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| Bahá’í News | February 1990 | Bahá’í Year 146 |
Ishqábád: the first
House of Worship
Bahá’í News[edit]
With its capital under siege, Bahá’ís of El Salvador hold a celebration | 1 |
In New Zealand, Bahá’í burial law passes a stern and emotional test | 4 |
A tribute to Ishqábád, ‘City of Love’ and site of first Mashriqu’l-Adhkár | 6 |
Around the world: News from Bahá’í communities all over the globe | 10 |
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 Management Information Systems, 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 in U.S. dollars must accompany the order. Second class postage paid at Wilmette, IL 60091. Copyright © 1990, National Spiritual Assembly of the Bahá’ís of the United States. World rights reserved. Printed in the U.S.A.
El Salvador[edit]
Amid the chaos, a celebration[edit]
This report of recent events in El Salvador was written by Auxiliary Board member Quentin Farrand.
What a weekend! At the same time the Bahá’í community of El Salvador was set to celebrate the anniversary of the Birth of Bahá’u’lláh and the 50th anniversary of the Faith in El Salvador with the presence of the earliest pioneer to that country, John Eichenauer, several thousand armed guerrillas made a surprise attack on the capital city, San Salvador. Would the labors and plans of weeks and even months be laid to waste? Would all the publicity come to naught?
The Salvadoran National Spiritual Assembly had been coordinating since mid-August the carefully made plans for this double commemoration, and had invited some of the most outstanding past pioneers to attend. Of these, only John Eichenauer, from Phoenix, Arizona, was able to come. As a 17-year-old student in 1939, he introduced the Faith to El Salvador. (He was joined later by Clarence Iverson, a musician and employee for several years at the U.S. Embassy in El Salvador, who is deceased.)
The principal celebration was to take place Sunday, November 12, at the Instituto Bahá’í Jamaliyyih, a deepening school and farming property about 35 kilometers (22 miles) west of the capital.
Publicity was excellent; three daily newspapers ran press releases, and the Sunday editions of two of them had full-page paid ads consisting of appropriate verses from the Pen of Bahá’u’lláh for the orientation of the unity-starved, peace-hungry people of El Salvador. These editions came out Saturday noon, before the shooting began, and were in hundreds of thousands of homes during the weekend.
The most important interview program, ‘Punto de Vista,’ gave us two full hours to expound on the Bahá’í approach to peace, with generally helpful and friendly questions from the moderator, Dr. Gonzalez Sibrían, and the audience.
Television coverage was unprecedented. The TV Committee was able to secure important exposure in the preceding weeks in addition to our regular Saturday night Bahá’í program. The most important interview program, “Punto de Vista,” gave us two full hours to expound on the Bahá’í approach to peace, with generally helpful and friendly questions from the moderator, Dr. Gonzalez Sibrían, and the audience. Four panelists, Ana Hilda de Lemus, Mario Lemus, Martha Farrand de Zeledón (visiting from Costa Rica) and Quentin Farrand were able to focus on themes from “The Promise of World Peace” including Bahá’í principles relating to the condition of the world, the Bahá’í concept of human reality, peace and youth, consultation, and our vision of the future and of the stages of world unity and peace. Although the moderator tried at several points to have the panelists comment on the crisis in Central America, they were able to avoid doing this, stressing instead the global nature of the crisis and its solutions, as well as the changes that man must make within himself and in his relationship to humankind as a whole.
This live program was on Thursday, October 5. In two hours a fair and balanced presentation of the Faith and its teachings on peace was made to a large and well-educated audience, and many positive comments were heard during the following week. During a second showing, the following Sunday evening, Dr. Gonzalez Sibrían phoned one of the panelists to say that it was one of the most significant programs he had ever produced and to ask whether the Bahá’ís, although removed from the political contention, could possibly teach the adversaries in El Salvador the spirit and methods of Bahá’í consultation.
A few days before the planned celebration in November, Pedro Rivas and Quentin Farrand were interviewed on a popular morning TV show, “Entrevista del Día,” for about 20 minutes. Questions were about the Faith in general and the commemoration in particular. This, too, came out well before a large audience and was repeated in the evening in prime time. The Bahá’ís were able to show to the cameras a copy of the peace message and a large color photograph of the World Centre.
Meanwhile, our regular Saturday night Bahá’í TV program, “Rumbo al Futuro” (The Way to the Future), had been filmed on Thursday, November 9, and was to be shown on Saturday—the eve of the commemoration. In this show, four of the surviving members of the first National Spiritual Assembly of El Salvador, elected in 1961, were interviewed. The four were José Maria Padilla, Gabriel Torres (now an Auxiliary Board member), Jeanne de Farrand and Quentin Farrand. (Rafael García, the other member of that first National Assembly who is still living, was away on a teaching trip). Also interviewed was Amanda Mena, the earliest surviving Salvadoran believer. The program presented an impressive review of the Faith, its present world extension, history, and World Centre. The program came on after the siege
[Page 2]
John Eichenauer (holding the Greatest
Name), the first pioneer to El Salvador, returned last November to help that country’s Bahá’í community celebrate its 50th anniversary. Also pictured are Auxiliary Board members Quentin Farrand (back row second
from right) and Gabriel Torres (front
row second from left).
had begun, and almost everyone was glued to their sets seeking information and instructions from the government-sponsored national emergency radio and TV network, so it must have had quite a large audience.
On Friday, November 10, the Bahá’ís secured an appointment to present a copy of the peace statement to El Salvador’s new President, Alfredo Cristiani. The Minister to the Presidency, Martinez Varela, the highest cabinet officer in the country, was designated to receive the statement on behalf of the president. He was especially warm and cordial, extending the visit longer than planned, and was pleased to receive his own copy of the statement as well. He mentioned that he had a good impression of the Bahá’ís from a previous encounter with them.
John Eichenauer arrived on November 10 and was taken to several press interviews. He has kept his Spanish well-honed in Arizona, and is articulate and dynamic, so his talks and interviews were quite effective. Amid the feverish preparations Friday night and Saturday, another planned activity was under way Saturday evening: a fund-raising dinner and program dedicated to the Arc on Mount Carmel and held at the home of Bahá’ís in the neighboring city of Santa Tecla. In spite of the general disorder and gunfire, many went and saw the video on the Arc, now well-dubbed in Spanish by Tracy Dreyer and Sara de Shahidinejad. The friends also saw the Bahá’í TV program, heard informal talks by the guest of honor, John Eichenauer, and the national Treasurer, Parviz Shahidinejad, and raised more than $1,300 for the Arc through the sale of many donated articles.
As the evening went on it became evident that the friends from the capital could not return, so lodging was improvised in Santa Tecla. The next morning there was a prayer-breakfast at the home of Gabriel and Jaleh de Torres, and all the stranded friends met there with the Bahá’ís from Santa Tecla. We had no way of knowing how safe traveling to the Institute would be, so we waited as John again spoke of his memories of El Salvador, Honduras, Guatemala, and of such early pioneers as Louise Caswell, Cora Oliver, Artemus Lamb, Mathew Kaszab and others. He also told of his pilgrimage in 1956 and his impressions of Shoghi Effendi. At this point the resident “mother” of the Institute, Mahbubeh Shahidi, arrived by bus to say that there were already more than 100 friends at the Institute and that the highway was relatively safe. We said prayers before setting out in a caravan.
The program at the Institute was inspiring. Although planned for a larger number, more than 200 did attend including a busload of 35 from Oriente and another bus carrying 80 from Sonsonate. As many of the friends in El Salvador who had worked so hard to prepare the program could not leave their homes, we had to proceed with a revised agenda. The beauty of the grounds, the decorations, the spirit and unity of the friends made the violence seem very far away, and the spirit of the Faith very strong.
[Page 3]
After prayers, Gabriel Torres introduced John Eichenauer who mentioned that (the Hand of the Cause of God)
Amelia Collins had once told him that
on a trip in 1920 her ship had stopped
in La Libertad, the old port of San Salvador, and that she and her husband
had gone to the capital city where she
walked the streets repeating the Greatest Name. We don’t know if she was
able to interest anyone there in the
teachings, but the story helped John
decide to come here as a pioneer. He
came as a student living on a $50-a-month allowance donated by Margery
McCormick. Having enrolled in the
Garcia Flamenco School, he taught the
Faith to anyone who would listen, getting newspaper coverage and writing
letters to the editor about this new
religion. Many of us have since come
across dozens of people who say, “Oh
yes, I have a Bahá’í book at home
given to me by a young man many
years ago.” On hearing John’s name,
they say, “Yes, he’s the one who gave
me the book.”
John couldn’t stay more than two years, as World War II began and he was obligated to begin military service. Clarence Iverson did stay for about four years. One of John’s classmates, Dr. Salvador Chevez, was able to attend the commemoration, and their reunion was an especially happy one. Dr. Chevez spoke warmly of his friendship with John, and recounted a spiritual odyssey that has brought him close to the Faith (his son is an active believer).
Quentin Farrand then told of the trials and triumphs of the work in El Salvador since the Farrands came to pioneer with Artemus Lamb in Santa Ana in 1956. Appreciations were made for the devoted work of Mr. Lamb, Marjorie Stee (de Waddell), Margaret Mills (de Leonard), Marcia Stewart (de Matamoros), Dee Worth (de Lamb), Rafael and Elsa de García, Jaleh de Torres, Gayle Woolson, Susan Leich (de McLaren), Marvin and Jan Dreyer, Naomi Dreyer, Mahbubeh Shahidi and others among the earlier pioneers. Mention was also made of the earliest Salvadoran believer, Marco Antonio Martínez Sandoval, now deceased, and many anecdotes and facts were shared which show how far the Faith has come in this land. The program also consisted of music by a trio composed of Vadieh de Quintana, Manuel Ortiz and Farnoush Elahian. All agreed that it was a special day, and the friends prayed and looked forward to the coming victories of the work in this anguished but beloved and special country.
The decorations included a four-foot scale model of the threshold of the Shrine of Bahá’u’lláh and a striking mural of the Shrine of the Báb, both prepared with skill and dedication by four of the youth, Vafa Mobasher, Regina Salazar, Carlos Herrera and Rebecca de Rouhani. The work on the grounds, buildings and food was evident and deeply appreciated by all.
We had to return to our homes by the six o’clock curfew, and we believe everyone made it safely. It was an amazing day with a very special spirit.
Comparing these wonderful activities, the unprecedented television and press coverage and the two full pages of powerful and pertinent words of Bahá’u’lláh that couldn’t help but be noticed by literally thousands who were forced to remain in their homes for the entire weekend, with the gunfire and bombs heard throughout the city must, we feel, have made November 12 a day with a message to remember.
The possibilities are great. In the Nine Year Plan (1964-73) this community began with three local Assemblies. The goal for that Plan was nine, and this seemed most difficult at the time. The Plan ended with 55 Assemblies; we now have 126, and more than 12,000 believers in 331 localities. We face conditions now that make it seem as if we are walking out on a springboard for a much greater leap forward. This weekend, though fraught with danger, risks and tragedies, with gunfire in the background, may been seen as a watershed in the Bahá’í history of El Salvador.
As a coda to the proceedings, our dear Gina García de Mobasher, a member of the National Spiritual Assembly, gave birth early Monday morning to twins, a boy and a girl.
Tonga[edit]
Last August, this team of Bahá’ís, five adults and one youth, traveled by boat to the northernmost islands of Tonga, namely Niuafo’ou and Niuatoputapu. They remained on the islands through September, teaching in several villages where they found the people quite receptive. Many new believers were enrolled, and two local Spiritual Assemblies were formed.
New Zealand[edit]
A stern test for Bahá’í law[edit]
The following letter to the Bahá’ís of New Zealand from their National Spiritual Assembly arose from a situation last August in which the Bahá’í burial law was challenged after the sudden death at the Auckland airport of Te Pakaka Tawhai, a Bahá’í who was well-loved and respected not only within the Bahá’í community but also by his people, the Ngati Porou, who insisted that his body be taken to his homeland, Ruatoria, in the far eastern area of the country, for burial. The response of the National Assembly to this challenge, and the steadfastness of Pakaka Tawhai’s wife, Pam, serves as a reminder of the way in which Bahá’í law must be respected and upheld even in the face of opposition, no matter how well-intentioned it may be.
To the Bahá’ís of New Zealand
Dearly-loved friends,
The National Spiritual Assembly has become aware that there is confusion among some of the believers concerning the recent tangi (wake) of our dear friend Pakaka Tawhai.
There have been many expressions of loving support and condolences to the Assembly. There have also been some communications to the National Assembly expressing concern about the handling of the events surrounding the funeral.
The purpose of this letter is to clarify any misunderstandings, present the correct facts, and convey the spiritual principles involved.
As many of the friends will be aware, Pakaka’s tribal family, the Ngati Porou, contacted the Bahá’ís during the tangi, demanding to take his body back to Ruatoria. Pakaka’s wife and the Bahá’ís who had gathered to say farewell to Pakaka were subjected to hostility and virulent verbal abuse. Despite these attacks, Pam, supported
The Universal House of Justice (said) there could be no compromise on the Bahá’í law. It explained that we must assert the independent nature of the Faith, and that what at first appeared to cause disunity would ultimately bring about a greater unity.
by the Bahá’ís, remained steadfast in the face of the opposition, refusing to agree to the removal of his body. Finally the Ngati Porou left empty-handed and did not attend the Bahá’í (funeral) service.
The secretary of the National Spiritual Assembly received verification of the sudden death of Pakaka at Auckland airport just an hour after he had passed away. From that time, right up to burial three days later, the members of the National Assembly were in frequent contact and consultation.
The decision to return Pakaka’s body to Palmerston North was made by his wife, Pam, in consultation with the National Assembly members, having established that it was possible to do this within the Bahá’í law of burial—that is, within one hour’s journey.
The Bahá’í law in the Kitáb-i-Aqdas stipulates that the body must not be transported more than one hour’s journey from the place of death to the place of interment. The Universal House of Justice has stated the following about the application of the law:
“The spirit of Bahá’u’lláh’s law is to be buried near where one dies. The House of Justice has decided that the place of death may be taken to be the city or town in which the believer passes away, and therefore the hour’s journey may be calculated from the city limits to the place of burial.”
Further, in a letter dated December 2, 1984, to the National Spiritual Assembly of New Zealand, the Universal House of Justice quoted the following statement of Bahá’u’lláh from “Questions and Answers”:
“The law applieth to transportation by land as well as by sea, whether it be an hour’s distance by boat or train. The purpose is the time-limit of one hour, no matter what means of conveyance is employed. However, the sooner the burial taketh place, the more fitting and preferable.”
The National Spiritual Assembly had established that the flight to Palmerston North was under one hour by jet plane. It had also established that the journey to Ruatoria would take well over an hour by plane or helicopter, there being no jet air service to the closest town. Therefore, burial in Ruatoria was discounted as an option.
The debate generated by the Ngati Porou people about the return of Pakaka’s body to Ruatoria started in the early evening of the first day of the tangi and continued without resolution until 2:30 a.m. During the debate Pam Tawhai gave a courageous speech about Pakaka’s standing as a Bahá’í and his desire to have a Bahá’í burial. Some Bahá’ís explained the law of burial, but all these efforts had no effect.
By the early hours of the morning, when the discussions were halted for sleep, some of the Bahá’ís were, among themselves, expressing their view that we should submit to the Ngati Porou and allow the body to be transported to Ruatoria in view of the disunity that existed. It was being stated by these Bahá’ís that unity with the Ngati Porou people, and Maoridom in general, was of greater importance than adhering to the Bahá’í burial law.
[Page 5]
At 3 a.m., in view of the uncertainty, confusion and even fear that existed, the National Spiritual Assembly members held a meeting and decided to telephone the Universal House of Justice for guidance.
A comprehensive account of the situation, which included the full implications of not allowing the body to be returned to Ruatoria, was written out by three members of the National Assembly. This complete account was read over the telephone to the Universal House of Justice. The answer received from the Universal House of Justice was repeated by the secretary, as it was being conveyed, so it was heard by another National Assembly member.
The National Assembly feels it is necessary to explain these details because there have been expressions of concern that the situation may not have been fully related to the Universal House of Justice, or that the full implications of the effects on Maori teaching had not been explained.
The Universal House of Justice gave the guidance that there could be no compromise on the Bahá’í law. It explained that we must assert the independent nature of the Bahá’í Faith, and that what at first appeared to cause disunity would ultimately bring about a greater unity. It also pointed out that the cultural conflict being experienced was not unique, as there had been many similar instances in other parts of the world, such as Africa, where the Bahá’ís had to uphold the Bahá’í burial law in the face of opposition. Further, it was explained that if the family, in this case the widow, insisted on having the body taken to the tribal home, there was nothing that the National Assembly could do to prevent this.
The above guidance was conveyed to Pam Tawhai. She made the decision to remain firm and would not agree to having the body removed.
The National Assembly held a further meeting at 4:30 a.m. and made the decision that if the Ngati Porou people tried to remove the body forcibly, the police would not be called and no preventive action would be taken by the Bahá’ís. Retaining dignity was paramount. Pam was happy to abide by this decision. Further, the National Assembly members decided to sit with Pam until dawn as a measure of institutional support.
As it happened, the Ngati Porou did not make any attempt to take the body at dawn as had been feared, but resumed the debate in the early morning.
There had been no opportunity for the National Assembly to address the Bahá’ís as a group about the decision of the Universal House of Justice, but individual Bahá’ís were told and asked to convey the information to the rest of the Bahá’ís gathered there. The National Assembly had made the decision to have its Maori members address the entire gathering when the proceedings recommenced in the morning, to explain that it had sought guidance from the highest authority of the Faith at the Bahá’í World Centre regarding the burial law. Unfortunately, however, when the Ngati Porou reopened the discussion, they put up one speaker after the other in rapid succession, not allowing the Bahá’ís a speaker in accordance with usual Maori custom. It was for this reason that the Ngati Porou walked out of the meeting house without having heard the views of the Bahá’ís.
Despite the very real pain being experienced by the Bahá’ís, particularly the Maori Bahá’ís, the National Assembly perceived a unity among the friends in standing as one body to defend the right of the Bahá’í Faith to adhere to its laws.
After the departure of the Ngati Porou, there was relief that the Rangitane, the people of the marae complex, had remained in the meeting house. The chairman of the National Assembly was then able to address the gathering and explain the whole sequence of events, giving the reasons for the obedience to the Bahá’í law. This, coupled with the moving and beautiful service which followed, left an indelible impression on the Maori people who had stayed. There has been confirmation of this with verbal and written expressions of warmth and admiration for the Bahá’ís being extended by the Rangitane, including the kaumatua (elder) who had held the paepae (council) with such dignity and who had shown such support and sensitivity toward the Bahá’ís.
On one further matter, the National Assembly wishes to assure the believers who felt disquiet about the silence of the National Assembly members during the debate. First, it is important to understand that the confrontation we experienced was not a unique occurrence in Maoridom. Second, we were guided by the paepae, which consists of the people of the marae who are in control of the proceedings. The responsibility of any function on the marae is controlled by the paepae, which is acting as an impartial adjudicator. While it is true that at normal marae gatherings anyone may speak, this was not a normal marae gathering in that it was a confrontative cultural issue. To be able to read the subtleties of what is taking place on the paepae requires an insight and knowledge of Maori culture. On these cultural matters, the National Assembly was guided by its Maori members. The most effective course of action in this event was to maintain silence, not only from the point of view of what was taking place in Maori terms, but also from the Bahá’í point of view. It should also be noted that at no time did the paepae ask for the Bahá’í response. Our silence was not a default, but a definite and positive statement—so much so that the senior kaumatua on the paepae expressed his admiration for the way in which the Bahá’ís conducted themselves. This admiration was echoed by other members of the Rangitane.
Such evidences of goodwill and support illustrate that despite the opposition from the Ngati Porou which appeared to cause great disunity, the situation had in fact become one of harmony and warmth through the obedience of the Bahá’ís.
We hope that the foregoing facts will clarify for the friends what actually happened at the tangi and serve to correct misunderstandings.
The National Assembly is deeply conscious of the pain and uncertainty experienced by some of the Bahá’ís who attended the tangi. It understands this. Nevertheless, the National Assembly feels that it is now very important for the spiritual principles which apply to be understood by the believers.
We convey our abiding love to all the believers and assure you of our loving encouragement and earnest prayers for your endeavors.
Warmest Bahá’í greetings,
the Bahá’ís of New Zealand
October 6, 1989
Perspective[edit]
Ishqábád, the ‘City of Love’[edit]
The numerous curves of the rock-strewn pathway lessened noticeably as the weary traveler finally descended into the foothills of the Elburz Mountains. Like so many others, he had left Tehran, nearly 460 miles to the south-west, to free himself of the suffering and anguish so frequently experienced by the Bahá’ís. His thoughts, however, were not of past agonies; he could think only of the wonders that lay before him. It was dusk but he did not consider stopping; he was too close to his long-sought goal.
Suddenly elation surged through him, for on the faraway horizon lay his destination: Ishqábád (meaning City of Love), a mecca of peace and safety for all Bahá’ís. As he gazed across the desert plain of western Turkistán, the last rays of the sun darted amidst the distant buildings and danced about a large domed structure rising high above the city. Even from far away he knew that radiant dome was the goal of his seemingly endless journey: the first House of Worship ever raised in Bahá’u’lláh’s Name.
As the moon began its steady climb into the evening sky and the traveler hurried toward the dim lights of the city, his thoughts turned to the events of the past which had established Ishqábád as a refuge of serenity. The year was 1910.
| Last April the local Spiritual Assembly of Ishqábád, Russia, was elected, marking the first such election since the Faith was proscribed in that country in the early years of this century. Ishqábád is perhaps best known to Bahá’ís as the site of the first Mashriqu’l-Adhkár ever constructed. As a tribute to the memory of that glorious Edifice, we reprint here “City of Love: Ishqábád and the institution of the Mashriqu’l-Adhkár,” by Bruce Whitmore, which first appeared in Bahá’í News No. 532 (July 1975). |
When the Bahá’ís first settled in the area around Ishqábád during the early years of Bahá’u’lláh’s Mission, all that existed were a few scattered mud huts. As the town grew, the Bahá’ís became an integral but unobtrusive element, contributing selflessly to the well-being and prosperity of the community.
Then tragedy struck as a group of Muslims, fearing the steady growth of the Faith, hired two assassins who brutally murdered a prominent and learned Bahá’í in the middle of the bazaar. The Russian authorities responded swiftly, arresting all those involved.
“The Czar, Alexander III, sent a military commission from St. Petersburg to conduct the trial. The two assailants were found guilty of murder and sentenced to death. Six others, proved to have been involved in the murder plot, were ordered transported to Siberia. Strenuous efforts were made to have the verdict altered, but to no avail. However, right at the foot of the scaffold it was announced that the Bahá’ís had magnanimously interceded for the murderers, who were banished to Siberia. Bahá’ís gained greatly in prestige. Furthermore, the ground was now prepared for the initiation of enterprises, such as the establishment of schools, libraries and the construction of a House of Worship....” (H.M. Balyuzi, ‘Abdu’l-Bahá. Oxford: George Ronald, 1971, p. 109)
During the early years of ‘Abdu’l-Bahá’s ministry, interest in building the first Mashriqu’l-Adhkár, as designated by Bahá’u’lláh, developed in many countries throughout the area that is now called the Middle East. The Master decided that Ishqábád should be the site for the first Temple, and He sent Hájí Mírzá Muhammad-Taqí, also known as Jenab Afnán, to coordinate the historic undertaking.
Jenab Afnán, his features characterized by bright, smiling blue eyes and a snowy-white beard, was a first cousin of the Báb. He and the Báb were close childhood friends and often played games together. It was for his father, the Báb’s uncle, that Bahá’u’lláh revealed the Kitáb-i-Íqán. Jenab Afnán sacrificed not only his time but also his wealth to raise the Ishqábád Temple.
After the project was completed he would return to Haifa, continuing to serve the Master until his death at the age of 85. He was buried near Elijah’s grave on that same Mountain of God where the remains of his blessed cousin, the Báb, were laid.
Arriving at Ishqábád in the latter part of 1902, Jenab Afnán busied himself with securing a suitable design for the Temple and making preparations for construction. Trenches were dug and the foundation for a nine-sided structure was begun. Jenab Afnán himself laid the first stone.
Shortly after construction was started, the community received word that General Krupatikin, the governor-general of Turkistán, would lay a cornerstone for the building on behalf of the Czar. The following account, written two days after the event, reveals some of the joy and excitement that must have been felt:
“On the 11th of Ramazan the Governor of the State, escorted by a company of officers and soldiers together with the Foreign Minister and the local Consul, all dressed in uniform and decorated with royal medals, came to the blessed grounds of the Mashrak-el-Azcar to express his congratulations. Three days before his coming the news was received and preparations were made for his reception. The grounds were especially adorned and the most exquisite rugs were spread. Shady ar-
[Page 7]
bors and bowers were erected, each
having nine columns. In the parlors
two tables were set, one of them
covered with many kinds of sweetmeats, most luscious fruits and flowers
of all kinds; on the other were placed
the Holy Scriptures, the sketch of the
Mashrak-el-Azcar, and both Russian
and Persian translations of the history
and the date of the building being newly erected....
“At half past three that afternoon, the Government carriages approached, and, at the first gate of the grounds they stopped. They could have entered the grounds with carriages, but, through respect, they alighted at the gate. They walked over the beautiful rugs and came to where the believers were assembled. There were from six to eight hundred of the people of Baha and about the same number of Russians, Armenians ... (and other nationalities).
“Then the Governor removed his overcoat and gloves, the officers all following his example, and came to the appointed place for his work....
“Then the silver box (containing a description of the construction methods and the materials to be used in the building) was brought and presented to the Governor who took it in his hand and began the work. While he was laying the corner stone he spoke the following words which were translated by the interpreter, word for word: ‘It gives me great pleasure to realize the House of Worship of the Bahais is being erected in my days, and my hope is that I will see it when it is finished.’ ”1
Even though contributions were received from believers in Persia and other nearby countries, it was the tireless efforts of the local believers that made the completion of the project possible. Many thousands of stones were hand-carried to the site from the surrounding countryside while several masons labored month after month to raise the Temple’s walls. When finished, about 1905, it was nearly five stories high, towering above all other structures in Ishqábád.
Located in the heart of the city, the Temple sat amid luxurious gardens bordered by four tree-lined avenues. Its main entrance, facing the Holy Land and flanked by minarets, was two stories high and opened into a graceful rotunda crowned by a hemispherical dome of exquisite beauty. Two series of balconies, called loggias, surrounded the rotunda and opened out upon the verdant gardens.
At the four corners of the gardens were dependencies: the Bahá’í schools, a medical dispensary and an inn for travelers. The Hazíratu’l-Quds was located near the Temple while farther back lay a utilities building and the residence of the groundskeeper.
Over the years hundreds of believers
Expansion continued unabated not only in Ishqábád but in many Russian cities; even after the Bolshevik Revolution there was no apparent opposition to the Faith as the Bahá’ís continued their teaching and publishing activities.
made the long journey to the City of Love, and many of them became part of the vibrant community. Expansion continued unabated not only in Ishqábád but in many Russian cities; even after the Bolshevik Revolution there was no apparent opposition to the Faith as the Bahá’ís continued their teaching and publishing activities.
Then in 1922 “The official gazette of the Soviet government published an article in which it said that the Bahá’ís were turning the thoughts of the Russians from Bolshevism to their own religion and beliefs (and) consequently their efforts should be stopped.”2
Although some inconveniences were experienced following the appearance of the article, little open hostility occurred until 1926 when Bahá’ís in Moscow were detained and questioned, their books and papers were confiscated and, in some cases, their homes and other property were seized.
In 1928 the first Bahá’ís in Ishqábád were arrested. The activities of the Spiritual Assembly were severely restricted, publications were suspended, and mail was confiscated.
Late in the summer of 1928 the government decreed that all places of worship inside Russia were henceforth the property of the Soviet Union. For three months the Temple’s doors were barred while local newspapers carried government-placed advertisements offering to rent the building. The Temple was reopened only after the Bahá’ís agreed to sign a costly rental contract.
Calm then settled over the Bahá’í communities in Russia. In 1933 the lease was renewed on the Temple; two years later the government announced that religious structures were to be turned over to their original owners, provided that specified major repairs could be completed within six months. Believers throughout Russia sacrificed their few remaining possessions to pay for the many repairs needed on the Temple. The work was completed before the deadline and ownership was transferred back to the Bahá’í community.
Public meetings were resumed in Ishqábád and soon were being conducted twice each week. A large sign was placed at the entrance to the Temple, proclaiming the principles of the Faith in four languages. The great Hall in the Hazíratu’l-Quds again overflowed with Bahá’ís on Holy Days and other special occasions as melodious chanting and lyrical music filled the air.
The reprieve, however, was short-lived:
“On the eve of February 5, 1938, all the members of the Local Spiritual Assembly of Ishqábád, and a great number of the friends were arrested by order of the authorities, and that same night the houses of the friends were searched, and all Tablets, Bahá’í records and other articles were confiscated. Some of the women, more active than the rest in Bahá’í administrative affairs, were also led away to prison.”3
For the final time the Temple was seized. A Soviet law, requiring that a religious community must number at least 50 members to be allowed to maintain a place of worship, was enforced as the Bahá’í population of the City of Love, once numbered in the thousands, steadily fell.
“According to recently received information, the Soviet Government has taken over the Temple, has turned it into an art gallery, and is keeping it in its original condition. For there are no longer any Bahá’ís in Ishqábád.”4
The Temple, however, was not destined to be used for purposes other than those which God had intended.
“On August 25, 1963, the Universal House of Justice announced to the Ba-
[Page 8]
há’í world that the Mashriqu’l-Adhkár
in Ishqábád, the first Temple raised to
the glory of Bahá’u’lláh, had been demolished by the authorities and the site
cleared....In 1948 violent earthquakes shook the whole town causing
devastation and ruin. The building was
seriously damaged. The only section
which remained relatively secure was
the central rotunda. Heavy yearly rains
further weakened the structure to such
a degree as to endanger the safety of
houses in the vicinity. It was at this
point that the authorities decided to
demolish the remaining edifice and
clear the site....The Universal House
of Justice appealed to Chairman Nikita
Khrushchev to set aside the Temple
ground as a public park and to agree to
the erection of a suitable marker pointing out the significance of this site to
the Bahá’ís of the world. It is not
known whether any action was taken.
The letter remains unanswered.”5
Even though Bahá’í communities throughout Russia suffered hardship and persecution for several years, that land will be remembered fondly by Bahá’ís of future generations. Not only will it be noted for the influence it exerted on behalf of the Blessed Beauty in securing His release from the Síyáh-Chál in 1853 when the Russian minister to Persia left no stone unturned to establish the innocence of Bahá’u’lláh, but that it also provided an environment that allowed the believers of Ishqábád to accomplish far more than the building of the first Bahá’í House of Worship. All of the glorious events associated with the history of the City of Love pale when placed alongside the believers’ supreme achievement: the development of the institution of the Mashriqu’l-Adhkár (the Dawning Place of the Mention of God) to a degree never before attained, thereby giving the Bahá’í world a foundation of experience that is invaluable to the present and the future.
Efforts of other Bahá’í communities during the early years of the Faith, however, cannot be dismissed lightly. Many localities in the land of Bahá’u’lláh’s birth had special places, albeit often only simple houses, where the friends could gather for prayer. The early believers were committed to educating their children and to providing for their fellow-man through a variety of social and humanitarian services, all appropriate elements of the Mashriqu’l-Adhkár.
Significant strides were made in other countries as well. For example, Kunjangoon, a small village nestled in the jungles of Burma where the Faith was embraced by hundreds of villagers shortly after the turn of the century, quickly achieved remarkable standards. A school was built, an administrative agency was established, and a special place for prayer was set aside; many of the activities the people engaged in were supportive of the concepts of the institution.
It is Ishqábád, however, that must be recognized for having achieved the first viable, cohesive, functional institution complete with several stately structures which served as dependencies and which will be characteristic of Mashriqu’l-Adhkárs in the future.
The institution of the Mashriqu’l-Adhkár, ordained by Bahá’u’lláh, is the practical expression of the spiritual reality of our Faith. He revealed that God’s purpose for man is “to know Thee and to worship Thee”6 and declared that knowing and loving God is “the generating impulse and the primary purpose underlying the whole of creation.”7 He called upon each individual to be of service to humanity and emphatically stated that work done in the spirit of service to others is elevated to the station of worship.
‘Abdu’l-Bahá stated that:
“He is a true Bahá’í who strives by day and by night to progress and advance along the path of human endeavor, whose most cherished desire is to live and act as to enrich and illuminate the world, whose source of inspiration is the essence of Divine virtue, whose aim in life is to conduct himself as to be the cause of infinite progress. Only when he attains unto such perfect gifts can it be said of him that he is a true Bahá’í. For in this holy Dispensation ... true faith is no mere acknowledgement of the Unity of God, but the living of a life that will manifest all the perfections and virtues implied in such belief.”8
It is the institution of the Mashriqu’l-Adhkár that Bahá’u’lláh has provided specifically to support each individual in his efforts to become “a true Bahá’í.” The first requirement delineated by the Blessed Beauty is gaining knowledge of God’s purpose for man. Educational institutions within the Mashriqu’l-Adhkár are intended to develop man’s awareness of not only the physical but also the spiritual realities of our existence. Individuals become fully cognizant of the two specific obligations for which God has declared them responsible: that of acquiring virtues and that of being of service to one’s fellow man.
“‘Abdu’l-Bahá teaches that our purpose in life is to acquire virtues—the attributes of God translated into human behavior. Shoghi Effendi confirms that the object of our lives should be to promote the oneness of mankind. Indeed, he says that the oneness of mankind is the pivot around which all of Bahá’u’lláh’s Teachings revolve.”9
Bahá’u’lláh stated that: “It is incumbent upon every man of insight and understanding to strive to translate that which hath been written into reality and action.”10 The process, beginning with acquiring knowledge, is complete only when that knowledge is manifested in action for the betterment of humanity. The transition is dependent upon volition, defined as “the action of consciously willing or resolving; the making of a definite choice or decision with regard to a course of action; the exercise of the will.”11 Volition may be acquired primarily through the use of one of God’s special gifts: prayer. By enabling us to free ourselves from all attachment to anything but God and by supporting our individual efforts to develop the essential qualities of perseverance and patience, prayer becomes an absolute necessity in translating that which we know into that which we do.
The Guardian explained that the very “core of religious faith is that mystic feeling which unites man with God. This state of spiritual communion can be brought about and maintained by means of meditation and prayer. And this is the reason why Bahá’u’lláh has so much stressed the importance of worship....
“The believers ... should therefore fully realize the necessity of praying. For prayer is absolutely indispensable to their inner spiritual development, and this ... is the very foundation and purpose of the religion of God.”12
It is the “central Edifice” of the Mashriqu’l-Adhkár, the House of Worship, to which individuals turn for
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spiritual revitalization; a haven in
which to seek out spiritual power and
energy. These structures, inspiring man
to attain to new heights of artistic excellence, are incomparable in their
beauty and majesty. Always domed,
always nine-sided, always surrounded
by breathtaking gardens, they irresistibly beckon man to enter and commune with his Father.
Shoghi Effendi, however, was emphatic in saying:
“But however inspiring the conception of Bahá’í worship ... it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu’l-Adhkár, as designed by Bahá’u’lláh, is destined to play in the organic life of the Bahá’í community. Divorced from the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the Mashriqu’l-Adhkár, Bahá’í worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meager and often transitory results produced by the contemplations of the ascetic or the communion of the passive worshipper. It cannot afford lasting satisfaction and benefit to the worshipper himself, much less to humanity in general, unless and until translated into that dynamic and disinterested service to the cause of humanity which it is the supreme privilege of the Dependencies of the Mashriqu’l-Adhkár to facilitate and promote.”13
These dependencies, “... institutions of social service as shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant ...,”14 are arenas in which the finest fruits of man’s science and technology as well as his spiritual understanding and insight will be applied. As focal points for action, they allow individuals to fulfill their God-given obligations by conscientious and deliberate integration of the attributes of God within their souls through service to humanity. Not only do they experience spiritual growth, but a life filled with meaning and contentment as well.
It should not be inferred, however, that the dependencies are the only places where spiritually motivated action can be released. If our goal is to serve humanity through the application of the attributes of God, then obviously it is appropriate to strive toward achieving that goal daily through every interaction with our fellow man. The institution of the Mashriqu’l-Adhkár, embodying the physical application of our spiritual principles, guides and supports us individually in these efforts.
Further, the Mashriqu’l-Adhkár, including the House of Worship and all of the Dependencies—among them the
It is Ishqábád ... that must be recognized for having achieved the first viable, cohesive, functional institution complete with several stately structures which served as dependencies and which will be characteristic of Mashriqu’l-Adhkárs in the future.
Hazíratu’l-Quds (the Sacred Fold), the administrative headquarters of the elected local and national institutions of our Faith—motivates man collectively to “carry forward an ever-advancing civilization”15 and is therefore fundamental to the unification of the human race. It draws together people of diverse and often opposing backgrounds and elevates their purposes and standards to a level far above the hatreds and prejudices so prevalent today. With their goals fixed upon lofty, noble aspirations, these individuals experience an inevitable transformation as their former animosities steadily assume less significance, while the achievement of their aspirations assists the concept of the oneness of mankind to move relentlessly forward.
The institution of the Mashriqu’l-Adhkár is the “necessary agency capable of removing the ills that have so long and so grievously afflicted humanity ...”16; therefore, it will be essential to mankind long before imposing, regal structures, such as those at Ishqábád, appear throughout the countryside. Initially, perhaps, existing structures in cities and towns everywhere will be called upon to shelter its social and spiritual activities, and thus “provide the essentials of Bahá’í worship and service, both so vital to the regeneration of the world.”17
The Guardian, commenting on its loftiness, its potency and its unique position, declared that the Mashriqu’l-Adhkár is “one of the outstanding institutions conceived by Bahá’u’lláh.”18 Little wonder, then, that Bahá’ís will always marvel at the momentous achievements of those early believers of Ishqábád.
- Thornton Chase papers, Collection M-4, Box 2, Folder 40, National Bahá’í Archives, Wilmette, Illinois.
- “Survey of Current Bahá’í Activities 1928-1930: Persecution Under the Soviet Regime,” The Bahá’í World, vol. III, 1928-30 (New York: Bahá’í Publishing Committee, 1930), p. 35.
- “Survey of Current Bahá’í Activities in the East and West: Persecution and Deportation of the Bahá’ís of Caucasus and Turkistan,” The Bahá’í World, vol. VIII, 1938-40 (Wilmette: Bahá’í Publishing Committee, 1942), p. 87.
- Ibid., p. 89.
- “The Razing of the Mashriqu’l-Adhkár in Ishqábád,” The Bahá’í World, vol. XIV, 1963-68 (England: Broadwater Ltd., 1974), pp. 479-80.
- Bahá’u’lláh, “Short Obligatory Prayer,” Bahá’í Prayers (Wilmette: Bahá’í Publishing Trust, 1970), p. 117.
- Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1963), p. 65.
- ‘Abdu’l-Bahá, Bahá’í Year Book, vol. I, 1925-26 (New York: Bahá’í Publishing Committee), p. 12.
- Daniel C. Jordan, “Knowledge of God’s Purpose for Man,” Bahá’í Comprehensive Deepening Program: Knowledge, Volition and Action (Wilmette: Bahá’í Publishing Trust, 1973), pp. 5-6.
- Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 250.
- The Compact Edition of the Oxford English Dictionary (Oxford: Oxford University Press, 1971), p. 3653.
- Shoghi Effendi, letter dated December 8, 1935, to an individual believer, “Letters from the Guardian: 2. To Individual Bahá’ís,” Bahá’í News No. 102 (August 1936), p. 3.
- Shoghi Effendi, “The Spiritual Significance of the Mashriqu’l-Adhkár,” The Bahá’í World, vol. VIII, p. 513.
- Ibid., p. 511.
- Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 215.
- Shoghi Effendi, “The Spiritual Significance of the Mashriqu’l-Adhkár,” The Bahá’í World, vol. VIII, p. 514.
- Ibid.
- Ibid.
The world[edit]
Canada harvests teaching victories[edit]
Many Bahá’í communities in Canada are reaping a bountiful harvest from a series of recent teaching campaigns in various parts of the country.
The Bahá’í community of Vancouver, British Columbia, reports 62 new believers since Riḍván 1989. Also in British Columbia, 5,500 copies of “The Promise of World Peace” were sent to residents of 19 villages with an invitation to attend a week of peace activities organized with the help of eight other peace-oriented groups.
In Sudbury, Ontario, a summer-long event led to the enrollment of 24 people. These new believers have been actively teaching and are taking part in recently formed teaching institutes with a goal of 300 enrollments by the end of this Bahá’í year.
In Rankin Inlet, Northwest Territories, four people have recently been enrolled, one of whom has already declared her intention to pioneer to a nearby community.
And in Yellowknife, also in the Northwest Territories, a fireside-oriented teaching campaign has drawn substantial numbers of inquirers with four enrollments reported so far.
In Toronto, Ontario, intensive teaching has led to seven enrollments. Busloads of Bahá’ís from other cities have gone to Toronto to take part in the teaching work.
Meanwhile, the success of a musical group called “Groundwork” is evidenced by its role in bringing 20 young people into the Faith in southern Ontario.
Following the arrival of two traveling teachers in South Indian Lake, Manitoba, 16 adults and two youth embraced the Cause in less than a week.
The increase in this northern native area has more than doubled the size of the Bahá’í community, resulting in an adult population that is more than three percent Bahá’í and a public school system in which more than 20 percent of the children are Bahá’ís.
The recent enrollments in Vancouver, some of which followed the opening by Bahá’ís of a Chinese Friendship Center, have included a number of Chinese including one visitor from mainland China.
One of the friends in Vancouver has begun a network of correspondence with a number of seekers in China, teaching them the Faith by letter.
A one-woman play about the life of Martha Root is attracting the attention of non-Bahá’ís in Canada.
The play, written by Ann Boyles and performed by Susan Lyons, both of whom are Canadian Bahá’ís, is entitled “The Passing of Exquisite Music.”
On seeing it, a drama critic for the Regina (Saskatchewan) Post-Leader wrote: “The dynamic personality of Martha Root, American journalist, lecturer, spiritualist, woman extraordinaire came to life ... the moment Susan Lyons stepped on stage....
“Lyons’ portrayal of Root at Invitation ’88, the first National Bahá’í Festival of the Arts, won critical acclaim, and justifiably so.”
The Bahá’ís of Regina hosted three performances of the play last October at the University of Regina before an audience which was about two-thirds non-Bahá’í.
More than 200 people gathered recently in Nimpkish Village, near Alert Bay, Canada, for a peace symposium. Guest speakers included native people who spoke of peace on a variety of levels including family, local community, national and international.
The Bahá’í group “Let It Be This Generation” performed, as did traditional native dancers, Fijian dancers, and musician Shawani Campbell. The event ended with a traditional “peace dance.”
Papua New Guinea[edit]
Pictured are Bahá’ís who attended a unit convention held last November 19 at the Bahá’í Center in Rabaul, Papua New Guinea at which Robinson Siriking, a Bahá’í from Wongawonga, was elected delegate for East New Britain.
India[edit]
A group of five adult Bahá’ís and two children recently traveled to the village of Panathur, India, to teach the Faith. They rode a bus from Karnataka as far as it would go, then walked the remaining three kilometers (nearly two miles) to Panathur where local Bahá’ís had arranged meetings for them.
Sixteen people embraced the Faith that weekend, and follow-up visits were planned.
Another group of Bahá’ís visited the village of Horamavu Agara, concentrating on deepening the friends there in the hope that they would be inspired to begin their own teaching project.
One person was enrolled, and weekly deepening classes for the village Bahá’ís were scheduled.
The Sinnar Teaching Project in India’s Nasik District has surpassed its goal of 500 new believers while nine new local Spiritual Assemblies have been formed.
Pictured is a bicycle-built-for-two that was made to facilitate travel teaching in Uttar Pradesh, India. Since it is considered inappropriate for women to travel alone in that area, the bicycle will make it possible for two women, as well as husband-and-wife teams, to travel and teach the Faith together.
The State Bahá’í Council has decided to continue the project for one full year to assure consolidation in the area.
Transkei[edit]
Bahá’ís perform for an audience of 150 during a Bahá’í Music Festival held last September in Umtata, Transkei. The purpose was to choose a group to represent the Bahá’í community of Transkei in the All-Africa Music Festival in Botswana. Seven communities formed choirs who performed in the choir competition. There were winners in five other categories as well: best soloist, best new Bahá’í song, best traditional song, best dramatic sketch, and best tribal dancing.
Ivory Coast[edit]
In the village of Kouadianikro, Ivory Coast, where every member of the community has embraced the Bahá’í Faith, two young Bahá’ís who knew how to read and write arose two years ago to do something about the problem of illiteracy in the community.
The village had a Bahá’í Center but no public school, so the youth decided to hold classes at the Center to give the children of the village a basic education. After two years, their 25 students are attending schools in other villages. The teachers in this Bahá’í-run school are now planning literacy classes for adults.
The Bahá’ís of Kouadianikro, Ivory Coast, are using their local Bahá’í Center as a primary school. Thirteen students are enrolled in first grade there and 12 in second grade.
In a separate project in Danana, the Spiritual Assembly is cultivating rice with profits going to the local Bahá’í Fund. This marks the third year that the Bahá’ís of Danana have worked in their fields for the Fund.
Ecuador[edit]
In Ecuador, Bahá’ís are taking part in a national seminar on “Interactive Radio.”
The Ministry of Education is developing long-distance education courses for those in rural areas who are unable to attend regular medium-level schools. Lessons are carried on radio during the week; on Saturdays, students attend in person a centrally located school to ask questions and receive course materials. The courses, known as “interactive radio,” are part of a pilot project coordinated by the government in cooperation with Radio Bahá’í Ecuador.
Bahá’ís were invited to attend a recent seminar on Interactive Radio in Quito. Also present were the directors of National Education, Long Distance Education, Rural Education, and Attention to Marginal Rural Education along with a representative of the U.S. Agency for International Development (USAID).
Evaluations of the experimental program were given by course supervisors from each province. Generally, the courses were seen as quite successful; new teaching materials are being prepared as a result of suggested modifications including a recommendation from the Bahá’í community that spiritual education be included in the curriculum.
Two newspapers in Ecuador recently published splendid articles about the Faith,
The first, in Diario del Norte, was entitled “The Bahá’í Faith” and outlined the history and teachings of the Faith, emphasizing its international character and its relationship to the United Nations.
The second, in La Verdad, was entitled “Bahá’ís in the Struggle for World Peace.” A group of young Bahá’ís, it said, had visited the newspaper’s offices, and their explanation of the Faith was recounted in the article.
Virgin Islands[edit]
A ‘Sparks for Peace’ Bahá’í team, visiting St. John in the U.S. Virgin Islands, reinstalls a fallen fence in St. John National Park. This and other service projects helped create a positive image for the Faith and drew significant media coverage.
A five-member team of Bahá’í youth spent 17 days last summer teaching in the U.S. Virgin Islands. The young Bahá’ís were from Antigua, St. Lucia, the Dominican Republic, Montserrat, and Trinidad and Tobago.
Team members had met in Antigua during the “Camp Tabarsí Bahá’í Youth Camp-Out” which was attended by 50 students from 18 countries.
While in the Virgin Islands, the “Sparks of Peace” team visited St. Thomas, St. John and St. Croix, teaching through service—cleaning and repairing at a hospital; sorting bundles of clothing at a shelter for the homeless; clearing grass for a volleyball court; and performing maintenance work in a park for children.
The youth spoke at firesides, taught the Faith at a shopping mall, in parks and the territorial prison, and were interviewed by newspapers and on radio.
From the Virgin Islands, the team traveled to Guyana to reunite with other teams from the youth camp-out and take part in the Caribbean Youth Conference.
Uganda[edit]
At the invitation of the National Spiritual Assembly of Uganda, members of the Department of Religious Studies at Makerere University recently visited the Bahá’í House of Worship in Kampala.
The purpose of the visit was to familiarize staff members with the Faith, its institutions and how they function.
The need for the relationship arose from interaction between the agencies of the Faith and the university which is implementing two new courses designed and taught by a Bahá’í, Dr. Tim Rost—one on “Peace and Justice” and another on “Religion and Development.”
The visitors heard a brief history of the Faith, toured the Temple grounds, saw the meeting room of the National Assembly, the National Archives and Statistics Office, heard a prayer for peace, and signed the Temple’s guest book.
Last August 29, Counsellor Friday Ekpe and Lois Goebel, a visitor from the Bahá’í World Centre, were interviewed by Radio Uganda at the National Bahá’í Office in that country.
Sierra Leone[edit]
The Bahá’í primary school in Yikandor (Freetown), Sierra Leone, has been in existence since 1987. Despite its youthfulness, the splendid performance of its students has blazoned the name and popularity of the Faith throughout the country, and educational authorities and parents are eagerly poised to see the result of the school’s first selective entrance examinations under the West African Examinations Council in May 1990. Pictured are the school’s seven candidates for the public examinations with (middle row center) class teacher O.S. Ibrahim and (bottom row center) the school’s first head teacher and manager, A.S. Momodu. The students are (top row left to right) Lansana Koroma, Aminata Lusenig, Amara Murahah; (middle row left to right) Borbor Minah, Bockarie Swaray; and (bottom row left to right) Salia Saffa, John Musa. The Bahá’ís in Sierra Leone have high hopes and plans of establishing a secondary school within the next few years.
Costa Rica[edit]
“Seeking the True Meaning of Peace” was the theme of an international conference in San José, Costa Rica. About 30 Bahá’ís from eight countries attended the event, which was sponsored by the University for Peace and the government of Costa Rica.
Bahá’ís took part in an inter-religious prayer service attended by more than 3,000 and carried live on television. Afterward, several newspapers quoted the Bahá’í prayer for “All Mankind.”
A Bahá’í from Canada donated a portable exhibit and about 1,000 copies of “The Promise of World Peace” in English. Almost all of them were given out along with 200 copies of the peace statement in Spanish and about 75 pamphlets on the environment which were sent by the Bahá’í International Community.
Kenya[edit]
“Social Mobilization for Immunization” is an ongoing health program that was begun by the Bahá’ís of Kenya in collaboration with the Canadian Public Health Association. As of last June, the project trainers and coordinator had received training from AMREF (African Medical and Research Foundation) and had met with a representative of the Canadian International Development Agency (CIDA).
Local seminars were held in Manawanga and Lugula at which members of the local community interested in improving health shared information and ideas. Participants included health professionals, traditional healers, local officials and invited guests.
It is hoped that as open dialogue continues, communities will begin to work together to overcome the many barriers to successful immunization of the population.
Andaman/Nicobar Islands[edit]
During the National Convention last April, the Bahá’ís of the Andaman and Nicobar Islands decided to hold a teaching campaign in the name of the late Durgaprasad Khedla, who was the first Bahá’í of Great Nicobar.
On May 12, the friends began an intensive week of teaching on that island. As a result, 73 people embraced the Faith including 25 women. Consolidation efforts are under way.
Bulgaria[edit]
Rabotnichesko Delo, the most widely circulated daily newspaper in Bulgaria, published an article and photograph about the Bahá’í House of Worship in India in its January 15 issue.
It is reported to be the first newspaper article related to the Faith to be published in that country in six years.
Republic of Ireland[edit]
Mike Ryan (second from right) and his fiancee, Geraldine, pictured with Mike’s parents in the garden of the Bahá’í National Center in Dublin, had the first Bahá’í marriage ever formalized in the Republic of Ireland. Not only are Bahá’í marriages now given official recognition in Ireland, but the National Hazíratu’l-Quds is registered as a place where civil marriage ceremonies can take place in the presence of the Registrar of Marriages.
Botswana[edit]
“A New Spirit, A New Generation—Peace” was the theme of a Bahá’í International Youth Conference held recently in Mochudi, Botswana.
More than 120 people from 13 countries attended including special guests Counsellor Lally Warren, seven members of the National Spiritual Assembly of Botswana, and Auxiliary Board members Gerald Warren and Ntsiki Mashologu.
Eighteen indigenous youth embraced the faith during the conference, while the National Youth Committee reported that participants became “charged” with the spirit of the Cause and “committed to go forth, firm in the Covenant, and be the lighters of unlit candles.”
Transkei[edit]
These young women from Sugarbush were among the finalists in a competition last November among seven Bahá’í choirs in Transkei. The winners were to represent the Faith at an All-Africa Music Festival in December.
Italy[edit]
A teaching campaign in Portici, Italy, has led so far to the enrollment of 80 new believers, most of whom are already involved in teaching activities in Portici and other nearby communities.
Everywhere these new Bahá’ís go they kindle a new enthusiasm in the friends, and there are reports of more enrollments from the places they have visited.
Systematic deepening is an important element of the Portici campaign, in which Auxiliary Board members have been actively involved.
Canary Islands[edit]
A fund-raising project conducted by the Bahá’í youth of the Canary Islands surpassed its goal of raising one million pesetas for the Arc in one year.
The “Arcmillion Project” raised 1,122,000 pesetas.
The National Youth Committee began the project by opening a bank account and inviting all of the friends to help meet the goal. The bank account earned 25,000 pesetas in interest during the year.
Nigeria[edit]
Nigeria’s Federal Ministry of External Affairs has sent a sympathetic letter to that country’s National Spiritual Assembly regarding the suffering of the Bahá’ís in Iran.
The letter says, in part, “Nigeria has been following with keen interest developments in Iran with regard to the Bahá’ís’ plight for a long time now.” It goes on to explain that the government of Nigeria “has been participating actively in the prevention of discrimination and protection of minorities everywhere in the world, in line with its human rights policy.”
The letter was a response to the National Assembly’s request for the government to support at the upcoming meeting of the United Nations Commission on Human Rights a resolution in support of the Bahá’ís in Iran.
The National Assembly noted that it marked “the first time we have had such a positive statement” from the Nigerian government.
The Elizabeth Njang/Afikpo Teaching Campaign, held last May in the Afikpo area of Imo State, Nigeria, exceeded all goals, with 615 new believers enrolled and 26 new local Assemblies formed. The National Spiritual Assembly reported that the goals assigned to the campaign were to enroll 300 and form at least 19 new Assemblies.
The campaign, named for the late wife of Auxiliary Board member Oscar Njang, who was an active teacher of the Faith during her lifetime, was planned and carried out by local Bahá’ís without help from any pioneers.
Mr. Njang and two of his children took an active part in the campaign.
Burkina[edit]
The National Spiritual Assembly of Burkina has received permission from the Higher School of Law at Ouagadougou University to begin holding courses on “The Program of Bahá’u’lláh for Peace,” thus completing one of the Assembly’s goals for the Six Year Plan.
Noufou Gnampa, a Bahá’í jurist from Burkina, has already presented two courses on the topic of the Bahá’í Faith and peace.
Hawaii[edit]
Bahá’ís in Hawaii held a proclamation event September 30 in memory of the Hand of the Cause of God Martha Root who passed away in Honolulu 50 years ago.
The event, hosted at the Bahá’í National Center by the Spiritual Assemblies of Honolulu and Koolaupoko, also launched the Martha Root Teaching Project.
The program, entitled “Perspectives on World Peace,” featured “a look at the life of a courageous woman who traveled alone around the world in the early decades of this century—by ship, train, across the Andes by mule (carrying a message) of world peace and world unity that is still vital and important today.”
On the anniversary of her passing, prayers were recited at Miss Root’s resting place at four separate hours.
Some 200 scholars attended a meeting last July of the International Society for Chinese Philosophy in Hilo, Hawaii. The Spiritual Assembly of South Hilo offered help in hosting the final reception, and a Bahá’í, Diana Hudson, presented a paper on the evolution of Chinese and Western philosophies toward a universal philosophy for world peace and unity.
As a result of their involvement, the Bahá’ís were given permission for a book and pamphlet display, and conference officials asked that sufficient copies of the peace statement be made available for each participant to receive one at registration.
Governor John Waihee of Hawaii signs a proclamation designating September 17 World Peace Day in that state. With the governor are (left to right) Gary Morrison, secretary of the National Spiritual Assembly of Hawaii; Tony Pelle, the national Public Information Officer; and Rosina Korean, secretary of the National Spiritual Assembly of the Marshall Islands. Expressing his warmest regards for the Bahá’ís, Gov. Waihee said, “Every year ... this (World Peace Day) is one of my favorites.” When he learned that Ms. Korean was from the Marshalls, he kissed her.
South Africa[edit]
About 200 Bahá’ís from six neighboring national communities joined Bahá’ís from South Africa last summer for an intensive teaching campaign in Orange Free State. The friends came from Bophuthatswana, Botswana, Lesotho, Namibia, Swaziland and Transkei.
The campaign, whose theme was “The Three Onenesses,” continued through the summer. More than 100 were enrolled during the first six weeks, and on the weekend of August 5-6, 47 more embraced the Cause.
A National Teaching Conference last November 11-12 in Bloemfontein, South Africa, drew Bahá’ís from 27 localities who enjoyed the company of Counsellors Daniel Ramoroesi and Lally Warren, three members of the Auxiliary Board, and seven members of the National Spiritual Assembly.
During the conference the anniversary of the Birth of Bahá’u’lláh was observed with 12 local guests and music by the Botshabelo Bahá’í Choir, which was to take part in December in a music festival in Botswana.
Participants learned that the National Assembly had recently concluded negotiations for a beautiful 42-acre Temple site, which includes a house that can be used as a national teaching institute.
The Southern African Bahá’í Association for the Advancement of Women was formed last October during a women’s conference in Johannesburg. Among the more than 70 participants in the conference were Counsellors Lally Warren and Daniel Ramoroesi and former Counsellor Bahiyyih Winckler.
Nicaragua[edit]
The recent “International Book Festival Nicaragua ’89” boasted the participation of some 400 publishing houses from 42 countries. Editorial Bahá’í Indo Latinoamericana (EBILA) displayed more than 50 titles at the Festival, presented 80 copies of the peace statement, and distributed more than 150 pamphlets to visitors to the Bahá’í booth.
Attending the Festival’s opening ceremony were the President of Nicaragua, Daniel Ortega Saavedra, and members of the State Cabinet.
During the six-day event copies of “The Promise of World Peace” were given to the vice-president of the Republic, the minister of the interior, and the president of the National Council of Culture.
India[edit]
J.H. Armstrong, president of the Institution of Structural Engineers in the United Kingdom, said in his address to the Institution last October that the Bahá’í House of Worship in India is an example of elegant structural engineering in the tradition of such other historic structures as the Hagia Sophia, the Cathedral of Amiens, the Forth Bridge, and the works of Robert Maillart.
“The Bahá’í Temple in New Delhi,” he said, “... must be one of the most elegant buildings of the last half-century. It demonstrates most clearly the elegance resulting from a sympathetic relationship between the engineer, the architect, and the client. There is no doubt as to the continuous professional application and patience required to achieve this quality of building.”
Last year, the Institution gave its prestigious special award for architecture to the House of Worship. This year it has chosen the Temple for its New Year’s greeting card, which is being sold in large numbers around the world.
Thailand[edit]
The prize-winning artifact made by a Bahá’í during Thailand’s National Youth Week last September is presented to the Crown Prince. The National Spiritual Assembly of Thailand was invited to make the presentation to the Prince who is shown here receiving the gift from the Assembly’s youth representative.
The Netherlands[edit]
Last September 17, at an ecumenical service organized by two Christian churches in Veldhoven, the Netherlands, a local Bahá’í was asked to say a prayer for unity revealed by ‘Abdu’l-Bahá.
Receiving such an invitation has been a rare experience for Bahá’ís in the Netherlands. In this case, the planning committee for the otherwise all-Christian gathering intended to offer a “banner of peace” to each of the participating churches. When they saw among the submitted prayers and readings the phrase “upraise the standard of the oneness of humankind,” the Bahá’í who submitted the prayer was immediately asked to recite it.
Bahá’ís in other parts of the Netherlands are having similarly surprising successes. In Rotterdam, the friends received a surprisingly warm reception from the Rev. Mr. Visser to whom they presented a copy of the peace statement on the occasion of “International Prayer for Peace Day.”
And in Amsterdam last September, the local Bahá’ís presented the peace statement to the mayor who, they learned, had been to ‘Akká and had visited the gardens and Shrines in Haifa, Israel.
Pakistan[edit]
Young Bahá’ís in Pakistan model the T-shirts which commanded much attention during a teaching campaign last summer. The campaign, entitled ‘Bahá’í Summer 1989,’ enabled thousands of people in 25 communities to learn about the Faith.
| From the Bahá’í Publishing Trust of the United States |
|
| 147 B.E. Bahá’í Calendars —Foster the Rhythm of Bahá’í Personal, Community, and Family Life | |
| Bahá’í Wall Calendar $2.75 In observance of the 50th anniversary of the passing of beloved handmaid and distinguished disciple May Ellis Maxwell, the Bahá’í Wall Calendar for 147 B.E. features a stunning full color photograph by Mike Stump of her gravesite in Buenos Aires, Argentina. |
Bahá’í DateBook $3.50 Designed on a Gregorian monthly format with all Bahá’í Holy Days and Nineteen Day Feasts clearly indicated, this is a handy scheduling calendar for personal use or at work. |
| Bahá’í Pocket Calendar $3.50/pkg. of 10 This credit-card-size calendar allows you to have a Bahá’í calendar wherever you need one: in your wallet, on your desk, in your car, in special folders, or on your refrigerator. It shows 12 Gregorian months and includes all of the Bahá’í Holy Days and special dates. |
Do-It-Yourself Sticker Kit $3.25 Turn any calendar into a Bahá’í calendar by using this colorful sticker kit! There are stickers for Holy Days, Feasts, Assembly meetings, classes, the Fund, the Fast, and more. Removable and reusable, these stickers are timeless and inexpensive. |
| Bahá’í Distribution Service 415 Linden Avenue, Wilmette, IL 60091 Tel. 1-800-999-9019 | |
