the Administrative Order, the actual practice of these assemblies will depend on their levels of development and experience, and on the cultural context of their activities. Both the intellectual and the illiterate can function effectively as members of such institutions. The existence of the pattern ensures basic unity in administrative activity. It also permits and fosters maximum diversity by accommodating the backgrounds and needs of the participants rather than reducing all to one common denominator. In addition, adherence to pattern encourages decentralization of governance, increases responsiveness to the grass-roots, encourages local initiative, and strengthens the degree of interdependence with the Bahá’í community as a whole. The manner in which this pattern operates is somewhat reminiscent of the operation of linguistic rules. Such rules not only facilitate orderly communication but also open up “new realms of activity.”7
The processes outlined above are clearly demonstrated in the involvement of growing numbers of local assemblies in projects of social and economic development. Such projects are initiated in the local area. They are the outgrowth of the consultative process, responsive to grass-roots needs, and employ local resources. When local resources are insufficient, because of the organic nature of the Bahá’í community as a whole, the local assembly may draw from the larger pool of resources and expertise, available at the national and international levels.
2. The relationship between the individual member and the community provides another cogent example. Both the individual and the community are motivated by a common set of values, endeavor to act in accord with those values, and are open to input from outside the system. The values and actions of each are potentially mutually supportive and reinforcing. The development of individual talents, abilities and increased capacity accrue to the benefit of the community. Similarly, the development of the community reinforces and further encourages individual initiative. The outcome is the enrichment of both individual and community and the possibility of more complex activity consistent with the greater maturity and availability of diversified resources.
The concerted efforts of the Bahá’í community and its individual members to achieve full equality between the sexes is an example of the operation of the processes described above. Individuals strive to put the principle of equality into practice in their daily lives. The community supports such efforts by arranging activities to focus attention on the importance of the principle and by harnessing the newly developed skills of both women and men
[Page 4]
for the service of the community.
3. Since its inception, the Bahá’í Faith has been subject to periodic outbreaks of persecution in Iran, the land of its origin. The most recent attack began in 1979 and continues to the present. In this period more than 200 Bahá’ís have been killed, most of them members of the elected institutions of the Faith. Many have been subjected to torture, and the majority have been deprived of fundamental human rights including the means to earn a living and the right to an education. The Bahá’í Administrative Order was banned in 1983. The response of the Bahá’í community to this external threat illustrates its adaptation through reorganization.
Within the Iranian Bahá’í community, the response, dictated by adherence to the principle of political non-involvement, served to preserve its identity and to increase its social cohesion.
The response of the global Bahá’í community, also dictated by principle and coordinated by the 148 national assemblies elected worldwide, consists of a vigorous campaign to draw attention to the violation of human rights through appeals to governments, the agencies of the United Nations, various humanitarian bodies, approaches to the media, and the general mobilization of public opinion. Such actions required, and continue to require, the development of new skills, capacities and responses on the part of the national assemblies, extended their contact with the world at large, and resulted in an over-all higher level of administrative functioning.
4. The expansion of the Bahá’í community follows to some extent the “necessary and critical chain of events” articulated by Ferguson in relation to social transformation. In her view, the process is triggered by individuals “who care deeply about social change, who find each other,” and then devise ways to “foster paradigm shifts in others.” Using means that are “as honorable as (the) ends,” they develop new strategies which, in the long term, may well “set off a reordering of the whole system.”8 The process of change is the goal that is pursued.
Within the Bahá’í community this transformation is also facilitated by the Administrative Order which channels individual initiative and energy into collective, planful action, providing yet another example of the specified pattern promoting orderly change. The typical growth flow involves an individual Bahá’í settling in an area where there are no other Bahá’ís, finding other like-minded persons, and forming a loosely organized group. The group members collaborate in their efforts, and when the membership is large enough a local assembly is elected. The same progressive unfold-
When local resources are insufficient, because of the organic nature of the Bahá’í community as a whole, the local assembly may draw from the larger pool of resources and expertise, available at the national and international levels.
ment is pursued in other localities within a country. When there are a sufficient number of local assemblies, a national assembly is elected. Similarly, when in 1963 there were some 56 national assemblies throughout the world, the Universal House of Justice was elected.
The expansion of the Bahá’í community that is pursued is not purely numerical, but given the Bahá’í commitment to establishing the unity of the human family and world order, systematic attention is given to diversifying the community and to nurturing the minorities into full participation. This diversification, in turn, increases the unity of the community and enables it to undertake new functions.
With regard to the evolution of world order, the administrative functioning of the Bahá’í community provides an example of in-built flexibility and increasing differentiation and complexity of function. It demonstrates a growing consolidation of the interdependence of the various elements of the international Bahá’í community, e.g., the implementation of joint projects to standardize the translation of Bahá’í literature into the Quechua language. Such collaborative projects are initiated by the national assemblies and often are coordinated by the Universal House of Justice. In addition, commensurate with its size and maturity, the Bahá’í community is becoming more involved with the world at large. Examples of such involvement include the initiation of social and economic development activities, and contacts with governments and international agencies. The latter were initially undertaken as part of a global strategy to deflect the persecutions of the Bahá’ís in Iran, and, more recently, in connection with making known the Bahá’í approach to the attainment of peace.
The Bahá’í community is embarked on the erection of a social system that is “at once progressive and peaceful, dynamic and harmonious, a system giving free play to individual creativity and initiative but based on cooperation and reciprocity.”1 It might well be studied not only as a model for social change but as an experiment in the facilitation of evolutionary change toward a truly global community.
- The Universal House of Justice (1985), “The Promise of World Peace.” Haifa: Bahá’í World Centre, p. 19 and p. 3.
- Laszlo, E. “Foreword” in H. Danesh, ed. (1986), To the peoples of the world. A Bahá’í statement on peace by the Universal House of Justice. Ottawa: The Association for Bahá’í Studies, p. xviii.
- Laszlo, E. (1987), Evolution: the grand synthesis. Boston: Shambhala New Science Library, p. 77.
- Teilhard de Chardin, in G. Nash (1984), The phoenix and the ashes. Oxford: George Ronald, pp. 94-95.
- Shoghi Effendi (1974), The World Order of Bahá’u’lláh: selected letters by Shoghi Effendi, 2nd rev. ed. Wilmette: Bahá’í Publishing Trust, p. 163.
- Bahá’u’lláh (1978), Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas. Haifa: Bahá’í World Centre, p. 130.
- Campbell, J. (1982), Grammatical man. New York: Simon & Schuster Inc., p. 127.
- Ferguson, M. (1980), The Aquarian conspiracy. Los Angeles: J.P. Tarcher Inc., p. 205.
United Kingdom[edit]
London host to Publishers’ Conference[edit]
More than 40 delegates from 24 agencies took part in an International Bahá’í Publishers’ Conference held October 27-30 in London, England.
The delegates, from five continents, represented 19 national Bahá’í publishers and five independent publishers.
Invitations were extended to all Bahá’í English-language publishers and publishers in Europe.
David Hofman, a member of the Universal House of Justice, gave the keynote address at the conference, which was called, in part, to mark the 50th anniversary of the Bahá’í Publishing Trust of the United Kingdom.
In his address, Mr. Hofman recalled that the impetus for the creation of the Bahá’í Publishing Trust in the United Kingdom, which was also the first Publishing Trust in the world, was the need to make available the books written by the Hand of the Cause of God George Townshend.
Mr. Hofman also told the delegates: “You are engaged in the greatest undertaking possible—the dissemination of the Word of God.”
Opening night ceremonies were also highlighted by the presentation of a bust of Mr. Townshend to the Publishing Trust of the United Kingdom by its National Spiritual Assembly.
The bust was accepted on behalf of the Publishing Trust by John Long, who served for many years as general manager of the Trust in England.
Adib Taherzadeh, a member of the Continental Board of Counsellors for Europe, spoke at the conference’s opening plenary session.
His talk dealt with the Six Year Plan goal of “a worldwide increase in the translation, production, distribution and use of Bahá’í literature.”
He also set one of the themes of the conference by calling for a renewed emphasis on the writings of Shoghi Effendi.
“You can read all the writings of Bahá’u’lláh and ‘Abdu’l-Bahá, but you will not fully understand the Faith until you have read the writings of Shoghi Effendi,” he said.
Later in the conference a cable was received from the Universal House of Justice in which the Supreme Body pointed to the “value and significance of the role that Bahá’í publishing agencies play....”
It also said, “We look forward eagerly to the report of your gathering and particularly your recommendations for an unprecedented increase in the availability of the Bahá’í writings whose capacity to uplift, heal, inspire and direct is the very bedrock of all our teaching efforts.”
Conference sessions were marked by a warm spirit of cooperation and sharing of information. One session included short presentations from each publisher; others were devoted to the editorial process in Bahá’í publishing, co-publishing, the international distribution of Bahá’í literature, the technical and financial aspects of the production of books, audio-visual materials, the relationship between independent publishers and Bahá’í institutional publishers, and future directions in publishing.
Smaller discussion groups were held on specific topics.
The plenary sessions and smaller sessions produced a number of recommendations including a greater exchange of information among Bahá’í publishers, co-publishing, publishing in multiple languages to lower costs, holding similar publishing conferences on a regular basis, and other specific recommendations that are being forwarded to the Universal House of Justice.
The closing session included the announcement of the creation of the George Townshend Literature Award, to be presented every two years to the author and publisher of the book that does most to contribute to the literature on the Bahá’í Faith.
A bust of the Hand of the Cause of God George Townshend which was presented to the Bahá’í Publishing Trust of the United Kingdom for its many years of service to the Bahá’í community throughout the world.
The initial award was made to George Ronald, Publisher, to honor its 40 years as a publisher of Bahá’í books including many by George Townshend himself.
Peru[edit]
One youth’s memorable ‘year of service’[edit]
Every night for about a week before I left California for Peru I would have the same dream: I am running in a lush, green valley, and suddenly I arrive at a cliff. I’ve picked up speed, so I can’t stop at the precipice; instead, I must keep going and simply have faith that I will survive through whatever awaits me at the edge. And that is how I anticipated my year in South America. I thought of it as a totally unknown land, full of strangers with strange habits, strange customs and a strange language—and that was the abyss into which I was jumping in my dream.
Little did I know that what actually lay ahead of me was a year filled with the richest experiences, dearest friends, incredible cultures, learning two new languages (Spanish and Portuguese), and undreamed-of opportunities to serve and to deepen in the Faith. Having been able to serve the Faith in new capacities, both on an administrative and personal level, and finding my abilities constantly expanded and tested, I began to realize the bases for my pre-Latin America anxieties. I didn’t really understand one of the most basic principles of the Faith, a principle mentioned at every fireside and in virtually every teaching endeavor: that of the oneness of mankind.
| This article, “Stepping into South America,” was written by Homa Sabet-Sharghi, a young Bahá’í from California who recently returned from a “youth year of service” in Peru. She is presently a senior at UCLA majoring in economics/international area studies with an emphasis on social and economic development in the Third World. |
It sounds so simple, and yet it’s so profound. Had I truly had faith and an understanding of this concept, fears about pioneering or going abroad would have been quickly dispelled. Think about it: if we truly accepted this idea, going to a “strange land” full of “strange people” would not even be a part of our consciousness. It would simply be going to a different spot on the globe, enjoying a new culture, enriching one’s mind and heart with fresh ideas, meeting brothers and sisters who apparently have quite different living conditions but who share a universe of commonalities with us, even discovering more about who we really are—finding out about our “true selves” and opening and filling spaces in our hearts and souls we never knew existed. This brings to mind a statement by the Guardian about the profundity of this basic principle:
“Let there be no mistake. The principle of the Oneness of Mankind—the pivot round which all the teachings of Bahá’u’lláh revolve—is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious cooperation among individual people and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance....It implies an organic change in the structure of present-day society, a change such as the world has not yet experienced....It represents the consummation of human evolution....” (The World Order of Bahá’u’lláh, 1965 edition, pp. 42-43)
I was familiar with this commentary of the Guardian’s before going to South America, yet now it has taken on a new and different meaning for me, after having traveled and seen with my own eyes some of the implications of this principle. All of this also proves to me that to pioneer and travel teach is simpler than our U.S. society allows it to be; the crucial step is internalizing this concept of oneness. The opportunities are definitely out there to “make it,” both economically and spiritually; we simply must make ourselves ready to accept them and to obey our institutions who call upon us to arise, diversify our activities, and, in a sense, to balance the resources of our worldwide Bahá’í community.
The implications of this concept extended throughout my eye-opening year in South America. It was hard to imagine myself going abroad during my college years; I felt that leaving for a year of service would be too difficult at that point. But an incredible opportunity was presented to me, one that I’d like to encourage all youth to consider. Through my university, the University of California at Los Angeles, or through the University of Indiana or the State University of New York at Stony Brook (at which students who qualify from any other U.S. college may apply), there is a one-year program of study abroad in Lima, Peru (and at other places all over the world) at the country’s leading university. Not only does one study in the native language, receive credits at his home campus, enrich a resumé or graduate school application, etc., but he or she also serves as an international youth pioneer and may represent the Faith on campus. Most schools overseas do not yet have college clubs or even Bahá’í students, so your experience and initiative could contribute substantially to the recognition of the Faith among some of the country’s brightest youth.
The teaching opportunities are truly amazing. Most students, although becoming a bit cynical, are keenly aware
[Page 7]
of the state of the world, concerned
about the development of their country, the survival of its people, and the
over-all well-being of humanity. I
found the awareness and sensitivity of
the young people I met in South America to be generally much sharper and
more intense than what is commonly
encountered in the States. Several students did become Bahá’ís, now serve
on local Assemblies and are teaching
the Faith at the Catholic University
(where I was studying), whose faculty
and students are mostly Marxist.
The firesides I hosted with another youth pioneer became forums for intellectual and spiritual discovery among both the Peruvian youth and American students who had come to Peru in the same program under which I was studying. Several from the latter group are now back in the U.S. and spreading the teachings of the Faith on their respective campuses. We did receive some opposition to our Friday night meetings (which actually helped us); however, for those who attended our “reuniones hogareñas” (firesides), it was the “cool” way to spend Friday evenings.
Another opportunity that studying in Peru gave me was that of a “summer vacation” in December, January and February, and thus a chance to travel. By land, I first went to southern Chile with my dear friend and accomplice in the Friday firesides. After a four-day journey we arrived at the inauguration ceremony for Chile’s first Bahá’í radio station. From that event, we met Bahá’ís from all over the country who graciously opened their homes to us and with whom we made unforgettable and eternal friendships. After staying for a month in Chile, we traveled overland with two friends from Peru to Argentina and Brazil with a stop in Bolivia.
It was an incredible trip, one that made me realize so many things of which I was not aware about our international Bahá’í community. From all the friends in every country, from visiting classrooms and helping in the gardens at the Muhájir and Faizí elementary schools in Chile to visiting May Maxwell’s grave in Buenos Aires, teaching on the subways and buses, attending Feast in Rio de Janeiro, visiting Bolivia’s Bahá’í-run “Universidad Nur,” talking to youth from every level of society and from diverse cultures about current social issues, to all the adventures in between, I was instilled with a sense of urgency, understanding and, especially, of love and faith.
Homa Sabet-Sharghi at the newly discovered Inca ruins of Chancay, near Lima, during her ‘youth year of service’ in Peru
I had scarcely returned home to my post in Peru when I consulted with several members of the National Spiritual Assembly and we agreed that before my classwork became too heavy I should go for 10 days of service in the Amazon region to work with the community and its consolidation. The trip was grueling at first, as the fast had begun and I was not accustomed to the tropical climate and conditions; however, it was definitely a most rewarding journey. We appeared on several radio programs, and the five minutes that the mayor of the region’s capital city gave us to present the peace statement became a one and one-half hour meeting that was ended only because of the lines of people outside his office and the restless bureaucrats who constantly knocked on his door. Then, with only a handful of Bahá’ís, we taught children’s classes and worked on consolidating area villages, many of which were touched by Amatu’l-Bahá Rúhíyyih Khánum’s historic “Green Light Expedition” more than a decade ago. It was such an extraordinary feeling to be in a remote village in Peru and to meet children with names like Tahirih and Nabil, whose families had become Bahá’ís as a result of traveling teachers, and local deepened believers who are now growing up as Bahá’í youth. What a confirming feeling to share hammocks, plates, ideas and prayers with our brothers and sisters in the depths of the Amazon! And that is only one aspect among many which taught me more about the often-oversimplified principle of the oneness of mankind.
After returning from the Amazon I resumed classes at the university, accompanied by constant confirmations and tests, and soon had to say goodbye (for the time being) to South America. Now I am back in California, ready to start school again, but felt that I should put on paper a few of the magical experiences that came my way. I’ve had to limit greatly what I wanted to share, but needed to express some of my thoughts in the hope that some of you may feel inspired to have such an experience. It’s not that hard to do; simply a matter of taking the first step.
Easter Island[edit]
Love, sharing among the Rapa Nuis[edit]
On February 15, 1987, which happened to be my ninth anniversary as a pioneer in Chile, I arrived on Easter Island. Little did I suspect as I stepped off the plane that I was about to embark on one of the most beautiful experiences a person has the rare privilege and bounty to receive from God during his or her lifetime.
As is, I was excited because a personal wish I’d had since my early teens was now a reality. In junior high school I dreamed of becoming an archaeologist and uncovering the secrets of ancient civilizations. I read everything I could related to that field of study. Two books that I read were Thor Heyerdahl’s Kon Tiki and Aku Aku, and I remember having thought how much I’d like to go to this island some day. Now, several decades and a new Bahá’í life later, my wish was being granted. God had heard and had not forgotten, but I had come as one of His teachers to help Him raise up a new Divine civilization, not to dig up the old one.
The Chileans call Easter Island “Isla de Pascua” in Spanish, and its people Pascuenses, whereas the native people, who number about 2,550, call the island “Rapa Nui” (the Big Island) and themselves Rapa Nuis. Before the early Dutch explorer Jacob Roggeveen arrived in 1722, the Rapa Nuis often referred to the island in their Polynesian-based language as “Te Pito” or “Te Henia,” which means the navel or belly button of the world (their world at that time). Sometimes the expression “Ki te Rangi” or “Eyes That Look to the Heavens” was used because of the seven huge “Moais” (statues) near the center of the island that look out to the Pacific Ocean and slightly upward to
Before the early Dutch explorer Jacob Roggeveen arrived in 1722, the Rapa Nuis often referred to the island in their Polynesian-based language as ‘Te Pito’ or ‘Te Henia,’ which means the navel or belly button of the world ...
the heavens. The other Moais, placed around the shoreline, look inland to the seven central Moais.
Today, for the “comfort-loving” inhabitants of the earth, Easter Island is quite materially untouched and natural. Of course, there are potable water, electricity, some telephones and other modern conveniences, but they are quite expensive and hard to come by since everything must be shipped or air freighted in with the exception of fish and other seafoods and some fruits. None of the roads are paved, and most of the people get around on foot (I lost 12 pounds in 13 days there), on motorcycles or on horseback. There are some Jeeps, trucks, cars and tourist vans, but these are relatively few. The cost of living is relatively high, and the economy relies heavily on tourism.
I had come to the island to help Donald Van Brunt, a loving and stalwart pioneer who has been serving the Cause at this remote post for almost three years. For 31 years, or since the Ten Year Crusade when the Guardian raised the call, until 1984, this goal was not met. Then Don and his wife, Marie, who because of family responsibilities has not been able physically to join him as yet, but who is with him in every other way, fulfilled this goal.
I was lovingly met at the airport by Don and a few of the Rapa Nui Bahá’ís who greeted me with the traditional lei, hugs and kisses. Among those present were Ana Teao (women on the island keep their maiden names) and Santiago Tepano, a descendant of one of the last Rapa Nui chiefs, with whom I would be staying during my visit. The Tepanos live a life that is materially poor, but rich in so many other ways. Their house is one of the most humbly built on the island with an outhouse and a potable water tap in front. When they heard I was coming they prepared within the house a separate sleeping area and a place for me to bathe for my personal privacy and comfort. The bathing cubicle had an open space in the outer wall through which a hose could be passed.
| This account of a teaching trip to Easter Island was written by Louise Garnett, a pioneer to Valdivia, Chile. |
About an hour and a half before sunset on the day of my arrival, the Tepanos walked with me to the nearest Ahu (a raised temple platform on which the Moais are erected), called Tahai. It is within the village limits of Hangaroa, the only community on the island. As I’ve mentioned, I had read about this aspect of their former culture, but this still did not prepare me for the impact it had on me. I was awed not only by the immensity of these works, but also by the serenity and spiritual vibrations I felt. I recalled from the Writings two things: first, how civilizations pass through cycles of creativity and building before reaching a stage of degeneration and destruction; and second, how there have been many greater and lesser prophets but there are no written records of them. I personally feel that the first chief who brought his people to this island was a very wise and spiritually enlightened human being. There is no doubt from the physical evidence that remains, as well as from what is known of this past society, that it flourished and then the degenerative elements set in. It was in
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this environment that the three of us
sat down on the Ahu beneath the
Moais and discussed the Faith for two
to three hours. This was to be the first
of many memorable experiences I was
to have and will always cherish. What
amazed me, and still does, is that each
succeeding experience was even more
spiritually uplifting than the previous
one.
Later that evening, Ana told me how happy they were that I had come because they had so many questions they wanted answered but Don was unable to do so because he did not as yet speak enough Spanish. Also, she said she hadn’t slept well the night before my arrival because she and her husband were nervous about my possible reaction to their humble living conditions. I was so moved not only by her concern but by everything that had so far happened in eight short hours that I spoke from the heart when I said, “Ana, I’ve been received in wealthier homes and more humble ones, but the quality that is most important in any home is the love and kindness of those who live there. You have welcomed me with both, and I feel I’m in my own home.” On hearing these words their faces radiated the joy they felt, and I could see and feel them relax. After that, I was not only accepted as a friend, but as a member of the family. Later, when they learned that my father had been on Easter Island in 1942, the doors of the Rapa Nuis’ homes were flung wide and I was welcomed as the prodigal daughter, sister, niece or cousin who had finally come home.
Oh, how I wish I could share with you the details of all the wonderful things that happened: the television news mentioning my arrival on the island; the public meetings where I showed my slide program of Bahá’í Holy Places (although not many attended, those who did enjoyed it and asked many questions); meeting and speaking with Thor Heyerdahl who was on the island preparing another book and a possible TV special (before leaving I arranged for him to receive a packet with a few Bahá’í pamphlets and a copy of the peace statement); visiting Anakena Beach which to me is the closest thing to a physical paradise that I have known outside of the Bahá’í Holy Places and Temples. But the highlight of everything was simply getting to know the people—their joys and sorrows, their concerns, their personal tests, triumphs and experiences—the human warmth of true sharing.
I found the Rapa Nuis to have a childlike quality combined with inquisitive, intelligent minds. They are open, trusting (which has brought them much suffering in the past at the hands of exploiters), loving, kind, generous, creative, and naturally curious while at the same time observant (actions speak
... when they learned that my father had been on Easter Island in 1942, the doors of the Rapa Nuis’ homes were flung wide and I was welcomed as the prodigal daughter, sister, niece or cousin who had finally come home.
louder than words), thoughtful, and have a high reasoning capacity especially with things relating to their personal experiences and cultural heritage. They want to offer their children a better life, but they also realize that what they have—that is, their more natural lifestyle and lovely island—is something that industrialized societies have lost. They know that because they are few in number they need the protection that a larger country can provide, but they desire enough autonomy to have the last word in any decision or action directly affecting the island and its development.
Any Bahá’í who goes to Easter Island must be aware of the strong influence of the Catholic Church, much like that of the Mormon Church in Utah. I suspect that at least 90 per cent of the islanders are Catholic; nevertheless, Catholicism, while it has succeeded in many ways to instill deeply the teachings of Christ, has not eradicated some of the deep-rooted customs, especially those pertaining to love and sexual relationships. It is not uncommon to meet unwed mothers, couples with several children who have recently married, or couples who have lived happily together for 20 years or more in what we call a common-law marriage in which they vowed their love before God and asked Him to bless their union.
Because few forms of public entertainment exist there, the islanders love to socialize: visiting family, neighbors and friends, getting together for afternoon tea, a birthday party or a barbecue. There are no theaters of any kind, few clubs, and the local TV broadcasts only six hours a day (from 6 p.m. to midnight). The most popular social pastime is going to one of several local discotheques to dance and to drink.
I was invited to many homes. In most cases it was not the proper time to speak directly of the Faith, but far more important simply to live it. I found teaching on the island a refreshing and delightful experience. The islanders are full of sincere and searching questions, not those that are so often asked in a challenging or antagonistic manner. The teacher must be alert at all times and remember to watch their eyes while speaking because they often glaze over when they stop to ponder something the speaker has said. If the teacher does not realize what is happening, an important point may be missed by the listener and the speaker finds he must repeat himself. Worse, he might even misinterpret what has happened and judge the listener to be stupid or uninterested. The islanders have a great capacity to sense the truth; their minds reflect, but their hearts accept. They must feel the truth of the words and the sincerity of the one who is speaking them. If the teacher does not truly believe every word he or she is saying, they know it.
In the States, by the time one enrolls in the Faith he usually has investigated it over a period of time which has included reading and studying the Writings, attending firesides and public meetings, and knowing at least something about the Administrative Order and the various laws. It is a much more intellectual approach than that taken by many of the Rapa Nuis, who have enrolled because their hearts have recognized Bahá’u’lláh. They enter the Faith as newly planted seeds or tender sprouts who need to be slowly nurtured and cultivated.
We Bahá’ís of long standing who come from entirely different cultures must be careful not to insist or overfeed them too much too soon. The teacher must be as patient with them as ‘Abdu’l-Bahá and Shoghi Effendi were with us in our early years as Bahá’ís,
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and water these tender plants gently
with Bahá’u’lláh’s teachings so that
their gradual understanding of and
love for Him will blossom and flourish
and make them firm in the Covenant.
Later, little by little, they will take part
in the manifold activities of the Faith
and obey the laws out of their love for
God and Bahá’u’lláh. Let us not make
the mistake of earlier missionaries; we
come to bring the teachings of Bahá’u’lláh to unite the hearts of humankind, not to bring the beliefs or lifestyle of any particular culture. Let us
unite the hearts with love, as did ‘Abdu’l-Bahá, and then prescribe in appropriate doses the spiritual medicine they need to become healthy.
The time on Easter Island passed all too quickly; my experience was so spiritually uplifting that I didn’t want to leave, nor did they, Bahá’ís or non-Bahá’ís, want me to; however, my other responsibilities made leaving necessary. Someday, God willing, I will be able to return. I can’t now, but hope and pray that among those who read this there is a Spanish-speaking Bahá’í, preferably a young man or, even better, a young couple who would be willing to arise and join Don Van Brunt in his selfless efforts there. I believe that had someone arisen in 1953, the majority of the Rapa Nuis would now be Bahá’ís, and there would be a functioning Rapa Nui Bahá’í community.
Why do I believe this? Because of two incidents that occurred during my visit: first, an indigenous Bahá’í said, “The teachings of Bahá’u’lláh are so beautiful that I want all my people to know about them. I want and pray that my people and their island will become Bahá’í.” When I heard that, and felt the sincerity of her words, it took my breath away. Second, a non-Bahá’í said to me, “I have read several of the Bahá’í pamphlets. If I had heard of the Bahá’í Faith and had known of its teachings before I became a Mormon, I would have become a Bahá’í.” Having prior knowledge that before becoming a Mormon he’d had a drinking problem, I replied, “I know that you and your family are happy in your new religion, and that is good. Someday you may want to become a Bahá’í, and you will be lovingly welcomed.”
The opportunities on the island are many. Who among you will arise to join Don, whose intention is to bury his bones there, in harvesting these waiting souls for Bahá’u’lláh and reap in turn the spiritual bounties promised by Him in this world and the next?
One of the magnificent stone ‘Moais’ (statues) that dot the landscape on Easter Island.
World Centre[edit]
STATISTICAL UPDATE[edit]
Information provided by the Department of Statistics at the Bahá’í World Centre.
Selected statistics of the Bahá’í world community
| World | ||||||
|---|---|---|---|---|---|---|
| Total | Africa | Americas | Asia | Australasia | Europe | |
| Continental Counsellors | 72 | 18 | 17 | 19 | 9 | 9 |
| Auxiliary Board members | 756 | 198 | 180 | 225 | 81 | 72 |
| National Spiritual Assemblies |
148 | 43 | 41 | 27 | 17 | 20 |
| Countries where the Faith is established: | ||||||
| • Independent countries | 166 | 51 | 35 | 37 | 11 | 32 |
| • Dependent territories or overseas departments |
48 | 6 | 16 | 3 | 13 | 10 |
| Local Spiritual Assemblies | 25,424 | 6,329 | 6,043 | 11,519 | 785 | 748 |
| Groups with 9 or more members | 24,760 | 4,673 | 2,912 | 16,714 | 432 | 29 |
| Groups with fewer than 9 | 33,751 | 12,210 | 9,253 | 10,438 | 810 | 1,040 |
| Isolated Centres | 34,691 | 13,409 | 8,672 | 10,168 | 1,173 | 1,269 |
| Localities where Bahá’ís reside |
118,626 | 36,621 | 26,880 | 48,839 | 3,200 | 3,086 |
| Indigenous tribes, races and ethnic groups |
2,112 | 1,250 | 340 | 250 | 250 | 22 |
| Languages into which Bahá’í literature is translated |
782 | 255 | 169 | 169 | 111 | 78 |
| Publishing Trusts | 25 | 4 | 3 | 8 | 2 | 8 |
| Bahá’í schools | 598 | 146 | 103 | 341 | 8 | 0 |
| Other development projects | 649 | 146 | 310 | 143 | 19 | 31 |
| Total pioneers currently in international posts |
6,394 | 1,025 | 1,453 | 1,316 | 325 | 2,275 |
| International pioneers settled in the Six Year Plan |
517 | 95 | 164 | 85 | 60 | 113 |
United Kingdom[edit]
Loving tribute to an intrepid pioneer[edit]
| GRIEVED PASSING DEDICATED SERVANT CAUSE KNIGHT OF BAHÁ’U’LLÁH AZIZ NAVIDI. HIS FEARLESS DEFENSE OPPRESSED BAHÁ’ÍS CRADLE FAITH HIGHLY PRAISED BY BELOVED GUARDIAN. HIS CONTINUOUS SERVICES PIONEERING FIELD CROWNED BY OUTSTANDING SUCCESSES GAIN RECOGNITION FAITH BY MANY AFRICAN COUNTRIES OBTAINED THROUGH HIS UTTER RELIANCE BAHÁ’U’LLÁH AND HIS INDEFATIGABLE RESOURCEFULNESS SACRIFICIAL EFFORTS ALL SHED LUSTRE UPON HIS LOVING MEMORY. REQUESTING NSA UGANDA HOLD MEMORIAL SERVICE MOTHER TEMPLE AFRICA RECOGNITION UNIQUE SERVICES THAT CONTINENT. ASSURE ARDENT PRAYERS PROGRESS SOUL ABHÁ KINGDOM. ADVISE HOLD MEMORIAL GATHERING LONDON.
UNIVERSAL HOUSE OF JUSTICE JULY 2, 1987 |
Dr. Aziz Navidi was a remarkable man, loved and respected by all who knew him. Although in his capacity as an international lawyer he spoke with presidents and kings, he always remained humble and self-effacing. He brought about constitutional changes in many countries to secure freedom of worship for millions and protection for the Bahá’ís in particular. He was a masterful lawyer and a consummate diplomat, and above all he was completely devoted to the Cause.
Aziz Navidi was born in Hamadan, Iran, in 1913. He studied law in Tehran and took his doctorate at the Sorbonne in Paris. Soon after completing his military service he was appointed as legal adviser to the Iranian Ministry of the Interior and Defense and soon became one of the most successful advocates in the country.
Recognition and success brought him a great deal of work, but he still found time to defend the poor, for whom he worked without charge. He would receive them early in the morning before going to his office and again upon his return he would often be greeted by a long queue of people anxious to petition him. He often worked late into the night preparing cases for his poorer clients.
In his civil practice he also defended Bahá’ís, sometimes against the most powerful in the land. Many attempts were made on his life, and on one occasion enemies tried to abduct one of his daughters. His friends and colleagues tried to persuade him to drop these contentious cases and to protect himself from the attacks of his enemies, but he continued to fight for justice regardless of the personal risk. He won the respect of everyone around him. On one occasion he had successfully defended a man charged with theft. Outside the court, after his acquittal, the man privately told him that he was in fact guilty. Dr. Navidi did not hesitate for a moment; he marched him straight back into the court, apologized to the judge, and then conducted the prosecution.
| This brief tribute to Dr. Aziz Navidi, a Knight of Bahá’u’lláh who died last July 1 in London, is taken from an address by his son-in-law, Graham Walker, which appeared in The Bahá’í Journal, Volume 4, No. 6 (September 1987), a publication of the National Spiritual Assembly of the Bahá’ís of the United Kingdom. |
In 1953 Aziz and his wife, Shamsi, pioneered to Monte Carlo. Aziz had been offered the post of Consul General in Paris, but being a Bahá’í, he refused it. From his base in Monte Carlo he was sent all over the world to defend the Bahá’ís who were being unjustly treated and persecuted. It was no surprise that the beloved Guardian designated him the “Shield of the Cause of God” and predicted that future historians would study his achievements, although Dr. Navidi himself never spoke of this precious accolade.
He was frequently called upon to be absent from home for six months at a time and Shamsi had accepted to support him in this work and to raise their family almost single-handedly. Their daughter, Guilda, was always a problem at mealtimes, throwing her food over the balcony or surreptitiously putting it into her pockets when no one was looking. She was told on one occasion that if she ate well and gained weight, her father would come home. She secretly inserted two cherries in her cheeks and then asked brightly when he would be coming home.
In 1968 Dr. Navidi became a representative of the Iranian Oil Company for its operations in the Indian Ocean. The family pioneered again, establishing their home in Mauritius. Dr. Navidi then undertook the first of many missions to various African states to secure recognition of the Faith there. He fearlessly visited countries hostile to the Bahá’ís with no protection except his faith and his credentials as official lawyer to the Universal House of Justice with special status at the United Nations. His missions took him to Cameroon, the Central African Re-
[Page 13]
public, Chad, the Congo, Gabon, the
Gambia, Kenya, Madagascar, Senegal,
Sierra Leone, Zaire and many, many
other countries throughout the world.
He was successful time and again in
persuading democratic governments
and dictators alike to alter their laws
and constitutions and to officially recognize the Bahá’í Faith. His professional brilliance, his calm perseverance in the face of what often seemed to be
insurmountable obstacles, and his unswerving faith in Bahá’u’lláh earned
him the esteem and respect of even his
fiercest adversaries.
In one African country he had been asked to meet with a certain government minister to try and convince him to change his country’s harsh stance toward the Bahá’ís. Every morning he would go to the minister’s office and sit in the waiting room all day. They ordered him to wear a suit and tie while they themselves wore light tropical clothing. At the end of the day he would walk back to his hotel drenched with perspiration and completely exhausted. He was forced to take expensive rooms in the hotel in order to maintain the prestige of the Faith. The little food that he was able to secure was extremely expensive—for example, an egg cost $5. Hepatitis and malaria were epidemic, and theft and murder were commonplace. He was completely without friend or contact. He tolerated indignity and intimidation without complaint, but at the end of three months he began to think that perhaps God did not mean for him to achieve his aim. He prayed ardently for guidance, and decided that he would leave the following day. The next morning he was summoned by the minister who was so impressed by his reasoned argument and firm resolve that he granted the Faith official recognition.
When Dr. Navidi returned from these missions he did not speak of the hardships he had suffered, or of the danger, or of the tribulations of the Bahá’ís. He never himself spoke of what he had achieved, nor at what cost. When the Guardian passed away in 1957 the Hands of the Cause called upon his services. When the Universal House of Justice was elected in 1963 they honored him to become their legal adviser in Africa. It was on one such mission to Africa that he became ill, but he could not bring himself to abandon his task and so did not leave until his suffering became unbearable. By that time his illness was beyond control.
He passed away in a London hospital on July 1, 1987. Messages of condolence were received from individuals and institutions all over the world, and 500 friends and family members attended his funeral service. In recognition of the sterling services rendered to the Cause of God by this devoted servant, the National Spiritual Assembly of the United Kingdom arranged a national memorial service which was held September 4 at the Royal Overseas League in London.
DR. AZIZ NAVIDI (1913-1987)
Austria[edit]
The Bahá’í International Community’s delegation to the United Nations International Conference on Drug Abuse and Illicit Trafficking, held last June 17-26 in Vienna, Austria, is pictured with two members of the staff of the UN Division of Narcotic Drugs. The Bahá’ís are Neda Forghami (second from left), a BIC representative in Vienna; Dr. A.M. Ghadirian (second from right), a psychologist and author from Canada; and Giovanni Ballerio (right), a BIC representative in Geneva, Switzerland.
The world[edit]
Bahá’í takes advice, makes opera debut[edit]
Four years ago, at the Bahá’í International Conference in Canberra, Australia, Bronwyn Clark of Brisbane, a dancer since age six and a Bahá’í since age 15, unveiled another of her talents when she sang “One Planet, One People ... Please.”
Some listeners were so impressed they suggested that she have her voice professionally trained. She took them up on it, studying for three years at the Queensland Conservatorium of Music and singing in the chorus of the Queensland Lyric Opera Company.
While employed as a dance teacher, she continued her singing lessons at the Conservatorium under Mrs. Margaret Nickson.
In 1987 Bronwyn was a finalist in the Dame Mabel Brooks Memorial Scholarship, a grand finalist in the Marianne Mathy Scholarship, and in June won the Wenkart National A.B.C. Opera Scholarship prize, a part of which was the opportunity to make her debut as soloist at the Sydney Opera House.
On September 13, she debuted as a part of the “Highlights of Opera Tenth Annual Concert” in the presence of the governor of New South Wales and his wife.
Some of Australia’s leading singers appeared on the program including Helen Adams, Kenneth Collins, Joan Carden and John Pringle.
Bronwyn has been accepted as a student by Audrey Langford to study voice and languages at the Cantica Voice Studio in London and is making plans to travel to the U.K. and Europe to further her singing career.
Mauritius[edit]
Harri Tirvengadum (left), a Bahá’í from Mauritius, shakes hands with the Ambassador from France who has just awarded him a medal and the title of Chevalier (Knight) of France in a ceremony held last March. The knighthood was conferred in recognition of Mr. Tirvengadum’s many years of service to the government of Mauritius.
Brazil[edit]
San Leopoldo, a city in southern Brazil, was chosen for that country’s first large-scale teaching campaign of the Six Year Plan. Under the guidance of the Spiritual Assembly of Porto Alegre, almost universal participation by Bahá’ís in the region has been achieved in a campaign that began September 8.
The effort got under way with an orientation presented by Counsellor Shapoor Monadjem and Mas’ud Khamsi, a Counsellor member of the International Teaching Centre in Haifa, Israel.
Members of the National Spiritual Assembly of Brazil offered direct supervision, and Auxiliary Board members in the area also took part.
The mayor proclaimed September 8-13 “Peace Week” in San Leopoldo with the official support of the United Nations Organization in Rio de Janeiro and other peace-oriented groups.
Activities included public talks, presentations at schools and the university, visits to working-class neighborhoods, and a writing contest on “Peace for a Better World” for which 10,000 invitations, letters and posters were distributed.
Sweden[edit]
Pictured are many of the friends who gathered last July 12 at the Bahá’í National Center in Stockholm, Sweden, to meet with the Hand of the Cause of God Collis Featherstone (second row center, wearing dark suit) and his wife, Madge (seated to Mr. Featherstone’s left and holding a child).
Vern Longie, an American Indian Bahá’í, is pictured during a visit last June
to a Summer Camp in Karesuando,
Sweden, which is held each year for
Lappland believers in Finland, Norway
and Sweden with each country alternating as host. The 60 Bahá’ís at the Camp included many Same (Lapp)
people who found that they had much
in common with the Indian peoples of
North America. Mr. Longie and Ruby
Lawson, another American Indian visitor, spoke at a public meeting attended by three seekers and their children.
Bolivia[edit]
Radio Bahá’í-Caracollo in Bolivia is working with the UNICEF Mission in that country as part of UNICEF’s “Revolution in Infant Health” program.
As a part of the effort, 75 radio programs and 75 spot announcements have been produced in Spanish, Aymara and Quechua and distributed to 21 radio stations throughout Bolivia.
Sabino Ortega, coordinator of the Bahá’í radio station, says the Bahá’ís have supplied four courses of instruction by radio instead of the two originally contracted for.
The first course dealt with the four kinds of vaccinations and inoculations for children made available through the project; the others presently in production are “Maternal Milk,” “Goiter and Iodized Salt,” and “Anger and Nutrition.”
Representatives from Radio Bahá’í also visit the 35 broadcasting centers in four Departments of Bolivia where special groups have been set up to monitor and evaluate the program’s effectiveness.
Philippines[edit]
Two early believers of the Mangayan people of Mindoro Oriental, the Philippines, are shown with Mrs. Fe Samaniego (center), secretary of the National Spiritual Assembly of the Philippines, during a conference held at Naw-Rúz 1987 at Tapi-Nabiran, Mandalay. The two Bahá’ís are Yamuan Samhoy (right), who served as a guide on Mindoro for Counsellor Vicente Samaniego during the early 1960s when the Mangyan tribe was introduced to the Faith, and Martes Samyan. Mindoro is an island southwest of Luzon in the central Philippines.
Thailand[edit]
On August 11, Bahá’ís who were invited to the birthday celebration for Her Majesty Queen Sirikit at the Chitrlada Palace were able to present a copy of the Universal House of Justice’s peace statement to Princess Maha Chakri Sirindhorn.
The Queen made a brief address to the audience of 3,000 to 4,000. Also present was her son, the Crown Prince.
Malaysia[edit]
Two hundred-seventy Bahá’ís gathered last July 31-August 2 in Sarawak, a Malaysian state on the island of Borneo, for a State Teaching Conference.
The majority of those attending were indigenous believers. They were joined by Counsellor John Fozdar and several members of the National Spiritual Assembly of Malaysia.
Main features included a “cultural evening” that was open to the public, a blood donation drive, a slide program on the Temple in India, and a successful children’s session.
The conference was followed by a three-day training course for 30 traveling teachers and a two-day seminar for school teachers that was attended by 13 people.
Counsellor Zena Sorabjee of India was interviewed last summer by Radio Malaysia in Sarawak.
The interview centered around her involvement in Bahá’í-sponsored projects to raise the standing of women in Indian villages.
The 15-minute interview was broadcast as part of a regular series of programs about women.
Mrs. Sorabjee explained that much of the success of training courses for women in literacy, hygiene, health care and vocations, run by Bahá’ís and funded by the government, is due to villagers, especially men, first being taught the principle of the equality of women and men, which supports the women in their efforts.
Argentina[edit]
Representatives from 11 countries gathered in Argentina last August for the first Bahá’í conference on the production of literature in Spanish.
Representing the World Centre were David Hofman, a member of the Universal House of Justice, and Mas’ud Khamsi, a Counsellor member of the International Teaching Centre.
Also attending were two other Counsellors, Dr. Farzam Arbáb and Shapoor Monadjem.
Consultation focused on ways to coordinate the translation, publication and distribution of Bahá’í literature in Spanish.
Haiti[edit]
According to a teacher at the Anís Zunúzí School in Lilavois, Haiti, the recent civil and political disturbances in that country did not interfere with classes, as final exams had been written and report cards issued shortly before the situation became critical.
One of the major successes of the school year was the interest aroused among educators in Haiti by a book developed at the school by the curriculum team and illustrated by a Bahá’í artist, Moro Baruk. The book, Ouvrons la Porte, is a third-grade French-language reader which meets a critical need for such educational materials in Haiti.
It makes the transition from Creole to French by teaching one French sound at a time with the use of pictures and stories containing Bahá’í principles, although it does not refer specifically to the Faith.
The book is to be presented to an influential group of school principals who may then adopt it for use in their schools.
St. Vincent/Grenadines[edit]
People in St. Vincent and the Grenadines recently had the chance to attend a “Bahá’í meeting” without leaving home!
On Sunday, July 12, NBC Radio 705 broadcast a live program from the Bahá’í National Centre, the first time in which the Bahá’ís were presented as hosts of one of the station’s weekly worship service broadcasts.
Included in the program were prayers, a reading on unity from the writings of ‘Abdu’l-Bahá, and many of the Vincentian community’s favorite Bahá’í songs.
Also held was a four-part discussion on the unity of family, of race, of the world, and of religion, with each segment led by a different Bahá’í.
The format of the meeting was planned and rehearsed in advance, with the goal being to introduce the public to the way in which Bahá’ís hold their meetings. It was explained that the Faith has no clergy.
Alaska[edit]
More than 240 villages in Alaska are receiving 60-second television spot announcements on peace prepared by the National Spiritual Assembly of Alaska’s Office of Public Information.
The brief messages begin with the question, “If you only had a moment, and the world was listening, what would you say about peace ...?”
The spots are eagerly received by stations throughout Alaska and are aired often and at prime times.
A cable network through which the spots are distributed serves the Anchorage area and nearby towns, reaching about 35,000 households. Sister stations in Juneau and Fairbanks are also broadcasting the “Peace Talk” spots.
Samoa[edit]
This Bahá’í float won the third place trophy last June in a parade held in Apia, Western Samoa, to celebrate the 25th anniversary of that country’s independence.
Crew members of the “Iron Butterfly,” a sailing vessel that visited American Samoa last August, are young Bahá’ís: two Tongans, four New Zealanders, one Iranian and one American.
Sailing the Pacific to promote world peace, the group tries to reach as many people as possible with the message of the oneness of mankind by speaking in schools, on radio and television, and before community organizations.
“Once this (oneness) is universally recognized,” the ship’s captain was quoted as saying in the August 7 issue of the Samoa News, “humanity will be able to develop a system that is fair for everyone.”
Two members of the Bahá’í community of American Samoa took part last August 5 in the “Peacesat” satellite program commemorating International Peace Day and the 42nd anniversary of the dropping of an atomic bomb on Hiroshima, Japan.
Greece[edit]
A concert last July 22 by world-renowned jazz musician John (Dizzy) Gillespie proved most effective in proclaiming the Faith in Athens, Greece.
During the concert Mr. Gillespie said he is a Bahá’í and invited the audience to sing with him a song he had written in memory of the Hand of the Cause of God Enoch Olinga.
Local Bahá’ís later described the amazing event: “Just imagine 5,000 people, only 19 of whom were Bahá’ís, singing ‘Ya Bahá’u’l-Abhá’! It brought such joy to our hearts.”
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