Bahá’í World/Volume 11/Youth Activities Throughout the Bahá’í World

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5.

YOUTH ACTIVITIES THROUGHOUT

THE BAHA’T WORLD

AROUND THE WORLD WITH Bahá’í YOUTH 1946 - 1948

THE world in these past two years has continued to be “a world, the structure of whose political and social institutions is impaired, whose vision is befogged, whose conscience is bewildered, whose religious systems have become anemic and lost their virtue.”1

In such a world Bahá’í youth possess an assurance born of hope and inner happiness and remain undismayed by the signs of decadence about them. Theirs is the confidence that there is a “healing Agency”, a “leavening Power”, and a “cementing force intensely alive and all pervasive (Which) has been taking shape, is crystallizing into institutions, is mobilizing its forces and is preparing for the spiritual conquest and the complete redemption of mankind.”1 '

The optimism of Bahá’í youth is particularly noteworthy in the young people who have returned from war service in the Armed Forces of their countries. These young men and women who in many instances have seen intense suffering in a war-torn disunited world have escaped the sense of futility or retreat into a materialism born of despair, which is so often a result of war. The words of a British Bahá’í youth typify this spirit: “The wars are over, but a greater adventure is awaiting. A vast army with legions in many lands is organizing its resources and sending out its reconnaissance patrols, which are already engaged in preliminary skirmishes. The army is the Army of Youth, preparing for the fight for Happiness, Peace and Goodwill. . . . The attainment Will not be easy and resistance will be stem.

“The ‘patrols’ have contacted the enemy Generals. Doubt, Uncertainty, Misbelief and other well-known war IShoghi Effendi.

riors are leading the opposition. Bahá’í youth all over the world constitute the ‘patrols’.”2

The Guardian of the Bahá’í Faith wrote the following of the Bahá’í youth in America, a statement which may be considered generally applicable to Bahá’í youth: “Though lacking in experience and faced with insufficient resources, yet the adventurous spirit which they possess and the vigor, the alertness, the optimism they have . . shown, qualify them to play an active part in arousing the interest and securing the allegiance of their fellow youth. . . . ”

Bahá’í youth share the vision of a future society better than any that man has ever known; one where the abilities of all men shall have the chance to develop fully, and, in complementing the abilities of others, shall contribute to a civilization where the brotherhood of man will be realized.

“The excellence of this Day is immensely exalted above the comprehension of men, however extensive their knowledge, however profound their understanding.”3

Not only is the vision of this New Day their privilege, but the building of the New World Order in this Formative Period is, in cooperation with the adult Bahá’ís, their responsibility.

The First Guardian of the Faith, in letters to youth committees and to individual Bahá’í youth, stresses the importance of the part of youth in the Cause. “The youth work everywhere in the Bahá’í world is dear to his heart, and he attaches great importance to it. The young people, who will inevitably

2Bahá’í Youth Bulletin ot the National Youth Committee of the British Isles. September 1946.

p. 2. 9G‘leanings from the Writings of Bahá’u’lláh, p. 1 .

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Bahá’í Youth at 1947 National Convention, Wilmette, Illinois.

grow up to shoulder all the work of the Cause, are really its hope and should be one of the most active factors in its propagation. Through their courageous adherence to the high moral and ethical standards set forth by Bahá’u’lláh, and through gaining a mastery of His many, diversified, and profound teachings, they can shape to a great extent, the development and aid in the rapid expansion of their beloved Faith in the various countries in which they labor. They should be made to realize their responsibility is heavy and their privilege very precious.”4 The high moral standards enjoined by Bahá’u’lláh to which the Guardian refers above, have been more fully described by him as follows: “Above all, they should set a high example . . .; chastity, politeness, friendliness, hospitality, joyous optimism about the ulti 4Letter from Rúḥíyyih Khánum, wife of the Guardian. to the National Youth Committee of the British Isles. December 26, 1946.

mate future happiness and well-being of mankind, should distinguish and win over to them the love and admiration of their fellow—youth. The thing which is most conspicuously lacking in modern life is a high standard of conduct and good character; the young Bahá’ís must demonstrate both, if they would win over to the Faith members of their own generation so sorely disillusioned and contaminated by the laxity war gives rise to.”5

Bahá’í youth respond to such challenging words with enduring enthusiasm, and with developing power at each goal successfully met; they meet with fortitude the trials and difficulties which inevitably come.

Appreciation of their privilege is shown in these words of a Lima (Peru) youth. “The Bahá’í Faith, we believe, has a special appeal to the youth of Peru in this day because we have not

5Bal‘ui'i News, No. 188. (Oct. 1946) p. 4,

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become entangled, as many older people have, in the bewilderment of outworn customs and dogmas of the past. Therefore, we can see more clearly the pristine beauty and purity of the beloved teachings of Bahá’u’lláh. And then, too, there is springtime in our own hearts, so we can more easily recognize the fact that a new Spiritual Springtime has appeared and the Sun of Truth has arisen again.

“We pray as we work, for a larger conception of truth, and for greater power, so that we can be used mightily throughout the vast areas of our country, to Andean heights, along the arid coast, in the heart of jungles, Indian villages, mining camps and towns, until all Peru is aware of this Heavenly Sprin gtime. ” 6

And from Australia comes this recognition of youth’s responsibility:

“In every country of the world the nucleus of the Bahá’í Faith has been established. A new community is being established by groups of Bahá’ís. They are setting a new example. They are trying to live the new 1ife——a life based on spiritual values—the direct out—pouring of the Revelation of Bahá’u’lláh, God’s Prophet for this day. ‘A new life is, in this age, stirring within all the peoples of the earth and yet none hath discovered its cause or perceived its motive.’ That new life is a challenge to youth to seek new paths, paths of righteousness, tolerance, justice, love, mercy; paths that alone can create. God has spoken for this day, He has reflected His Will, His Law through Bahá’u’lláh and now He challenges usyouth, the adults of tomorrow, to new paths of living, to making a new world.

“He challenges us to build a New World Order—the New World Order of Bahá’u’lláh — an Order where justice and mercy shall reign, where there shall no longer be destitution on one hand and gross accumulation of wealth on the other—a World Order where the Kingdom of God on earth will be established.”7

The following pages are an attempt 0Juventud. "The Season is Spring".

7From a talk given by a member of the Youth group of Sydney. Australia.

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to show a general picture of Bahá’í youth activities throughout the world in the years 103 and 104 of the Bahá’í era. This is not an exhaustive report; it is based on material gathered from many sources—the work of many individuals and groups, for whom the writer of this article served merely as a compiler. Words of the Bahá’í youth themselves are used as much as possible in describing what they have experienced and what they have accomplished in this two-year period.

ADMINISTRATION OF Bahá’í YOUTH

National and local Bahá’í youth committees have been formed to help prepare young people for their responsibilities as adult Bahá’ís, to organize and coordinate youth activities and to work with national and local Bahá’í administrative bodies and groups in integrating the youth work with that of the entire Bahá’í community.

National Bahá’í youth committees, appointed by the National Spiritual Assemblies, carry out their objectives in a number of ways; by working with local youth committees to coordinate youth activities in their own countries, by correspondence with national youth committees of other countries in planning for International Youth Day and Bahá’í activities in general, by planning national conferences and meetings, by publishing bulletins and reports, by furnishing study material for youth organizations, and in other ways which are limited to particular countries and which will be described in some detail in the following pages.

The years covered by this report have seen increasing organization of youth activities throughout the world. New national youth committees were formed in this period in Egypt, Sudan and Abyssinia; in India, Pakistan and Burma; and in the British Isles. In addition to these committees, there are now active national youth committees in Australia and New Zealand, Germany, ‘Iráq, Persia, and the United States and Canada.

Numerous local youth committees were also appointed during the past [Page 357]Bahá’í YOUTH ACTIVITIES

two years. The work of these committees will be mentioned in connection with the local communities in which they function.

Variations in the work of the several national Bahá’í youth committees show a flexibility in meeting the problems which differ from country to country. In many places the size of the country and wide distribution of youth make contacts a challenge; in some there are language differences. Whatever the difficulty or problem, it serves as an incentive to concerted action by the youth, rather than an insurmountable difficulty.

A good illustration of specialized activities is shown in the work of the National Youth Committee of Persia. This committee, with headquarters in Ṭihrán, is supported by about two hundred local youth committees and groups throughout the country. The committee is responsible for all youth activities in Persia. This is such a tremendous task that a number of sub-committees are appointed to assist in the work. These include sub-committees on Finance, Music, Education and Foreign Language, Physical Training, Publishing, Statistics, Nineteen—Day Youth meetings, and Services and Arts. The Services and Arts Committee is further sub-divided into committees dealing with specific subjects.

The National Youth Committee of Egypt, Sudan and Abyssinia was formed in November, 1946. Formation of this committee resulted very soon in greater activity of youth groups. In addition to work with youth, this National Youth Committee helps the secretary's office in various centers and has charge of accounting in the National Treasury office.

National youth committees have been very effective means of increasing youth activities in all countries. The work of Bahá’í youth in the British Isles in the past two years since the formation of their first National Youth Committee is another striking example of this fact.

The importance of exchanging news of youth activities between countries has been stressed by the Guardian.

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“The official exchange of news and correspondence, maintained in several languages, with the Bahá’í youth of other organizations in other countries of East and West is very useful and is considered one of its most essential duties.”8 National youth committees use both letters and bulletins for this purpose. As an example of the amount of correspondence carried on by these committees, the National Youth Committee of the United States and Canada, reported in 1947 that it carried on correspondence with Bahá’í youth in approximately fifteen different countries.

BULLETINS PUBLISHED BY NATIONAL YOUTH COMMITI'EES

Several national youth committees publish a bulletin or a “youth letter” regularly; among them are those of Persia, India and Burma, Australia and New Zealand, the United States and Canada, Germany, and the British Isles. These publications contain articles on the Faith, special editorials or articles on current activities, letters from the Guardian, news of individuals, groups and other national committees, and quotations from the writings of Bahá’u’lláh and ‘Abdu’l-Bahá.

The bulletins are a testimony to the resourcefulness and capability of Bahá’í youth. Several of them were started immediately after the end of the war, When supplies were still difficult to obtain and when there were many administrative difficulties to be oyercome.

Persia. A National Youth Bulletin, “Ahang Badie” or “New Melody”, is published by this committee and serves as an important tool for keeping all the youth stimulated and active in Bahá’í work. This bulletin has an interesting story; it was started by the Local Youth Committee of Ṭihrán to “deepen the knowledge of the Ṭihrán youth on Bahá’í activities.” There were many technical difficulties in getting this magazine published in the begin S’Let‘ter from the Guardian to the National Youth Committee of Persia.

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Group of Bahá’í young people in Burma.

ning. However, “the energetic services of a handful of believers, coupled with the blessings of our beloved Guardian,

. overcame all hardships and the magazine was after all issued regularly and distributed among its Bahá’í readers.

“Fortunately, the publication of ‘Ahang Badie’ aroused country—wide interest and the National Spiritual Assembly, considering the matter and the nature of the response, decided that the magazine ought to become a ‘National’ feature, and sanctioned its distribution among the friends in this country and abroad.

“This board realizing the unlimited opportunities unfolding before it in being transformed into a national organ, has set itself the task of increasing the friends’ knowledge of the Faith, its principles, teachings and the New World Order.”9

”Letter from Bahá’í Youth Committee, Editorial stafi of. "Ahang Eadie."

India and Burma. The National Youth Committee of India and Burma publishes a bulletin packed with news of activity in those countries.

Australia and New Zealand. In Australia and New Zealand, plans for publishing a printed bulletin had to be put aside in 1944. It was not until 1946 that the committee was finally able to publish a youth letter which they hoped eventually to build into a printed bulletin as they had originally planned.

,This letter was valuable in helping to

bring a feeling of unity among the scattered groups of youth members in those countries.

United States. The Bulletin Committee of the National Youth Committee of the United States and Canada now publishes a planographed Bahá’í Youth Bulletin, which carries news of local, national and international interest, and some articles about the Faith. This bulletin not only has a circulation among all Bahá’í youth in this country, but is also circulated to youth in other countries, to Regional Teaching Commit [Page 359]Bahá’í YOUTH ACTIVITIES

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Delegates to National Youth Conference at Bahá’í Youth Conference at Bahá’í Youth Club, Ṭihrán, Persia.

tees, and to all Spiritual Assemblies. In 1946-1947 four issues were published. Every issue contained reports from the National Youth Committee, an international news section, reports and pictures of local activities and special features. One issue contained a letter from the Guardian, another carried a report of youth activities during the convention, another a study outline of world peace, and another the reports of summer schools.

During the last year the Youth Bulletin was revised to be more informal and to include new features such as articles on teaching suggestions, a question of the month with an answer (this was to be limited to particularly difficult questions which Bahá’ís are asked) and a ”With our Readers” column.

Germany. The Esslingen youth group, in the summer of 1946, were still publishing the monthly Bahá’í Youth Bulletin, which they had started in September, 1945. This youth bulletin was later incorporated with the “Bahá’í-Nachrichten” of Germany. However,

by the end of 1947, the German Bahá’í youth had achieved regular publication of a monthly youth magazine.

British Isles. Among the first accomplishments of the British Youth Committee was the publication of a quarterly British Bahá’í Youth Bulletin which began with the issue of September, 1946. This interesting and attractively designed publication is now in printed form. Its special articles, editorials and news set a high standard for such publications.

Bahá’í YOUIH IN SUMMER SCHOOLS

The Bahá’í summer schools are one of the most important means of deepening the believers’ knowledge of the Faith and of developing their teaching ability. These schools have been set up in a three—part pattern of devotions, study and recreation in a truly Bahá’í environment. There are many variations within this general pattern. In some places summer schools are entirely youth schools, in others there is a special youth week or youth day,

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while in others youth are completely integrated with the adults in all summer school activities. The following descriptions of youth in summer schools will highlight some of these variations.

Persia. A summer school was held near Ṭihrán in 1946. The session was made up of two parts of fifteen days each, with a total attendance of eighty Bahá’í youth. In 1947 there was no summer school. As a substitute summer classes were held mornings and afternoons, fifteen hours every week in two periods of two months each. Eighty youth attended these sessions regularly. A number of subjects were studied under the guidance of an outstanding teacher. These included: “Administration of the Bahá’í Faith,” “Arabic Language.” “Methods of Learning the Persian Language,” “Arabic Hidden Words.” and “Some Answered Questions.”

Egypt. The first summer school was held in August. 1947. in a beautiful beach house donated for that period by the friends of Alexandria. Arrangements were made for the summer school by the National Youth Committee under the auspices of the Local Spiritual Assembly of Alexandria. Thirty—six members attended on the opening day, and an average of twenty attended throughout the session. Methods of teaching included both lectures and discussion. Among the lectures were: “Evolution of Science and Religion,” and “Divine Bounty.” The chief purpose of the school was the study of Bahá’í Administration, laws, history and proofs. The report of the National Youth Committee of Egypt stated that plans were being made for greater development of the summer school in 1948 and for extending this type of teaching to female youths and younger children.

India. The summer school in India is entirely a youth school. The ninth session of the school was held at Karachi from October 9 to October 23, 1946. There was a good attendance ranging from forty to one hundred and fifty youth throughout the session and repre THE Bahá’í WORLD

senting fifteen centers: Ahmedabad, Bangalore, Bombay, Delhi, Hasbangabad, Hyderabad (Sind), Karachi, Lahore, Multan, Panchgani, Poona, Quetta, Serampur, Sholapur and Ujjain. A few non-Bahá’ís and two American Bahá’ís attended the school. Because of the multiplicity of languages in India, teaching at the summer school is done in several languages: English, Urdu and, if desired, Persian.

The subjects studied represented a

wide variety of topics on the Faith. including both spiritual teachings and Bahá’í Administration. The subjects and teachers were as follows: “Some Answered Questions” and “Study of Comparative Religions,” Professor Pritram Singh; “Bahá’í Princinles,” ‘Abdu’lláh Fáḍil; “Kitáb-i-Aqdas” and “Letters of the Living,” S. H. Koreshi; “Bahá’í History,” N. Akhtar-Khawari; “Kitáb-i-fqén,” H. M. Munje; “Station of the Prophets,” I. Bakhtiari; “Bahá’í Administration,” J. Sabit. ' This was a very successful summer school and no doubt put added enthusiasm into plans for a youth winter school, the first session of which was held at Kohlapur, January 20 to January 31, 1947. Twenty-one students from about eight different centers attended this session.

Interesting out-side activities during this school session were lectures given by Mr. Munje at a Hindu high school and by Mr. Fáḍil at a law college in Kohlapur and visits to a Polish refugee camp on the outskirts of the city. Permission was given by the camp authorities for the friends to visit the camp on a Sunday afternoon during the session and to speak to the people of the Faith. A number of the refugees requested lectures to give them more information about the Faith. The following day Messrs. Fáḍil and Munje gave talks at the camp which were translated into Polish. These talks were so well received that the speakers returned a second time by request to speak on the Faith. The National Spiritual Assembly later sent a Polish translation of Bahá’u’lláh and the New Era to the camp.

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Bahá’í Young Women of Alexandria, Egypt, 1947.

Australia and New Zealand. The Werriwa Bahá’í youth arranged a program for all day and evening of J anuary 11, 1947 for their special summer school session. Addresses given by four youth were: “Role of Bahá’í Youth in the Future,” “Bahá’í Outlook on Education,” “Youth in the World Today,” “Racial Prejudice and the Role of Youth in Establishing Bahá’í Pinciples of Non-Racial Discrimination.”

Canada. Another variation in summer schools was Bahá’í Youth Week of the Laurentian School, the first Bahá’í School in Canada, held from August 10-17, 1947, with both Bahá’ís and non-Bahá’ís present. A study course of five periods was held in the morning, followed by farm work, swimming and horseback riding. Mrs. Emeric Sala taught the classes and presided over the discussions. Youth week at the Laurentian school is described in an article by Norma Sala and David Tate in this Volume.

United States. Summer Schools became a characteristic and much loved part of Bahá’í youth activities early in the development of Bahá’í communities in the United States. Their importance for youth was stressed in a special bulletin issued by the National Youth Committee in 1946: “In view of the tremendous tasks the Guardian has outlined for the American believers, this committee feels it is of greatest importance that all Bahá’í youth prepare themselves for their part in the realization of these goals. The Bahá’í summer schools offer excellent opportunities for the individual to deepen his knowledge and understanding of the Fait .”

Three Bahá’í summer schools in the United States—Green Acre at Eliot, Maine; Louhelen at Davison, Michigan; and Geyserville at Geyserville, California—offered special opportunities for youth in 1946. Although there was no special youth session in the International School at Temerity Ranch in Colorado, many young people attended

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Bahá’í Young Men of Alexandria, Egypt, 1947.

the sessions to prepare for pioneering.

At Green Acre there were two special youth sessions of one week each, one of which is described as follows by Harrison Langrell, one of the young Bahá’ís who attended:

“ ‘Hurry, Hurry, all Bahá’í youthmeeting in the recreation hall right away!’ That’s how our vacation at Green Acre started last year. When Hormoz and Rusty had rounded us all up we were told that Youth Week this year was to be run entirely by the youth, and that in order to do this we must elect a ‘Local Spiritual Assembly’ which would act as our governing body. Those of us who had come up for a vacation were in for a rude awakening, for from that time on we operated as a youth community and, with the effort necessary for the operation of a community together with the heavy class program out out for us, our time for vacationing was cut to a minimum. However, this does not mean that we didn’t have our fun. We did, and plenty of it . . . The ‘Youth Local Spiritual

Assembly’ appointed a committee to handle the recreation each night, and some of the programs planned were really wonderful. The two stunt nights, to which the entire school was invited, were howling successes, as well as the dances, trips to the beach and the flower-picking expeditions in which some of the youth participated.

“However, as was mentioned before, it was not all play by far. The day started at seven when one of the youth had charge of devotions. Following this, breakfast . . . Then classes started. We had three classes each day, some of which were: “Administration,” “Proofs of the Bahá’í Faith,” “Character and Personality,” “Interesting Angles of Bahá’í History,” “Questions and Answers,” and then the nightly classes given by the youth on the various religions of the world.

“The entire program was intense, active, and full of fun, and, while those of us who came up for a vacation were surprised at first, we will all agree that there could be no finer vacation

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than working for the Kingdom of God on earth. Each youth took back with him a clearer idea of the individual’s part in the gigantic task before the world community today, as well as a little practical experience in the operation of the administrative order of Bahá’u’lláh. I feel safe in saying that the words of Jessica Perry express the feelings of each youth who attended what was without a doubt the best youth session at Green Acre: ‘The unity and joy surpassed any experience most of us had known. Green Acre was more than a summer school; it was an experience which affected each

in

of our lives with a positive charge.

A senior youth session was held at Louhelen both in 1946 and in 1947. Over eighty youth attended the session in 1946. This session was unique in the size of the group, the range of ages represented, the presence of a number of returned service men and women and the number of non-Bahá’ís present. The Guardian’s Convention Message was felt in the curriculum of the 1946 session which scheduled six fifty-five minute classes each day. These classes were: “The Rise and Fall of Civilization,” “A New Social Pattern,” “The Louhelen Bahá’í Choir,” “The Emerging World Order,” “Radio Script Course” and “The Forum.” A special feature of the Louhelen sessions is the choir. In 1946 a recording and a picture of the choir were made for the Guardian.

“Other special features of the 1946 session were a community picnic to which non-Bahá’í young people from the surrounding communities were invited, presentation of the Feast of Names by the youth, a talk by Mr. Kenneth Christian as representative of the National Spiritual Assembly on some of the details for the Second Seven Year Plan, the showing of motion pictures of the other Bahá’í schools and of some of the past sessions at Louhelen by Mr. Tichener, a talk and discussion by Mrs. Etty Graeffe who is in charge of the Adjunct Office in Geneva, Switzerland, several music appreciation programs by Mr. Douglas Weeks of Bristol, England, sunrise devotions at the glen, the taking of colored motion pictures of

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this session by a member of the National Bahá’í Photography Committee, and the sending of contributions received from the youth to the National Bahá’í Fund ear-marked for International Relief.”10

A Regional Youth Conference on Saturday and Sunday, August 24 and 25 closed the session. A public youth meeting was the climax of the conference and the session. Miss Louise Baker spoke on “Victorious Living” at this meeting.

The Louhelen Senior Youth Session in 1947 was limited to youth between fifteen and twenty years of age. Approximately thirty youth attended the entire session. Classes included “Modern Social Movements and Trends,” a comparison of various types of regimes with the Bahá’í Administration, “Social Aspects and Individual Life,” and classes on teaching methods and on the principles of the Faith. The latter course on the principles of the Faith was designed primarily for non-Bahá’ís. In addition to these classes on various aspects of the teachings, there was a technical class conducted by a lay—out artist on displays and exhibits.

The twentieth annual session of the Bahá’í Summer School at Geyserville was the first four-week session of the school. Not only was the session longer than before, but it was marked by an intensification of effort due to the initiation of the new Seven Year Plan.

“The fourth week, for the first time in the history of the school, was turned over to the youth, so they might plan and conduct their OWn program of lectures, study classes, round tables, evening meetings, devotions and recreation. Thus the youth not only had a program geared to their particular needs and background, but were also given an opportunity to gain breadth and experience through shouldering the responsibility for carrying out the program, an experience that was new to many of them. During this week about forty Bahá’í and non-Bahá’í youth as well as a number of adults were registered at the school.

1OReport of the Senior Youth Session by Paul R. Pettit.

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National Bahá’í Youth Committee of ‘Iráq with the Bahá’í Youth Committee of Baghdad.

“The young people were organized into eight committees, carrying out the following functions: program, music, library, bulletin board and publicity, devotions, evening meetings, and maintenance. Every one of the youth in attendance served on at least one of these committees. In addition there was a general school committee, consisting of Eleanor Gregory and Isobel Locke, as co-chairmen, and John Carre, Beatrice Groger and Harvey Wilks. This committee supervised the entire session.

“Morning sessions were divided into two courses. The first, a lecture course, was designed to give the young Bahá’í a good basic knowledge of the most important facts of his Faith, of their application to the world in which he lives, and their significance to him as an individual. The second was a workshop course, offering a choice of sections on Bahá’í Administration, writing and presenting Bahá’í talks, teaching the masses in accordance with the

Guardian’s recent cablegram to the American believers, and a course on the fundamentals of the Bahá’í Faith as presented to the inquirer or new Bahá’í.

“Afternoon round—tables were planned to deal with problems which young Bahá’ís face in their personal and social lives, both as Bahá’ís and in the non-Bahá’í world. Evenings were divided between educational programs, dances, and other functions. Devotions were held three times daily; in the morning, at noon, and after the evening program.”11

Many young Bahá’ís attended the summer school session at Geyserville in 1947. There was no special youth week but the youth activities were integrated in the general program. Young Bahá’ís served on committees, read at morning devotional services and took part in meetings to which the public was invited. One of the youth,

11Report of the Geyserville Summer School Committee for 1946.

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Firuz Kazemzadeh, conducted a course on the Bahá’í spiritual teachings. There were the usual recreations of swimming in the Russian River, dancing and informal social gatherings in the evening.

r,p

Germany. The first Baha 1 youth summer school in Germany after the war was held in Heppenheim from August 3 to 10, 1946. Fourteen different places in the United States zone and surrounding districts were represented. The program was prepared by the National Spiritual Assembly with Dr. Hermann Grossmann and two other adults as instructors. The subjects included: “Unity,” “Development,” “Relativeness,” “Springs of Knowledge,” “God and Creation,” and “History of the Bahá’í Faith.”

Following this encouraging beginning the Bahá’í youth summer school was held at Rainbach in 1947. The following description of the school is from the report of Klaus Liedtke of the National Youth Committee:

“It was the second Bahá’í youth summer school held in this war-devastated and strife-torn country. This time Rainbach on the Neckar River, about ten miles from Heidelberg, was chosen as the meeting place where approximately seventy young friends from about twelve different places gathered together. This highly promising week constituted a great organizational task, Wise planning, hard spade work and a good deal of perseverance on the part of the National Spiritual Assembly, the National Youth Committee and many devoted friends were necessary in order to achieve it.

“The program of this summer school was drawn up by the National Youth Committee and approved by the National Spiritual Assembly. It brought quite a number of novelties in both subjects and study methods. This year the subjects dealt with the exigencies of present life, and the lectures depicted more clearly the path men must follow to come out of the present dilemma and to avert another, much greater disaster. There was much more discussion of the subjects than at the first youth summer school a year ago.

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The discussions proceeded in a clearcut way which led to a general understanding of the necessities of life today.

“The daily schedule started at 8:00 AM. with a lecture of about fifty minutes by an adult Bahá’í. A general, well-organized discussion, which never lasted longer than one hour, was followed by a lecture given by a youth. For the afternoons, features by the youth groups were provided . . .”

The youth themselves erected the tents and prepared the camp—site on the banks of the Neckar, so that there were no housing difficulties. The lectures were held in a small hotel within five minutes distance from the camp. This hotel also provided meals for the group.

The whole session was imbued with a sense of the privilege and of the responsibility for sharing with others the treasures of the Faith. There was a spirit of harmony throughout the week, not only in study, but also in the moments of recreation and in the celebration of the Nineteen Day Feast which coincided with the last night of the session.

British Isles. The summer school for the British Isles was held at Cromford Court, Matlock Bath, England in 1946. About eighty youth were present at the school out of a total attendance of 140 people. This school was given a truly Bahá’í international aspect by the presence of youth from Eire, Persia, Egypt, Holland and France, as well as from the British Isles. One day was devoted entirely to youth. Three young Bahá’ís planned the daily devotional meeting held before breakfast.

At the morning meeting the chairman of the newly appointed National Youth Committee presented the members of the committee, after the Guardian’s letter had been read, and gave an outline of the plans made by the committee.

“Hassan Sabri, a young Bahá’í from Egypt, gave the main talk of the morning session, speaking with an inspiring sincerity of the place the Bahá’í youth are able to take in the community and the part they can play in the propagation of their Faith.

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“This is to be achieved by (a) the development of a fine character and a high mode of life and (b) by concentrated study of God Passes By, Some Answered Questions, Gleanings and the Administration.

“In the afternoon, while the National Youth Committee held its second meeting . the youth gathered at the swimming pool for aquatic sports, where a group photograph was taken.

“The evening session opened with a prayer and a second reading of the Guardian’s letter, as many friends had arrived at the school during the afternoon. Young speakers who had done active Bahá’í youth work in their own communities then gave short talks on the subject of their experiences in this work . . .

“The Chairman of the Youth Committee, Philip Hainsworth, summed up by speaking of the valuable work being done in Bradford, Leeds, London, Northampton, Nottingham, Altrincnam and other districts by the resident young people in the adult affairs of local administration and teaching. A further twenty-five minutes was devoted to the answering of questions about Haifa by Philip, who left there at the beginning of June.” 12

The youth day program ended with music and a grand finale—an impromptu fancy dress ball.

In 1947, the British Summer School was held at Hornsea, Yorkshire. The youth at this session cabled the Guardian of the Bahá’í Faith as follows: “A11 Bahá’í youth gathered summer school joyously greet beloved Guardian. Largest most representative youth group British Bahá’í history humbly beseech prayers fullest response unparalleled opportunities, develop youth potentialities, ensure success immediate tasks, become worthy future destiny. Reafiirm loyalty dedicate ourselves service.” The Guardian replied: “Greatly welcome message. Marvel progress activities. Praying uninterrupted expansion scope meritorious achievements. Deepest loving appreciation. Shoghi.”

12Bahá’í Youth Bulletin (British Isles) Vol. 1, No. 1, Sept. 1946.

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The high point of youth activities in the 1947 summer school was again on Youth Day. The maximum attendance at any time during the session was on this day and the one following, when over 160 people were present. About twelve countries were represented. Among the visitors were Bruce Davison, with his father and mother back from a tour on the continent, Mr. Roozvehyan from India, Manutchehr Zabih, with messages of love from the Bahá’í youth in Germany, Helen Coppock, on leave from Geneva where she was working with the friends, and the first pioneers to Eire, Scotland and Wales, all of them youth.

The program for Youth Day consisted of devotions and two morning sessions, one a symposium, the other reports and a meeting of the National Youth Committee. The symposium was an interesting dramatic presentation of “Youth in the Modern Age.”

The symposium was opened by Vajdieh Mottadi, one of the youth from Birmingham, who chanted a prayer in Persian. The Chairman of the National Youth Committee introduced the program. “The first section was called ‘The Modern Age,’ and under this heading, Betty Reed, Brian Townshend, and Florence Bladon gave a gloomy picture of the world today, with its disunity in the social, religious and political fields.

“ ‘The Plan’ was introduced by Una Townshend, reading ‘Abdu’l-Bahá’s talk, ‘Do you know in what Day you are living?’ Then Gerald Lee-Hill gave us briefly and clearly a summary of the basic principles of the Faith. The third speaker in this section was Isobel Locke, Who showed how the principles are applied to the Administrative Order.

“The third section of the symposium was ‘Bahá’í Youth.’ Hugh McKinley dealt with moral values, J anet Howes with what the youth are doing today, and Philip Hainsworth summarized the whole theme. An interesting and unusual feature of this program was that the speakers began and ended their talks with a quotation from the Bahá’í writings—this preserved the continuity

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Bahá’í Youth at British Isles Summer School, 1946—First week.

of the theme, which would otherwise have been rather difficult with so many speakers in so short a time." 13

The second morning session was divided into two parts: the first was started by reading a letter from the Guardian to the National Youth Committee; this was followed by reports of the National Youth Committee, local youth committees and youth correspondents. The last part of this session was a demonstration meeting of the National Youth Committee.

The afternoon and evening were social, with races, games, and swimming in the afternoon and a fancy dress dance in the evening.

NATIONAL AND REGIONAL YOUTH MEETINGS

National youth meetings were held in several countries in this period. Regional meetings also became more numerous as Bahá’í youth became increasingly active and the need for con 13Report from British National Bahá't Youth Committee.

sultation between areas within a country arose. This type of meeting seems to be most common in Persia where there are regular regional committees who meet at stated intervals.

In Persia, the conferences of youth councils met for the second time on August 25, 1946, in Ṭihrán. Eighteen youth from local youth committees and the members of the National Youth Committee were the participants. This conference lasted seven days, seven days of concentrated work, with full morning and afternoon sessions each day. The subjects under discussion included; “Pioneering,” “Teaching,” “How to Increase the Youth’s Knowledge of Bahá’í Teachings,” and ”Hygiene and Sports.”

A great deal of emphasis was placed on pioneering during the conference and a procedure was worked out whereby the youth might participate in the Forty—Five Month Plan which had been outlined by the National Spiritual Assembly for all the Bahá’ís in Persia.

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This procedure was developed so that each local youth committee was to be responsible for starting a local youth committee in a nearby community by the end of a stated time.

During this period, there were regional youth committees for a number of areas of Persia, including Tabríz, Shiréz, Mashhad and Séri. The members of each regional youth committee met every six months to discuss their problems and the progress of youth activities. Reports of their activities were sent to the National Youth Committee so that integration of all youth activities might be achieved.

In E gypt a youth convention was held at Alexandria, August 19, 1947 during the summer school. This convention was called by the National Spiritual Assembly to study various youth affairs.

In India and Burma, the second National Youth Conference was held at Karachi in October, 1946. About fifteen centers were represented. The following questions which were planned for discussion show the practical nature of this meeting: (1) “What can Bahá’í youth contribute toward teaching the Cause?” (2) “How can youth contribute to the success of the Four- and-a-half Year Plan?” (3) “How can we make our next symposium more successful?” There were lively and inspiring discussions at these conferences. One immediate result was that four youths promised to pioneer and two others volunteered to go on short teaching tours. Others who were unable to contribute direct services, pledged themselves to contribute to the pioneering fund.

National Convention notes of the Youth Committee of the United States and Canada for 1946 reported that the Convention started “gloriously” for Bahá’í youth with a youth symposium on “Education for World Unity” in Foundation Hall. The program was as follows: (1) “Standards of Modern Man” by Ross Woodman of Winnipeg, Canada, (2) “The Divine Educator” by Betty Scheffler, Evanston, Illinois, (3) “Education in Action” by Pari ZiaWalrath, Chicago, Illinois. Robert

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Imagire of Chicago, Illinois was the chairman.

“The Convention itself served as an excellent opportunity for the youth from all parts of the country to meet and greet one another and to exchange news and views. The youth booth maintained by the National Youth Committee served as the focal point for all these gatherings. It was also through the use of this booth that the National Youth Committee was able to make great advances in improving its records. Youth and adult visitors to the booth assisted in clarifying the youth status of many communities. The booth displayed bulletins, photographs and newspaper clippings of various youth activities during the year as well as maps showing the location of youth in the United States and throughout the world.

“Sunday morning a conference was held in the Ḥaẓíratu’l-Quds for all youth attending the Convention. Over fifty young people attended this conference at which common problems were discussed and suggestions were made to the National Youth Committee.

“Sunday afternoon a youth banquet was held at which there were over 100 youth in attendance. This was the first time that the older Bahá’ís were not called upon to help ‘fill in’. The banquet maintained a completely informal atmosphere, and was agreed to be one of the most enjoyable annual youth banquets ever held. A Convention greeting was sent to the Guardian signed by all youth attending the banquet . . .

“Youth also played an important role on the Convention floor at this historic Convention. The half—hour report from the National Youth Committee was received with . . . interest by all the delegates and served as a stimulus for consultation. Two recommendations were made from the floor that youth be placed on national committees.

“The following suggestions made during the Convention may serve to assist all of us in the furtherance of the mighty tasks outlined in the Guardian’s compelling Convention message: (1) avoid association with cultism, (2)

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avoid the use or reference to superstition, (3) do not apply high pressure salesmanship, (4) impress youth with the depth and profundity of the Cause, (5) allow no compromise on any principle, (6) do not make generalizations, but stick to facts, (7) do not become emotional before youth, (8) maintain a realistic and firm attitude,”1‘1

The 1947 Convention started for Bahá’í youth with a reception and informal party, Friday night, May 7. The most important youth activity of the Convention was a conference of a1] Bahá’í youth held Sunday morning, May 9. The program for this conference was planned around the theme “Spreading the Message” and the specific talks and speakers were as follows:

I. How to Prepare Ourselves A. The importance of studying the teachings, and ways in which we can further our understanding and knowledge

Mary Elizabeth Moore B. Why it is important that we, as individuals, practice the

teachings in our daily lives Hushang Javid

II. How to Work Together

A. Cooperation between the National Youth Committee and the Bahá’í youth. Cooperation between Spiritual Assemblies and Bahá’í youth Larry Kramer B. Cooperation between youth

groups and isolated youth Harlan Scheffler C. Setting a collective goal for the American Bahá’í youth. Publishing a youth group bulletin Dewitt Haywood

III. How to Spread the Message

A. Ways in which we as individuals can help to further the teachings Manucher J avid B. The value of fireside and public meetings, and how they can be organized Narrine Kluge

C. Publicity and Contacts Robert Imagire

D. Pioneering Barbara Hannen

14Report of National Bahá’í Youth Committee 01 the United States and Canada.

369

The spirit of this inspiring meeting was carried on in the annual youth banquet which was held at the Georgian Hotel in Evanston on Sunday afternoon. This banquet, presided over by Stanley Bolton of Australia, seemed like an international Bahá’í youth gathering. Youth from Brazil, Colombia, and Persia as well as from the United States and Canada were present. Henry Jarvis, returning service man from Germany, and Louise Baker, returning pioneer from Mexico, brought greetings from those countries.

A number of regional conferences were held by representatives of youth groups of various areas in the United States and Canada.

Representatives of youth groups for Tennessee, Louisiana, Virginia and Washington D. C. met in September, 1947. The first task decided on at this conference was the compilation of a list of Bahá’í youth in the area. Plans were made for a winter youth session and a summer session for the next year.

Lima, with the largest youth group in Ohio, was requested by the National Youth Committee to act as host for a regional conference for the states of Ohio, Indiana, Kentucky, West Virginia and Tennessee. This conference was held May 11—12, 1946 with a good representation of youth. Coordination of youth activities for Ohio and Indiana with the Regional Teaching Committee was an immediate result of this meeting. This led to week—end conferences held at Dayton, South Bend and Fort Wayne, throughout the summer. Each conference started Saturday at noon and ended Sunday afternoon with a public meeting for which youth were speakers.

Other regional youth conferences in 1946 were held in New York City, Wilmington, New Orleans, Chicago, Denver, Los Angeles, San Francisco. and Winnipeg.

In October, 1947, regional conferences were held in Boston, Cleveland. New York City, Milwaukee, Los Angeles, San Francisco, and Seattle. Other regional conferences were also held during the year.

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Bahá’í youth of the British Isles assembled at the Annual Convention in Birmingham in 1947 in such numbers that they made up one-third of the total number of Bahá’ís assembled there. The delegates met in a spirit of enterprise and of determination to work on the next stage of the “Six-Year Plan of the British Isles.” The words of the Guardian to the National Youth Committee again lighted the way to new accomplishments: “May the Spirit of Bahá’u’lláh sustain, bless and guide you in your notable, meritorious and deeply appreciated activities, aid you to extend the range of your services and lend a great impetus to the progress of the Plan which the English believers are so devotedly and assiduously proseouting.”

Bahá’í YOUTH 0N HOME FRONrs

The deepening of that “conscious knowledge” that is faith, and experience in all aspects of the Teachings gained by Bahá’í youth in summer schools, in symposiums, in conventions and in conferences are translated into action in local communities. This action means “living the life,” it means teaching, pioneering, doing administrative work and cooperating in all possible ways with adult Bahá’ís.

In local activities the flexibility and diversity within the unity of the Cause are most clearly seen. Here, the cultural heritage of each national group fused in the world heritage of the Faith, finds expression in action peculiarly suited to the temperaments and ideas of the youth it serves. Here, the quick imaginative perception of one group sees dozens of ways the Faith may be shown in action, the love of pageantry and drama of another develops new mediums of teaching, and the disciplined thoroughness of another builds new groups with painstaking care. And always in every nation and in every group there is the underlying spirit of unity and loving brotherhood of the world community of Bahá’u’lláh.

Persia. The first Bahá’í Youth Club was started in 1946 in Ṭihrán. This club meets at the Ḥaẓíratu’l-Quds of Ṭihrán and provides a place where Bahá’í

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youth can spend their free time. The club meetings are largely social, though there are attractive weekly programs in scientific, educational, ethical and Bahá’í and non-Bahá’í subjects. This club was the first one of its kind in Persia—perhaps the first in the world. Since it was established, youth clubs have also been established in Shiréz, Isféhén and Mashhad. Other cities planned to establish similar clubs in 1948.

Local youth bulletins were published by youth committees of Shíráz, Mashhad, Qazvin, Yazd and Kirmén.

The youth in most local Bahá’í communities were in charge of the libraries.

In order to encourage youth in the fine arts and to introduce new talent, the National Youth Committee requested local youth committees to open exhibitions of art work by Bahá’í youth to the public, whenever possible. The first such exhibition was held in Ṭihrán during this period.

One of the most outstanding services of the youth in the past two years were the teaching trips they made to most of the cities in Persia. Youth in the communities visited were given help in starting local youth committees, opening libraries, starting Bahá’í classes and gathering at dawn for prayers. As an example of this service, ten youth of Ṭihrán made teaching trips which resulted in classes similar to those held in Ṭihrán being started in Hamadan, Mashhad, Iṣfahán and Miandouah. Summer classes were held in 1947 in Yazd, Kirmén, Rafsinjén, Késfién, and Shíráz.

Holidays are used by many youth for teaching and helping the Bahá’í work in other communities. Nearly forty youth spent their Naw—Rfiz and summer holidays in this way in 1946 and 1947.

Young Bahá’ís of Ṭihrán have worked out a good way of developing close comradeship in a large community through their system of having young people in groups of five visit meetings in rotation throughout different sections of the city. This enables the youth to have a wide acquaintanceship with

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Persia.

’

Bahá’í Youth of Yazd

World Youth Day celebration, Ṭihrán, Persia.

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other Bahá’ís and allows consultation between youth in all parts of the city.

Fireside meetings were found to be an excellent way for Bahá’í youth in the university to interest their classmates in the Cause.

The youth participated in sending food and clothing to Bahá’ís in France, Germany and other parts of Europe. In 1946, fifty thousand reals and several hundred packages of food and clothing were contributed by the youth. These contributions continued in 1947.

E gypt. Youth in Cairo frequently held “Translation Days” to translate subjects of Bahá’í interest into Arabic from Persian and English. Translations were made of: “How I Found my Faith” by Lydia Zamenhof; “Position of Women in the Bahá’í Faith”; “The Greatest Era”; and “The Evolution of Spirit.”

On October 10, 1947, the Bahá’í youth held a symposium at Cairo in honor of the memories of Mirzá ‘Abu’l—Fadl and Mrs. Lua Moore Getsinger.

Young men and women attend symposiums and festivals together; other meetings are held separately.

India. “India is a land of contrast and disparities. If language be the basis of demarcating the limits of a country India is not one but at least thirty-three. The task of our institution whose sole object is to make people realize the fact of the unity of mankind is therefore not an easy one. The difference does not exist only in language; the climate of the different provinces of the country differs greatly and with the climate the disparities in ideas and thoughts loom out and keep these parts apart from each other.”15 The activity and success of Bahá’í youth in India is all the more notable in View of such difficulties.

Many young Bahá’ís in India are engaged in active teaching. Among them J anab-i Ruhulla Behram had great success in the past two years. He did much individual teaching and lectured in Peshawar, Abbotabad and Rawalpindi, sometimes to audiences of 300 or more people. The National Spiritual Assembly encouraged his work by sending many books and pamphlets and plan THE Bahá’í WORLD

ned to help him rent a hall for a center where inquirers could call.

The youth of Karachi had the distinction of being the first Bahá’í youth in India to take active part in the Fourand—a-half Year Plan.

Bahram Aidum and Brozoo Soheili visited many cities of India to encourage youth activities, to visit adult believers and to visit newspaper editors to request them to write about the Cause. Among the cities visited were the northern and eastern cities, Nagpur, Calcutta, Serampur, Gorakkpur, Allahabad and Benares, and the western cities, Delhi, Alegorh, Lahore, J ammu, Kariafghanan, Quetta, Hyderabad (Sind), Jodhpur, Ahmedabad, Baroda and Surat.

The Youth Committee of Poona catalogued the Bahá’í library there and ordered many new books.15

China. Bernice Wood, who worked in China with UNRRA, reported that she had interested several young Chinese in the Faith. Seven inquirers were meeting in Shanghai in August, 1946, and she had sent literature to interested people in Hangchow, Nanking and Hankow.

Australia and New Zealand. Youth groups in Australia and New Zealand have been reinforced and stimulated to new activity by the return of several young people from the Services. The bond between the young people in these countries and in the United States was strengthened by the contacts between young Americans stationed in Australia and New Zealand during the war and by the visits of members of the Werriwa youth group to the United States for study.

Of special interest was the coming of age of Margaret Whittaker, first Bahá’í child in Australia and daughter of Australia’s first believer. Margaret is an active youth worker, editor of the Youth Letter and a member of the National Youth Committee.

“The Werriwa Bahá’í Youth Group held a youth week-end at “Bolton Place Annex” from October 26—27, 1946. A

15Baha'1 News. August, 1947.

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Bahá’í Young Men of Cairo, Egypt, 1947.

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group of fourteen youths stayed at “Bolton Place” for the week—end, some from Sydney, Wollongong, and one youth travelled from Leeton, a distance of three hundred miles, especially for the occasion. On Saturday evening, October 26, Miss Margaret Rowling gave a talk entitled “The Place of Youth in the World of Today and in the Bahá’í World of the Near Future” to an assembled group of twenty-three, after which games and community singing were enjoyed. On Sunday afternoon, principles and beliefs were exchanged between Bahá’í youth and an American Bible student from Brooklyn, New York, who traveled from Sydney to Yerrinbool for the day.

The youth week-end was a great suc cess both from a spiritual and social viewpoint. ’ ’ 1 6

South America. Bahá’í youth in Lima, Peru, have many informal, happy outings to mountains and to seashore, sometimes by train sometimes by chartered bus. On one such outing Rosemary and Emeric Sala were honored guests and made the occasion memorable by sharing with them glimpses of the Guardian.

The coming of traveling Bahá’í teachers is an event in Peru. Fiestas with North and South American songs, are followed by informal discussions.

Bahá’í young people from Ecuador, Chile and Argentina visit Peru and meetings With them are a mutual in spiration for the Lima youth and the visitors.

Lima Bahá’í youth helped in the work of the goal city, Callao, by forming a fellowship club there. This proved to be a wonderful way to make contacts. On New Year’s eve, 1947, this group gave a party and invited the youth of Callao. Part of the evening was devoted to a short Bahá’í program with a talk by Miss Gwen Sholtis, Bahá’í teacher from Bolivia. Slides of the Mashriqu’l-Adhkár and of Bahá’í summer schools were shown.

IGBahá’í Youth Letter (Australia and New Zealand), Vol. 1, No. 1, Knowledge 103.

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Peru had a first Bahá’í marriage. Mary Angulo and David Beckett, the young bride and groom, had met at the Universal Friendship Club, sponsored by the Bahá’í youth group. At the wedding the vice-president of the club, a Bahá’í youth, explained to the guests the meaning of Bahá’í marriage. Other Bahá’í youth read the prayers and the Marriage Tablet by ‘Abdu’l-Bahá.

Bahá’í youth in Lima have spoken at the regular Saturday evening meetings in Lima and at small meetings at Callao.

Most of the young people know English and have translated articles from World Order magazine for use as a basis for talks.

Bahá’í youth in Peru took part in pageants and short dramas on the Faith. One unique program was called “Television Fiesta.” For this program the center was transformed into a radio broadcasting station and a program was produced with music, poetry, an original play “Design for Living,” and a quiz game on Bahá’í history.

Another phase of the work done by the young Bahá’ís of Lima was publication of a bulletin for the believers which was sent out once each Bahá’í month.

United States and Canada. Activities of Bahá’í youth in the United States and Canada are varied and interesting. One phase of this work, activities among college groups, will be described in some detail, although such activities are not limited to these two countries.

The work of Bahá’í youth in colleges has been aided by the College Speaker’s Bureau appointed by the National Spiritual Assembly. In a number of colleges interest in the Faith has been greater than that shown in requests for lecturers. Regular study classes have been one evidence of this interest.

A Bahá’í study group was formed at Syracuse University as a result of a public meeting at the Y.M.C.A. in Syracuse, October 26, 1947, at which Harry Ford was the guest speaker. The group was made up of Bahá’ís and non—Bahá’ís on the campus. By J anuary, 1948 five

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meetings had been held in various sorority houses on the campus with an attendance ranging from about nine to fifteen each time. There was publicity for the meetings in the college paper and on the campus radio. Aspects of the Faith which most interested the students were world government and the need for race unity, probably due to the fact that the World Federalists and the United Nations Association at Syracuse are active on the campus and because there are students from about thirty-two nations attending the university. The study group at Syracuse has planned for numerous guest speakers, firesides, and cooperation with other campus organizations such as the Syracuse-in—China group, United Nations Association, and the Cosmopolitan club.

Michigan State College, too, has had a growing interest in the Faith. Over two years ago the first Bahá’ís arrived at Michigan State, but at first most of the activities were with the new and growing Lansing Bahá’í community. By J anuary, 1948, there were four Bahá’ís at Michigan State College, two faculty members and two students. During the past year the group led a discussion on the Bahá’í Faith at the International Center, presented a subscription to World Order magazine to the International Center and placed Bahá’í books, including God Passes By, Bahá’í World Faith and a volume of The Bahá’í World, in the college library. These four Bahá’ís and a number of other students and faculty members attend public meetings and firesides in Lansing. A Bahá’í study class was started in the winter of 1947, at the request of several interested students.

A study class has been formed at Wayne University in Detroit. Six Bahá’ís there gained recognition from the administrative authorities of the university to form the Wayne University Bahá’í Study Group with Mr. J ohn Ashton of Detroit as the advisor.

From Chicago comes the report that the University of Chicago Bahá’í discussion group was organized not only to further Bahá’í teachings, but to fill

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a definite need on campus for a discussion group open to students of all faiths. Previous campus religious organizations were either primarily social or were not open to students of faiths other than their own. The academic program supplied a constant stimulus for religious and philosophical thought, yet those Who were inspired to attempt an investigation of religious truth were forced to seek their information away from the campus. “The Bahá’í University Fellowship offers them a chance to air their views at informal discussion meetings, and at the same time provides an excellent medium for teaching the Faith since meetings always begin with a short statement of the Bahá’í concept of whatever subject is being discussed, or, if there are newcomers present, with an outline of the principles of the Faith.

“Topics for discussion are chosen from questions asked by members of the group, so that discussions will follow the interests of those who attend the meetings. Announcements of the subject are posted beforehand at various points on the campus and have attracted from one to four new contacts at each meeting.

“It is planned to continue the group at least through the spring of 1948, with a few special meetings including well—known faculty members as speakers later on. Thus far it has shown it. self to be an effective means of introducing the Faith to youth of college and university age and it is hoped that it can be expanded and utilized even more fully in the future.17

Dr. Edris Rice-Wray spoke to about forty students of the University of Manitoba on the subject “Science and World Order,” during the three-day program, November 23 through November 25, 1946, when the Bahá’í Faith was introduced to the people of Winnipeg. Emeric Sala spoke during the same program to about forty Spanish students and members of the SpanishAmerican Club on the subject “Latin America Tomorrow.” He was introduced as a Bahá’í and made brief refer 11Barbara J. Jacobsen in ”Bahá’í Youth," January, 1948.

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ence to the Faith. His reference to the Bahá’í Faith stimulated questions from the group with the result that about fifteen inquirers went to the home of one of the club members for conversation and discussion of the Faith after the lecture.

A study group of about twenty—five students was formed at the Universit) of Manitoba. This group met regularly and was sponsored by a special University Teaching Committee consisting of four student Bahá’ís with Ross Woodman as chairman.

The University of Illinois had a Bahá’í youth group organization registered with the university authorities. This group worked closely with the Local Spiritual Assembly of Urbana in making a success of the two big public meetings held at the university in 1946. Miss Hilda Yen spoke at the first of these meetings, held March 29, 1946, on “Peace Plans Compared.” An audience of about 300 attended this lecture.

Miss Elsie Anderson was the speaker at the second large meeting, which was held in November, 1946. This was an historic occasion since it was the first time a Bahá’í spoke from the platform of the University of Illinois -auditorium.

There was excellent publicity for this meeting in the student paper “The Daily Illini,” on university bulletin boards, in the town papers, and in the business houses of Champaign and Urbana. A reporter from The Daily Illim' attended the press luncheon which was held on the day of the meeting. At the meeting itself young people of various races and young students of the Bahá’í Faith were ushers. A reception was held after the meeting at the Bahá’í center where people were given an opportunity to meet the speaker and to get further information and literature about the Faith.

Western states too, have had their share of Bahá’í activities on college campuses. The University of Nevada and Stanford University both reported study groups, and a variety of activities have been reported from the University of California at Berkeley.

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Members of the Spiritual Assembly of Berkeley served on the steering committee of the Institute of Human Relations, held June 3— 8, 1946 at the University of California. This institute was designed to work toward unity among the wide diversity of racial and religious groups on the campus and offered exceptional opportunities for introducing the Faith to students. Bahá’í books and pamphlets together with other literature on human relations were displayed. Temple pictures exhibited in the University Library and in the art gallery of Haviland Hall at the university were seen by thousands during the week.

The Bahá’í youth of Berkeley, sponsored a meeting at International House, University of California, November 28, 1946, attended by about fifty students. The guest speaker, Marzieh Gail, spoke on “This Earth—One Country,” and Jamshed Fozdar, a Bahá’í youth from Bombay studying engineering at the university, spoke on “The Unifying Force.” Hal Rutledge, chairman of the Bahá’í youth group, presided. Refreshments were served at the end of the meeting, which gave guests and Bahá’í youth an opportunity to become better acquainted and to have further informal discussions of the Faith.

A highlight of 1947 was the talk given by Miss Elsie Austin at a special luncheon Of the International Relations Group, held at the University of California Y.W.C.A. on March 28. Miss Austin spoke on “Peace—An Adventure in Human Relations” to an audience of about seventy—five, composed of students, wives of faculty members, leading citizens of Berkeley, and sponsors of the Y.W.C.A. Miss Austin referred to the Bahá’í Faith just once, at the beginning of her talk, when she said her remarks would be based on the principles of the Bahá’í Faith. Her talk was followed by prolonged applause. Students and other members of the audience took up the word “Bahá’í” and asked for more and more information.

At Stanford University, Firuz Kazemzadeh and Amin Banani, Persian Bahá’ís, who were students there, con [Page 377]Bahá’í YOUTH ACTIVITIES

ducted firesides and study classes. Firfiz also assisted in study classes and spoke in public meetings in San Francisco and other parts of the San Francisco Bay area and taught at Geyserville Bahá’í Summer School.

During Christmas vacation, 1946, Firfiz Kazemzadeh, Amin Banani and shidan Fath-A’azam visited Phoenix and Tucson, Arizona. Firfiz spoke at three meetings and several informal youth gatherings. Interesting contacts were made with the Dean of the Phoenix J unior College and with news commentators and editors of the two leading Phoenix newspapers. At the Times, these young Bahá’ís were interviewed by Associate Editor, Anna Roosevelt Boettiger and Managing Editor Dave Brinegar. The following day Mr. Brinegar’s column “The Times in Arizona” was devoted to the Persian visitors and their intense interest in spreading the Bahá’í Faith, which has as “its basic belief the proposition that the revelations of God are progressive and not final. . . .”

In the fall of 1947 Firfiz Kazemzadeh became a graduate student at Harvard University. He lectured on the Faith in several places in the eastern United States during the fall and winter months. On October 21, 1947 he spoke by request to the Philosophy Club of Brown University on “The Bahá’í World Faith.”

A number of other activities show the variety of Bahá’í youth programs. Teaneck, New J ersey, youth have produced dramatizations of the Faith written by Nancy Bowditch of Brookline, Massachusetts.

Young Bahá’ís of Baltimore put on a pageant which they had written. This pageant was so successful in stimulating interest in the Faith that a study class was formed as a result.

In Washington, D. C.: Chicago, Illinois; Racine, Wisconsin; and in many other cities young Bahá’ís hold regular study classes and firesides. Chicago a1so has all-day study classes once a month for the declared youth of the area.

Three youths of Cleveland, Ohio, Clement and Mabelle Perry and Lisl

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Webster, carried out a unique plan which proved to be very successful in stimulating further activity. Each Saturday for a month these young people presented a program at the International Institute in Cleveland using youth from various communities as guest speakers. These meetings were followed by a social gathering on each Sunday. The series was climaxed by an interstate youth conference during which a large public meeting was held. The project introduced the Bahá’í Faith widely among many organizations and groups in Cleveland and led to formation of study classes and much interest in the Faith.

The increased youth activity which resulted from regional meetings in Indiana and Ohio, led to a two-week teaching trip with the Regional Teaching Committee through Northeastern Ohio and Western Pennsylvania, giving talks, forums and panel discussions at public meetings in Toledo, Cleveland, Medina and Pittsburgh. Tangible results of this increased and widespread youth activity were the declaration of a number of youth in this area, inactive youth brought back to active status, creation of several new youth groups and study classes, considerable interest in youth activities in many local areas, maintenance of a spirit of cooperation and understanding between the youth and adult believers in the region, and invaluable experience to the participating youth in better serving the Cause.

Bahá’í youth of Wichita, Kansas held a successful meeting, November 23, 1947, in connection with National Youth Day, with Mrs. Mary Anderson of St. Louis as guest speaker. There was a good attendance of non-Bahá’ís including students from Friends University. Lois Griffith of St. Louis and Bob Schulte of Topeka took part in the program. An informal discussion period, led by Ronald Preuss, an isolated believer, followed Mrs. Anderson’s talk.

The Sioux Falls youth group has been active and successful in arousing much community interest in the past year. They planned to present a special radio broadcast on World Youth Day, February, 1948.

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Berkeley youth have a record of continuous activity for several years. In addition to the campus activities already described, they have held study classes twice a month and a number of firesides and parties. A successful fireside was held in Berkeley on August 22, 1946, for all the Bahá’í youth of the San Francisco Bay area and their guests.

San Diego youth have weekly study classes and once a month meet with the isolated youth of San Diego county. Some of the young people attend intercultural programs sponsored by the San Diego City Schools. There they meet people from many countries and have an opportunity to make contacts.

Germany. German Bahá’í youth resumed their activities as soon as possible after the end of the war. The potency of the World Faith of Bahá’u’lláh is nowhere more clearly shown than in this renewal and growth of the youth groups in Germany, following an eightyear government—imposed suspension of all their activities.

By June 1946, there were four youth groups in Esslingen. There were also youth groups in Neckargemund, near Heidelberg, Stuttgart and DarmstadtTrautheim. All of these groups held weekly meetings to study the Spiritual Teachings and Bahá’í Administration. The young Bahá’ís of Stuttgart and Esslingen often met together on Sunday for singing and for trips to the neighboring country.

The Esslingen youth group, in the summer of 1946, were still publishing the monthly Bahá’í Youth Bulletin, which they had started in September, 1945. This youth bulletin was later incorporated with the “Bahá’í—I—Nachrichten” of Germany. However, by the end of 1947 the German Bahá’í youth had achieved regular publication of a monthly youth magazine.

The National Youth Committee of Germany was appointed by the National Spiritual Assembly in August, 1946. Just four months later, Susi Bahíyyih Grossmann, secretary of the Youth Committee, reported the following activities: “The first meeting of the new

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committee was held in Esslingen immediately after the general Bahá’í summer school classes in August, 1946. most valuably assisted by our dear Persian Bahá’í brother, Manuchihr Zabih from Ṭihrán, who was a highly welcome source of inspiration to the youth. . . . At present we have regular youth activities in Esslingen, Frankfurt—amMain, Hamburg, Neckargemund, Heidelberg, Stuttgart and DarmstadtTrautheim, but there are isolated young Bahá’ís and many interested boys and girls in a number of other places in the four zones of Germany. This spreading (of the Faith) was due to some regional youth meetings in Esslingen, Neckargemund, Darmstadt and Heppenheim and to the first official Bahá’í Youth Summer School of Germany held in Heppenheim in August, one week before the . . . general summer school at Esslingen, so that most of the forty-five visitors of the Heppenheim Summer School also took part at the Esslingen Summer School. This week we will have a three-day regional meeting in Neckargemund. We are expecting about fifty girls and boys from twelve different places.

“You see the German Baha 1 youth are very active. There is much sincere seeking and they strive hard to study the Faith of Bahá’u’lláh and to carry it out among other young people. We discuss the problems at our weekly meetings and like to have at these occasions the assistance of experienced Bahá’ís, so that we may progress more rapidly . . . .”

British Isles. These past two years have been unparalleled in the history of Bahá’í youth in the British Isles. Young Bahá’ís have contributed in very great measure to making the Six Year Plan a success. In the words of one of their own members, they have “surround[ed] the flame of enthusiasm with fortitude” and its light has shown through “protected from the effects of the contingent world.”13

The National Teaching Committee of the British Isles commented in a recent

18Hu h McKinley in the "Bahá’í Youth Bulletin" (1%‘ational Youth Committee of the British Isles: Vol. 1. No. 14) Sept, 1946.

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First Regional Bahá’í Youth Conference, Nottingham, England, March, 1947.

report on the “remarkable contribution which Bahá’í youth are making to the Plan. When Philip Hainsworth came back from the Army, after being privileged to meet with the Guardian twelve times, we asked that he should be put on the committee, intending to benefit from his instruction in Haifa and to establish a close liaison with the National Youth Committee, of which he had been appointed chairman. Our relations with the Youth Committee have been of the closest, and we have the very finest cooperation from them. Three members of this committee and three other youth are pioneers and all other members of the committee are in Goal Towns. In addition, three youth are on the panel of traveling teachers, and the Youth Bulletin, commended by the Guardian, is one of our “teaching aids” for training new speakers, and we have an order up to 100 per issue for free literature. Margaret Shanks, a youth under age,

has organized a public meeting in Liverpool under our direction.”

Their story has been one of increased activity in home communities and outstanding pioneer work in goal towns. British youth were assisted in this work by a number of Bahá’í young people from other countries; Hassan Sabri and M. Mohyi Said of Egypt, Manuchihr Zabih and Vajdieh Mohtadi of Persia, Isobel Locke of the United States and others.

All but one of the members of the National Youth Committee were living in goal towns by March 1947. This one member stayed in Torquay as requested until the local community was consolidated, then moved to the goal city of Cardiff to pioneer there.

In 1946 there were no local Bahá’í youth committees; by December, 1947, there were five. The first of these was formed in Manchester in May, 1947, at the suggestion of the National Youth Committee.

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A young Persian girl, Vajdieh Mohtadi, a student at Birmingham University, made possible the achievement of an assembly in this goal city by her arrival in March, 1947. The youth group in Birmingham was active in meeting with other youth organizations in the city.

Bradford had the distinction of a large Bahá’í wedding on April 5, 1947, when Marjorie Wood and Ralph Naylor were married there in the presence of 170 guests. The wedding service consisted of prayers and readings from Bahá’í Scriptures. By December, 1947, youth activities in Bradford had increased so greatly that a Local Youth Committee was formed—the fifth to be formed in the British Isles in about nine months. This committee planned mid-Weekly youth meetings and extensive teaching work.

Three of the four pioneers in Cardiff in 1947 were youth. These young Bahá’ís participated and furnished Bahá’í speakers for most of the youth organizations of the city.

Among the young Bahá’ís who helped in the work in Liverpool, one of the goal cities of 1948, were Joan Smith and Margaret Shanks. Joan Smith worked very hard to help build up the community and to spread the Faith among the deaf and blind of the city. Margaret Shanks, not yet of age, was secretary of the group and had organized regular meetings for many months.

In London the Bahá’í youth did a large amount of the local and national administrative work.

Manchester youth have done an outstanding job among communities where excellence has become a standard. In 1946, the youth held regular meetings for youth and also assisted at socials. By spring the Bahá’í youth were working for a new club; their activity toward this end had already attracted young people to its cultural and social programs held at the Bahá’í center. The new declared youth were among its most active supporters. Their Local Youth Committee, the first formed in the British Isles, made all the arrangements for the Regional Youth Committee, which included sending speakers to Liverpool.

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Bahá’í youth in Northampton helped in building the group of believers there toward Assembly status. They cooperated with Nottingham youth in many activities.

In Torquay, Hugh McKinley who was instrumental in starting the work there addressed meetings at the Unitarian Church, Adult School and the International League. The youth group helped with a book exhibition which brought much attention to the Faith. After Hugh McKinley left Torquay to pioneer in Cardiff, the community carried on with classes held weekly for youth. Their Youth Correspondent gave a talk in the winter of 1947 to the local International Friendship League.

In Edinburgh, Isobel Locke and Jean Court have an extensive program of youth firesides, study classes, music, art and poetry evenings, and contact all youth organizations in the city. At one of their youth discussion evenings, the nineteen present represented nine different nationalities. A noteworthy occasion was a meeting where a talk was given to sixty young people at a Church of Scotland Youth Fellowship. At another meeting late in 1947, twentyfive non-Bahá’ís were present.

The first Bahá’í public meeting in Dublin was held on March 2, 1947, in the form of a fireside to which the public was invited. Philip Hainsworth was the discussion leader. Una Townshend, the youth pioneer in Dublin, and Philip Hainsworth held the Feast of ‘Ala' together—the first Bahá’í Feast to be held in that city.

No description of youth activities would be complete without a few words of special emphasis on youth’s role as pioneers.

Young Bahá’ís have continued to distinguish themselves as pioneers in the past two years. Twenty youth of Persia went out as pioneers following World Youth Day in 1947. Two of the members of the Persian National Youth Committee became pioneers.

Bahá’í youth in India, too, have added their names to the honor roll of pioneers in that country who have risen to make their Four-and-a-half Year Plan a success.

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Youth of the United States rose in prompt response to the responsibilities for European teaching laid on the American believers by the Guardian. A partial list of young pioneers and the posts they fill are as follows: Anita Ioas, Sally Sanor and David Blackmer in Luxembourg, Mildred Elmer in Switzerland, Henry Jarvis in Sweden, Isobel Locke in Scotland and Louise Baker in Portugal. Anita Ioas and Sally Sanor went to Luxembourg in the spring of 1946 and by the end of that year were conducting many study classes and firesides. Isobel Locke’s work in Edinburgh has been described briefly with the work in the British Isles. The other pioneers have left only recently for their work in Europe. Robert Imagire left for Japan in 1947. His activities there are described in this section under “Tokyo Report.”

In addition to pioneering, Bahá’í young people have gone out on the closely related service of special missions. Among these, Louise Baker and Charles Ioas have gone from the United States within this period to perform special missions in Latin America in cooperation with the Inter—America Committee.

The entire story of the glorious youth work in the British Isles in 1946 and 1947 is largely a story of pioneering and has already been described in some detail in the foregoing pages. Surely youth is endeavoring to measure up to the great part it is privileged to play.

INTERNATIONAL AND NATIONAL YOUTH DAYS

At present there are no international meetings of Bahá’í youth, but International Youth Day, held once a year all over the world, exemplifies the spirit of unity of Bahá’í youth and foreshadows future meetings on a world-wide scale.

The program for this world youth day is planned by the National Youth Committee of the United States and Canada through correspondence with the other national youth committees all over the world.

“The event is really the peak of Bahá’í youth activity for the entire

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year. In what other group of young people do we find such common unity? On this day in every country where Bahá’í youth are residing, they arise to proclaim with one accord the world teachings of Bahá’u’fléh.”19

The twelfth annual International Youth Day was held in February, 1947 using the subject “Security for a Failing World.” Symposiums and talks around this theme were held in Persia, ‘Iráq, Egypt, India and Burma, Australia, New Zealand, South America, the United States, Canada, Germany and the British Isles—in communities large and small. Groups of young people varying in size from two to about two thousand planned and carried out successful programs.

Persia. From Persia, birthplace of the Faith, the N ational Youth Committee reported: “One of the most glorious of the youth meetings in which most of the youth took part was International Youth Day. The National Youth Committee, a few months before the event, prepared a complete program for the day, and distributed the plans to all the local youth committees. More than 250 such programs were sent out to the local youth committees and to groups.”

About thirty-eight hundred youth attended the meetings in Persia; eighteen hundred in Ṭihrán alone, where thirtythree meetings were held. A highlight of the celebration in Persia was that for the first time non-Bahá’ís who were sympathetic toward the Faith were formally invited.

‘ITéq. ‘Iráqi youth chose the topic, “The World Moved Toward Unity,” as the general theme for their International Youth Day meetings on February 23. Meetings were held both by the young men and by the young women in Baghdad. Mosul also reported youth meetings.

Egypt. Recognizing the importance of this day, the National Youth Committee of Egypt, upon its appointment late in 1946, made plans for Interna 19Report of National Youth Committee of the United States and Canada.

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THE Bahá’í WORLD

Bahá’í Youth Group, Suez, Egypt.

tional Youth Day one of its earliest concerns.

A symposium on “New World” was presented with the following subjects: “World Order,” “Solution of Economic Problems,” “World Spirituality,” and “The Bahá’í Faith.”

Australia and New Zealand. The National Youth Committee of Australia and New Zealand stated, “The largest and most successful meetings have been those held to celebrate International Bahá’í Youth Day.” In 1947, gatherings were held on this day at Sydney, Adelaide and at the Bahá’í summer school . . . also a junior youth group was officially formed on February 23, at Caringbah, under the guidance of the secretary of the local Spiritual Assembly. The Sydney meeting was satisfactory as several non—Bahá’í youth attended. After the talks (each of three youths giving a paper prepared on the chosen subject) we had a general discussion on various aspects of the Faith. In Adelaide the attendance was good and the meeting ended with the usual social gathering where questions and general discussion on the Teachings found free expression.” The Werriwa Bahá’í

Youth reported that they held a “Youth Week-End” at Bolton Place Annex, Yerrinbool, February 22 and 23, 1947. Their program for International Youth Day was held in Hyde Dunn Hall on February 23. Two addresses were given by youth. The program ended with an afternoon tea.

United States. Many youth groups in the United States held meetings on International Youth Day, 1947. Three of these have been selected to give a picture of the day in different parts of the country.

Philadelphia youth had a particularly interesting and well-rounded program in which there was a non-Bahá’í as well as Bahá’í participation. The specific topic chosen was “Education for a World Commonwealth.” The titles of the various talks and names of the speakers were as follows: (1) “A School in Switzerland,” by Jules Rind (non-Bahá’í), news commentator of WPEN radio station, (2) “Youth Looks Ahead,” by William Sears, Jr., president of the Sixth Grade of the Bala School, (3) “Universal Aspect,” by Haroun Shamai, president of the Middle East Club of International House, (4)

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Bahá’í Youth Committee, Ismailia, Egypt.

“Education, the Bahá’í Viewpoint,” by Edith Segen, chairman of the Philadelphia Bahá’í Youth Committee. Henry Tellerman, youthful member of the 10cal Spiritual Assembly was chairman. Many non-Bahá’í friends from the radio station and International House attended the meeting.

Bob Schultz and Pauline Brown, the only two Bahá’í youth in Topeka, Kansas, arranged a very successful youth meeting which was well attended by young people of the city and surrounding area. Paul Becker came from Chicago to speak on “Security for a Failing World.” There was publicity for the event in all Sunday papers. After the talk there was an interesting informal discussion in which many of the guests participated. Plans for the meeting were made by the Topeka youth in cooperation with the local Spiritual Assembly and the National Youth Committee. The success of the meeting was a demonstration of what can be achieved even with very small numbers when work is done in a spirit of consultation and cooperation.

In San Francisco, an audience made up of a diversity of races, nationalities

and religious backgrounds (among them Christian, Muhammadan and Zoroastrian) attended the world youth celebration. Music was furnished by Mrs. Erleta Jordan, a Bahá’í youth from Portland, Oregon, accompanied on the piano by Miss Marilyn Zahl of San Mateo. Three talks were given around the chosen theme by Vernon Skovgaard of San Francisco, Graham Conroy of Stanford University and Sally Sanor of San Francisco. Sally left soon after this meeting for her pioneer post in Luxembourg.

Germany. In spite of the extreme difficulties in Germany, Bahá’í youth, able to hold meetings again for the second year since the end of the war, observed International Youth Day with a great celebration in Rainbach near Heidelberg. In addition to this meeting they arranged a seven—minute radio broadcast on the Faith.

British Isles. International Youth Day was observed in the British Isles by a number of youth groups in different parts of the country under the auspices of the National Youth Committee.

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World Youth Day celebration, Australia, 1947.

Celebration of this day “took the form of a symposium of youth speakers in each Assembly and goal town, the participants in some cases being drawn from another district, and the whole financed by the Teaching Committee as a valuable teaching occasion. The results were highly satisfactory. In common with Bahá’í youth throughout the world, the theme used was “Security for a Failing World.”20

World Youth Day was held February 15, 1948. The international theme chosen was “Youth Challenging the Old World Order.” Large public meetings were planned with youth groups in local communities in charge of all arrangements.

National Youth Day was inaugurated by the National Youth Committee of

2OReport 0! National Youth Committee 01 the British Isles.

the United States and Canada in 1945. This day was planned as an annual event to unify the youth of this continent just as the International Youth Day is held to unify the youth of the world. The second National Youth Day was celebrated November 24, 1946. The main theme was “The Unifying Force” with the following sub-topics: (1) “The Earth—One Country,” (2) “World Citizens,” (3) “The Unifying Force.”

In most communities young Bahá’ís held informal receptions following the talks which allowed further discussion of the phases of the subject which particularly interested the guests as well as the pleasure of getting better acquainted.

The theme for the third National Youth Day held November 25, 1947 was ”The Challenging Requirements of the Present Hour.”

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AROUND THE WORLD WITH

r

BAHAW

YOUTH

1948-1950

Around the world, Bahá’í youth contributed actively to building the World Order of Bahá’u’lláh in the two years, April 1948 to April 1950. There were special youth committees to promote youth activities, as well as participation by youth in the general affairs of the growing Bahá’í community. In two areas, new regional committees were appointed to assist the national youth committees: in India, Pakistan and Burma; and in four regions of the United States, southern, northeastern, central and western.

Numerous difficulties such as those faced by the National Youth Committee of the BRITISH ISLES in 1949, proved to be incentives to new accomplishments. The British youth committee planned its own organization and a whole year’s activity at the first meeting, the only time in the year when the three members could meet together. At this meeting, the Secretaryship was divided into two parts; General and National, and Overseas and International. The subsequent work of the committee was done by correspondence, maintaining such a flow of letters that the nearest possible approach was made to direct consultation.

One of the principal tasks of the British youth committee was to encourage the formation of local youth committees wherever there was a local Spiritual Assembly, a task successfully carried out in each of the new local Assemblies formed in Ireland, Scotland and Wales in this period.

The National Youth Committee of PERSIA has the big task of coordinating the work of more than two hundred local youth committees throughout the country. The third National Youth Conference was held in Ṭihrán in August, 1948, and was attended by eighteen representatives, each from a different region. Decisions reached at the conference about pioneering, teaching, deepening in the Faith, youth activities, etc., were approved by the National Youth Committee and by the National Spiritual Assembly of Persia. These plans were then presented to local youth committees and were in general successfully carried out.

Bi-monthly reports from local committees were published in the “Youth Section” of the monthly journal published by the National Spiritual Assembly.

During the Bahá’í year 105, twelve Regional Youth Conferences were held in various parts of Persia. Each of these was attended by a member of the National Youth Committee.

One sub-committee of the National Youth Committee of Persia was responsible for assisting youth pioneers. Another helped to compile a bi-yearly publication which told of youth activities in Persia and in other parts of the Bahá’í world community.

The first National Youth Committee of CANADA was appointed in 1948. Due to the vastness of the country the committee carried on intensive correspondence with youth groups to draw them

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Teachers of the Child Education classes, Ṭihrán, Persia, 1947.

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Bahá’í Youth and friends, Lima, Peru.

together and to share experiences and ideas.

Each regional youth committee in the UNITED STATES has a College Bureau Representative, 3 Pen Pals Representative, a Compilation Bureau Representative and a Youth Bulletin Reporter.

A Bahá’í College Student Bureau was organized in the year, to check on college attendance of Bahá’í youth, to provide information for students as to whereabouts of resident Bahá’í college students and information about organized Bahá’í study, to encourage the organization of study groups in colleges throughout the United States and to recommend to the National Spiritual Assembly the recognition of Bahá’í study groups in colleges.

A Compilation Bureau was also set up to function under the National Youth Committee of the United States. Chief functions of this bureau were to compile letters from the Guardian regarding youth in general, excerpts from Bahá’í Writings for youth in particular and any direct material concerning youth.

PUBucM'mNs

Several national youth committees publish bulletins or youth magazines. These include: British Isles, Australia and New Zealand, Egypt and Sudan, Persia, Canada and the United States. In Persia, a number of local committees also publish youth bulletins regularly. The rl‘ihrém youth bulletin (Ahang-i—Badi) issued monthly since its inception in Bahá’í year 103 is distributed by the Persian National Assembly throughout the country.

YOUTH AT Bahá’í SUMMER SCHOOLS

In the BRITISH ISLES, there were two Youth Days at summer school sessions in both 1948 and 1949.

In 1948, two full Saturdays were devoted to youth activities. Programs planned by the National Youth Committee in consultation with all the youth, included provision for the devotional, educational and recreational

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parts of school life. Each morning began With a short devotional program before breakfast, consisting of recorded music and selected prayers and meditations from the Writings, read by the youth and followed by a prayer chanted by one of the young Persian believers. The two morning educational programs were based on themes which present themselves to all Bahá’í youth as they enter mature life, and were arranged to afford those present the opportunity to consult together and to tap the sources of adult experience available at the school.

The first day, a panel composed of Meherangiz Munsiff, Susanne Soloman, and Mariana Hocken spoke briefly on “The Meeting of Self-Expression and Self-Submission,” quoting Bahá’í Writings as source material. The session was then opened to discussion from the floor, chaired by Isobel Locke and assisted by adult advisor Bernard Leach.

The second day, a similar panel composed of Mahboubeh Shaykih, Hugh Johnson, Vida Johnson and Margaret Shanks, presented various aspects of

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r,r

“Living a Bahá’í Life in a Non-Baha 1 World,” including the characteristics a Bahá’í must manifest in his social relationships; his choice of a profession, career, or life work; and the Bahá’í in a non—Bahá’í family, marriage, rearing children and so on. Hassan Sabri, assisted by adult advisors Hasan Balyuzi and Mrs. Backwell, chaired the discussion which followed.

Afternoon hours were free for recreation, and for a meeting of the National Youth Committee with all the youth present to consult on youth activities in the British Isles.

On the first evening a set of colored slides of the Bahá’í Temple in Wilmette were shown. Marion and David Hofman, recently returned from a visit to the United States commented on the slides. On the second evening, a dramatic script, “Son of Desire,” written for the occasion by Mrs. Mary Hall was presented. Joan Giddings, Hugh McKinley, Brian Ferraby, Iraj Pootschi, Margaret Shanks, Meherangiz Munsiff and Nancy Cooper were the cast. Social programs followed the special event

Bahá’í Youth gathering, Esslingen, Germany, World Youth Day, February 23, 1947.

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each evening and a brief devotional program closed each day.

In 1949, youth again were responsible for the program on two days of the Summer School. A memorable feature of each day was the dawn devotional program held in a beautiful and impressive setting on the mountain behind Ashover.

On the first morning there was a panel discussion, “Qualities of the New Age.” On the second day a contest of oratory was held on the theme, “Bahá’u’lláh, His Life and Teachings.” Members of the National Assembly acted as judges and awarded prizes. The Chairman of the National Assembly summed up the session pointing out essential features to be remembered when presenting the Cause.

A concert after tea and a fancy dress ball were features of the afternoon and evening of the first day; slides of the Temple at Wilmette and an impromptu dance were features of the second. As in the preceding session, each day closed with a brief devotional program.

In GERMANY. from July 31, to

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August 6, 1949, the third Bahá’í Youth Summer School was held in a camp in the Black Forest. About sixty youth were present and all took part in running the camp as well as in lectures and discussion. The German National Youth Committee reported that “The second part of the week was devoted to the study of the political, sociological and economic developments during the past century. Besides serious studies . . . there was plenty of fun, hiking and memorable camp fires, plus a most welcome chance to give the Message to non—Bahá’ís. The mission was again made clear to all Bahá’ís present who are filled with the hope of new and greater life: study, teaching and hard work!”

To the participants at this school the Guardian wrote:

“Dear Co-workers:

“Your joint message cheered my heart and served to heighten my admiration for the spirit that so powerfully animates the Bahá’í Youth in Germany, for whose future I cherish the brightest hopes. I will supplicate for you all,

Bahá’í Youth attending a Bahá’í class, Havana, Cuba, W.I., 1949.

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from the depths of my heart, the Master’s richest blessings. Persevere in your high endeavors, and rest assured that the Beloved will guide your steps in the path of service to His Cause, and will, if you remain steadfast, enable you to win memorable victories for His Cause and its institutions. Your true brother

(signed) Shoghi.”

In EGYPT, the entire program and the organization of the summer school held in Alexandria in 1948 was the responsibility of the National Youth Committee under the direction of the National Spiritual Assembly.

In order to widen the range of youth activities in all three Dominions of INDIA, PAKISTAN AND BURMA, the National Spiritual Assembly held regional summer schools in conjunction with regional youth conferences in India and Pakistan from mid-September to mid-November, 1948. Violent civil disturbances in Burma prevented the holding of either a summer school or a regional youth conference there.

In AUSTRALIA and NEW ZEALAND, Bahá’í youth took part in the Bahá’í winter school at Yerrinbool, September 1-9, 1948. Youth gave talks on the lives of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá and presented a one act play, “The Golden Age.”

TEACHING

In the BRITISH ISLES, youth steadfastly shared with adults responsibility for the work of the Six Year Plan. Many young Bahá’ís pioneered in various parts of England, in Wales and in Ireland. Youngest pioneer, Margaret Sullivan of Manchester, volunteered to pioneer even before she made her declaration as a Bahá’í. Very soon after becoming a Bahá’í, and following consultation with her local Assembly and the National Teaching Committee, she pioneered in Dublin.

Typical of the spirit of unity and cooperation among Bahá’ís all over the world, was the constant aid of students from abroad in the British Six Year Plan. These students contributed to the Bulletin, addressed meetings, pioneered and inspired their fellow workers with

THE Bahá’í WORLD

news from East and West. One of the goal towns of the Plan was greatly assisted by a new British believer, who declared herself as a result of the teaching of the Bahá’ís of Oslo, while she was employed there.

Activities for youth were part of the unfolding Plan in the ten EUROPEAN COUNTRIES under the direction of the European Teaching Committee of the United States. Regular weekly meetings for youth were held in Oslo during the winter and spring. A talk on the Bahá’í Faith was given each week, followed by a discussion period and also short talks by some of the non-Bahá’ís. From these meetings came invitations to speak to various youth groups and student associations in Norway. By summer, these Bahá’í meetings had become so well—liked because of their warm friendly atmosphere that contacts protested if the meetings were not held. Picnics and small parties were also part of the youth activities and drew together people of different interests and backgrounds.

Among other youth activities in these countries were the thriving class for young people in Belgium and the youth committee formed at Berne to develop youth activities there.

A demonstration of the Bahá’í spirit in action, was the work of the Bahá’í youth of GERMANY in the reconstruction of the building in Frankfurt which had been recently purchased by the National Spiritual Assembly for a National Center. In August 1948, a group of twenty young people from various parts of western Germany hitch—hiked or cycled to Frankfurt. After a brief devotional period, they promptly started the tremendous job of carrying away more than 4,000 cubic feet of rubble, which covered most of the garden in a layer ten feet high. All of the youth who took part in this work had given their vacation time to do so. By the end of three weeks, this work was completed. In addition to the full days of work, the youth had Bahá’í classes and committee meetings in the evening.

Twenty-three Heidelberg Bahá’í youth combined a teaching and camp [Page 391]Bahá’í

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391

Bahá’í Youth contacts in Punta Arenas (Magellanes), Chile.

ing trip as one of their contributions to the Five Year Plan of Germany. These youth camped for ten days near Gross Heubach, a village of about one thousand inhabitants. Soon they attracted crowds from the near—by village including some clergymen and monks who talked with them. Youth from the village joined the Bahá’ís at the camp and danced, sang and played football with them. Soon the Bahá’í youth were invited to attend social events in the village. During their stay at the camp, the youth took many trips into the surrounding area, teaching and becoming acquainted with the villagers.

About seventeen to nineteen youth met every four weeks in Neckargemund. In cooperation with the German Youth Association, the group held public discussion on the subject, “Is World Peace Still Possible Today?” About sixty to seventy young people attended the meeting. Klaus Liedtke spoke on the Bahá’í Faith, and there were talks by representatives of Catholic, Red

Cross and Esperanto groups. After the talks, Dr. Grossman led a discussion which the audience was reluctant to bring to a close.

In EGYPT, Bahá’í youth in the universities of Cairo and Alexandria were very active in individual teaching, although they were not allowed to speak in public. Results of their activity were shown by the number of students who went to the Ḥaẓíratu’l-Quds for further information about the Faith.

In PERSIA, Bahá’í youth carried an important share of the work of the Forty—Five Month Plan, continually stressing at youth clubs and gatherings the importance of youth in the Plan. Many youth have settled in goal towns, and progress reports have shown that five hundred youth made teaching trips and visits to encourage and strengthen the believers in goal localities. Those unable to pioneer themselves, contributed to the National Fund.

The Bahá’í youth of Persia carried on teaching projects, planned and exe [Page 392]392

cuted entirely by themselves, and apart from their activities for the various adult committees. These projects included three types of meetings, teaching centers, firesides and public meetings. Teaching centers were established at various places throughout the city so that youth could bring their non-Bahá’í friends to inquire into the teachings. Firesides were held by teams of nine youth; each team met weekly to teach interested non-Bahá’ís. Public meetings were purely introductory in character. In addition to the three types of teaching projects described, youth also held classes to prepare inquirers for their declaration of faith. Survey of a two-year period showed that 110 public meetings were held with a total attendance of about fifteen hundred. In this survey period, sixty new believers were credited to the teaching efforts of the youth alone.

The Bahá’í youth of Persia were divided into groups which met once or twice a month according to their choice in gatherings, partly social in character, which were specially planned for them by the National Youth Committee. Bahá’í university students also maintained educational and scientific meetings which were addressed by qualified scholars.

Wherever possible, Persian Bahá’í youth have established Bahá’í Youth Clubs. The purpose of these clubs is to increase fellowship, and to provide access to music and a good library. A buffet and lecture are held weekly. At least fourteen such clubs have been founded.

Many local youth committees maintained literacy classes in the small towns and villages where a large proportion of the population is illiterate.

The Persian Bahá’í youth have extended special assistance to the friends in Central Europe, particularly to Germany and Austria, contributing both funds and food packages.

An active, though very isolated, youth committee functioned in LEBANON. The committee translated some of the Bahá’í books, corresponded with youth in other countries, held weekly meetings and published a youth bulletin.

THE Bahá’í

WORLD

Under the Teaching Plan of the National Spiritual Assembly of INDIA, PAKISTAN AND BURMA, some Bahá’í youth enrolled as pioneers and settled hundreds of miles away from their homes and families.

In AUSTRALIA and NEW ZEALAND, youth worked toward greater participation in the Six Year Teaching Plan and toward coordination and encouragement of local youth groups. Progress toward these goals was shown in the increased number of Bahá’í youth declarations, many new contacts, two youth pioneers who settled in one of the goal cities and in the activity of the youth groups.

The Adelaide youth group which had met regularly each month for a number of years began to meet once every two weeks in 1948. The Sydney youth group held regular monthly meetings at the Bahá’í Center to which they brought their non—Bahá’í friends. A new Bahá’í youth group was formed in Melbourne and conducted weekly study meetings. Other youth groups were located in Werriwa and Carringbah, Australia and in Auckland, New Zealand. Apart from the groups there were a number of isolated youth scattered throughout the country. The Australian Youth letter served an important function in informing and encouraging these young people.

The first National Bahá’í Youth conference for Australia and New Zealand was held in connection with the National Convention in 1949. The main theme of the meeting was “Teaching.” There was discussion of youth letters, pen friends, Braille, the part of youth in the Summer and Winter Schools and ways and means to improve the general teaching effort. The thirteen young people present, represented Australia and New Zealand and the three Australian states of Queensland, New South Wales and Victoria. This conference presented an opportunity for some of the youth to meet for the first time and to experience Bahá’í consultation and fellowship together.

There was much youth activity in JAPAN during this period. Bahá’í activity with university students was

[Page 393]Bahá’í YOUTH ACTIVITIES

encouraging. About eight or nine students regularly attended a discussion group and participated very freely in it, frankly offering their own opinions and viewpoints. Bahá’í Writings and pamphlets published by the National Spiritual Assembly of the United States were used as texts for classes. Shozo Kadota translated considerable Bahá’í material from English into Japanese. The youth held study classes on “Your Experience as a Bahá’í” and studied a J apanese translation of Some Answered Questions recently translated into J apanese by Mr. Saito and Mr. Hirohashi, and The Dispensation of Bahá’u’lláh translated by Mr. Kadota. One class of enquirers was composed of junior and senior high school students. A children’s hour was also held monthly.

Many young Bahá’ís were active in teaching and pioneering in SOUTH and CENTRAL AMERICA. One example of youth activity is that in Sao Paulo, Brazil. Bahá’í youth held “tea dances” regularly, the first Saturday of each month, with about twenty attending, who represented as many as ten different nationalities. Refreshments were served first, then there was a discussion period of about forty-five minutes followed by dancing. The youth held a regular weekly study class, also, using as the text, Bahá’u’lláh and the New Era.

In San Juan, PUERTO RICO great progress was made in stimulating interest in the Bahá’í Faith. Within a few months after Dr. Edris Rice-Wray, her daughter Lynn and Margaret Swengel had moved there from Chicago, nineteen youth had declared their intention to become Bahá’ís and another group had begun to study with Dr. Rice-Wray. These young Bahá’ís, most of them students at the University of San Juan, elected their own officers and made plans for activities.

Numerous and varied activities have been carried on by the Bahá’í youth in the UNITED STATES, including teachconferences and a variety of public meetings, study groups, individual teaching and radio.

Among these activities was the work carried on at a number of universities

393

and colleges in the United States. The University of Wisconsin Bahá’í Youth Group was given formal recognition as a religious group on the campus. As a recognized group, it was able to participate in all campus religious activities and privileges, including the University Religious Council, a group which plans and coordinates the activities of the various religious bodies in the Council.

The Bahá’í youth held bi-weekly meetings at the University Memorial Union, which usually began with a short talk by one of the members and was followed by discussion. A number of non-Bahá’í students attended these meetings. One feature of the Bahá’í work at the University of Wisconsin was a series of daily meetings in September 1949, conducted by Mrs. Ruth Moffett of Chicago. The general theme was “The New Way of Life and World Civilization,” and the following topics were among those included: “New Amazing Keys to the Book of Revelation,” “World History Written in the Stars,” “Great Temple Architecture,” “Reversible World Tides,” and “The World Of Tomorrow.”

Bahá’í study and discussion groups were very active at Syracuse University (New York). Part of the preparation for the meetings was excellent publicity and advertising in the University paper. There was good attendance at the meetings. Two sororities invited Mr. Lowell Johnson to speak at meetings in their houses. In May 1949, a Bahá’í speaker addressed the Human Relations Committee of the University Chapel.

In October 1949, Farhang Javid spoke on the Bahá’í Faith at the Seabury Foundation, which unites four of the local churches in Champaign, Illinois. Mr. Javid’s talk was the first in a series of talks on the great religions of the world. A short devotional program was conducted before the talk by three Bahá’ís from the University group. Seventy-five students from the University of Illinois attended the meeting and participated in the discussion period after the lecture.

0n the west coast, the Bahá’í youth

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study group of the University of Washington held some excellent and well attended meetings, which attracted the attention of other groups on campus. Religious Emphasis Week was held February 7-12, 1949 at this University. Mr. Reginald King, a Bahá’í from Spokane was one of the speakers on a symposium with representatives of some of the churches, on “Why is Man?” “Man and his Religions,” and “Is Man Free?” Many students came to hear the Bahá’í speaker from curiosity and stayed to join the study group.

The program of the Berkeley, California Bahá’í youth, includes many students from the University of California in its activities. Beginning in February 1949, public meetings were started with a general discussion meeting on world affairs, led by Mr. Harry Andersen of Denmark, a pre-medical student at the University. Following this, a series of meetings on progressive religion was presented, emphasizing the fact that Bahá’ís recognize all the great Prophets and that each Manifestation announced the coming of His successor and foretold the Dispensation of Bahá’u’lláh.

In the fall of 1949, the annual theme selected was current social problems. On September 18, Mrs. Louise Groger, of San Francisco, spoke on “The Bahá’í Peace Plan.” For the October meeting, a forum on “Is There a Cure for Race Prejudice?” was presented by five students from the University of California: Keshavlal Chandaria of India and Kenya, Africa, a graduate student in food technology; Quong Tom Chee, of China, a pre-medical student; James Owens of Kentucky, an engineering student, member of the first United States Negro Marines, and a member of the executive board of the campus chapter of the National Association for the Advancement of Colored People; and Robert Yazdi, majoring in English and dramatics at the University and Graham Conroy, graduate student in philosophy, representing the Bahá’í point of view.

Other topics included under the general theme of social problems, were “World Government,” “Can Science and Religion be Reconciled?” and “Can

THE Bahá’í WORLD

We Prevent Crime?” From twenty to forty young people attended each of these meetings.

Among other youth activities in the United States were regional conferences and public meetings in many different localities.

The Bahá’í youth of Illinois, Wisconsin and Michigan held a conference at Muskegon State Park, overlooking Lake Michigan, on July 10, and 11, 1948. This conference was for non-Bahá’ís as well as Bahá’ís, the first meeting of this type. The fifty young people who attended, slept in barracks formerly used in the Civilian Conservation Corps program. There were three elected delegates from each State who led the discussion and the presentation of the assigned topics. Paul Pettit, general chairman of the conference, gave the opening address outlining the purposes of the meeting. The delegates were then introduced and the Illinois delegate presented the first topic, “teaching,” which was brought out by a demonstration of a fireside meeting, followed by a question period. On Sunday, the Michigan delegation led the morning devotions. The Wisconsin youth, gave a report of Bahá’í activities in colleges, which led to the suggestion that a College Bureau be formed for organizing college groups throughout the country.

On the west coast, Bahá’í youth in California, under the auspices of the Western Regional Youth Committee, celebrated Naw—Rfiz with a spring festival at San Luis Obispo over the weekend of March 25-26, 1950. This included a public meeting Saturday, with a talk on the “Renewal of Civilization” by Mr. Graham Conroy, and a dance following the meeting.

On Sunday, there was a youth conference at Morro Bay on the theme, “Spiritual Springtime.” Youth from all over California took part in the conference, and the meeting was open to non-Bahá’í friends. Representatives from each community gave short reports on activities and there was a lively discussion on plans and teaching problems.

In January 1950, the youth group of Les Angeles went to the Jewish Temple

[Page 395]Bahá’í

YOUTH ACTIVITIES 395

Bahá’í Youth Committee of Alaska holds conference, attended by 19, in Anchorage, August 14, 1949.

of Rabbi Maguin for an open discussion on prejudices, their causes and the means for their elimination. The motion picture “Lost Boundaries,” was shown as part of this program.

The San Francisco Bahá’í youth presented a program in recognition of Brotherhood Week on Sunday, February 26, 1950. The speakers were Judge Alvin Weinberger of the Municipal Court, Anti-Defamation League of B’nai B’rith; Mr. Joe Grant Masaoka, Regional Director of the J apanese American Citizens League; Mr. Adolphus Thomas, Youth Council President of the National Association for the Advancement of Colored; and Mr. Firuz Kazemzadeh, representing the Bahá’í Faith. The speakers were united in the conviction that brotherhood was a problem of all men, not just of the Negro, Jew or Japanese.

On the same day a meeting on brotherhood was held in San Luis Obispo with the cooperation of Bahá’í youth, the Wesley Club and the International Club of California Polytechnic College. The speaker was Mr. Amin Banani,

one of the Bahá’í delegates to the Conference of Non-Governmental Organizations of the United Nations held at Geneva, Switzerland in 1949. Mr. Shidan Fathe-Aazam, Bahá’í student at California Polytechnic College was the chairman.

Circuit teaching was used in the United States during the austerity period in 1949 and 1950. In these trips a group of three to five Bahá’í youth travelled together through an area giving Bahá’í talks and strengthening the work of local groups.

One youth, Donald Harvey of New York, operated amateur radio station WXBM, from which he broadcast selections from the Bahá’í Writings and those of the other great Prophets in conjunction with programs of music. Mr. Harvey also announced meetings to be held at the Bahá’í Center.

Using the Pen Pals Bureau of the National Youth Committee of the United States as a clearing house, correspondence was carried on with Bahá’í youth in many countries, among them: Alaska, Hawaii, Japan, Australia and

[Page 396]396

New Zealand, India, Pakistan, Burma, Egypt, Italy, Denmark, Puerto Rico and Peru.

In CANADA, five Bahá’ís who were students at the University of Toronto drew up a constitution setting forth the aims and purposes of the Bahá’í World Faith and submitted it to the Administrative Board of the University with a request to form a student group. This permission was granted and a special room was set aside for weekly meetings.

Following this formal recognition on the campus of the largest university in Canada, the group prepared a news release about the group, the purpose of the Faith and the present world status of the Cause which was printed on the front page of the Varsity below a two column cut of the Temple. The following Monday the first public meeting was held.

The group reported: “In the weeks that followed, the meetings were well attended, ranging from twenty-five to sixty, and each day something about the Bahá’í World Faith appeared in the Varsity. On Monday, the public meeting was advertised; on Tuesday, a complete write-up of the meeting appeared; on Wednesday and Thursday, a tribute to the Bahá’í World Faith by some outstanding person was published; and on Friday, a notice of the Monday meeting appeared. In addition, six posters advertising each meeting were placed in different buildings about the campus.”

The National Spiritual Assembly of Canada, on receiving a report of this work, appointed the five students at the University of Toronto as members of a National University Committee. Bahá’í students at other Universities were contacted and asked to form groups along the lines established at the University of Toronto, and plans were made to advertise the Faith in the student newspapers across Canada.

The Committee reported: “The impact of the Cause is making itself felt not only in student activities on the University of Toronto campus, but also in the class room itself. At least three students, one in Oriental History, one

THE BAHA

’f WORLD

in Sociology, and one in Religious Knowledge, are doing class papers on the Bahá’í Faith. The Library reports that there has never been such a demand for Bahá’í books. Through the bounty of Bahá’u’lláh another door is opening to reach the people of Canada.”

Canadian youth celebrated the first Canadian Bahá’í Youth Day on December 31, 1949, on the theme “1950 and You.”

WORLD YOUTH DAY

World Youth Day, an expression of the unity of Bahá’í youth throughout the world, was celebrated in February 1949, using the theme, “Formula for Successful Living,” and in February 1950, with the theme, “United Nations Today and Tomorrow.” These themes were selected by the National Youth Committee of the United States as the most universal and interesting of those suggested by youth committees all over the world.

There was wide observance of the day in the two years, including meetings in Germany, Persia, Japan, Australia, India, Pakistan, Burma, the United States and Puerto Rico.

A few of the Observances in far separated parts of the world are briefly described in the following paragraphs to give some idea of the diversity of the meetings within the unity of the general plans.

In Germany, before an audience of more than 250 persons, Dr. Hans Peter, Professor of Economics at Tubingen University gave a lecture on “World Peace through World Order” as part of the celebration of World Youth Day in 1949. On the day following this meeting, the Bahá’í youth held a devotional service and a youth conference to discuss plans for summer school and general teaching plans.

World Youth Day was celebrated in various places in all three Dominions of India, Pakistan and Burma. A youth symposium was held in Rangoon, Burma, with ten Bahá’í youth speaking on the different aspects of the Faith, in Burmese, English and Urdu. In Karachi, Pakistan two meetings

[Page 397]Bahá’í YOUTH ACTIVITIES 397

were held in the Bahá’í Center, one for Bahá’í youth alone and one to which the public was invited. In HyderabadSind, Pakistan youth held a meeting in the Bahá’í Center. In preparation for the meeting, a large number of invitations were sent to non-Bahá’í friends and an article in Sindhi was published in a Pakistan newspaper. One of the professors from a local college presided at the celebration. The program consisted of chanting Prayers and Tablets of Bahá’u’lláh, lectures by Bahá’í youth on various aspects of the Faith and a feast. In Quetta, Pakistan the day was observed privately by the Bahá’í youth.

In India, Observances were reported from Calcutta, Bombay, Poona, Panchgani and Sholapur. One of the most elaborate was that held in Calcutta where printed invitations were sent to friends of the local youth, and to other persons in the city. Greeting cards were sent to the Governors, Ministers, Members of the Legislative Assembly and other notables of the Province of Bengal. One of the local papers published a picture of the Bahá’í Temple in its Sunday issue. The gate of the club where the meeting was held was decorated with flowers and a sign, “Bahá’í Youth Symposium.” In the morning a picnic was held for the Bahá’ís and in the afternoon a tea was given to which friends were invited. At the tea, seats were so arranged that there was a group of nine at each table. Each group consisted of six non-Bahá’ís and three Bahá’ís, and there were seven groups in all. Each group discussed a different principle of the Bahá’í Faith.

From Australia, youth reported varied World Youth Day Programs in 1949. Adelaide had a youth panel discussion on the theme for the day, including the topics, “Individual,” “Community,” “Religion” and “Bahá’u’lláh’s Plan for This Day,” followed by a social program.

Auckland youth began their program with dinner at 1:30 p.m. at a Chinese restaurant, followed by a tea in the afternoon and an evening meeting with talks on “Religion as the Basis for

Bahá’í Youth of Tanta, Egypt.

Successful Living,” and “Live and Help Live,” with Mr. Anthony Voykovic and Mr. Percy Leadley as speakers. A supper was served at the end of the evening meeting, allowing an opportunity for more informal discussion.

Sydney had a symposium considering three aspects of the “Formula for Successful Living,” -— the personal aspect, presented by Mr. Stanley Bolton, Jr.; the social by Miss Degotardi and the international by Mr. J ames Lovelady.

In Denver, Colorado speakers from ten different organizations took part in the 1949 World Youth Day celebration before an audience of about one hundred people. Other Observances in the United States were in Red Bank, New Jersey; Minneapolis, Minnesota; Baltimore, Maryland; Logan, Utah; Flint, Michigan; Philadelphia, Pennsylvania; Chicago, Illinois; Boston, Massachusetts; Milwaukee, Wisconsin; Seattle, Washington and several places in California.

[Page 398]398 THE Bahá’í WORLD

r

Gathering sponsored by the Bahá’í Youth of Cairo, Egypt.

[Page 399]Bahá’í YOUTH ACTIVITIES

399

BAHA’I’ YOUTH SPEAKS OUT

1 .

GOD’S PLAN FOR WORLD PEACE1

“To-day the world of humanity is walking in darkness because it is out of touch with the world of God. That is why we do not see the signs of God in the hearts of men. When a divine spiritual illumination becomes manifest in the world of humanity, when divine instruction and guidance appear, then enlightenment follows, a new spirit is realized within, a new power descends and a new life is given. When man acquires these virtues the oneness of the world of humanity will be revealed, the banner of international peace will be upraised, equality between all mankind will be realized and the Orient and Occident will become one. All humanity will appear as the members of one family and every member of that family will be consecrated to co-operation and mutual assistance.”2

Universal peace is assured by Bahá’u’lláh as a fundamental accomplishment of the religion of God. Peace shall prevail among nations, governments, and peoples, among religions, races and all conditions of mankind. This is one of the special characteristics of the Word of God revealed for this day through His Manifestation, Bahá’u’lláh.

The Bahá’í Faith provides not only for the spiritual requirements of man’s life but also for the solution to his social and economic problems. The essence of the Bahá’í Faith is that in order to establish better social and economic conditions, there must be allegiance to the laws and principles of government based on justice and equity. Under the laws of Bahá’u’lláh, which He gives for governing the world, men may demand justice, but Without resort to force and

lTalk by a member of the Sydney, Australia Bahá’í Youth Group. 2‘Abdu’l-Bahá

violence. The governments will enact laws, establishing just legislation and sound economic practices, in order that all humanity may enjoy a full measure of welfare and opportunity; but this Will always be according to legal protection and procedure. Today the method of demand is to strike and resort to force, which is manifestly wrong and destructive of human institutions. Rightfu] privilege and demand must be set forth in laws and regulations based on the spiritual values of justice.

‘Abdu’l-Bahá, son of Bahá’u’lláh, stated: “The fundamentals of the whole economic conditions are divine in nature, and are associated with the world of the heart and spirit.” This is fully explained in the Bahá’í teachings, and without knowledge of its principles no improvement in the economic state can be realized. The Bahá’ís desire to bring about this improvement and betterment but not through sedition and appeal to physical force; not through warfare, but welfare. If it is accomplished by welfare it will be most praiseworthy because then it will be for the sake of God and in the pathway of His Servzce.

Difference of capacity in human individuals is fundamental. It is impossible for all to be alike, all to be equal, all to be wise. Bahá’u’lláh has revealed the principles Which will accomplish the adjustment of varying human capacities.

Bahá’u’lláh stated that the fundamental basis of the community is agriculture, tillage of the soil. “All must be producers. Each person in the community whose income is only equal to his individual producing capacity shall be exempt from taxation. But if his income is greater than his needs he must pay

[Page 400]400

a tax until an adjustment is effected. If a man’s production exceeds his needs he must pay a tax; if his necessities exceed his production he shall receive an amount from the government fund to equalize and adjust his budget. rI‘herefore, taxation must be proportionate to capacity and production and there will be no poor in the community and none excessively rich.”

“Let there be no misgivings as to the animating purpose of the worldwide Law of Bahá’u’lláh. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remold its institutions in a manner consonant with the needs of an ever—changing world. It can conflict with no legitimate a1legiances, nor can it undermine essential loyalties. It does not ignore, nor does it attempt to suppress the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. It insists upon the subordination of national impulses and interests to the imperative claims of a unified world.”3

One of the principles of the religion of Bahá’u’lláh is international peace. There must be peace between nations; peace between religions. Peace is the way of life, war the cause of death. If an active, actual peace is brought about, the human world will attain to the utmost serenity and composure.

Another principle declares that there must be established the Parliament of Man. A World Commonwealth—a world super-state wherein all the nations of the world will have willingly ceded every claim to make war as well as certain rights to impose taxation. A11 armaments must be reduced to purposes of maintaining internal order within their respective dominions. The members of the International Parliament shall be elected by the people in their respective countries, and their election shall be confirmed by their respective governments. They shall be

BShoghi Effendi

THE Bahá’í

WORLD

as trustees of mankind.

Bahá’u’lláh stated that a Supreme Tribunal must be formed whose judgment must have a binding effect even if the parties concerned do not voluntarily agree to submit their case to its consideration.

In this World Commonwealth all economic barriers must be demolished and the economic resources of the world must be made available to all the peoples of the world. All children must be educated so that there will not remain one single individual without an education. The curriculum in the schools must be a universal one. In cases of inability on the part of the parents through sickness, death, etc., the State must educate the child. In addition to this wide—spread education, each child must be taught a profession or trade so that each individual member of the body politic will be enabled to earn his own living and at the same time serve the community. Work done in the spirit of service will be as an act of worship, 3 form of prayer. Under such a universal system of education, misunderstandings between men will be minimized and one of the great causes of war removed.

Another principle is the establishment of a universal language. In the schools children will study their mother tongue and the international auxiliary language. This will become a great means of dispelling the differences between nations. When people of different races can converse with one another, speak together easily in a common tongue, true understanding can be accomplished.

Also, Bahá’u’lláh tells us that we must have a universal script, coinage, system of weights and measures. Everything in this day must work toward realization of the fundamental oneness of the human race. When we understand that there is but one race, the human race, the path to peace will be laid.

The proclamation of the Oneness of Mankind, the pivot around which all the teachings of Bahá’u’lláh revolve, can under no circumstances be compared with such expressions of pious hope as have been uttered in the past.

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Bahá’u’lláh’s call is not merely a call which He raised alone and unaided, in the face of the relentless and combined opposition. His call implies at once a warning and a promise—a warning that in it lies the sole means for the salvation of a greatly suffering world, a

2

401

promise that its realization is at hand.

“The unification of the whole of mankind is the hall-mark of the stage which human society is now approaching”4—an age of peace, the brotherhood of man, the Fatherhood of God.”

4Shoghi Effendi

PREJUDICE BY.A.J0HAN5$0N1

One of the greatest obstacles to be overcome by Bahá’í youth in the world today in order that God’s glorious kingdom may be established upon earth, is prejudice.

As Bahá’í youth we realize, or rather we try to visualize, the difficulties which will arise in the not so distant future when we will ourselves enter wholeheartedly into the task of cleaning up this chaos.

First we must define the true meaning of prejudice. Prejudice appears to me like a tight shackle which binds and darkens that part of the brain which has the power to reason and accept what is clear—what is truthful —and above all, to recognize what has been sent by God, through Bahá’u’lláh, the Manifestation for this day, for the rectification of the ills of the world.

Unfortunately for a long time now, the order of the day in all countries has been a fanatical adherence to patriotic thought and. practice. This must cease. Please God let this curse upon humanity be the first to be fought. How can we progress When we see not an inch further than the circle of friends in which we move from day to day.

Truly the abolishment of prejudice is to be the work of the Bahá’í youth, and we must begin with the education of the children, in the homes particularly, and in the schools. Why not teach them to pray for all the children

lBahá’í youth of the Australia and New Zealand Community.

in the world: black, brown, red, yellow and white, for God made them all as roses of one garden; they are all our brothers and sisters; therefore we should love them as such.

We must open our doors to all of God’s children, whether they be Negroes, Chinese or Indians. When spiritual enlightenment and universal education have been established, we will feel privileged to do so.

Much can be overcome in this respect by the adoption of a universal language which will enable us to converse with men and women in any part of the world. What a handicap it is to be unable to understand our fellow human beings!

Religious prejudice is another great difficulty which must be overcome. The time when we believed because our forefathers believed, has passed. Today there is no need for emotional stimulation through the medium of ancient religious customs, for we have the glorious words of the great Prophet for this day, Who has put within our reach a plan which is perfect—which supplies our every need. Bahá’u’lláh left ‘Abdu’l-Bahá, His son, to show us how to administer these teachings—how to live a life of loving sacrifice and devotion to God.

The feelings among the various sects today simply cannot continue. Why must the worship of God be the cause of so much prejudice and inharmony amongst men? Did Jesus, the Christ, or any of the other Prophets desire that

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1!

1.»! 459‘ @913:

I awhl w W

Bahá’í World Youth Day, Caringbah, N.S.W., Australia, February 2, 1949.

we cover the beauty of Their teachings, commandments and laws by clouds of superstition and vain imaginings? Certainly, They did not. Christ gave to the world His teachings and I feel sure that if He were on earth today He would be astounded to perceive the hundreds of inconsequent pathways which endeavor to lead to the beauty and truth of His teachings.

Young Bahá’ís should realize the importance of studying the teachings and administration of the Cause, for in a short time we must go forth and teach. Above all, let us follow the example of our beloved ‘Abdu’l-Bahá and His beau tiful early pioneers who have shown us by their example—by their lives of loving sacrifice to God. For it is by our lives and our examples that the difficulties that now seem like the highest peaks, will diminish to the smallest molehills.

Bahá’u’lláh says: “Oh ye people of the world! The virtue of this most great Manifestation is that we have effaced from the book whatever was the cause of differences, corruption and discord, and recorded therein that which leads to unity, harmony and concord. Joy unto those who act in accordance therewith.”

[Page 403]Bahá’í YOUTH ACTIVITIES

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403

T O K Y O R E P O R T BY ROBERT IMAGIRE

FEAST OF MIGHT . . What a thrill it was to meet Mr. and Mrs. Inouye who came to visit me at the Hotel. Mr. Inouye, who translated Bahá’u’lláh and the New Era into Japanese, left Hokkaido and notwithstanding his recent arrival in Tokyo, won the sympathy of Mrs. Urushi (founder of the Shinagawa Girls’ School, and president of the Women’s Society for Democracy and the “White Lily” society for the moral education and physical development of university students), and Mr. Horioka (a business man who is also director of these societies).

The Policy and Plans Section of the Allied Powers Headquarters states that a Department of the Army Civilians is legally not supposed to participate or affiliate with any Japanese religious group, although they may attend such meetings. However, with the Bahá’í method of no clergy, I’m not too restricted. The reason for the no evangelizing policy is that the Occupation Forces are trying to promote religious freedom, and if it or any of its representatives, whether officials or government employees, advocate a religion, they feel that it places that religion in the eyes of the Japanese as the preferred one. Missionaries are allowed here; however, there are certain requirements: the individual must have been established here before the war, the represented organization must have been recognized by the Japanese Government, and the individual must not be a burden to the J apanese. Such an individual is allowed to import one ton of food per year for personal consumption, and after a period of time is allowed to ask persons to assist in the work, but must have fluent use of the J apanese language and be self-supporting. (However, Christian churches and schools are being built right and left

and people are flowing in and becoming believers because they have lost all faith and are seeking.)

Agnes Alexander had left her Bahá’í library with Dr. Masujima before returning to the States. Mr. Inouye discovereu that the Doctor’s district was completely burned out except for his home! It was left standing there alone in the jungle of ruins, but the books could not be located. The other day Mr. Inouye finally found the_ books among which were about three hundred copies of Bahá’u’lláh and the New Era —Japanese copies!

Mr. Fujita is now in Yanali. He is well and extends Abhá greetings to all the friends. We have not met as yet.

FEAST 0F WILL . . There gathered at the present Tokyo Bahá’í Center, the Shinagawa Girls’ School, about sixteen persons: Christians, Buddhists, both men and women politicians, educators. and university students. Naoki Yoshino, a Manchurian Nisei, repatriated to Japan, is a student of Tokyo University of Commerce. He has been doing translating work. He gave a Bahá’í talk for an English oratorial contest sponsored by his school, interested several of his classmates, and plans to mimeograph a pamphlet to attract the J apanese mind.

FEAST OF KNOWLEDGE . . Mr. Torii, first believer of Japan, whose name means “The Gateway,” received ‘Abdu’l-Bahá’s first Tablet to J apan. He came all the way from Kyoto to visit us, though he is blind.

FEAST OF POWER . . Mr. Charles Bishop, along with clothing and food, sent a money order to supply refreshments for the Feast commemorating the Birth of Bahá’u’lláh. This caused the gathering of a handful of active Bahá’ís for a consultation meeting

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Choral group—Bahá’í Youth of J apan.

which resulted in the first Bahá’í Feast since the war. (The record of believers is lost, even their existence, as well as their addresses are unknown.) Present active members of Tokyo: Mr. and Mrs. Inouye, Mrs. Urushi, Mr. Horioka, Mr. Yoshi, Mr. Sugimoto, Mr. Matsuo . there are others. On December 13 we are to have a meeting for Declaration of Faith . . . membership will be determined more accurately then. WHAT A WONDERFUL FEAST IT WAS! They had not had any cake since the war and here was this eight layer cake beautifully decorated with roses and the inscription: “In commemoration of the Birth of Bahá’u’lláh”! And what a spiritual Feast it was, listening to the Words of Bahá’u’lláh expressed for the first time in Japanese. (Mr. Inouye had translated excerpts from the new Bahá’í books Which had arrived). A11 participated and read from either J apanese script on thin paper or English Braille. At the close of the meeting, tears of joy were shed. Discussion meetings were started to be held every first and third Saturday

. . . to read and study Bahá’u’lláh and the New Era. A wonderful discussion, created a new J apanese word meaning “Divine Manifestation”! What is religion, superstition, standard of truth; science and religion, relationship of Christianity, Buddhism and the Bahá’í Faith were discussed. Refreshments sent by Mrs. Mikuriya were served.

An investigation was made by the FBI of Japan of Mr. Inouye’s Bahá’í activities. They left very well impressed. Mr. Horioka was interrogated by the Shinagawa district police about the Faith. He, of course, gave them the Message . . . has also done so to a few foreign ministers, and members of UNESCO.

English classes sponsored by the Bahá’ís are held every Monday and Thursday evening at the Shinagawa Police Station. About twenty businessmen, workers, policemen, university students, and even a Japanese professor of English, attend. Though we meet in a tiny hall with bomb-shattered windows and humble furniture, it is very gratifying work. From time to

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Gathering of J apanese students in Tokyo, for discussion of the Bahá’í teachings, Robert Imagire, center.

time the Bahá’í teachings are mentioned, although we concentrate on teaching English.

Mr. Horioka and Mr. Ono, in connection with the “White Lily” society, have been housing university students so that they may be able to continue their education in crowded Tokyo. One of the boys, Shyozo Kadota, twentyone years old, student of law at Tokyo University (founded by Rockefeller, by the way), has been attending the classes. He submitted the following composition. Although the word order is odd, the thoughts are profound. This was written before he had studied the Faith.

“The things we have received as a reward of the defeat of the Pacific War were confusion of thoughts and fear of privation. A great part of the nation suffered. Many lost their homes, fortunes, and were perforced to forget forever their families. Therefore, the Japanese people reflect profoundly about the cause of such a tragic result. Being thus, what was the cause? It is

but the aggressive policy, that is, the imperialistic war. Now we‘ recognize deeply this fact and have sincerely decided to renounce the aggressive action forever, and desire to live as a peaceful nation.

“In order to build the new Japan, the important thing, I believe, is that we must become a more moral, educated and cultured nation. T0 attain this, the youth, above all, with intelligence, earnestness, and courage must work hard as the backbone of the state. I am also one of the youth who recognize this important responsibility. The thought that I cherish and is my conviction is that it is religion that is able to help the world out of the disgusting strife and warfare. When a man seeks only his selfish interest and does not consider others, there will assuredly result undesirable battle. We must, at first, drive away the selfishness from the mind and have generosity and forgiveness. The supreme God is not biased. His capacity includes all truths. It is a blunder to

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believe only in one’s own God, driving away the belief of another. Even though there are many different races and religions, the reality is that the whole of mankind is only one, and such a faith (conception) must consist of both metaphysical and physical elements. For example: even excellent scientific instruments (atomic bomb), if it is used as an aggressive power, it will be a terrible monster and be a destroyer of our happiness. However, on the contrary, if it is used as a manner to promote our civilization, it will surely become a beneficent goddesg who gives us great mercy. Now I wish to explore the principle of Bahá’í.

“How fortunate I am to have an expert teacher like you. Please teach me not only English but also Bahá’í.

“I wish to join you in your endeavor and serve your sacred task.”

SIDELIGHTS . . I visited my grandmother, who lives in Kagoshima, the southernmost city in Kyushyu, the southernmost island of main Japan. Thinking that there was only my grand mother, and a couple of aunts and uncles, I was astounded, though pleasantly, when I met thirty-five

uncles, aunts, cousins, and their children. Uncle Sameshima in the Village of Kago, former superintendent of public schools of Kagoshima, and his children, who followed in his footsteps as science, literature, sewing and art teachers, were particularly interested in the Faith. In fact when they read my letter saying how I had come to Japan for the Bahá’ís, they wondered, “Bahá’í, what is that?” and looked it up in the Japanese encyclopedia and

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were greatly impressed with the fundamental principles, and were thus full of questions when I arrived. As the thirty—five of us ate together under the same roof, and discussed the Faith, I was mentally figuring out how many Spiritual Assemblies could be formed with my own relatives alone! Many are not of age . . . at any rate if all goes well, we should have at least one Spiritual Assembly in Kago, where my paternal relatives live, and one in Kagoshima, where my maternal relatives live. With the family name of Imagire, which means “Now to supply, grant or deign the dawn,” I guess we should be the ones to grant the dawn of the New Day.

On the way back, I stopped to visit Mr. Torii at the Blind School where he teaches. He asked me to speak to a group of students. Since I cannot give an intelligent talk in good grammatical Japanese, I started by asking questions: “What do you think religion means?” The responses were: “The belief in that power beyond human power,” “religion is superstition,” “religion is unscientific,” “religion and science go hand in hand.” In Tokyo the statement was made that up to now the feeling was that religion contained no reason—must be accepted blindly—if religion had reason it was not religion, but science. Then I asked why they thought so. There was much discussion, then I gave the Bahá’í definition, Progressive Revelation, Science and Religion. Mr. Torii had a copy of The New Era in Braille, a print of ‘Abdu’l-Bahá’s letter, pictures of Miss Finch, Miss Alexander, Martha Root, Mr. and Mrs. Ober, and Michael Jamir.

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YOUTH WEEK AT THE LAURENTIAN

BAHA’I’

SCHOOL

BY NORMA SALA AND DAVID TATE

The first Bahá’í Youth Week to be held in Canada took place at the Laurentian Bahá’í Farm August 10 to 17, 1947. One study course of five periods was held in the mornings, followed by other activities, including farm work, swimming and horseback riding. Mrs. Emeric Sala gave the lessons and presided over our discussions.

Our first class was concerned with the subject, “This Earth One Country.” The scientific discoveries of the Bahá’í Era were cited and their globe-shrinking results were discussed. This nearness of the nations illustrated the need for closer harmony among mankind and its governments.

Lesson two, “The Oneness of Mankind and the Abolition of Race Prejudice,” was our next study. This is truly a noble ideal, but at first, the idea of its application was very perplexing, and is still a rather murky proposition to some of the non—Bahá’í youths. A11, however, were struck by the quotations: “Glory is not his who loves his country but glory is his who loves his kind.” “The lovers of mankind, these are the superior men of whatever nation, creed, or color they may be.”

On the third day we studied “The Oneness of Religion.” Looking back on that lesson it seemed that we had surmounted the barriers of religious differences and discovered the real oneness of religion. Oneness of the Prophets followed in due course. It was shown that Prophets differ in person and name but all have the same power to speak the Word of God.

By the end of the week we all felt we had gained much in knowledge. Mrs. Sala found that the youth, Bahá’í and nofi-Bahá’í alike, were open-mind ed and seemed ready for these ideas and all had gained much by it.

One of the most popular events was the daily swim in the Oureau River. As one approaches, the water is seen shimmering through the veil of pine needles. The trail meets the river at the falls and from this point you 'may see the water cascading downstream to a large lake surrounded by pine-clad hills.

Horseback riding was also very popular. The young people enjoyed the trails through the woods and over the hills. One ride we especially liked was to the hill-top clearing in the forest christened Shangri—La.

The boys helped Bill Suter with the hay, while the girls presumably helped beautify the property. We would hitch up the hay wagon and rumble into the fields. Until swim time we all pitched hay into the wagon and then returned to unload it in the barn.

The last night of the session was celebrated by a campfire picnic. At this last gathering a short council was held. We commenced by thanking all those Who had given so generously to make the session a success. We thanked Mrs. Attersol who did a splendid job of cooking for the sixteen persons in attendance.

We talked over the week’s progress and suggested improvements for the future. The most important suggestion was that in the future the youth would elect a council to administer their activities and duties. This council would be composed of senior and junior youth. The administration would then solicit adult counsel if this was necessary. This suggestion, if carried out, would create a closer harmony between youth

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and adult and would embody the idea of the Bahá’í Administration.

Many of the youth expressed the hope that they might meet during the winter at the farm to go skiing. They would like very much to invite non-Bahá’í friends.

In concluding, we should like to describe the spirit of that last gathering. Recalling that meeting and the session

5

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it seemed as if we had seen the dawn of a new ideal and the hope of a new way of life. This was not a sudden change. At first there was only a greyish flicker on the horizon which seemed to battle the preceding night. For a while there was no visible change, then at last dawn came. This dawn expressed itself in the golden-hued flames of the fire and its reflection was shown on the faces of the gathering.

THE QUEST FOR TRUTH BY GRAHAM PATRICK CONROY

When J esus was brought before Pontius Pilate, the Roman governor asked him, “Art thou a king then?” To this question came the famous reply: “To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of truth heareth my voice.” Pilate’s reply is even more famous —“What is truth?” This is our problem today even as it was Pilate’s problem then. The Greek hero, Ajax, in despair and humiliation implored, “Light, light, give me light if only to die in.” As rational and striving human beings we should be impelled onward towards the realm of truth.

As a first consideration it should be stated that truth is a value, as are good and beauty. Objects and situations in their brute existence are neither true nor false, but neutral until qualified by words. A table is not true as such. “True” and “false” are words used to designate whether descriptions which we have made of things with words, actually and adequately characterize the situations and objects being considered. To say of a wooden table, “This table is wood”, is to make a true statement since it adequately characterizes the existing state of affairs. “Wooden” and “table” are words which make up part of the general culture pattern in which we have grown up. Merely having words in our lan guage, however, does not mean we necessarily have actual objects behind them. We cannot define things into existence; they either are, or they are not. To say, “All mermaids have tails like fish,” certainly conveys meaning, but to think it characterizes an actual state of affairs is absurd, for, although we can picture a mermaid to ourselves, it could exist nowhere outside the imagination. To make statements about “square-circles” is not to speak falsely, but rather to speak without meaning, for such a logical impossibility cannot even be pictured in the imagination. Merely being able to talk easily with words does not mean that anything necessarily exists behind them. Is the case of God like that of a mermaid, or is God a form of a square-circie? And, further, have we any right to say that anything answering to what we commonly mean by God really exists, or have we only typed up a label to paste over an empty vacuum. If we should assume that the statement, “God exists”, is not true, Whither then?

The goal of a search for Truth should be the enabling of man to attain good and to know evil in its varied costumery. The search for Truth leads to a search for good, for an ethical system that is consonant with the higher forms of the value, Truth, which has to do not with whether a table is wood or not, but rather a system which has to

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do with the ultimate structure of the universe and of man’s obligation deduced therefrom. When this final “Truth,” truth with a capital “T” is ascertained, Goodness and Truth become as one. And they will not be alone, for they will be joined by the third member of the Great Trinity of Being, Beauty. Aspects of truth that seem ugly only seem so, for they threaten the vices and iniquities that are dearest to us, and work against many of our fondest inclinations stamped in us by our failing culture. When the highest ramparts of Truth have been scaled, the results will prove quite agreeable and tasteful to us.

“Beauty is (not only) truth, (and) truth beauty”, as Keats said, but the forms of Beauty found in art—in literature, in music, and in painting—serve as a bridge from our native inclinations to a love of Good and a yearning for Truth. Art does not always speak purely with the voice of reason, but may be looked upon as a manifestation of the pure driving spirit of life that flows through us, a force seeking out realities as if by intuition. Many basic truths have been brought out in literature, truths that have long lain in shadows hidden from those who generalize with only daily experience as a guide, and in music can be felt the titanic forces that play on man’s inner being. This kind of art is spontaneous, comes from the heart, and teaches the brotherhood of mankind. The potentiality of art is fully realized when it expresses the fundamental interest of whole man in relation to the whole world. If a belief in God brings beauty and goodness into the lives of men are we justified in saying that God exists and is the Ultimate Truth, or is it indeed any truth at all? If we can establish God as a reality and as the Ultimate Truth, however, we can deduce from this other truths and standards of value which will have the highest practical significance in the realm of human action. Words proceeding from God can then be naught but true, for naught can come from truth but truth.

Inasmuch as we are products of our own times and culture in addition to

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having an independent spirit, we are in the midst of the stream of life and ideas and cannot rise above life to observe all the twistings and turnings of the stream behind us. Therefore it is to our purpose to ask what truth has meant in history.

In taking a genetic view of truth, the realities of the seventeenth century will serve as an example. And what were these realities. Firstly, God actually exists. To question this was considered impertinence; it became a real query in the twentieth century. Secondly, the reality and validity of the Scriptures was upheld. Thirdly, heaven and hell were real places. The Ptolemaic system (which held the earth to be the center of the universe) was an enchanted glass but only in retrospect, for it was contained in the seventeenth century frame. However, there is an eterna1 message for man as man although the system should seem invalid as regards our present framework. People tend only to see the framework and neglect these basic ideas that flow undisturbed through the centuries, mirrored in various frameworks. The bases of old definitions are gone, but we still use the terms robbed of their qualitative content. God no longer has the same meaning he had, for in the twentieth century we deal only with tangible forms. Many men think that historically God may go the way of Zeus. It would seem that we have a case where the existence of God is falsity in our epoch and truth in another. But can God pass in and out of existence?

What we have is really an internal truth value, which should be more properly called validity than truth. A belief or judgment is valid if it adequately pictures the period frame. Definitions worked up within our boxedoff space—time framework are used as measuring sticks. Statements based on these definitions should be regarded as external validations, or truths with a small “t”. Internal validations deal with those statements that operate in a purely logical medium, having nothing to do with real existence. However, those ideas which remain unchanged from period to period should be properly referred to as the great

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Truths. Many ideas undergo an evo lution from the relatively naive view

of yesteryear to the sophisticated ex planations of today. Bahá’u’lláh says: “O people! Words are revealed according to capacity so that the babe of the world may enter into the Realm of Grandeur and be established in the Court of Unity.”

Truth is not merely relative from generation to generation or from century to century. It is in the periods of transition, periods between the death of an old established religion and the advent of a new revelation of God’s word that truth seems relative and in conflict with itself. This transition period is a space of time wherein religious sanctions have been displaced by purely socio—ethical standards. It has been the great religious systems of the world which have given the impetus and original direction to society. Some truths are relative then to each of these great systems and the cultures which they bore, whereas other correct beliefs have endured throughout.

The question might be asked as to whether truth is relative from people to people. In view of the language problem other cultures may not possess words which carry the same meanings as ours, because of a different direction in their social development. Beliefs that seem true to the Zulu will be false according to the mean standard of the time, for truth becomes relative only in its temporal aspect, not in its spatial relationships. The use of a universal language would give a common meaning to all descriptions of fact and would foster the brotherhood of man, the unity of peoples through the unity of truth. This unity cannot be established, however, without the abandonment of prejudice, so that the search for Truth be not veiled in dark motives. ‘Abdu’l-Bahá says:

“In order to find the truth we must give up our prejudices, our small trivial notions; an open receptive mind is essential. If our chalice is full of self, there is no room in it for the water of life. The fact that we imagine ourselves to be right and everybody else wrong is the greatest of all

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obstacles in the path toward unity, and unity is essential if we would reach Truth, for Truth is one.”

Much of the disapprobation concerning any idea of the real existence of God has come about through the growth of the natural sciences and the irrational phrasing of religious statements. Tertullian’s Credo quia absurdum can hardly be led to go against his reason in the present day. Negative theology is another stumbling block in the way of ultimate truth. Trying to prove the impossibility of non-existence of something is not an adequate method for attacking the problem. Rather we must proceed from the well-known to the relatively unknown in a positive manner. The first step of our inquiry must be an empirical one beginning with observable phenomena and undertaken in the light of our twentieth century sciences, which form part of our frame of reference. Our conception of religion must be in fundamental accord with the postulates of science. “ ‘Ali, the son-in-law of Muhammad, said: ‘That which is in conformity with science is also in conformity With religion’. Whatever the intelligence of man cannot understand, religion ought not to accept. Religion and science walk hand in hand, and any religion contrary to science is not truth." (‘Abdu’l-Bahá in Wisdom of ‘Abdu’l-Bahá.)

Far from being completely atheistic in its bent, modern science is realizing the irreductibility of life, of mind, and of spirit to purely chemical or physical concepts. God begins to lead a life in the realm of pure reason as well as in the sphere of practical reason through the researches of Jeans, Millikin, Eddington and Du N'duy. Here the gulf between reason and revelation, between truth and validity becomes less and less as the tides of the Known press further and further inward upon the shores of the Unknown.

Although the Ptolemaic system wherein the earth was regarded as the physical center of the universe has been rendered invalid in our present frame of reference, we have nevertheless psychologically placed ourselves

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Bahá’í Youth and friends at the First Youth Symposium, Sunday, February 27, 1949, Bern, Switzerland.

A youth meeting at the Hazirat’ul-Quds, Ṭihrán, 1946.

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Bahá’í Youth Symposium held at Cairo, Egypt, February 12, 1950.

as the center of an egocentric universe wherein man is made “the measure of all things”. If man is the center and primal point of being, there is no need for any set of standards except those of man and his society. From here it is but a chopped step to the materialistic fallacy.

As if the quest for truth were not complicated enough we are further faced by the problem of having several world views Which seem to have equal internal validity, for each conclusion can be unerringly derived from a previous statement and so on down to an initial axiom or postulate which has its life in observable phenomena. However, mere logical coherence is no test of truth, for the final conclusions of several systems may be opposed to one another as fire is to water, and yet the initial premises (or observations) on which they were founded can have been brought forth from experience. Witness the geometries of Euclid, Riemann, and Laboshevsky and the psychologies of Jung, Freud, and Adler.

At the turn of the century it was suggested that utility should be the true criterion in such matters. It was said

that the system closest to the people’s interest be chosen. But do the people at any given time know what their real universal interests are? It was also suggested that the beauty and simplicity of a system commend its acceptance. In these views it seems that Beauty and Good become conjoined with Truth and are the chief avenues to it, yet we are not justified in subscribing to these criteria. A description of Reality minus God, precisely and beautifully formulated, may be useful for a large group, and a similar description with God may satisfy others. Yet what is true, is there or is there not a God? It seems that we must look to some other method of verification. That verification is to be found not in the relative validations of an epoch but in the absolute verities that are extraspatial to the framework of a given civilization. Such is a part of the messages voiced by the Prophets of God, each in his own time. That such a common thread of judgments and pronouncements could be brought forth by men of different languages and cultures at widely separated spacetimes, being but little, if at all, versed in the theology of the others, would

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Bahá’í Young Women’s Group, Port Said, Egypt, 1947.

presuppose a common fountain-head of knowledge. And what single unitary source of such valuable and workable ethical standards could be in evidence throughout the span of several milleniums other than that primal generating force which we call God!

If we feel God established as the U1timate Truth, for we see that natural signs, the manifestations of His will and His logic in the universe through His Prophets, point to God just as the redness of an apple points to its ripeness, then the Prophet’s words will furnish the proper frames of reference for the coming epoch. These writings will give us the only certain truths that we can possess; all other validations will depend upon the way in Which by common agreement we use our language. No matter what we decide, however, the redness will still mean the apple is ripe, and God will continue to exist. Each set of religious principles that He has proclaimed through one of his human mouths is true. Each is to live and then pass on as a new frame is fitted into place by a new revelation. Thus we pass from nascent truth to

validity (conforming thinking to the new frame) and finally to non-validity as the frame is superseded by a new flood of nascent truth. Nevertheless, the old frame is often kept long after the new standards have been introduced, and what seems to be truth, is in truth, error. Each manifestation of God’s will is true and valid. Religious prophecy is all unity within truth. Christ is equal to Buddha is equal to Muhammad is equal to Bahá’u’lláh.

“No one truth can contradict another truth”, writes ‘Abdu’l-Bahá. “Light is good in whatsoever lamp it is burning! A rose is beautiful in whatsoever garden it may bloom! A star has the same radiance if it shines from the East or from the West! Be free from prejudice; so will you love the Sun of Truth from whatsoever point in the horizon it may arise. You will realize that the Divine Light of Truth shown in J esus Christ, is also shown in Moses and Buddha. This is what is meant by the search after truth.”

And he says further in the Star of the West: “It is not necessary to lower J esus to proclaim Bahafu’llah. We must

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welcome the truth of God wherever we behold it. The essence of the question is that all the great messengers came to raise the Divine Standard of Perfections. All of them shine as orbs in the same heaven of the Divine Will. All of them give light to the world."

The words of the Prophet, then, give us our most practical and compelling truths and are the authoritative source of valid actions. Our highest goal in the search for truth must be the recognition of the Prophet when He appears. This is more easily accomplished by universal education, which wipes away the prejudice veiling the highest Truths —the curtains of class and self—interest, racial differences, and the bonds of outworn customs and traditions.

“Each individual”, Bahá’u’lláh announced, “is following the faith of his ancestors who themselves are lost in the maze of tradition. Reality is steeped in dogmas and doctrines. If each investigate for himself, he Will find that Reality (God’s will) is one, does not admit of multiplicity; is not divisible. All will find the same foundation and all will be at peace.”

As a last consideration it should be pointed out that the three main philo50phic theories of truth bear on the matter — pragmatism, correspondence and coherence. Pragmatism functions not as a positive but as a negative measure of truth. A state of affairs not possessing workability is ruled false. Pragmatic testing is necessary but not alone sufficient for the establishment of truth.

The correspondence view is our starting point. Our ideas must correspond

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to the brute facts which exist. The method of this theory is empirical observation, or direct sense experience; yet this theory is narrow since it imposes tight limits upon our world. We arrive, then, at a point where observation carries us no further. We must get out and walk upon the land of pure reason, utilizing the coherence theory, whose method is rational and logical. Here it is that faith and reason must come together, here it is that emotion and thought must be in balance.

The realization of Truth, then, is to be found in the union of reason and experience and must display practical workability. If God’s existence is realized, Truth can be taken on authority whenever it springs from actual revelation. Truth is not to be gained through the satori of the Buddhist, the fusion of the Brahman’s atman with the primal soul energy, or in the ecstatic visions of the saints; rather, truth is a rational pursuit. When faith and freedom, and reason and revelation accord, the objective has been gained, and the vital Truths of life are in our grasp. By accepting the Words of Bahá’u’lláh, the distortions of the Mirror of Truth melt away, and true Reality again makes itself known in all its clarity as it did almost two-thousand years before in the day of the Nazarene. With nascent truth once again in our grasp, we can apply our new knowledge to heal the ailing body of society. God, the Greatest Truth, is the Source of Truth, the Arbiter of Good through His Words, and the DiSpenser of Beauty through the life of the spirit.

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Children’s school class at the Bahá’í Cultural Center run by the Bahá’ís of

Port-au-Prince, Haiti. Both children and adults who cannot afford regular

school, come here and in addition to education, receive free medical, dental, and legal services, as well as the Bahá’í teachings.

Children attending the daily Bahá’í class given by Sra. Natalia Chavez of Tegucigalpa, Honduras.

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BAHA’I CHILDREN’S SECTION

‘Abdu’l-Bahá said, “In childhood it is easy. Whatever a child learns during childhood, he will not forget. . A child is like a fresh branch. It is tender. In whatever way you wish you can train it. If you want to keep it straight it can be done. But when it grows up, if you want to straighten it out, it cannot be done except through fire.”

‘Abdu’l-Bahá advised starting a Children’s Hour wherever there were two or more children in a community. These study hours are as much a part of Bahá’í activities as are study groups and firesides for older youths and adults. In several places, and in different countries, these classes are conducted by older Bahá’í youth.

In Baghdad weekly classes for training children in Bahá’í teachings were started in 1947 by young men and young women.

A Junior Youth Group was started in Caringbah on International Bahá’í Youth Day, in 1947, under the guidance of the secretary of the Local Spiritual Assembly of Caringbah.

Children’s Hours have been successful in several places in the United States as shown by reports from Philadelphia; from Marysville, Michigan; from Berkeley and from Sacramento.

The class in Marysville was started at the request of the children of two Bahá’í families there. The Child Education Committee reported that the community in Marysville, Michigan is very enthusiastic about it’s Children’s Hour. The teacher of the class, Mrs. Oscar Ketels, wrote: “Our class started last summer (1945) when my child and the children of another Bahá’í in our community came running into the house saying ‘We want our own Sunday School.’ When our class started there were three children. It has grown to include eight and each child has asked to come. Two of the children come from non-Bahá’í homes.” As a result of only a few months’ work,

seven children, one not in attendance at Sunday School, attended the Junior Youth Session at Louhelen Bahá’í Summer School at Davison, Michigan.

In Berkeley, older children assist in planning the course of study and in teaching the younger children in a regular class. This group is interracial and so benefits from the contributions of various cultural heritages. Each year the children elect their own officers: chairman, secretary and treasurer. Each meeting consists of a threepart program devoted to studying Bahá’í teachings, to a consultation period in which the chairman gives the highlights of coming Bahá’í activities, feasts and special events in the Faith, and to a social period. The children make scrapbooks as one of their projects. They contribute generously to the Fund through the local treasurer. Three Bahá’í mothers take turns in having the classes meet in their homes.

Sacramento Bahá’ís have found their children’s class one way of interesting adults as well as children in the Faith. The Children’s Hour in Sacramento is held Saturday mornings. Three children from Bahá’í and twelve from non-Bahá’í homes attended the meetings in 1947. The non—Bahá’í parents heard of the Teachings from their children and through a demonstration class presented by the children as part of their activities.

Bahá’í summer schools are longawaited joyful occasions for the children who attend. Classes for younger children have become well-established parts of the program in many summer schools.

At Green Acre, classes for children three to fourteen were held from 9:30 a.m. until noon every day except Sunday in the 1947 session. The children had a short period of devotion each morning followed by a lesson on the Bahá’í teachings. This was followed by some handicrafts and recreation. Two programs were given bypthe children

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Junior Youth session at Louhelen Bahá’í School, Davison, Michigan, 1948.

at the Arts and Crafts Studio—one at the end of July and the other at the end of August. These consisted of a little play, recitations of prayers and some of the Hidden Words. The work children had done in modeling, woodwork and painting was exhibited as part of the program.

Louhelen Bahá’í School had a Junior Youth Session in 1947 attended by about twenty children representing white, negro and Indian races from Michigan, Illinois, Wisconsin, New York, Ohio and Tennessee as well as Canada. Courses included one on Bahá’í character, personality analyses taught by Mr. Harry Ford, and answers to questions about the Faith taught by Mrs. George True. Paul Pettit assisted the junior youth in preparing maps of the travels of the Bab, Bahá’u’lláh and ‘Abdu’l-Bahá as outlined in the Bahá’í writings. In the afternoon a council hour was held for forming committees for recreation, cleaning up the grounds, writing a letter to the Guardian and morning devotions.

Mrs. Eleanor Hutchins taught crafts such as the making of leather belts, woven cotton belts and lapel pins. One evening the junior youth invited children from the neighborhood of the school to a picnic, following which they described the activities of the school and played games. One of the older boys at the school had come from England. Learning of the shortages of food there, the children made up a box of food for him to send his family. The unity of the children was shown in this and in their contribution of some money toward the National Fund. The children voted to have the J unior Youth Session expanded to two weeks, if possible, next year, with the same courses and teachers.

In 1947, thirty-eight children attended Geyserville Bahá’í Summer School during the middle two weeks of the session. This was the first year in the history of Geyserville in Which attendance of children had been confined to one period. This allowed for development of a concentrated program for

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the children. Children Who attended the school ranged in age from nursery school to junior youth age. They were enrolled in five groups directed by Mrs. Helen Wilks and a staff of well-trained teachers. Subjects were “Building the New World Order,” for the junior youth group, “The Divine Messengers” for the eight-to ten-year group; “The Four Kingdoms of Creation” for the six-to eight—year group. The activities of the pre-school group included stories, songs, games, finger and easel painting and playing house.

Leonard Herbert developed a program for the children to present which included integrated music, art, dramatics, and Bahá’í educational activities. Subjects were chosen for dramatization by majority vote of the children and the details of the program were developed through consultation. These consultations included discussions of perspective, color balance, and the relationship of art to life. Even the making of masks, costumes and backdrops was done by committees under a student chairman.

Children in England too attended their Bahá’í summer school. There were stories on the history of religions and reading of simple prayers for the small children. Older children were taught the social principles of the oneness of religion and mankind. Recreation consisted of handicraft and games on the beach.

STUDY MATERIAL FOR CHILDREN’S CLASSES

A considerable amount of special teaching material has been developed by the Child Education Committee of the United States and Canada. Because of requests of parents for advice on presenting Bahá’í teachings to their children, the Child Education Committee in 1946 developed a Manual of Suggestions for Organizing a Bahá’í Children’s Hour. The material in this manual is divided into sections for children five through seven years, eight through eleven years, and twelve through fifteen years.

Brief descriptions and excerpts from various manuals are given below to show the type of material available for

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teaching different age groups and the manner of its presentation.

For the smallest children, the manual Creation contains pictures to color, each of which is used to illustrate a spiritual truth revealed by one of the Prophets. For example, 6. “God Gave Us the Trees”—with a picture of a tree —illustrates “Ye are the leaves of one tree” (Bahá’u’lláh), and 12. “God gave us our Homes,” consists of a picture of a house and below it the words “Thy heart is My home” (Bahá’u’lláh). Classes for these youngest children are opened and closed with a short prayer and have a brief period devoted to teaching character development in addition to coloring the pictures.

For younger children too there is a manual, To Live the Life, which contains temple-shaped lessons which the children may cut out and tie together With bright yarn or ribbon to form a booklet. The lessons are stories to i1lustrate some phase of character with questions to bring out the point.

The Junio'r’s Book of Religion by Marguerite True, for children of intermediate age, gives stories of the Prophets’ lives, a description of the world of tomorrow and questions and answers. Clearly and simply the various principles are described in words such as these on a “World Educational System” in the section “World of Tomorrow”:

“We have many false ideas about people in other countries, and they also have strange ideas about us. Some people, for instance, still think that this country is full of wild Indians who will shoot at them with bows and arrows. We may think this foolish, but we should not laugh because we have ideas about other people that seem just as foolish to them. Besides, each country likes to feel that it is just a little better than another and when history books are written, each country likes to write a bigger and better story about itself. But the day is not far off when we will have one educational system and if a person should move from America to India or China, he will find the same lessons taught in one country as another.”

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Bahá’í Principles was published in 1946 and is an outline of suggestions for teaching the Principles to children of intermediate age. Each suggested lesson comprises a prayer, suggestions for discussion of the specific principle, stories of a paragraph or two in length and a sentence from the writings to be memorized. For Universal Education the suggested memory passage is “The Great Being saith: Regard men as a mine rich in gems of inestimable value. Education can alone cause it to reveal its treasures, and enable mankind to benefit therefrom.” (Bahá’u’lláh).

In addition to these, there are two other general study outlines. The Comprehensive Study Outline for Children published in 1940 is primarily for older children though it may be adapted to varying ages. This outline is divided into three parts: “The Creation,” “Pro ’

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1,;

gressive Revelation,” and the “Baha 1 World.” A valuable feature of this outline is the bibliography with starred references for adult use which ends each lesson. Lessons have a prayer, a statement of the subject of the lesson, a reading from a non-Bahá’í source, and lesson readings most of which are from Bahá’í writings, a story, questions for discussion and suggestions for projects.

The Study Course for Bahá’u’lláh and the New Era, printed in 1943, is a flexible course for twelve-to fifteen-yearold children. The outline is for Esselmont’s book exclusive of the chapters on the lives of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá, and consists mainly of questions on Bahá’í teachings with page references to the answers in Esselmont.

CHILDREN AND THE PEACE

BY AMY BRADY DWELLY

Little children live in the “Here and Now.” They have forgotten yesterday. Tomorrow, they cannot vision. Only today is real. Only today is alive. So today, we must teach those blessed principles that Bahá’u’lláh desires the children to be taught. Living the life, is by far the most important way to teach children spiritual truths. They may not be able to name such attributes as loyalty, kindness, truth, justice, love but they sense them and know when they are absent. Each day becomes a new day with the setting of the sun, according to the Bahá’í calendar. Each fresh day renews the challenge to again live the Bahá’í life in the presence of the children. What a challenge it is! To live the life for one’s own spiritual progress is a glorious thing but those associated with children have the additional blessing of knowing that such a life will influence the developing child, spiritually.

But what of peace? What special attributes must we attempt to develop in children to insure the peace of the world? What must our children know to live in a world destined for peace? What our children need to learn, we, too, must learn. The foundations for peace must first be established in our relationships with members of our families and our own neighbors, within our schools and among the peoples of our own country. Also we must recognize the fact that without the twin pillars of justice and love raised throughout the world there can never be a lasting peace, no matter how brilliant, how logical, how powerful world statesmen may be. “The elect of humanity are those who live together in love and unity. They are preferable before God because the Divine Attributes are already manifest in them.”

Bahá’u’lláh says, “If thou regardest justice choose thou for others that

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which thou choosest for thyself.” How can we teach justice? Children are endowed with a sense of justice. We need only to develop and encourage this natural desire. Also we must be certain that children are receiving fair treatment from both the adults and other children in their environment. This then is the pattern; that all shall receive their fair share of affection, of material possessions, of discipline when necessary and of kindness. Under such treatment quarreling among children is cut to the minimum. No Bahá’í parent will ever take unfair advantage of a child because, as three-year-old Tania put it, “I am so little and you are so big.”

There are other factors that enter into the pattern for peace. One is a sense of responsibility for those weaker than oneself. Here again child nature is with us. We need only to recognize and delight in the child’s spontaneous acts of kindness to those younger than himself and to animals. Our responsibility is to guide, direct and encourage this natural impulse. Oh yes, he may pull the kitten’s tail, not because of any unkind impulse. He is living in a wonderful world in which he is experimenting with both live and inanimate objects. He needs to be taught, but not to be accused of cruelty. So often such acts are punished while acts of altruism are passed over unnoticed. Bahá’í parents will not ignore these little budding bits of kindness that spring from the garden of the child’s heart.

If we are to have peace there must be no fear. Fear of the unknown is common among children. Therefore they must be made acquainted with habits, customs and appearances of a great variety of persons. They must be shown the beauty in diversity. Similarities and differences should both be noted and pointed out as desirable. Children delight in the thought of themselves as flowers in a garden. If they can see gardens with great varieties of flowers, woods filled with birds of many kinds, streams where fishes of various sizes and colors glide by, they will thrill to the profusion of nature with her infinite species and varieties. They will accept

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diversity and differences as the pattern for the beautiful world of nature and will find no difficulty in accepting variety among the races of the human family. Prejudice is such a foolish cruel thing to plant in the heart of a child. From The Wisdom of ‘Abdu’l-Bahá we read “Concerning the prejudice of race: it is an illusion, a superstition pure and simple, for God created us all of one race. . . . In the beginning also there were no limits and boundaries between the different lands: no part of the earth belonged more to one people than to another. In the sight of God there is no difference between the various races. Why should man invent such prejudice? How can we uphold war caused by such an illusion? God has not created men that they should destroy one another. All races, tribes, sects and classes share equally in the bounty of their Heavenly Father.

“The only real difference lies in the degree of faithfulness, of obedience to the laws of God. There are some who are as lighted torches; there are others who shine as stars in the sky of humanity.”

It is so easy to teach young children that all are leaves of one tree, waves of one ocean. In this thought children will find great security and hence less fear of the unknown. Oneness gives a feeling of unity and closeness. Diversity and differences give color and beauty. Both thoughts are compatible to children.

Children can soon learn that to serve Bahá’u’lláh is to serve others. Bahá’u’lláh says, “0 son of man! If thou regardest mercy, look not to that which benefits thyself; but hold to that which will benefit thy fellow-men.” One soon loves the one he serves; and the world of peace will need the services of spiritual men and women if the peace is to continue.

Certainly in the world of the future a common language must be taught. Thus many misunderstandings can be settled. Young children frequently get into difficulties because their own language is inaccurate and undeveloped. Adults make allowances and try to understand what the child is saying. Children do not make such allowances for each

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other. Misunderstandings may easily arise and lead to quarreling. The same may be true even of nations at present. Children learn languages easily When they are young, so that it will not be difficult for them to learn a universal language as well as their mother tongue.

Appreciation of one another is a quality we must instill in our children. Mankind must learn to appreciate the music, the art, and literature and indeed the civilizations of all the peoples of the world as it grows smaller day by day. Appreciation delights the soul of all and spurs it on to greater creative activity. Those youngsters who are taught to appreciate the efforts of others without envy or smallness of spirit will develop habits of right thinking and of reacting which will be of immense help to them in their relationships with the entire human family. This too will help to consummate the peace.

Now we come to distinction! For several years little children in fantasy have been playing war games. Behind rose bushes, I have seen them hide, making their realistic little noises of ack—ack and pretending with long sticks, sometimes branches with the leaves still green upon them, to shoot down their enemies. I have seen thm pretending that brightly colored kindergarten beads were bullets with which to shoot and always “kill” some unfortunate child slated to play the part of the foe, and woe upon the “dead” child if he wearied of his part and arose to be a little boy again. Children reflect in their games the emotions and activities which surround them. Psychologists have thought it wise to let them release pent up emotions in this way.

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Be this as it may, the killing in the adult world is over and so the children too of their own accord will cease this game and find another. But in some form or other there will be the game in Which some children will play the major role while others will follow. Is it not possible that we might instill in our children the meaning of true distinction as ‘Abdu’l-Bahá has taught us? He says, “The lovers of mankind, these are the superior men, of whatever nation, creed or color they may be.” This thought is too big for a small child to grasp but just as a prism separates white light into the rainbow colors so a truly Bahá’í parent can and will give this spiritual truth to his child in a way that he can understand it. Such a parent will see in his simple childish actions the beginnings of upward trends toward love of mankind or downward steps toward selfishness and greed. The former traits in the child, parents will help to strengthen; the latter, they will discourage and eradicate.

If we are to preserve the peace won at so costly a price and are to hasten the coming of the Glorious Day of God, we must develop little children to carry this responsibility in the years ahead. It will be the major role that our Bahá’í children will have to carry and so upon us is placed the tremendous but joyous undertaking in preparing them for this truly spiritual assignment.

“O friends! Consort with all the people of the world with love and fragrance. Fellowship is the cause of unity, and unity is the source of order in the world. Blessed are they who are kind and serve With love.”