Bahá’í World/Volume 17/International survey of current Bahá’í activities 1976-1979

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[Page 141]

IV

INTERNATIONAL SURVEY OF CURRENT Bahá’í ACTIVITIES

1976 1979

I. SURVEY BY CONTINENTS

BASED ON REPORTS OF THE CONTINENTAL BOARDS OF COUNSELLORS

A. AFRICA

A TOTAL of eight new National Spiritual Assemblies were to be formed in Africa during the Five Year Plan. Niger, Sierra Leone, Togo and Upper West Africa were formed at Riḍván 1975. At Riḍván 1977 Upper Volta was formed with its seat in Ouagadougou, and at Riḍván 1978 Mauritania was formed with its seat in Nouakchott. The National Spiritual Assembly of Burundi, first established in 1969, was dissolved in 1972 and re-established in 1978.

For the purposes of the work of the Continental Boards of Counsellors the continent of Africa is divided into four zones:

Central and East Africa

Northern Africa

Southern Africa

Western Africa

Central and East A frica

The National Bahá’í communities of Central and East Africa can be divided into three general categories: (1) Those where the peoples were spiritually very receptive, where mass teaching began in the village areas some twenty-five years ago, and where such teaching has been sustained to a greater or lesser extent ever since; i.e., Uganda, Zai’re, Kenya and Tanzania. (2) Those countries where mass teaching began in later years and has so far developed to a relatively lesser extent: Ethiopia, Rwanda, Central African Republic and Congo. (3) Those places where circumstances within the country have for some years not permitted the necessary freedom for mass teaching: Burundi, Djibouti, Gabon, Somalia and Sudan.

During the period 1976 to 1979, which witnessed the closing phase of the global Five Year Plan significant changes took place in Central and East Africa, both within the Faith and in the life of the component nations, which deeply affected the Faith. Many of the countries of Africa have been passing through a period of intense social, political, and economic change with consequent transitions, upheavals and repercussions.

In Uganda, in October 1977, the Amin regime finally banned the activities of the Faith, causing the dissolution of the National Spiritual Assembly and its 1,550 Local Spiritual Assemblies. After almost exactly nineteen months, the ban was lifted in April, 1979. The community has now begun the slow process of emergence, in circumstances still considerably adverse.

In Congo, also, the Faith has been banned since February 1978 by the authority in power, the Assemblies dissolved and the properties confiscated. In both Uganda and Congo these actions against the Faith were part of sweeping moves against all religious communities except a tiny handful of the older, long-established Faiths.

The larger Bahá’í communities, some of which had earlier suffered heavy loss of Local Spiritual Assemblies through their inability to consolidate the victories of the Nine Year Plan rapidly enough, pulled themselves together towards the close of the Five Year Plan and surged forward again, so that at the end of the Plan the teaching and property goals for the zone had been substantially exceeded and literature and other numerical goals achieved.

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[Page 142]142

However, the strains and problems which consolidation imposes on large and rapidly growing Bahá’í communities in developing countries prevented these communities from fully achieving their vital consolidation goals. At the time this report is being written the national communities are facing the considerable challenge of rescuing their lost Assemblies.

There are certain very positive signs of the over—all advance of the Bahá’í community in Central and East Africa. Probably the most significant of these has been the expansion and consolidation of the institution of the Auxiliary Board and the development by the Board members of their use of assistants. This has resulted in a fairly large number of believers working with concern, knowledge and growing experience at the ‘grass roots’ level of the Cause. A parallel growth in strength has occurred in the Regional Teaching Committees with whom the Board members are in close collaboration. Although the continuing problem of lapsed Assemblies indicates that there is still much to be done to assist the local communities, it is clear that a definite start has been made in the right direction.

Two other aspects of Bahá’í’ activity showed strong development during this three—year period. The first is the translation, publication and dissemination of much more literature in the major vernacular languages of each country by the increasingly strong and able National Literature Committees. This became an espe

Conference 0 f Counsellors and Auxiliary Board membes for Catral and EastAfrica; 1 9—24

THE Bahá’í WORLD

cially important matter when the Bahá’í Publishing Trust of Uganda was forced to cease operations. Likewise the acquisition and erection, in those countries where freedom existed, of numerous local Ḥaẓíratu’l-Quds and endowments, has paved the way for improving the life and activities of the local communities. It will perhaps be useful here to pinpoint individually the more outstanding achievements of some of the national communities.

The Burundi Community, despite two periods in recent years when official recognition of the Faith was temporarily withdrawn and the exodus from the country of over 90 per cent of the believers (Zaireois refugee Bahá’í’s returning to their homes), has managed to retain its recognition and to begin now the real process of bringing the Burundian people to the Faith. The new National Spiritual Assembly was elected in 1978. Although little progress could be made in fulfilling the property goals of the Five Year Plan, the translation and publication of literature in the Kirundi language has been a noteworthy accomplishment.

In Central African Republic the Faith has continued to make very steady progress. A11 goals of the Five Year Plan were accomplished. As in so many countries of this zone transportation to and communication with the communities in the interior are difficult and slow, and this has had a quite detrimental effect on the consolidation and follow—up process. Although mass teaching is potentially quite

October 1976. Front row, left to right: Anselme Nkouka, Selemani bin Kimbulu, Paul

Hanbury, Ola Pawlowska, Javon Gutosi. Back Row, lefi to right: Counsellor Hdflang

Ahdieh, Counsellor Oloro Epyeru, Festus Shayo, E. Fananapazir, Festus Sunguti, Sadegh

Eghtessadi, Louis Kalombo, H. Khodadad, Counsellor Kolonario Oule, Chowghi Rouhani, Counsellor Isobel Sabri.

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possible, actual progress is relatively less in relation to other countries. However, the believers are growing in maturity and experience.

The Ethiopian Bahá’í community has long been a shining light in this zone. For some time now there have been no pioneers whatever in the country. The Ethiopian believers themselves are deep in knowledge and faith, devoted and sincere in service, mature and capable in experience. They shoulder with exemplary zeal and results the entire affairs of their community, including all of the financial requirements. Mass teaching areas have been opened in several parts of the country and are being developed with characteristic wisdom, consistency and practical common sense. Despite the recent severe political upheavals across the land, the community pursued the Five Year Plan goals to success.

In Kenya there has been very reasonable progress in some aspects of the Plan: the teaching goals; acquisition of properties; publication of vernacular literature; the deepening of individual believers. This is a very large community, however, where there is a perennial problem of lapsing Assemblies and where there is critical need of strengthening at the grass roots. Opportunities exist for extensive public relations activities both with the government and with the various United Nations Agencies represented there. During the International Teaching Conference held in Nairobi in 1976 there was good use made of the press, radio and television, as well as extensive contact with responsible individuals in this and other fields of public life.

Rwanda is a country whose people have responded very well to the message of Bahá’u’lláh. The teaching work has been quite successful and has resulted in entry to the Faith by many family groups; so much so that the child and youth population of the Faith exceeds that of the adults. The National Spiritual Assembly and the pioneers have been exemplary in their efforts for the translation and publication of Bahá’í literature in the Kinyarwanda language. Deepening and consolidation is also being accomplished through the active services of the Auxiliary Board members and their assistants. The property goals of the Five Year Plan were accomplished and the numerous Bahá’í Centres are being of considerable value to the

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local communities.

Tanzania is a land rich in spiritual potential. During the closing years of the Five Year Plan it became clear that the teaching work could flourish and the community grow in size and strength. There had long been a problem created by the fact that few pioneers were settled in the interior of the country, but in the past few years this pattern has been altered and there are now very helpful nuclei of pioneers living in some of the provincial capitals. Through their help and that of the Regional Teaching Committees, Auxiliary Board members and assistants, the grass roots of the community are coming to life. The community achieved all ofits teaching, property and literature goals. A helpful contribution to this accomplishment was made by the numerous Zai'reois refugee Bahá’ís living along the shores of Lake Tanganyika, also by the believers on the islands of Lake Victoria.

In Zai're the Faith continues to grow and develop with remarkable speed and ease. The believers of the Zaire Community have long shown themselves to be self—reliant, independent and capable. Their local community life is well developed, with men, women, youth and children all taking a very active part. Many Local Spiritual Assemblies have erected their own local Ḥaẓíratu’l-Quds and there are now, in Kivu Province, sixty Bahá’í schools, including many primary and some secondary. All numerical goals of the Five Year Plan were well accomplished and in some cases surpassed. The acute transportation and communication problems in Zai're make it essential that the Regional Teaching Committees and the Auxiliary Board members in every province be in very close: and effective collaboration, which they are. Zai're is a vast country where opportunities for the growth of the Faith at this period are almost limitless.

The crises that have deeply afflicted the Bahá’í community in some countries of the zone have served well to stimulate the believers in other places to greater efforts, deeper devotion and more effective service. Though the inevitable opposition is steadily mounting and the problems impeding activity increasing, as living conditions spiral down and inflation accelerates, the steadfastness of the sincere believers is daily being tested and abundantly demonstrated.

[Page 144]144 Northern A frica

The Bahá’í communities of the countries bordering the southern shores of the Mediterranean Sea comprise the zone of the Continental Board of Counsellors in Northern Africa. The circumstances obtaining in some of these territories is described under ‘Constant Efforts to Protect the Faith from Persecution and to Free it from the Restraints Imposed by Religious Orthodoxy’ in the section relating to World Centre goals on pp. 78—81.

S authern A frica

Although day by day, in the period under review, new obstacles seemed to present themselves until the point was reached, midway through the Five Year Plan, when it seemed impossible in the two and-a-half years remaining before its expiry to accomplish the remaining two-thirds of the goals assigned to the believers in Southern Africa, the tide was yet turned, and the Bahá’ís with greater force than ever placed their reliance in the power of Bahá’u’lláh and the infallible guidance of the Universal House of Justice. The doors of guidance and confirmation began to open one after another and restored hope, light, and promise of success to all who were labouring in service to the Faith. Thereafter new victories were witnessed almost every day, causing the believers to rejoice and redouble their efforts until the goals were won. Invigorated by the encouragement they received from the World Centre of their Faith and the guidance of their National Spiritual Assemblies, and aided by the splendid efforts of the Auxiliary Board members and their assistants, the friends performed such outstanding services toward the accomplishment of the goals that a renewed spirit appeared in the body of the believers in a greater measure than was ever seen before. This spirit manifested itself in countless different forms to further the Cause of God.

In some localities intensive teaching campaigns were organized during which Bahá’í youth and others would remain in an area for a week or two. This method was used with particular success in Reunion. Its use always resulted in greater participation by local Bahá’í’s in teaching and giving talks at meeting and conferences. Some regions set short-term goals

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of three to nine months and encouraged the believers to accomplish them. Another tried to encourage universal participation and instil fresh spirit into the body of the believers by organizing Love-and—Fellowship Picnics where the Bahá’ís and their friends gathered together and enjoyed a day of social fellowship and prayers. Teaching teams were sent out weekends, public holidays and some evenings in many parts of Southern Africa. The idea of teaching in groups was favoured by a few regions and this resulted in outstanding success for those who used the method. It not only increased the number of believers and Local Assemblies but provided vital opportunities for local believers to participate in the actual teaching.

Various National Spiritual Assemblies held unity feasts on a regional basis to encourage community development and to increase teaching activities. ‘Each one teach one’ was emphasized in one national community, resulting in an increase in the number of believers and Local Assemblies. As an aid to developing Local Assemblies, visits of deepened believers were arranged. These visiting teachers, called ‘walkers’, greatly aided the progress of the Cause in their assigned areas.

There was a significant circulation of both international and national travelling teachers during the period, crowned by the bounty of the visits of three Hands of the Cause of God, Dr. Rahmatu’lláh Muhájir, Mr. John Robarts and Mr. Collis Featherstone whose presence lent impetus to the work of the Faith and lifted the morale of the believers. Programmes of one kind and another were arranged for each travelling teacher whose visits to the friends, especially in the rural areas, warmed the hearts of the friends and helped advance the work. Southern Africa was blessed not only with receiving an abundant number of travelling teachers from Europe, America and Asia but produced its own travelling teachers as well‘ Malawi, Swaziland, Rhodesia and South Africa sent teachers to their neighbouring sister communities. The efforts of the teachers of African descent were especially successful.

The Southern African zone has made considerable progress in consolidation of its communities, the deepening of individual believers and in fostering active participation in administrative activities. The deepening of believers is

[Page 145]INTERNATIONAL SURVEY OF CURRENT BAHA’l ACTIVITIES

a result of many wonderful and persistent efforts made in consolidation programmes by the various national communities. This has been achieved through the holding of national, regional, and local conferences; study classes, and institutes; correspondence courses (which have been a going thing for some time); use of Bahá’í cassettes; the showing of Bahá’í films; regular visits of National Assembly members and Auxiliary Board members to the communities and friends; an increase in translation and the production of Bahá’í literature; youth, women and children’s conferences; and the holding of winter and summer schools. Indeed the holding of these schools has gradually caught on and contributes much toward heartening the believers not only through the knowledge gained but through the provision of fellowship in a Bahá’í atmosphere.

It is difficult to measure the quality of deepening that has occurred to a lesser or greater degree in various parts of the zone but perhaps the following two quotations from reports of Assembly secretaries will illustrate the progress that has been made. In a report from the Local Spiritual Assembly of Chitengu we find:

‘We are thinking to build our own Centre. We have already collected stones, we have already made bricks for the walls, we have already cut down trees for the roof, we have already bought frames for the doors, we have already bought nails for the roof, we have already

,. A », v . 4.: '° WM . ' ~ -, w Friends attending the first Bahti’l’ Summer School othodesia; 28 August—] September I 977.

BUILT it! But we have no grass for the roof. . . we need help . . . '

And again, the chairman of a Local Assembly in Lesotho, writing to his National Spiritual Assembly, states:

‘We are happy to find this opportunity of writing this letter to you to inform you about things taking place in our village. It is with deepest sorrow that we Bahá’ís of Liphaleng have to tell you about the death of one member of ours who died on the 30th December, 1977 and was buried on the 31$t.

‘The deceased was a true Bahá’í member because even during his last days of illness although he was questioned a lot about this Faith and was advised to agree to be baptized . . . he refused, pledging his support to the Bahá’í Faith until the last day.

‘Thus we also inform you that he was buried by the Bahá’í members and only Bahá’í prayers were said . . . He was the first man here to be buried the Bahá’í way. His name was Mokete Morai.’

Other activities which took place during this period and which met with some measure of success were in the fields of proclamation and publicity: interviews on the radio and in television; radio programs, especially in Seychelles; newspaper articles and advertisements; the holding of United Nations Day programmes in Mauritius, Swaziland, Seychelles and Zambia; and exhibitions of Bahá’í books, posters and

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materials at various trade and agricultural fairs in Seychelles, Botswana, Zambia and Swaziland. In April 1979 during the Easter period the Faith was proclaimed to over 10,000 people at the dedication of the Interdenominational Church in Swaziland. The King, government officials and many diplomats were also in attendance and heard the message of Bahá’u’lláh.

This record would be incomplete without the mention of prayers that have been said throughout the zone for the success of the goals. Almost every national community arranged several days when believers especially united in prayer and meditation. Also, many communities in each region began to gather at least one early morning a week for prayers. In addition, the Continental Board of Counsellors, toward the latter part of the Five Year Plan, requested through the National Assemblies that all believers in their zone recite the Tablet of Ahmad on Mondays.

The Bahá’í Faith in Southern Africa during the past three years has made tremendous progress.Notonlyaretherethousandsof Bahá’ís everywhere throughout the zone but there are many silent teachers in the form of local and national Hazfratu’l-Quds which stand as a living proof of the solidarity and strength of the Faith and, indeed, are known as symbols of unity all over the regions. Although we have not achieved the strength toward which we strive, a very humble beginning has been made

THE Bahá’í WORLD

and a foundation is laid upon which, through the infallible guidance of the Universal House of Justice and the love and sacrifices of the present believers, the Faith of Bahá’u’lláh will be firmly established and will surely go from strength to strength.

Western A frica

The continental zone of West Africa is comprised of twenty-two countries, islands and territories: Mauritania, Sénégal, the Gambia, Guinea-Bissau, the Cape Verde Islands, Guinea, Mali, Sierra Leone, Liberia, Ivory Coast, Upper Volta, Niger, Ghana, Togo, Benin, Nigeria, Chad, Cameroon, Equatorial Guinea, Gabon, 550 Tomé and Principe. When this zone was first created in 1975, the Universal House of Justice spoke of ‘the mighty potentialities for growth and expansion in the western regions of Africa.’ Progress during these three years clearly indicated the vast possibilities of the region and the receptivity and spirituality of its peoples.

Formation of New National Assemblies During this period, two new National Spiritual Assemblies joined the twelve existing National Assemblies: the National Spiritual Assembly of the Bahá’ís of Upper Volta with its seat in Ouagadougou in 1977 and the National Spiritual Assembly of the Bahá’ís of Mauritania with its seat in Nouakchott in 1978.

BAIHO l

¥ ‘5?! ?nm‘riul m the ltgin ‘ cl may «I can vllummt Ill: wlwlc earth 9

Bail“ U "Gil

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Bahá’í Booth, Trade Fair, Gaborone, Botswana; July 1976. Mrs. Cynthia Komanyane,

Auxiliary Board assistant, served as one 0 f the hostesses for visitors to the booth.

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Both national conventions were blessed by the presence of Hands of the Cause of God, sent as special representatives of the Universal House of Justice: Mr. Enoch Olinga to Upper Volta and Dr. ‘Ali—Muhammad Varqé to Mauritania.

Unfortunately, the National Spiritual Assembly of the Bahá’ís of Niger was lost during this same period, when in 1978 all administrative activities ceased through circumstances beyond our control.

Recognition Ofthe Faith in Gabon

Through the untiring efforts of Dr. ‘Aziz Navidi’ working under the guidance of the Universal House of Justice, the Faith was officially recognized by the government of Gabon in April 1978.

Visits ofHands Ofthe Cause of God

In addition to the presence of Mr. Olinga and Dr. Varqé at the inaugural conventions of Upper Volta and Mauritania, Mr. Olinga travelled briefly in Sénégal and Mauritania before attending the International Youth Conference in Abidjan in July 1976; and Dr. Muhájir in 1976 and 1978, and Mr. Featherstone in 1979, travelled extensively in the zone. As always, these visits by the Hands of the Cause ‘diffused the divine fragrances’ and were a source of great joy and inspiration to the friends.

Prior to the Nairobi International Teaching Conference, the Hand of the Cause Rahmatu’lláh Muhájir Visited, in August and September 1976, Sénégal, the Gambia, Sierra Leone, Liberia, Ivory Coast, Ghana, Benin, Togo, Nigeria and Cameroon. During the course of his visit, he encouraged National Assemblies to collaborate on border teaching projects and to strive for entry by troops. In addition to consulting with the institutions of the Faith and the friends, Dr. Muhájir travelled in each of these countries, visiting villages and demonstrating how to teach. In January 1978 Dr. Muhájir was again able to visit Cameroon where be consulted with the institutions of the Faith and assisted in teaching, deepening and proclamation activities in several localities.

The Hand of the Cause Collis Featherstone accompanied by his wife travelled in West Africa for the first time in January and February of 1979. Mr. Featherstone visited many localities in Ghana, the Ivory Coast, Nigeria

147

and Cameroon, counselled National Assemblies, addressed gatherings of the friends, dedicated local centres, spoke at public meetings and met with Auxiliary Board members and their assistants. He particularly stressed the importance of contacting authorities and people of influence in each country.

The visits of each of these Hands of the Cause furthered the proclamation of the Faith, since radio interviews were often secured for them and a number of courtesy visits made to officials.

Teaching

Already by Riḍván 1976 a marvellous momentum toward achieving the teaching goals had been generated. Inspired by a suggestion from Dr. Muhájir on an earlier visit, many of the National Assemblies in the zone had committed themselves to win their teaching goals by the Nairobi Conference in October 1976. Though only the Ivory Coast was able to achieve its teaching goals by that date, Riḍván 1977 saw six more countries, Benin, Chad, the Gambia, Sierra Leone, Togo and Upper Volta not only achieve their teaching goals but adopt supplementary goals. By the end of the Plan almost all of these same countries had nearly doubled the assigned goals and in the case of Chad, more than doubled.

Not every country found such quick and easy success. Cameroon, Ghana, and Nigeria had all lost large numbers of Assemblies in the early years of the Plan and they struggled to regain their original positions before advancing to win the assigned goals. In a number of countries, wisdom necessitated that the teaching work should proceed at a slower pace, and in still others, circumstances prevented achievement of the assigned goals.

Throughout these years intensive teaching projects were organized, generally during the long vacation periods and often utilizing youth. One such project in Togo resulted in the formation of eight new Assemblies and the opening of thirty-three new localities in a six-week period.

Highly receptive areas were found in almost every country of the zone, and in Cameroon, Chad, Ghana, the Gambia, Ivory Coast, Nigeria, Togo and Upper Volta, the communities moved closer to the stage of entry by troops. This was most evident when in a given

[Page 148]THE BAHA’l WORLD

3.

Con ferenc 0 f Chunellors for Western A frica, members 0 f the National Spiritual Assemblyof

the Cameroon Republic, members of the Auxiliary Board and assistants; Buea, Cameroon; 9

May 1976. Standing on the extreme lefi‘ is Counsellor H. Ardekdnf; fourth from the lefi, back

row, Counsellor Z. Kazemi. Seated 0n the extreme left is Counsellor Mihdl’Samandarz’; third from right, Counsellor Thelma Kelghati; 0n the exteme right, Counsellor Friday Ekpe.

area, new believers arose to carry the Faith to nearby Villages, and the process again repeated itself. For example, in the Ife and Port Harcourt areas in Nigeria the Faith spread rapidly by this method in a relatively short period of time. In Chad at one point, the growth was so rapid that from month to month ten new Assemblies would be formed.

During this period the Bahá’í community became more diversified through the entry of new tribal groups and was spread more widely throughout each country. In Nigeria, at least one Local Assembly was formed in each State.

During the last year of the Plan in a number of countries, full-time teachers, Auxiliary Board members and assistants were used to insure fulfilment of all the goals.

The Plan had called for Local Spiritual Assemblies to assume a greater share in the teaching work. As such, Local Assemblies were assigned extension teaching goals by the National Spiritual Assembly or in the case of stronger Assemblies spontaneously adopted them. However, the percentage of Assemblies which actually carried out a programme of extension teaching remained quite small. Where efforts were made, the results were truly heartening. For example, in February 1977 Ghana was so far behind in its goals that the situation seemed hopeless. The National Assembly embarked on an intensive teaching campaign enlisting the help of Local Assemblies. That Riḍván, fourteen new Assemblies

were formed, eight the result of extension teaching.

Consolidation

Two important goals of the Plan were to develop the distinctive character of Bahá’í community life and to consolidate the victories already won. Efforts were made to fulfil these goals, but on the whole, progress was slow and much remains to be done.

The most commonly used method of working with communities was for individual believers to visit nearby villages on a regular basis. These visits often included general meetings of the friends, meetings with the Local Assembly, assisting with children's classes or Nineteen Day Feasts, etc. Usually these efforts were co-ordinated by the National Teaching Committee and in the case of Benin, Chad, Liberia, Nigeria and Togo, by Regional Teaching Committees as well.

In addition to these regular visits, an increasing number of regional and local institutes were held, often in collaboration with Auxiliary Board members. Generally lasting one or two days, these institutes deepened the knowledge of the friends and kindled their love for the Faith. During the summer of 1978, a particularly successful series of four regional institutes was held in Ghana as a joint effort of the National Spiritual Assembly and the Auxiliary Board. These institutes were conducted completely in the vernacular and used translations

[Page 149]INTERNATIONAL SURVEY OF CURRENT BAHA‘I ACTIVITIES

of the sacred Writings as a basis.

A number of seven- to nine-day institutes were held in Benin, Cameroon, Ghana, Ivory Coast, Togo and Upper Volta where the friends immersed themselves in the Writings of the Faith and emerged with a deep commitment to serve.

On the whole, the condition of Local Spiritual Assemblies remained weak. The efforts of the National Spiritual Assemblies to train at least one believer in every community and of the Auxiliary Board members to train their assistants brought some improvement, but not nearly enough.

There was a slight increase in the number of communities regularly holding Nineteen Day Feasts and Holy Day Observances. In Cameroon, Senegal and Niger, the publication and distribution of programmes for the Feasts and Holy Days greatly encouraged the communities to observe these events.

Where practised, the gathering of the friends for early morning prayers deeply enriched the spiritual life of the community. Far more village than town communities managed to achieve this goal on a regular basis, and where not done on a community basis, often families adopted the practice of early morning prayers.

For some years regular summer schools had been held in Liberia, and during this period, Benin, Ghana, Ivory Coast, Sierra Leone and Togo began holding them as well.

A new approach to consolidation used with great success in Cameroon was a mobile institute, a Volkswagen bus equipped with literature, films, etc. and manned by a pioneer. The mobile institute in this three-year period visited literally hundreds of communities.

Another method of deepening were the introductory correspondence courses developed by Chad and Togo.

The national bulletins of each country continued to serve as a major link between the National Assembly and local communities. The quality of the national bulletin in Liberia should be especially mentioned. In addition, the National Assembly of Ghana wrote regular Feast letters to the communities sharing news and encouraging the friends, and the National Assembly of Nigeria published a bulletin after each of its meetings informing the friends of new decisions, and sharing information.

149

International Travelling Teachers

Throughout these years, but especially during the final year of the Plan, a host of international travelling teachers lent invaluable assistance to the teaching and consolidation work in every country of the zone. Many of these teachers were able to stay in the same area for several months, and thus not only open new localities and form new Assemblies, but leave behind functioning Bahá’í communities.

Special mention should be made of the marathon voyage of Mohsen and Felicity Enayat, travelling teachers from Canada, who for nearly two years travelled across the length and breadth of West Africa, touching almost every country in the zone. Their love, devotion and humility coupled with their deep knowledge and creative methods of teaching and deepening, made them especially effective wherever they went.

In addition to travelling teachers from abroad, Benin, Cameroon, Chad, the Gambia, Ghana, Ivory Coast, Niger, Sénégal, Sierra Leone and Togo, all sent travelling teachers to neighboring countries at some point during this period.

Pioneers

As always, the settlement of foreign pioneers reinforced the efforts of the friends in every land. A number of native believers in Cameroon, Chad and Togo also arose as homefront pioneers to open new localities and strengthen weak or new areas.

Border Teaching

Many National Assemblies found great success by acting on Dr. Muhájir’s suggestion to collaborate in teaching along common borders where the same tribal group lived on both sides of the border. In the Casamance area of Sénégal near the Gambia border, the Gambian friends were able to form a number of Assemblies among the Jola tribe, thus greatly aiding the friends in Sénégal to achieve their goals. A joint Ghana-Togo teaching project among the Ewe tribe in the Volta region of Ghana resulted in the formation of seven new Assemblies and many new localities. Other border areas between Liberia and Ivory Coast, Ivory Coast and Ghana, Ghana and Upper Volta, Upper Volta and Togo, and Cameroon with her neighbors in Nigeria, Chad and the

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Central African Empire, all proved highly receptive.

National Teaching Conferences

The practice of holding annual National Teaching Conferences begun early in the Plan grew to become a major event in the life of the community. The situation of the goals was forcibly brought to the attention of the friends and often individual pledges were made to work for achievement of the goals. These conferences brought the friends together in love and unity and generated enthusiasm to work harder for the Plan.

Usually these conferences were held in the national Ḥaẓíratu’l-Quds, but Cameroon made a practice of varying the location in order to allow maximum participation from various areas.

A number of the friends from the zone were also able to attend the International Teaching Conferences in Paris and Nairobi, and a young Ghanaian singer, Miss Ranzie Mensah, participated in the program of the Paris Conference, and travelled to teach in several European countries.

Use 0 f Media

The expanded use of media during this period gave an added boost to the proclamation of the Faith. In Cameroon, Chad, the Gambia, Ghana, Ivory Coast, Liberia, Nigeria, Sierra Leone, Togo and Upper Volta, the visits of Hands of the Cause and international travelling teachers enabled the friends to secure periodic interviews on radio and television and, occasionally, newspaper coverage. In addition to the publicity secured by the Hands of the Cause, these teachers were all tremendously successful in attracting coverage: Mr. André Bruguiroux, author of La terre n’est qu’un seul pays who visited francophone countries in West Africa in 1978; Dr. Jane Faily, a clinical psychologist who travelled in West Africa for one year on behalf of the Iranian Teaching Training Committee for Africa and as a Consultant on Women and Children’s affairs in Africa for the Bahá’í International Community; Dorothy Hansen, a poet and former journalist; and Shamsi Sadeghat, Director of a Maternity Clinic and member of the National Assembly of Trinidad and Tobago.

In Nigeria especially, articles about the Faith

THE BAHA’I WORLD

appeared in the national paper the Daily Times, and in a number of State papers. A committee was appointed to systematically use the media for the proclamation of the Faith.

After Dr. Muhájir’s visit in 1976 and at his encouragement, the Bahá’ís of Liberia secured a fifteen-minute weekly radio programme which continued throughout the remainder of the Plan. In addition, the Bahá’ís regularly appeared on the devotional closing programme on television. In 1978, the Bahá’ís of Cameroon also broadcast for six months a fifteen—minute weekly English language programme on the Faith.

Contact with Authorities

Systematic attempts were made to proclaim the Faith, its aims, history and present stature, to leaders of thought and government officials in every country, both nationally and locally. Directed by the National Assembly itself, and in Cameroon, by a committee, this activity became one of the most vital in every national community.

As in expanding the use of media, the visits of Hands of the Cause and international travelling teachers enabled a number of courtesy visits to be made to high government officials, especially in Cameroon, the Gambia, Ghana, Ivory Coast, Liberia, Nigeria, Sierra Leone and Togo.

A number of communities held United Nations Day Observances which again aided the proclamation of the Faith. A delegation representing the Bahá’í International Community attended the Economic Commission for Africa’s Conference on the Integration of Women in Development, held in October 1977 in Nouakchott, Mauritania.

International Conferences

The efforts of the friends to teach and proclaim the Faith were greatly assisted by a series of International Youth Conferences sponsored by the Continental Board of Counsellors in collaboration with designated National Spiritual Assemblies. Held respectively in the Ivory Coast in 1976, Nigeria in 1977, and Cameroon in 1978, these conferences, in addition to stimulating the teaching work and deepening the knowledge of the friends, provided an occasion for the Bahá’ís of varied racial, national and religious backgrounds to experience that unity which is the pivot of our

[Page 151]INTERNATIONAL SURVEY OF CURRENT BAHA'I ACTIVITIES 151

Some who attended the Women’s Conference sponsored by the National Spiritual Assembly 0 f the Bahti’ts of Niger; January I 978.

First Bahti’t’ Summer School OfSierra Leone, held in Magburaka; 27—30 December I 977. In attendance was Counsellor Friday Ekpe (centre, back row) and other Bahá’í’s fiom 12 A fiican communities and two foreign countries.

Bahá’ícommunity ofRosso, Mauritania, with their guests; 1 977.

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Some Bahti’z’s ofKumba, Cameroon Republic, photographed at their newly-acquired Hazt’ratu’l-Quds; May 1977.

The Hand 0 f the Cause Collis Featherstone (back, extreme lefi), Mrs. Featherstone, and other Bahá’í’s who attended the dedication of one of the Regional Centres acquired by the Bahti is of Ghana during the Plan; 30 January I 979.

Some Bahá’ís oflllie—Etche, River State, Nigeria with their guests, photographed during the visit ofa travelling teacher from Ghana, Mrs. D. Hansen (back row); 10 March 1979.

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Faith. In all three gatherings, large delegations from Iran added greatly to the spirit and effectiveness of the conferences.

The conference in Ivory Coast, held 9—11 July 1976, attracted nearly 200 participants. Blessed by the presence of the Hand of the Cause of God Enoch Olinga, the conference resulted in unprecedented publicity for the Faith. On his arrival in Abidjan, Mr. Olinga was interviewed in the VIP lounge of the airport along with Dr. Mihdi Samandan’, one of the Counsellors in West Africa, who was representing the Bahá’í International Community at a United Nations Economic and Social Council Conference being held in Abidjan at the same time. A number of radio and television interviews were broadcast, and for three successive days, articles appeared in the major newspaper, twice with front page coverage. Multi-national delegations visited various government officials including a number of ministers. After the conference, many of the participants assisted in teaching projects in the Ivory Coast and nearby countries.

Over 250 Bahá’ís from nineteen countries, gathered in Enugu, Nigeria from 12—14 August 1977. Inspired by a message of the Universal House of Justice to the conference, the friends consulted on ways and means to achieve the goals of the Plan, shared experiences from their various countries and made individual pledges to assist the work of the Plan. Again, the conference opened the way for widespread publicity, both newspaper and television.

For Cameroon, the conference held in Yaoundé in August 1978 became a turning point for achieving the goals of the Plan. The intensive teaching activities both prior to and after the conference provided the momentum which carried the country through to victory in the final year of the Plan. Of the over 380 participants from nineteen countries, a virtual army arose with eighteen offers for international pioneering, five for homefront pioneers, and 112 offers for travelling teaching. In Cameroon alone, twenty—three teaching teams went out from the conference. In addition to consecrating their time and efforts, the participants made generous contributions in both cash and kind to be used for the work of the Plan in West Africa and in achieving other international goals. A number of ministers and

153

high-ranking officials were contacted as a result of the conference. Translation

The expansion of the Faith into new areas necessitated first translations into a number of tribal languages. In addition the number of translations of the Writings into existing tribal languages was increased. For example, Chad published a series of prayerbooks in the major tribal languages of the country. Ghana translated and Togo published a prayerbook in Ewe. Sénégal published a prayerbook in Wolof. Several countries recorded translations of the sacred Writings on cassettes, and in Niger a series of deepening talks in Hausa and Djerma were recorded. Just prior to the International Youth Conference in Nigeria, a pamphlet was printed in Efik, Hausa, Ibo and Yoruba, to assist with the teaching work.

Though most literature continued to be ordered from publishing trusts abroad, a large quantity of the pamphlet, Basic Facts of the Bahá’íFaith was printed in Cameroon in both French and English for use throughout the zone. Most countries also began developing teaching and deepening materials more suited to their local needs. In Cameroon, a number of deepening booklets on various subjects were prepared along with an introductory booklet to be sent to all new Bahá’ís. Chad likewise produced a number of deepening sheets for use in their community.

The use of audio-visual materials also became more widespread. In addition to the slides, filmstrips and postcards available from the International Audio-Visual Centre, new materials, slide shows, etc. were developed locally. A young Ghanaian artist developed a series of drawings illustrating various aspects of Bahá’í life.

Women’s Activities

Prior to the Five Year Plan, few conscious efforts were made to involve women in the activities of the Faith. During the years 1976 to 1979 the numbers of women increased and women took an increasingly active role in Bahá’í community life. In five national communities, Benin, Cameroon, Chad, Liberia, Sierra Leone and Togo, African women were elected to the National Spiritual Assembly, and an increasing number of women served on Local Spiritual Assemblies. African women were sent as travelling teachers from

[Page 154]154

Cameroon to the Central African Empire, from Ghana to Togo, and from Togo to Benin, and played an increasingly important role in the teaching work of their own countries.

During this period Benin, Ghana, Chad, Ivory Coast, Niger, Sierra Leone, Upper Volta and Upper West Africa, all organized National Women’s Conferences. In addition, a number of these same countries plus Cameroon, Nigeria and Togo organized regional and local women’s institutes and conferences. These conferences gave Bahá’í women the opportunity to learn more about the Faith, its teachings on the equality of men and women and the education of children. In some instances, practical training was given regarding health care, nutrition, sewing, etc.

Most countries appointed National Women’s Committees, so that the goal of increasing the participation of women would receive constant attention. The National Committees in Chad and Niger were especially effective. In Niger, the Home Life Committee regularly reproduced articles, often translations of articles by the Hand of the Cause ‘Ali-Akbar Furutan concerning such topics as the education of children, husband and wife relations, family life, etc. Bi-monthly the friends would gather to discuss the articles, and they were also distributed to local communities throughout the country.

In Liberia, a women’s page was included in the national bulletin.

West A frican Bahá’í Women’s Conference

These various women’s activities in each country culminated in the West African Bahá’í Women’s Conference held 28—30 December 1978 in Monrovia, Liberia. The President of Liberia, the Honorable W. R. Tolbert sent a message of greeting to the conference which was officially opened by the Minister of Post and Telecommunications. A number of other messages were received including one from Helva Sipila, Assistant Secretary General of the United Nations Centre for Social Development and Humanitarian Affairs. Extensive coverage was given the conference by radio, television and the press. For a public meeting held in conjunction with the conference, the Minister of Information shared a platform with Dr. Jane Faily, Consultant for the Bahá’í International Community.

THE BAHA’I WORLD

One of the most touching moments of the conference came when African women, many of them from villages, began to speak about what the Bahá’í Faith and their participation in the conference meant to them.

Children’s Classes

Progress toward the goal of regularly established Children’s classes was sporadic and uneven. The Bahá’ís of Chad achieved outstanding success where by the year 1977 over 2,000 Chadian children, both Bahá’í and non-Bahá’í, were enrolled in regular classes. A series of twelve lesson plans entitled ‘Step by Step’ were developed as an aid to teachers and regular institutes were held for the training of teachers.

Many other countries, Cameroon, the Gambia, Ghana, Ivory Coast, Liberia, Niger, Nigeria, Togo and Sénégal likewise developed lesson plans and conducted training courses. Almost every country at one time or another had a number of children’s classes in operation, but it proved difficult to maintain the classes over a long period of time.

In the last year of the Plan, the training of teachers for children’s classes received a helping hand from the Teacher Training Committee for Africa in Iran. This Committee sent a number of Persian believers who held teacher training courses and assisted with children’s classes in Cameroon, Liberia, Ghana, Sierra Leone and Nigeria. Special mention should be made of the extensive travels of Dr. Jane Faily who assisted with Child education in all of the above countries and the Ivory Coast and Togo.

A number of countries included children’s pages in their national bulletins, and in Cameroon, a quarterly magazine for children, Am’s, was published in French and English.

Youth Activities

Overall, the West African Bahá’í community is young and youth are intricately involved in all aspects of the work of the Faith. However as the Plan called for specific youth activities a number of developments took place.

National Youth Committees were appointed in Cameroon and Chad; and in Chad and Benin, local youth committees as well. A number of Local Assemblies, Accra, Ghana; Calabar, Nigeria; and Lomé, Togo appointed local youth committees.

In increasing numbers youth arose as travel [Page 155]INTERNATIONAL SURVEY OF CURRENT Bahá’í ACTIVITIES 155

Bahá’í Children’s Class, Chad.

Site oflhe future Mashriqu’l-Afigktir, Lomé, Togo.

Bahá’í Children’s Class 0 f Ikot Uba Village, Cross River State, Nigeria, taught by Mr. 0. E. Njang.

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ling teachers and homefront pioneers and committed their vacation time for special teaching projects.

University clubs continued to function at the University of Cameroon in Yaoundé and the University of Science and Technology at Kumasi, Ghana. In addition, informal youth groups were formed on university campuses in Ivory Coast, Niger, Nigeria, Sénégal, Togo and Upper Volta.

Niger continued publication of its excellent youth journal Badz" and Chad and Cameroon began publishing similar youth bulletins.

In addition to participation in the International Youth Conferences, Chad and a few other countries held National Youth conferences, and Cameroon started the practice of devoting one night of the national convention to a youth conference.

Property Goals

With the exception of the Gambia, which had acquired all of its local centres and endowments by the end of 1976, property goals proved a real challenge to most national communities. Lack of experience, inflationary costs, difficulties in acquiring land, all combined to make progress distressingly slow, and most goals were achieved only during the last year of the Plan.

The challenge proved well worth the effort for wherever local centres were built, they became a source of unity and pride for the community, a symbol of their love and devotion to the Faith. Interestingly enough, often new communities arose with great enthusiasm to build local centres. For example in the north of Togo after a teaching project in which a number of Assemblies were formed and new localities opened, six new centres were built in a short period with minimal assistance from the National Assembly. In southern Upper Volta, after a similar project, three centres were built, one completely on the initiative of the friends.

The regional centres served to enhance the prestige of the Faith and were successfully used as a site for conferences and institutes.

Among the national properties acquired during this time, Mauritania acquired its temple site and national Centre, Ivory Coast new land for a national Centre, Sénégal its temple site, Sierra Leone its national endowment and Upper Volta its temple land.

THE BAHA'I WORLD

Collaboration 0 f Institutions

Overall, the bonds of love and cooperation between the institutions of the Continental Boards of Counsellors and their Auxiliary Boards and the National Spiritual Assemblies and Local Assemblies grew stronger. The frequency of consultations between the Counsellors and National Assemblies greatly increased. Periodic consultations between the Auxiliary Board members and National Teaching Committees for the purpose of planning and sharing information were held in almost every country of the zone. Parallel with the growth of the community, the number of Auxiliary Board members increased from eleven at Riḍván 1976 to forty at Riḍván 1979 and over 250 assistants were appointed.

International Convention

West Africa was blessed to have each National Spiritual Assembly represented at the International Convention in 1978. For Benin, Cameroon, Ghana, Togo and Niger, it was the first time an indigenous believer had ever set foot in the Holy Shrines. The accounts and memories of this precious spiritual experience, which were carried back by the participants, greatly enriched each community.

Overall, these were years of growing maturity for the communities of West Africa. One evident sign of this maturity was the fact that over half of the National Spiritual Assemblies in the zone became self—supporting during this period, and the remaining few greatly reduced the amount ofassistance received from abroad. African believers increasingly played a leading role in the teaching and administration of the Faith. Growing numbers of individual Bahá’ís arose to serve the Faith with devotion, perseverance and sacrifice. One touching example of this spirit was shown in Niger, where a number of believers had saved enough money to attend the Paris Conference in 1976, but as Niger was far behind in its teaching goals, decided to sacrifice their desire and the money, using it to finance a travel—teaching safari throughout the country.

Much remains to be done in all areas. The potential is great, and the corresponding responsibilities are great. However there is a growing awareness among the friends, and faith, that with continued effort our hopes will be realized.

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157

B. THE AMERICAS

The Five Year Plan called for the formation of one new National Spiritual Assembly in Central, North and South America. At Riḍván 1977 the National Spiritual Assembly of the French Antilles came into being, with its seat in Guadeloupe. Surinam and French Guiana formed at Riḍván 1977 with its seat in Paramaribo, Surinam; and at Riḍván the following year the Bahamas formed their National Assembly with its seat in Nassau. The progress of the Faith in the thirty-three National Spiritual Assemblies whose territories lie within the Americas are assisted by the Continental Boards of Counsellors whose spheres of service are divided into three zones, each with its own Board:

Central America

North America

South America

Central America

In the area comprising Panama, Central America, Mexico and the Antilles, the years from 1976 to 1979 witnessed considerable social and political unrest which in some instances disrupted the teaching activities of the Bahá’í communities and required the forced departure of Bahá’í pioneers; nevertheless, many thrilling victories were recorded. Practically all areas with National Spiritual Assemblies established the required number of Local Spiritual Assemblies and opened to the Faith the assigned number of new localities. Despite heroic efforts during the final year of the Plan it was not possible to acquire all local and regional Centres nor to secure all endowments. Much progress was made, however, in publishing new literature for Children, and in training teachers for newly-established classes for children. Special activities for women, and the increase of their participation in all phases of Bahá’í activities, received much attention, and a successful international conference for women was held in El Salvador under the auspices of the Continental Board of Counsellors and the National Spiritual Assembly. In addition, regional and national women’s conferences were held in other countries.

Regional and national youth conferences took place in those countries having a National Youth Committee sufficiently developed to

organize such activities. Also, three successful international youth conferences took place under the sponsorship of the Continental Board of Counsellors and the respective National Spiritual Assembly: in San José, Costa Rica, for the entire zone, in December 1977; in Santa Tecla, El Salvador, for the northern part of Central America and Mexico, in December 1978; and in David, Panama, for the southern part of Central America and Panama, in January 1979.

Three principal objectives of the Five Year Plan are, by their very nature, continuing goals: the preservation and consolidation of past accomplishments; the broad and vast expansion of the Bahá’í community; and the development of the distinctive character of Bahá’í life, especially in the local communities. All three were embarked upon throughout the zone with varying degrees of intensity and some success was noted. The training and encouragement of Local Spiritual Assemblies, another aspect of the Five Year Plan which demands constant and continuing attention, was pursued in an effort to assist the Bahá’ís to achieve a fuller understanding of the administrative order and to increase the number of effectively functioning Local Assemblies.

Special events and highlights in the period under review included:

(1) Teams of five believers participated in two successful teaching projects of less than one month each along the north coast of Honduras. As a result of the second project alone, 1,009 people accepted the Faith, nineteen new Local Spiritual Assemblies were elected and thirty-four new localities were opened. The population among whom the projects took place comprises Carib and Mesquite Indians, Latins and people of African descent. William Stover, the Auxiliary Board member who was the moving spirit in both projects, wrote: ‘I have been using “entrance in troops” and “mass conversion" in my reports and that is exactly what we are now engaged in . . . we have whole Villages which are either all Bahá’ís or have a Bahá’í population of well over fifty per cent . . . every trip we make we witness more and more Bahá’ís teaching the Cause and trying to deepen their knowledge of it and abide by its laws.’

[Page 158]158

(2) In Panama, 3 continuous proclamation and teaching campaign in areas around the House of Worship resulted in 3,000 people accepting the Faith, approximately 800 of whom embraced it during the years 19761979. A large number of believers participated in this activity. Recently a Teaching Centre was established at the House of Worship making possible a programme of continuous consolidation of these new communities. The National Spiritual Assembly reported that classes and other activities are carried on at the Teaching Centre with a considerable economy of human and financial resources and draw attendance from the outlying communities. Various youth from these communities serve as teachers in regularly-scheduled classes to train adults, youth and children.

In December 1978 an inspiring conference took place attended by Bahá’ís from all parts of the Americas who gathered to study all aspects of radio and television production and the writing of scripts.1 The workshops and lectures were led by Bahá’ís who are highly—skilled professionals in their various fields.

The inauguration of the newly—constructed first Regional Teaching Institute of Bocade Soloy in the Guaymi area was attended by almost 500 Bahá’ís and their friends from all parts of the country.

(3) In Haiti, one of the two ‘black republics’2 mentioned by ‘Abdu’l-Bahá in His Tablets Of the Divine Plan, an important event was the inauguration of construction of the Anis Zanuzi School, located at Lilavoix, a short distance from the capital, Port—au—Prince‘ According to the National Spiritual Assembly’s report, this school which is being financed by a Bahá’í, ‘will house a pre-school class, six elementary grades, and a technical school. Craft classes, agricultural projects and evening classes for the local community are being planned.’ A curriculum is being developed with a view to training children in Bahá’í standards of moral and spiritual conduct, as well as meeting national academic requirements. In Haitii where there is much illiteracy and where government schools are not available, this project assumes enormous importance for the pre ‘ See ‘Expansion of the Use of Radio and Television’\ p, 92, 215i

2 In His Tablets Of the Divine Plan, p. 33, ‘Abdu’l-Bahá refers to ‘the two black republics, Haiti and Santo Domingo”.

THE BAHA’I WORLD

stige and recognition of the Faith. The director and teachers will be Bahá’ís.

(4) Another significant event in the Caribbean zone was the formation at Riḍván 1977 of the first National Spiritual Assembly of the French Antilles comprising the major Frenchspeaking islands, other than Haiti, and including Désirade, Guadeloupe, Iles des Saintes, Marie-Galante, Martinique, St. Barthélemy and St. Martin.

(5) In the area under the jurisdiction of the National Spiritual Assembly of the Leeward and Virgin Islands and the National Spiritual Assembly of Barbados and the Windward Islands, large-scale proclamation, teaching and expansion has taken place in preparation for the coming into being, at some future time, of a National Spiritual Assembly on each major island.

(6) At Riḍván 1979 the National Spiritual Assembly of Mexico—another great republic mentioned by name in the Tablets of the Divine Plan—approved and inaugurated the Jaguar Plan designed to establish the Faith among each of the sixty-four indigenous groups composing the population. Already representatives of thirty—one groups in Mexico have embraced the Faith.

North America

ALASKA

July 1976 brought a glimpse of the Bahá’í world to Alaska when more than 1,000 friends from twenty—two countries arrived in Anchorage to attend the International Teaching Conference called by the Universal House of Justice. Alaskan believers had worked hard to arrange the Conference and to utilize the occasion to publicize the Faith throughout the State, but it was the presence of the friends from other countries which provided the crowning touch to the occasion. The Universal House of Justice was represented by the Hand of the Cause of God Collis Featherstone. He was joined by his fellow Hands of the Cause, John Robarts and William Sears.

Immediately following the Conference a Native Council was held to focus on specific aspects of teaching and establishment of the Faith among the Aleuts, Eskimos, and Indians of North America.

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Apart from the International Teaching Conference the Hands of the Cause of God John Robarts, William Sears and ‘Ali-Akbar Furfitan made individual trips to Alaska. Counsellor Florence Mayberry of the International Teaching Centre came again to visit Alaska. The breaths from the World Centre brought by these friends served to invigorate and inspire the Alaska friends.

The Continental Board of Counsellors in North America continued to encourage the individual believers and the institutions of the Faith. A regular feature relating to Auxiliary boards, inaugurated by the Continental Board of Counsellors, was published in Alaska Bahá’í’ News. It was felt that direct consultation between the Continental Board of Counsellors and the National Spiritual Assembly beneficially influenced many projects thoughout the State.

Among the

activities undertaken by

National Spiritual Assembly one closest to the hearts of all Alaskan believers was the publication of the letters written to Alaska by the High

beloved Guardian. This book,

) l...

159

Endeavours, became available just prior to the International Teaching Conference.

The National Spiritual Assembly conducted several ‘concept conferences’ that involved believers from various sections of the State sharing ideas on such individual topics as the Nineteen—Day Feast, youth planning for their futures, family unity, and child raising. Each year, as part of the Five Year Plan, a National Teaching Conference was held. In collaboration with the Continental Counsellors the National Spiritual Assembly provided seminars on the art of Bahá’í consultation; and encouraged the continued translation of Bahá’í Writings into Alaskan native languages. TheAlasku Bahd'z’ News ran a sixteen part series on ‘Opposition and the Power of the Covenant’.

The Bahá’í’ Information Office,-a National Committee, took major steps in utilization of mass media. A thirty-minute video tape was produced in Pt. Barrow, the most northern community in Alaska. Performances by the singer Karen Gibbs were sponsored in seventeen communities and brought much favorable publicity to the Faith.

«V, v?

Participants in teaching conference, Martinique, French Antilles, sponsored by the Continen tal Board of Counsellors for Central America; 20 August 1 978. Seen on the extreme lefi, back

row, is Mr. Hooper Dunbar of the International Teaching Centre. Four members of the

CentralAmerican Board ofCounsellors attended: Mr. Artemus Lahtb, fourth from left, back

row; Mr. Alfred Osborne, third from right, back row; Dr. H. Ahmttdt’yyih, third from lefi, third row; and Mrs. Carmen de Burafato, fourth from left, second row.

[Page 160]160 THE BAHA’I WORLD

ry/

Guaymi and Cum) Indian Baha 15 who participated in the satellite teaching conference held at the Magisterio Panameno Unidas, Panama; 10—13 February 1977.

.w.

,_- - 3...“; J

Costa Rica; 6—9

January I 978. The conference, sponsored by the Continental Board of Counsellors for

Central America and the National Spiritual Assembly 0 f Costa Rica, attracted more than 150

Bahá’íyouth from every country 0 f Central America and from Puerto Rico, Venezuela and the United States.

[Page 161]INTERNATIONAL SURVEY OF CURRENT BAHA’T ACTIVITIES

161

The national Ḥaẓíratu’l-Quds Of the Bahamas, situated in Nassau.

The National Child Education Committee continued to publish their bulletin, Northern Lights. A ‘Dawn Patrol’, for youth aged ten to fifteen, sprang up in several towns. These youth groups inaugurated a variety of activities. Nine-day Institute programmes, so effective in Alaska, were held on several occasions and there were many weekend deepening classes as well as spiritually invigorating Winter and Summer Schools in southern and northern Alaska. Teaching activities included visits to Villages, settlement of pioneers, fair booths, public meetings, prayer Vigils, advertisements, correspondence with believers in remote areas, trained and organized home teaching teams, travel teachers, and firesides.

It was noted with interest that one resourceful and imaginative Bahá’í community in a northern village donated, for the use of travelling teachers, caribou, seal oil, muktuk, salmon, and white fish.

Alaskans assisted the teaching work in forty-six countries. The sponsoring by Alaska of a Continental Indigenous Council resulted in a well—attended Council on the White Swan Reservation in the State of Washington. Teaching teams supported by Auxiliary Board members from Alaska were able to assist the Canadian friends in their final goals of the Five Year Plan.

In 1971 Alaska began a systematic effort to carry the message of Bahá’u’lláh to every part

of the State. This was finally completed in the summer of 1978 when visiting teaching teams went to the Pribilof Islands, to Sand Point on the Alaska Peninsula, and to Atka in the Aleutian Islands.

At the heart of all teaching work was the effort put forth by local Spiritual Assemblies. Large Assemblies, such as Anchorage and Oceanview, made extensive use of the mass media. The Local Spiritual Assembly of Nenana, a small, predominately native community, inspired the entire State with the way it assisted other communities. The National Assembly assigned to some Local Assemblies a ‘sister Assembly’ with whom projects could be shared and help exchanged. Nenana was able to help the teaching efforts of its sister community at Ft. Barrow and assisted several local Spiritual Assemblies in the purchase of local Bahá’í Centres.

THE B AHAMAS

The acquisition of a national Ḥaẓíratu’l-Quds in Nassau, Bahamas during the first year of the Plan and the election of the first National Spiritual Assembly of the Bahamas in 1978 fulfilled an important goal of the Five Year Plan. A wave of travel teachers, settlement of pioneers, and frequent and long-term visits of the Auxiliary Board member assigned to service the Bahamas were contributing factors. A

[Page 162]162

national endowment was also acquired during the first two years of the Plan.

When the Universal House of Justice called for the election of the National Spiritual Assembly of the Bahamas by Riḍván 1978, the Bahá’í Teaching Committee of the Bahamas, under the direction of the National Spiritual Assembly of the United States, redoubled all efforts. During this momentous year eleven pioneers were settled; three additional Local Spiritual Assemblies were elected, bringing the total to seven; five teaching institutes were held; and twenty-two youth from the United States participated in a teaching project.

The first National Convention of the Bahamas was held in Nassau on the weekend of 20 May 1978 and was blessed by the presence of the Hand of the Cause William Sears, the representative of the Universal House of Justice. Counsellor Lloyd Gardner and Auxiliary Board member Dr. William Tucker also attended, as well as Mr. Glenford Mitchell who represented the National Spiritual Assembly of the United States. While the delegates were praying at the Ḥaẓíratu’l-Quds before casting their ballots, the friends attending the convention were also praying at the Temple site.

The newly elected National Spiritual Assembly immediately arose to fulfil the request of the Universal House of Justice to open five new islands by going themselves to four and sending travel teachers to the fifth. In addition it sent one of its members to each Bahá’í community to conduct an institute on teaching and consultation.

1

Participants in the first Canadian Bahal Native Council held in Tyendinaga, Ontario; 6—7

THE Bahá’í WORLD

The Continental Board of Counsellors in North America met with the National Spiritual Assembly in July 1978 to assist in formulating plans to win the remainder of their goals. A great Victory was achieved when twenty-six radio programs on the Faith were broadcast throughout the Islands. By Riḍván 1979 all the goals of the Five Year Plan had been won, including the election of the eighth Local Spiritual Assembly, and the new pillar of the Universal House of Justice ended its first year in triumph.

B E R M U D A

The friends in Bermuda experienced an exciting year in 1976—1977 when the Hand of the Cause Amatu’l-Bahá Rfihl’yyih Khánum visited the islands for a period of one hundred days.

The dedication of the local Ḥaẓíratu’l-Quds occurred in February 1976. The Centre has proven to be a real asset to the proclamation of the Faith. It is located in the busiest part of the island, downtown Hamilton, and presents a lovely appearance. The friends are able to keep the Centre open most of the time, with programmes which include children’s classes, Holy Day celebrations, teaching and deepening institutes, and other events.

Auxiliary Board members Mrs Katherine McLaughlin and Dr. Adrienne Reeves are providing continuing assistance to the friends. This service, together with support in teaching activities provided by the National Spiritual Assembly of the United States and frequent

November 1976. Mrs. Melba Loft, a Chippewa Indian, who pioneered t0 Tyendinaga in I 949, is seen seated on the extreme left.

[Page 163]INTERNATIONAL SURVEY OF CURRENT BAHA'l ACTIVITIES

LA DERNIERE

g. 6 natal

MONTREAL

ET u FDI 1mm:

Partial view of the Bahá’z’ display and information booth during the ‘Symposium of Philosophies and Religions,’ held at the Windsor Hotel, Montreal, Québec, 6—9 April 1978. The booth was arranged by the Local Spiritual Assembly of LaSalle, Québec, and included a display of Bahá’í’ literature.

visits from travel teachers, inspires the hope that the seventh Local Spiritual Assembly will be established by Riḍván 1980 thus providing a good foundation for the election in the future of the first National Spiritual Assembly of Bermuda. CANADA

From Riḍván 1976 to Riḍván 1979, the Canadian Bahá’í community increased steadily in numbers of believers and in the number of diverse people represented. During this period, 138 new Local Spiritual Assemblies were formed and 825 localities opened to the Faith, bringing the total achievement to 315 Local Spiritual Assemblies and 1,675 localities, thus exceeding the minimum requirements of the Five Year Plan, under which the number of Assemblies was to be raised to 300 and the number of localities where Bahá’í’s reside to 1, 500

Many of these victories were won by teaching teams which included Indian believers from Alaska, the United States and Canada, and

163

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dam acne grand: aven. tum. Ce Ian! ks Bnhfis Pent (2m: aimenez vein

son nilton l'unific-lion dc WW" U en savoir un peu plus sur la planéte u solution de l'objei delcur mus les aulms dérouvene.

La Foi Bahá’íe — -— ~-—— —— — Une promesse accomplie— —— — — ~L‘un an pnnnprs at» mac Ia rm Balu‘ le am. | mvnnyhml a: h vénce m kdroll a k dcvmr 4: (Moe ual’ our .4. pIub :mplm inlannaflcns, «mu on Q! CFNTIE D’INFORMHATION IAHA'L 1M1 m in Enbln. Qlébfi (Québed 613 1"! TH.:(I1IMOX-E§9. Mew (51‘! 670—3555 Mme! NOM ADRESSE _._ . , _+ 1,... VILLEH CODE POSTAL _______ _An example of the advertisements placed in Canadian publications which resulted in hundreds of requests from the public for

information about the Bahá’í Faith.

Auxiliary Board members Lauretta King and Fletcher Bennett from Alaska. Approximately sixty Assemblies were formed on Canadian Indian reservations. French Canadian believers played an increasingly important role in the teaching work, and grew in numbers, while in British Columbia the first Sikh Bahá’í’s were enrolled, adding further to the diversity of the National community

During 1978 and 1979 especially, Bahá’ís all across the vast Dominion launched new and vigorous campaigns of teaching. Collaboration between the institutions was an important key to success. The leadership of the National Spiritual Assembly was reinforced by the vision and encouragement and services of the Hands of the Cause residing in North America, John Robarts, William Sears and D_hikru’lláh Khádem. The Board of Counsellors, their Auxiliary Board members and assistants collaborated closely with the friends in many new and audacious teaching projects.

The recognition of the Faith was further

[Page 164]164

advanced with the increase of incorporated Assemblies from eighty-six to 168, during the Five Year Plan. Through bold proclamation campaigns launched for the first time on a national scale in media across the entire country, the Faith became better known, resulting in hundreds of requests for information about it from members of the public.

Canada’s international mission called for the provision of a total of 112 pioneers in all parts of the world. By Riḍván 1979 there were 223 pioneers serving in seventy countries on six continents. Many of the pioneers became members of National Spiritual Assemblies, national committees, or Auxiliary Board members in their new homelands.

Travel teachers visited all of the regions assigned. These ~ included Latin America, Greenland, Africa, Europe and the islands of the Caribbean. In Greenland, Canada gave collaberative support to the National Spiritual Assembly of Denmark to assist in the acquisition of a Ḥaẓíratu’l-Quds, the opening of four localities and the establishment of a Local Spiritual Assembly in the capital city of Nuuk (Godthaab).

K

s“; 19' a 5 ? Bahá’í Children’s Class, San Jo

THE BAHA’t WORLD

The Canadian Association for Studies on the Bahá’í Faithl was further developed to increase contacts with universities and academics in Canada. More Bahá’ís responded to requests for scholarly papers on the Faith and several volumes of Bahá’í Studies have been printed.

Following the success of the film ‘Invitation’ in 1975, which featured interviews with the Hand of the Cause Amatu’l—Bahá Rúḥíyyih fia’mum, the National Spiritual Assembly created a second successful film entitled ‘Retrospective’, featuring reminiscences of the Hand of the Cause John Robarts.

The institution of the Continental Board of Counsellors was expanded during the 1976—1979 period through the appointment as Counsellor of Mr. Angus Cowan of Canada. Two additional Auxiliary Board members were appointed to serve in Canada, raising the total number serving Canada to thirteen and by Riḍván 1979 there were approximately 115 assistants to the Auxiliary Board members serving in the Dominion.

‘ See ‘History of the Canadian Association for Studies on the Bahá’í Faith, p. 197.

V t

sé, California.

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THE UNITED STATES OF AMERICA

The period of Riḍván 1976 to Riḍván 1979 witnessed significant expansion in the American Bahá’í Community.

The number of Local Spiritual Assemblies showed an increase of eighty-one per cent (from 822 to 1,489); Assemblies on Indian reservations reflected a nineteen per cent increase (from 12 to 31);localities where Bahá’í's reside increased by thirty-three per cent (from 5,301 to 7,041); and counties opened to the Faith marked a nine per cent increase (from 1,753 to 1,911). Some states witnessed a net increase in Assemblies in excess of one hundred per cent during the Five Year Plan.

Enrolments showed a marked increase during the final year of the Plan. This activity was sparked by the presence and dynamic leadership of Counsellor Hidéyatu’llah Ahmadl’yyih of Belize, who brought system to the street teaching techniques by the introduction of a practical teaching tool, the illustrated and colourful booklet, The Bahá’íFaith. Supplementing this concerted effort were the services of the Auxiliary Board members and their assistants and the continuing leadership of the National Spiritual Assembly in the directin g of its chief auxiliary teachin a encies.

165

The visits of members of the Universal House of Justice brought inspiration and reassurance to the American believers who were privileged to be in their presence as they addressed the friends at the Mother Temple of the West in Wilmette or in other cities where they met with the believers. The American Bahá’í Community drew encouragement from the enlightening presentations given by Dr. David Ruhe, Mr. H. Borrah Kavelin, Mr. Charles Wolcott, Mr. Hugh Chance, Mr. Amoz Gibson, Mr. Ian Semple and Mr. Hushmand Fathea’zam.

Counsellors Hooper Dunbar, Florence Mayberry and ‘Aziz Yazdl’ also illumined the hearts and brought fresh inspiration from the World Centre during their brief visits in the United States.

In 1977 the forty-five day visit of the Hand of the Cause ‘Alf—Akbar Furfitan and Mrs. Furt’ltan enriched and enlivened the sessions of various Bahá’í Schools. Also, the third National Bahá’í Youth Conference was blessed with the presence of the Hands of the Cause ‘Ali-Akbar Furfitan, William Sears, and fiikru’llah ~Khádem. Each, in turn, addressed the 3,000 Bahá’í youth gathered on that occasion.

The increase from eighteen to twenty-eight

Facsimile 0 f the bronze plaque mounted in the display area offoundation hall in the Mother

Temple of the West in Wilmette, marking the recognition of the Bahá’í House of Worship as a

national historic place by the United States government and its entry in the national Register oinstoric Places on 23 May 1978.

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in the number of Auxiliary Board members serving in the United States, and the concomitant increase in the number of assistants to Board members, brought significant strength and effectiveness to the services provided under the direction of the Continental Board of Counsellors in North America, in close collaboration with the National Spiritual Assembly.

With a view to achieving the much desired phase in the development of the teaching programmes, described as ‘initiating process entry by troops,’ the National Spiritual Assembly staged some twenty—seven conferences entitled ‘Each One Teach One’, utilizing the compilation of the Universal House of Justice, The Individual and Teaching: Raising the Divine Call. These events were followed by supporting projects and services initiated by the Hands of the Cause William Sears and Dhikru’llah flédem, in co-operation with the National Spiritual Assembly.

In 1976 an historic occasion was celebrated with the gift from the American Bahá’í community to the Cherokee Nation of a statue of Sequoyah by the internationally renowned sculptor and sandpainter, David Villasenor.

The Five Year Plan property goals in the international field were achieved with the acquisition, in the first year of the Plan, of a national Ḥaẓíratu’l-Quds in Nassau, Bahamas; and, in the period under review, of a local Ḥaẓíratu’l-Quds in Bermuda and a district Centre in Fort—de-France, Martinique. In addition, the United States community assisted with the acquisition of Temple sites in Barbados, Togo and Puerto Rico, a local Centre in the Cook Islands and a national Ḥaẓíratu’l-Quds in Sierra Leone. Another aspect of the international contribution of the American community involved sending more than 700 pioneers to more than fifty designated countries, plus numerous pioneers to assist in filling goals assigned to other national communities.

Twenty-five years after the opening to the public of the doors of the House of Worship in Wilmette, the United States government announced that the Temple was being entered in the National Register of Historic Places on 23 May 1978, the 134th anniversary of the Declaration of the Báb. The following cable was addressed by the Universal House of Justice t0 the National Spiritual Assembly:

THE BAHA't WORLD

DELIGHTED ACTION BY FEDERAL AUTHORITIES TO INCLUDE MOTHER TEMPLE OF THE WEST IN NATIONAL REGISTER OF HISTORIC PLACES STOP FRUITION YOUR EFFORTS ON 134TH ANNIVERSARY OF DECLARATION HIS MISSION BY BLESSED BAB OBTAIN THIS SIGNIFICANT RECOGNITION DESERVES WARM COMMENDATIONS AND IS AN OUTSTANDING ACHIEVEMENT.

At Riḍván 1976 during the National Bahá’í Convention, the National Spiritual Assembly celebrated its fiftieth anniversary.

South America

ARGENTINA

Argentina succeeded in establishing fiftyseven Local Spiritual Assemblies by Riḍván 1979, with Bahá’í’s residing in 252 localities. The major accomplishment of the Five Year Plan wasavigorousprogramme ofteaching conducted in all twenty-two Provinces of the country and in the Territory of Tierra del Fuego. Chile and Uruguay also adopted teaching projects designed to reach all Provinces or Departments. Another important objective was reached in all three countries with the formation of at least one Local Assembly in each major jurisdiction.

Editorial Bahá’índo-Latinoamericana produced fifteen new books in the period, including the Spanish edition of Epistle to the Son of the Wolf, and issued a considerable number of reprints of existing titles.

A further achievement was the purchase or construction of a local Ḥaẓíratu’l-Quds in twelve localities including Cordoba, Mendoza, Rosario, Burzaco, General Roca, Resistencia and Miraflores.

The Argentinian Summer School acquired increasing importance and attracted many visitors from neighbouring countries.

B 0 LI VIA

Bolivia continued to make firm progress which resulted in an expansion of the Faith in all Departments and Provinces, an increase in the number of believers and the formation of 1,050 Local Assemblies. Effective measures of proclamation of the Faith were undertaken employing the mass media and increased contact was made with government figures and other public officials.

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‘Bahá’í Week’ proclamation materials, designed by the Bahá’í’s ofLos Angeles, California. Bahá’í week was observed in

November I 977 in that community.

Bahá’í Centre, San Francisco, California; opened November 1976. San Francisco was one of the first Bahá’í communities in the United States. New York Bahá’ís also acquired a centre during the Five Year Plan.

Bahá’í exhibit, Dulles International Airport, Washington, D.C.; February 1976. Similar exhibits and dioramas were placed in airports across the United States and in Penn Central Station, New York. The exhibits honour the Bicentennial Ofthe United States.

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[Page 168]168

The period witnessed a marked development in the participation by women in teaching activities both in urban and rural areas. Another notable accomplishment was the translation and publication of The Hidden Words of Bahá’u’lláh in the Quechua language.

B RAZIL

The visit of the Hand of the Cause Amatu’l-Bahá Rfihi’yyih Khánum and members of the extraordinary ‘Green Light Expedition’1 to Brazil in 1975 opened many doors for teaching throughout the area. The first Bahá’í conference in the Amazon area was inaugurated and dozens of Assemblies and groups were established. An Amazon teaching project was launched along the border between Colombia and Peru, extending from Para to Marco. There were valuable offers of pioneers, travelling teachers, funds and boats for the transportation of teachers. Today in the Amazon area there is a group of teachers who reside on a boat and conduct classes for children and adults.

The Hand of the Cause Enoch Olinga visited Brazil in November 1976 inspiring the friends with unforgettable addresses, and was cordially interviewed by the press and on television. The International Conference2 held in Salvador, Bahia in January 1977 was a glorious experience. Mr. Olinga was the official representative Of the Universal House of J ustice at this gathering which attracted 1,300 believers including representatives from forty-six National Spiritual Assemblies and Indian Bahá’ís from seventeen tribes. Also in attendance were the Hands of the Cause Paul Haney and Dr. Rahmatu’lláh Muhájir and all Counsellors from the South American zone.

Teaching conferences and winter and summer schools held twice a year prepared the youth for participation in teaching and deepening activities. One result was the opening to the Faith of the islands of Marajé and Isla Grande.

The creation of ‘Bahá’í Week’ in Sao Paulo resulted in closer relationships being established between the Bahá’ís and various religious and cultural organizations. Artistic talents were revealed among the Bahá’í’s and a

1 See The Bahá’í‘ World, vol. XVI, pp. 419—448. 2 See ‘Eight International Teaching Conferences’, p. 109.

THE BAHA’l WORLD

National Visual Committee was formed.

Book Fairs were held in various centres and the Publishing Trust, Editora Bahá’í—Brasil, enriched its list of titles by publishing translations of Call to the Nations and other works, thanks in large part to the untiring efforts of the Counsellor resident in Brazil, Mrs. Leonora Armstrong, who devotes herself to the task of translating.

A number of very successful Women’s Conferences were held on both the regional and national levels commemorating International Women’s Year. An outstanding symposium was held in Vitoria to mark the United Nations International Year of the Child. Bahá’í specialists in the education of children participated effectively.

The Teaching Institutes for the north and south of Brazil, under the supervision of members of the Auxiliary Board, are making progress. In Gravatai there is a school for children ranging in age from four to six and government recognition has been obtained for Bahá’í Holy Days. The institute in Salvador trains travelling teachers and produces valuable audio—visual material including a book entitled Course for Pioneers which is offered by the National Pioneer Committee.

A National Radio Committee was developed in Belo Horizonte and devotes itself to recording radio programmes on cassettes. A National Music Congress was held which heightened recognition among the friends of the value of music in teaching.

The National Spiritual Assembly appointed highly effective national committees which lent a great impetus to the achievement of various aspects of the consolidation work including the acquisition of Bahá’í Centres which now number thirty. The innovative efforts of the national treasurer in dramatizing the needs of the Fund led to a series of study classes on the subject and resulted in a greater understanding and maturity on the part of individuals and communities as they strove to achieve universal participation.

From north to south the Counsellors give strong encouragement to the Bahá’ís in all aspects of their activities and seek to collaborate in every way with the National Spiritual Assembly in its projects designed to fulfil the goals set for it by the Universal House of Justice.

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CHILE

Great progress was made in Chile during the Five Year Plan. It doubled the number of believers and surpassed its goal calling for the formation of seventy-five Local Assemblies by establishing 133 in the last year of the Plan. Bahá’ís now reside in 325 localities. Chile accomplished its goal of acquiring nine local Ḥaẓíratu’l-Quds and nineteen endowments, made great strides in teaching among the Mapuches and elected seven Local Assemblies within the metropolitan area of Santiago, thus augmenting the strength of the Bahá’ís in the central zone of the country. Literature in Spanish was enriched through the publication in Chile of Los cielos esttin rendidos (The Heavens are Cleft Asunder) and Tdhirih, Poetisa y Mdrtir del Ira’n (a study of the life of Táhirih).

‘School Nur’ was established in the municipal district of Las Cisternas, within the city of Santiago. Maintained by a group of self-sacrificing Bahá’í school teachers, this primary regular school, which offers two years of secondary level training, follows a curriculum that includes the teaching of religion, a presentation of progressive revelation and basic Bahá’í history. The Bahá’í’s now seek to have the appropriate authorities accord ‘School Nur’ official status as a co-operative school within the Chilean system of education.

COLOMBIA

Colombia surpassed its goal of 175 Local Spiritual Assemblies by forming 213 and exceeded the 75010calitieswhere Bahá’ís reside by achieving 885. There are at least two Local Assemblies in each State and forty of these are incorporated.

Several achievements during the last three years of the Five Year Plan deserve special mention. Among these are the strength and solid foundation achieved in the States of Valle and Cauca; the constant flow from the National Audio—Visual Committee and ‘Editorial Nur’ of audio-visual and deepening materials which are being used in many countries of Latin America; the establishment of a tutorial teaching institute (Rfihi’) in Puerto Tejada where teachers from all parts of the country were prepared in a month-long course; the enrichment of literature in Guajira through the publication of translations of The Hidden Words 0 f

169

Bahá’u’lláh, a Prayer Book, a literacy manual and other works; the success of a number of two-week teaching projects which were held throughout the country with a view to proclaiming the Faith and consolidating the knowledge of believers; and the establishment of a radio recording studio in Bogota and a recording studio in Cali which produces deepening materials on cassettes. Both studios have provided the community with useful materials.

This was the first Plan in which Colombia was given the goal of sending pioneers abroad. At Riḍván 1979 Colombia had five pioneers serving in Venezuela; two in the United Republic of Cameroon; two in Costa Rica; and one in the countries of Ecuador, Nicaragua and Uruguay. Of the pioneers which Colombia received during the Plan, only seven remained at Riḍván 1979, including two on San Andres Island.

ECUADOR

Without doubt one of Ecuador’s greatest blessings has been the establishment of Radio Bahá’í, the first Bahá’í radio station in the world,1 which facilitates regular communication with believers even in the most remote and inaccessible areas. On 19 July 1977 the National Spiritual Assembly was granted permission to operate a station in Otavalo (frequency 1420 KHZ). The strategic Mojanda Pass was chosen as the site for the transmitter, from which transmission could be made into the valleys of Otavalo and Cayambe. The first historic test broadcast was made on 12 October 1977 using a thirty-watt home-built transmitter and a single tape recorder. More sophisticated equipment was installed over the next two years enabling transmission with 1,000 watts of power and programming adequate for the needs of the region was developed. The view was to achieve, by December 1979, broadcasts extending over twelve hours each day providing listeners, including 133 Local Spiritual Assemblies, with the life-giving message of Baha’u’llah as well as programmes for cultural enrichment. A second phase of development was the raising of a shortwave facility at a site on Mount Cuicocha which was visited by the Hand of the Cause Enoch Olinga in August 1976. The first test broadcast was scheduled for 12 November 1979 (beyond the

‘ See ‘Expansion of the Use of Radio and Television’, p. 215.

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period covered by this report). The plan is to have Radio Bahá’í shortwave serve the entire country, and possibly beyond its borders, and to provide extensive deepening programming. Radio Bahá’í AM, it is expected, will continue to serve northern Ecuador with programmes of proclamation and the presentation of introductory and basic outlines of the Bahá’í teachings.

The Five Year Plan called for the formation of at least one Local Spiritual Assembly in every County in Ecuador. Several Provinces had not yet been opened to the Faith. The Bahá’ís Of Cuenca in the south began to visit the goal areas regularly. In the north, helped by Radio Bahá’í, more and more Indian believers arose to participate. The friends in Esmeraldas on the coast opened up promising new mass teaching areas. The Amazon basin, remote and uncertain, proved to be a tremendous challenge. A few hardy souls made the adventurous journey in precarious boats and even on foot to establish the Faith of Bahá’u’lláh in the few villages of the area. The teaching in central Ecuador seemed destined to decline and perhaps fail. Teaching campaigns were vigorously carried out. Travelling teachers from neighbouring countries came to lend assistance. Members of the Auxiliary Board went to the goal areas and stayed there. Finally, through the combined efforts of all, the wall of defeat crumbled. Results of the formation of Local Assemblies began trickling into the national office during the last months of the Plan. At Riḍván 1979 the heartening news was proclaimed: Ecuador had won her goals, electing 315 Local Assemblies, with at least one in every County.

Another major goal was the acquisition of nineteen local Ḥaẓíratu’l-Quds. Most of these were secured in the Esmeraldas area where the friends from each community helped to acquire the land and building materials, and then to raise the buildings. Teaching Institutes were constructed in Riobamba, in the central Andean region, and in Esmeraldas, on the northern coast. In the city of Cuenca, in the southern Andes, a regional Ḥaẓíratu’l-Quds was begun.

In July 1977 Ecuador’s first Summer School was held in Cuenca. The sessions served as a satellite conference of the International Teach ing Conference held in Bahia, Brazil.1 Since ‘ See ‘Eight International Teaching Conferences’, p. 109.

THE BAHA‘I WORLD

then the Cuenca Summer School has become a popular annual event providing opportunity for deepening and fellowship: In October 1979 the first Summer School for Quechua—speaking believers was held in Cachaco, Imbabura, with promising results.

During the Five Year Plan Bahá’í’ Prayers and The Hidden Words of Bahá’u’lláh were translated into several local languages. The monumental task of translating into Quechua Bahá’u’lláh and the New Era was completed by Sra. Clementina de Pavén shortly before her passing.

The Continental Board of Counsellors of South America compiled beautiful recordings of songs with Bahá’í themes from all parts of the continent. The National Spiritual Assembly, in close collaboration with the Counsellors, undertook the distribution of cassettes Of the Bahá’í recordings through Radio Bahá’í.

The third International Quechua Conference, or ‘Tantanakuy’, was held in Otavalo in August 1977, having as its aim the bringing together of the Quechua-speaking friends of Bolivia, Peru and Ecuador so that they could consult on teaching. Each country speaks a different dialect of Quechua so another goal was to give the friends the opportunity to familiarize themselves with the other dialects and thus more readily understand the Quechua literature published in the three countries. An enormous nine-sided thatched auditorium to house the conference was built by the friends in volunteer work groups on the property of the Bahá’í Institute named for the Hand of the Cause Amatu’l—Bahá Rúḥíyyih Khánum. The result was the ‘Choza’, a building built in the style of the villagers, though on a larger scale, and both pleasing to the eye and low in cost. For the inauguration of Radio Bahá’í a large picture map of the Province was painted and placed as a backdrop for the stage. It gives the impression of viewing the entire Province from afar. The building is crowned with the Greatest Name, placed in the skylight.

Since its construction the ‘Choza’ has been used for many activities including the Folk Music Festival ‘Nucanchi Tono’ (literally, ‘our music’) sponsored by Radio Bahá’í, and a Children’s Festival. Every Sunday the Bahá’ís Of the area meet there for morning prayers. The ‘Choza’ is also the site of the National

[Page 171]Some participants in the third All-Quechua Conference held in Otavalo, Ecuador; August 1977. Seen standing on the left are Andrés Jachakollo and Sabina Ortega, Auxiliary Board members from Bolivia; Mario Leo’n (back, centre), a member Ofthe National Spiritual Assembly of Peru; and Rufino Gualdvisi, standing second from the right, an Auxiliary Board member from Ecuador.

Students Ofthe Bahá’í School ofLa Cisterna, Chile; 1976.

Street poster, Brazil. Thirty Ofthese large posters announced meetings to be held during November I 978. While the posters were on display the Bahá’ís odeo Paulo observed ‘Bahá’í’ Week’.

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Convention and of the National Teaching Conference held annually in December.

In December 1976 Otavalo was host to the International Radio-Television Workshop when friends from Central and South America met to discuss the use of mass media in the teaching work.

GUYAN A

The processes of expanding and consolidating the Bahá’í community moved forward rapidly during this period. Through their constant efforts the Bahá’x’s of this richly varied society increased their numbers and raised the total of Local Spiritual Assemblies and the total of localities where Bahá’ís reside to fiftythree and 153 respectively, both figures representing achievements far above the assigned goals of the Five Year Plan. Large numbers of believers including youth enthusiastically participated in the annual summer teaching projects, and in addition numerous local youth activities were held as well as an outstanding annual Youth Camp.

A great increase in the number of local children’s classes was complemented by the holding of several successful national children’s conferences. National teaching conferences and national conferences for women were also held regularly.

There was excellent progress in the work of consolidating Local Assemblies and training them to function effectively. Many of these bodies began contributing regularly to the National Fund thus playing a part in enabling this national community to achieve financial independence. There were also successful efforts made to expand the use of radio for the proclamation of the Faith.

P A R A G U A Y

Paraguay surpassed its goals with the formation of thirty-seven Local Assemblies, and 1 l4 localities were opened to the Faith. Extraordinary progress was made in the Five Year Plan by the believers of Paraguay who were able to proclaim the Faith through the use of radio and who succeeded in translating and publishing in local languages a number of sacred Writings including The Hidden Words of Bahá’u’lláh.

PERU Substantial progress was noted in various parts of the country and particularly in the

THE BAHA'I WORLD

south. In the southern Department of Puno, 180 Local Assemblies were formed. In all, 272 Local Assemblies came into being, a considerable increase over the 150 assigned to the country as a goal. In addition, Bahá’ís were established as residents in 924 localities at the end of the period under review. The goal for the acquisition of local Ḥaẓíratu’l-Quds was surpassed by two bringing the total to twentynine, and although assigned forty-five endowments in the Plan, forty—seven were acquired.

Representatives of various jungle tribes embraced the Faith in the period as a result of teaching activities in their home areas and sacred Writings were translated into the various tongues spoken by these believers. In March 1978 it was reported that a team of teachers, one of whom purchased a boat named Luz Verde Maiden, were travelling in the Amazon area, introducing the Faith to people in villages along the river system.

‘Women’s Role in the Progress of Humanity’ was the theme of the first International Conference of Bahá’í women in South America held during the last week of December 1977. In attendance were 200 women from twelve countries. The First Lady of Peru, the wife of the President, sent a cordial and significant message to the conference, and good publicity was obtained. The prestige of the Cause was enhanced through the extensive use of radio broadcasting. A considerable increase in the number of Bahá’ís was recorded as well as a growth in the number of localities where Bahá’ís reside. In Peru, as well as in Bolivia and Paraguay, the contribution of the capable and dedicated Bahá’í youth was outstanding.

SURINAM AND FRENCH GUIANA Teaching activities during the year 1976—1977 focused on extending geographically the foundations of the Faith and winning to its ranks a greater representation of the people of many races who comprise the population, in preparation for the formation of the first National Spiritual Assembly of Surinam and French Guiana at Riḍván 1977.1 The Hand of the Cause mikru’ulláh Khádem represented the Universal House of Justice at the ‘ The National Spiritual Assembly of Guyana, Surinam and French Guiana was formed at Riḍván 1970 with its seat in Georgetown, Guyana. The seat of the National Spiritual

Assembly of Surinam and French Guiana is in Paramaribo, Surinam.

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inaugural convention which was held in an atmosphere of joy and excitement.

Under the guidance of the newly-elected National Spiritual Assembly the work of expansion and consolidation was carried forward and the friends were inspired to action by their attendance at several national and regional teaching conferences. Although it is a young community the number of believers increased, localities where Bahá’í’s reside grew to seventy—six and forty-seven Local Spiritual Assemblies were formed. The community also achieved financial independence and acquired several properties for local or national use. Outstanding progress was made in establishing the Faith among the Bush Negroes of the Surinam River area which was visited by the Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum and her team of photographers during the Green Light Expedition in 1975.1There ‘were expressions of thanksgiving at Riḍván 1979 that all goals of the Five Year Plan had been achieved.

TRINIDAD AND TOBAGO During this period the institutions of the

1 See ‘The Green Light Expedition of Rfihi’yyih I_(_hanum’, The Bahti't’ World, vol. XVI, pp. 419—448.

I

173

Faith and the individual believers made sustained efforts to spread the teachings of Bahá’u’lláh throughout every quarter of this nation and among the people of different religious and racial backgrounds who comprise its population. The number of Bahá’ís, localities and Local Spiritual Assemblies increased steadily. Bahá’ís now reside in 323 localities and there are 138 Local Assemblies.

Several successful national teaching conferences were held, some of which were blessed by the presence of a Hand of the Cause. A number of conferences for children and for women took place; and the youth were stimulated to further service by their attendance at two Youth Camps. Financialindependence was also achieved by the community.

Excellent publicity was obtained in radio and television broadcasts with the result that nearly all inhabitants of Trinidad and Tobago are aware of the existence of the Bahá’í Faith. Concerted activity in 1978 and 1979 enabled the community to acquire ten local Ḥaẓíratu’l-Quds and ten local endowments. Thus, at Riḍván 1979, the believers of Trinidad and Tobago could‘celebrate Victorious achievement of all goals of the Five Year Plan.

The President 0 f Peru’s National Constituent Assembly, Mr. Victor Raul Haya de la Torre,

z);

receiving a delegation of Peruvian Baha is who had requested an opportunity to present the Bahá’íconcept ofadministralion and justice to those charged with drafting a new Constitution.

[Page 174]174

v . ,. ,t’ Y __ W v7] m' 7

THE BAHA’t WORLD

,w w H. ..'- a

Baha 1’ Children’s Class, Ecuador; 1976.

U R U G U A Y Thirty—eight Local Assemblies were formed and seventy—nine localities were opened to the Faith during the Five Year Plan. Within the nineteen Departments teaching activities were undertaken and a Local Assembly was established in each.

VENEZUELA

At the end of the Five Year Plan Venezuela had surpassed by seven its assigned goal of 250 Local Spiritual Assemblies and Bahá’ís resided in 830 localities. There is at least one Local Assembly in each State. An all-out effort on the part of the entire community during the last months of the Plan brought ultimate victory.

Among the achievements of this three-year period there are several deserving of special mention: the fact that all nineteen local Ḥaẓíratu’l-Quds and all but four of the

twenty-seven local endowments in Venezuela were secured in the Guajira Indian areas of the State of Zulia during the last year of the Plan; the opening to the Faith of Delta Amacuro (Federal Territory) and the establishment of the first three Local Spiritual Assemblies in this area among the Warao tribe; the broadened expansion of the Faith in the State of Falcén and the formation of five Local Spiritual Assemblies among the very receptive people who live there, many of whom arose to teach others; increased evidence that the Faith has become solidly established among a growing number of youth throughout the country and especially in Eastern Venezuela; and the development in many areas of the country of more deepened communities, demonstrating the effects of a programme of consolidation which had as its hallmark constancy, patience and perseverance.

C. ASIA

Two new National Spiritual Assemblies were formed in Asia as supplementary achievements of the Five Year Plan, the National

Spiritual Assembly of the Marshall Islands with its seat in Majuro, at Riḍván 1977, and the National Spiritual Assembly of the Mariana

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Islands with its seat in Guam, at Riḍván 1978.1

The National Spiritual Assembly of Jordan, with its seat in Amman, was established at Riḍván 1975, fulfilling a goal of the Five Year Plan.

For the purposes of the functioning of the Continental Boards of Counsellors, Asia is divided into four zones:

North-eastern Asia

South Central Asia

South—eastern Asia

Western Asia

A number of the national communities within these zones function under external difficulties inimical to the Faith. Although this circumstance renders it impossible to report in any detail on the development of the Bahá’í community in various countries, the situation in some of these territories is described under ‘Efforts to Protect the Faith from Persecution and to Free it from the Restraints Imposed by Religious Orthodoxy’ on pages 78 to 81 of this survey.

North-eastern Asia

THE HAWAIIAN ISLANDS

The National Spiritual Assembly of the Bahá’í’s Of the Hawaiian Islands excelled in the area of proclamation of the Faith through the creation and use of visual aids, displays, prize—winning floats, abundant radio coverage and programmes, advertising and television. Particularly successful was the television series produced in collaboration with the Hand of the Cause William Sears. This series, and other audio-visual aids, was generously shared with other national communities.

Most goals of the Five Year Plan were achieved but considerable difficulty was experienced in acquiring property due to the unusual zoning laws obtaining in Hawaii as well as the great number of large privatelyowned estates.

The work of teaching the Faith and consolidating the gains has been constant and has

‘ The National Spiritual Assembly of the North West Pacific Ocean came into being in 1972 with its seat in Ponape, Caroline Islands. The Caroline, Mariana and Marshall Islands came within its jurisdiction. With the formation of these two National Spiritual Assemblies at Riḍván 1977 the parent Assembly was renamed the National Spiritual Assembly of the Caroline Islands.

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been supported by the holding of Summer Schools, Teaching Institutes, conferences, special teaching trips and the efforts of visiting Bahá’x’s from many parts of the world.

Two effective banquets were held at which awards were presented to two prominent non-Bahá’í women in recognition of their service to their community. These provided excellent publicity for the Faith. The award presented on each occasion is named for the Hand of the Cause Agnes Alexander,2 and the event becomes increasingly well known as the Agnes Baldwin Alexander Awards Banquet.

J A PAN

The visits of several of the beloved Hands of the Cause of God provided great impetus to the development of the Bahá’í community between 1976 and 1979. The National Teaching Conference in December 1976 was graced by the presence of the Hands of the Cause ‘Ali-Akbar Furfitan and Dr. Raḥmatu’lláh Muhájir. Mr. Furfitan returned the following year for a second visit. The Japanese communtiy also received encouragement and guidance from the Hand of the Cause Collis Featherstone who stressed the need for widespread proclamation of the Faith. Mr. Hushmand Fathea’zam of the Universal House of Justice also visited and discussed with the friends the spiritual aspects of the Bahá’í teachings, a topic of particular interest to the Japanese believers.

The Hand of the Cause Amatu’l-Bahá Rt’lhl’yyih Khánum planned to travel throughout Japan to encourage the friends, but because of illness she was forced to leave soon after arriving in October 1977. In the same month of the following year she returned and was joyously welcomed. During her stay which extended over a period of two months she stimulated activity in each area she Visited. All who met her were encouraged to arise in service to the Cause and experienced an increase in confidence. Rfihi’yyih Khánum was cordially received by a large number of prominent individuals during her travels in Japan.

Very significant to the development of the Faith in Japan during this period was the appointment, in 1976, of Mr. Hideya Suzuki of Hokkaido to the Continental Board ofCounsellors for North—eastern Asia.

2 See ‘In Memoriam’, The Bahd’z‘ World, vol. XV, p. 423.

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A teaching team from the Philippines came to Japan in 1978 and remained until the end of the Plan. Their devoted and selfless efforts encouraged many of the Japanese friends to join them to achieve the unfulfilled goals of the Plan. During this period and particularly toward the end of the Plan a wave of pioneers and travelling teachers from the United States, Canada, Alaska and Train co-operated with the Japanese community in winning the goals. One indication of the growth of the Bahá’í community in this country is that the National Assembly was able to send travelling teachers to assist other national communities in their teaching work. The gradual strengthening of the Japanese community created conditions which enabled the National Assembly, in 1979, to become financially independent.

A large quantity of Bahá’í literature was translated and published in the period under review, thus creating for the Japanesespeaking friends an opportunity to enrich their understanding of the verities of the Faith.

KOREA

Stimulated and nurtured by the frequent and inspiring visits to Korea Of the much—loved Hand of the Cause Dr. Raḥmatu’lláh Muhájir, the Korean community developed wellorganized plans for teaching and consolidating, and achieved most of the goals assigned to them in the Five Year Plan. The efforts made to acquire one Hazfratu’l-Quds in each Province unfortunately met with difficulties which prevented the achievement of this goal, although progress in other areas was significant.

Teaching Institutes, conferences, Summer and Winter Schools and visits from travelling teachers from Japan and the Philippines all served to strengthen the fabric of Bahá’í community life. A Women’s Institute was held for the study of Bahá’í education and the Bahá’í family; and classes for children, and youth activities, were particularly emphasized and developed.

Plans were undertaken for a more widespread proclamation of the Faith throughout Korea as a result of the visit of the Hand of the Cause Collis Featherstone and although a beginning has been made toward this goal much more remains to be done.

The winter season is not busy for many

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Koreans, a large number of whom engage in farming, and therefore the winter months are fruitful for teaching. Assisted and co-ordinated by the Auxiliary Board members, in large part, many teaching trips were undertaken and these served as an extremely effective means of establishing and deepening Local Assemblies as well as drawing people to embrace the Faith.

THE MARIANA, MARSHALL AND CAROLINE ISLANDS

The most significant administrative steps taken during this period were the formation of the National Assemblies of the Marshall Islands in 1977, and of the Marianas in 1978. Their parent body, the National Spiritual Assembly of the North West Pacific Ocean, was renamed the National Assembly of the Caroline Islands.

The Hand of the Cause Collis Featherstone represented the Universal House of Justice at the inaugural convention for the election of the first National Spiritual Assembly of the Marshall Islands. He visited the entire area of the Marshalls, the Marianas and the Carolines, greatly assisting and inspiring the friends.

At the formation of the first National Spiritual Assembly of the Marianas, the Hand of the Cause Dr. Raḥmatu’lláh Muhájir was the representative of the Universal House of Justice and during the same Riḍván period he attended the National Convention of the Bahá’ís Of the Caroline Islands.

In the Marshall Islands the indigenous believers were largely responsible for opening every major island to the Faith as called for in the Five Year Plan, and the considerable number of believers who arose to serve as travelling teachers was outstanding. One native believer of the Caroline Islands deputized others to travel to districts other than his own in order that they might spread the message of Bahá’u’lláh; his gesture demonstrated how the Faith has eliminated the barriers which have traditionally existed between districts.

Local believers in the Mariana Islands by the use of effective teaching teams doubled the numbers enrolled in the Cause.

The friends in the Mariana and Marshall Islands fulfilled all the goals assigned them in the Five Year Plan. A National Centre was acquired in the Marshall Islands and is frequently used. Located in a densely populated

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Participants in the National Teaching Conference held at Kinakopw, Ponape, Caroline Islands; 5—6 November 1977.

Hawaiian Bahá’í float, ‘Aloha Week’ parade, Honolulu; 14 October 1978. ‘One World—One People’ was the theme 0 f the float which included a 15-foot statue 0 f King Kamehameha, a globe Ofthe world and the Hawaiian flag. The float was honoured by being chosen to close the parade.

The Hand 0 f the Cause Collis Featherstone (extreme right), Counsellor Richard Benson (second from left), members Ofthe Auxiliary Board and their assistants who attended the first National Convention of the Bahá’ís of the Marshall Islands; April I 977. (Left to right: Juliana Korean, Richard Benson, Ertin Eliu, Virginia Breaks, Betra Laipen, Edwin Pedro, Mr. Featherstone.)

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area where many Bahá’ís reside it is easily accessible. The Local Centre situated on Ebeye in the Marshall Islands is very attractive in appearance. It was built with the consent of the government authorities and the traditional leaders.

TAI W A N

A steady flow of travelling teachers and pioneers to Taiwan had a great effect upon the teaching work. Through the consistent, wellplanned and devoted efforts ofa team oftravelling teachers made up of Bahá’ís from Malaysia, Hong Kong, the Philippines, and the enthusiastic co-operation of the Bahá’ís of Taiwan, all the goals of the Five Year Plan were won. The spirit of sacrifice and determination rose to new heights as the end of the Plan drew near and in the final three months of the Plan more than seventy people enrolled as Bahá’ís.

An historic moment occurred with the first mention of the Faith on radio in Taiwan and the use ofbus posters to proclaim the Faith was found to be effective. The appearance of the posters resulted in almost daily calls from enquirers seeking information about the Faith. The Faith was brought to the attention of government officials and use was made of newspaper advertisements. A visit from the Hand of the Cause Collis Featherstone in the opening phase of the Plan stimulated the development of these means of proclamation.

Four regional conferences were held on the Covenant, and there were other conferences devoted to other topics. An increased receptivity and interest among children and youth was noted during these years.

Toward the end of the Plan the Bahá’í community of Taiwan was honoured by a visit from Amatu’l-Bahá Ruhl’yyih Khánum. Her visit deeply affected the community and the spirit of her service encouraged the friends to move forward more rapidly to complete the goals of the Plan. Her statement that ‘consolidation’ may be summed up in two words, ‘Go back!’, inspired many of the Bahá’í’s in Taiwan to devote themselves to preserving the goals won.

South Central Asia

B A N GLA D ES H Systematically and surely the Bahá’ís of Bangladesh have striven to fulfill the goals of

THE BAHA'I’WORLD

the Five Year Plan. Pioneers have settled in goal towns so that many districts of the country now have a pioneer in residence. Representatives of the Chakma, Mongh. Turia, Morung and Santa] tribes have embraced the Faith and are deepening their knowledge of its verities in order to teach their fellow tribesmen.

Women‘s activities have steadily increased and Bahá’í women are being encouraged to participate more fully in the work of the Faith. A conference for women was held in Dacca, and women took part in the National Teaching Conference as well as the Winter Schools. Special study Classes for women were also organized. The correspondence course is conducted by women.

A small number of children’s tutorial classes have been started and are carried on satisfactorily.

The National Spiritual Assembly of Bangladesh had the distinction of being the first in the South Central zone to complete its teaching goals. In addition, the Bahá’ís of Bangladesh acquired a Temple site and a national endowment.

IN DIA

One-third of the world’s total number of Local Spiritual Assemblies and localities where Bahá’ís reside are to be found in India. During the Five Year Plan there was witnessed an upsurge of participation by local believers. The National Spiritual Assembly and the Continental Board of Counsellors, in response to the instructions of the Universal House of Justice to utilize local manpower, appealed very strongly for pioneers and travelling teachers, and those who responded were directed to concentrate on areas of greatest need. These efforts, combined with those of the friends who have pioneered to India from abroad, resulted in India’s surpassing the goals of the Five Year Plan. Although 7,000 Local Assemblies were assigned, a total of 10,377 were formed. Bahá’ís now reside in 34,873 localities, exceeding the assigned goal by 4,873.

Although the work of consolidating the Local Spiritual Assemblies is hampered by illiteracy in the rural areas a solution is found in confirming and deepening the village schoolmaster who is then able to train the local believers in administrative practice. The members of the Auxiliary Board rendered valuable service in appointing assistants who through

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personal contact or correspondence deepened the knowledge of these key believers who were thus able to strengthen their own Local Assemblies and in some instances others in nearby areas.

The National Teaching Committee organized regular deepening classes which were held in various centres. In the very centre of mass teaching, in Gwalior and Indore, the classes were held at the Rabbani School and the Faizi Institute, and in the State of Uttar Pradesh, which has the second largest number of Local Assemblies. they were held in the Malhousie Institute. Elsewhere a central village would be the host for such gatherings. The result of these classes was the raising of a cadre of local friends who were ready to serve in any capacity, and the creation of an increased awareness of the significance of the Cause.

The South India Teaching Project—a brainchildofthe Handofthe CauseDr. Raḥmatu’lláh Muhájir and one which had the blessing of the Universal House of Justice— was the most important project undertaken in the period under review. Collaborating in the scheme were the National Spiritual Assemblies of India and Malaysia. The devotion and sincerity of the Malaysian friends who came to take part inspired enthusiastic support from the local believers. The project set up its base at Sulur in Tamil Nadu and from there the participants systematically visited all surrounding areas, forming Local Spiritual Assemblies and then moving outward. At the time of writing this report a number ofbases have been established and more than 1,000 Local Spiritual Assemblies have been formed.

The success achieved in this project encouraged the National Assembly to inaugurate the East India Project. Although conceived on a smaller scale the participants have succeeded in opening to the Faith various States in north-east India and pioneers have settled in Arunachal Pradesh, Tripura, Nagaland, Assam and Meghalaya, areas fortunate enough to have been visited by Dr. Muhájir. In the district of Burdwan almost the total population of two villages have embraced the Faith as a result of the efforts of teachers taking part in the project and the Auxiliary Board member of West Bengal. A number of songs celebrating the three Central Figures of the Faith have been composed and are sung in Bengali and

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these go a long way to inspire the believers. Members of the Santhal and Majhi tribes have accepted the Faith and in some ofthese States a State Teaching Committee has been formed.

The East-West Project organized by the National Youth Committee in Kerala during the early years of the Five Year Plan was a great success. A number of believers from the United States of America, the United Kingdom and other countries came to Kerala and joined with the Indian Bahá’í youth in promoting the Cause in south India.

Special teaching projects have been organized in most parts of India including the eleven States specifically mentioned among the goals of the Five Year Plan.

The period under survey also witnessed unimagined victories in the remote Andaman and Nicobar Islands. Within a short time after the arrival of devoted pioneers, including a member of the Auxiliary Board, eleven Local Spiritual Assemblies were formed, and despite the distance separating the many islands reports arrived describing the strengthening of Local Assemblies and their wish to become, so far as possible, self-supporting in their activities. Very recently a conference was held in the capital city of Andaman, Port Blair, which drew the elite and the intellectuals to hear of the Faith.

Another area deserving of special mention is the tribal district of Dangs which is common to the States of Maharashtra and Gujarat. Through the combined efforts of friends from Bombay and nearby towns in Maharashtra, this district which consists of 313 villages, has a Local Assembly in each village—the first district to achieve this distinction. The rate of illiteracy is high in the area and consequently the Faith is taught through songs to some extent, the words of which are memorized and repeated. It is heartwarming to hear the tribal people singing songs of their own composition, accompanying themselves on their unsophisticated instruments. The songs tell the history of the Faith and describe its principles and teachings.

Summer and Winter Schools are regularly held and these make their own valuable contribution to the development of the Cause in this country. The youth take leadership roles in many of these projects either under the National Youth Committee or the Local Youth Committees.

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There has been in recent years a breakthrough in the awareness of the media regarding the Bahá’í Faith. The radio authorities have been approached and for the first time have no hesitation in mentioning Bahá’í events and celebrations on various stations throughout the country. Radio talks prepared in advance for special Holy Days are now broadcast in the local languages on local stations of All-India Radio. The press has shown a greater willingness to publish Bahá’í articles and the believers have developed an increased recognition of how to establish good relations with representatives of the media.

The relationship between the various Institutions of the Faith has been one of constant co-operation and love and harmony, the elective and appointive agencies working hand in hand toward fulfilment of the goals assigned by the Universal House of Justice.

More than 1,000 Bahá’í women from all across Asia, with observers and speakers from Europe and America, gathered at Vigyan Bhavan Auditorium in New Delhi from October 13th to 16th, 1977 for the Asian Bahá’í Women’s Conference.1 The presence of the Hand of the Cause Amatu’l-Bahá Rfihi’yyih Khánum, the most distinguished guest and principal speaker for the event, was a source of great joy and happiness to the believers. The gathering was the occasion for an unprecedented degree of publicity through the news media. Interviews appeared in many publications. All-India Radio broadcast the news in Malayalam, the language of Kerala, and covered both the opening and conclusion of the conference in both domestic and foreign broadcasts. The inauguration was also covered by United Press International for foreign distribution. The highlight of the conference was the laying of the foundation stone of the Mother Temple of India by Rúḥíyyih Eliélnum.2 At the time of this report the work of levelling the land has been completed in preparation for construction of the Mashriqu’l-Adhkár.

NEPAL

Due to the present circumstances it has not

been possible to elect Local Spiritual Assem ‘ The first Asian Women’s Conference was held in December 1930. A joint cable was sent to the assembled friends by Shoghi Effendi and the Greatest Holy Leaf.

2 See ‘The Mother Temple of the Indian Subcontinent’, p. 368.

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blies and the National Spiritual Assembly; but due to the efforts of the administrative committee based in Kathmandu, some progress has been made. Several local administrative committees have been formed and have been activated and encouraged by the committee based in Kathmandu. Children’s classes are being held and deepening conferences were held in some towns attended by friends from nearby villages. A bilingual Nineteen Day Feast Newsletter in Nepali and English is distributed and a Nepali translation of The Hidden Words of Bahá’u’lla’h was produced in collaboration with the Bahá’í Publishing Trust of India. The National Administrative Committee achieved another outstanding success in forming a Bahá’í Trust for the safeguarding of Bahá’í properties. SIKKIM

Progress of the Cause in the State of Sikkim is made difficult because of the mountainous terrain and during the winter months especially many parts are not easily accessible to pioneers who must travel from the plains.

The Bahá’í Primary School at Tadong has acquired a good reputation throughout the State. Recently there has been an increase in the number of pioneers some of whom have come to serve at the school. A devoted Bahá’í who is an experienced teacher and who formerly served at the New Era School, Panchgani, is now Principal. Fresh enthusiasm has been infused into the community and several deepening conferences have been held under the joint aegis of the National Spiritual Assembly and the Auxiliary Board members. A district Ḥaẓíratu’l-Quds is under construction at Singtham, the second largest town of Sikkim. The location is very prominent and the existence of the Ḥaẓíratu’l-Quds will itself proclaim the Faith in that region.

A successful Himalayan Conference was held in May 1977 in Gangtok, Sikkim’s capital, fulfilling one of the goals of the Five Year Plan. Present at the gathering were members of the Continental Board of Counsellors, members of the Auxiliary Board, representatives of the National Spiritual Assembly of India and other believers from as far away as Ireland, Belgium, Malaysia, Train and India. The Governor of Sikkim, the Speaker of the Legislative Assembly of Sikkim and other state ministers and heads of government departments honoured

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Some participants in the Bahá’í Summer School, Taiwan; 9—12 July 1976.

Bahá’ís 0 f the Lama tribe who participated in the Winter School, Bangladesh; 1977.

Participants in the third Western Asian Youth Conference held in Lucknow, India; August 1976. Seen are Bahá’ís from Thailand, Sikkim, Iran, India, Ireland and the United States.

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the Bahá’ís by attending the inaugural session. J oint consultation between the representatives of the National Assemblies of India and Sikkim resulted in facilitating greater co-operation between the two institutions in fulfilling the goals in that area.

SRI LANKA

The Faith in Sri Lanka experienced steady progress during this period, a notable accomplishment being the settling of pioneers in the Maldive Islands. The fortunate situation geographically of Sri Lanka made it possible for Bahá’í travelling teachers from different parts of the world to visit briefly and lend assistance to the work.

The National Youth Committee has held various conferences as well as Summer Schools.

A correspondence course in the Tamil language has been inaugurated by a special committee and in collaboration with the Bahá’í Publishing Trust of India a large number of Bahá’í books have been made available to the Tamil-speaking people of the country. Translations into Singhalese of a corresponding number of books is now under way.

Public lectures were sponsored by the Bahá’ís to coincide with various United Nations days with participation by representatives of the United Nations organization.

Deepening classes were conducted regularly in the Bahá’í Centres which have been acquired in the years under survey.

The committees appointed by the National Spiritual Assembly functioned responsibly and the teaching conferences organized on a national level by these committees evoked good response.

South-eastem Asia

This zone comprises one of the most densely populated areas in the world and its population is representative of diverse cultural and all major religious backgrounds. Owing to various external circumstances the Bahá’í communities within the zone enjoy freedom in varying degrees. A brief comment about the situation in Kampuchea (Cambodia), Laos, Indonesia and Vietnam will be found under the surveyof‘WorldCentre Goals’on pages80--81,

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where reference is made, under point No. 6, to the efforts that have been made to protect the Faith from persecution and to free it from the restraints imposed by religious orthodoxy. The Faith is not officially banned in Brunei, another country within this zone, but the activities of the Bahá’ís there are restricted.

All countries in the zone where the Bahá’ís enjoy freedom achieved all the major goals of the Five Year Plan. This significant accomplishment required inter-Assembly co-operation and the full support of all the Institutions of the Faith.

Pioneers and travelling teachers, particularly from Malaysia and the Philippines, arose in large numbers to aid the work in this region, as well as in Taiwan, the Pacific Islands and a number of other countries. In many cases their efforts and sacrifices enabled the goals to be met. Rural-born Tamil-speaking believers of Malaysia have provided the main thrust in the South India Teaching Project. The success of these believers and their effectiveness as teachers illustrates that nothing is impossible to those whose hearts are filled with a love of Bahá’u’lláh.

The achievement of property goals has been due in most instances to a growing desire on the part of the local friends to shoulder the financial burdens of the Cause.

In the field of publication there has been great progress. In the past, translation, reviewing and printing were time-consuming and the output was limited. The past years have witnessed the publication of a number of books in Chinese, Tamil and other local languages which have aided the friends in deepening their understanding of the Faith. The sacrifice made by the friends who devoted themselves to producing these books which so greatly aid the teaching work must be appreciated.

Deepening classes, conferences, Summer and Winter Schools have all contributed to strengthening the fabric of Bahá’í community life and increased spiritual maturity.

The International Conference in Hong Kong in November 1976,l the regional conferences in Port Dickson and Kuching, the conferences in Manila and Bangkok have played a major part in revitalizing the enthusiasm of the believers, releasing in them a spirit that prompted them to serve as pioneers and travelling ' See ‘Eight International Teaching Conferences”, p. 109.

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Participants in a nine-day Spiritual Institute, Malaysia; May 1977.

Participants in World Religion Day meeting, Hong Kong; 21 January 1978. Left to right: Dr. Paul Clasper, an Anglican clergyman; Mr. Chester Lee, Mr. H. Azizi, members of the National Spiritual Assembly ofHong Kong.

Students and faculty of the Rabbani Bahá’í School, Gwalior, India; 1977.

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teachers, enabling plans to be formulated for various teaching projects for which the funds were forthcoming.

The visits of the Hands of the Cause Amatu’l-Bahá Rfihfyyih Khánum, Collis Featherstone, Dr. Rahmatu’lláh Muhájir, Abu’l-Qasim Faizi and member of the International Teaching Centre, Mrs. Florence Mayberry, played a decisive role in guiding the National Spiritual Assemblies, the Board of Counsellors and the friends in this zone. Their timely visits broadened our perspective, raised our sometimes sagging spirits, inspired us to an awareness of the loftiness of the Faith, encouraged the launching of realistic projects and plans and generally propelled us to achieve our goals.

The members of the Auxiliary Board and their assistants contributed a great deal to the successful completion of the Five Year Plan goals. In many countries they were invited to spearhead teaching projects and increasingly as they grow in their understanding of their role and their services command the respect of the communities they serve, they organize training sessions for assistants, supervise their work, and initiate teaching plans. In many countries where local communities are young or weak the presence and work of the Auxiliary Board member is indispensable.

The youth in this region have played a key role in the development of the Cause and many serve effectively on committees. Women in this zone are emerging as a force in the Cause and larger numbers of them have arisen to take an active part in various fields of service. There is a growing need for classes devoted to the education of Bahá’í children, the systematizing of such classes and the provision of appropriate materials.

Special attention is being paid to the question of teaching Chinese-speaking people with results that appear to be encouraging.

The growing number of believers, the increase in the number of Local Spiritual Assemblies and the proliferation of committees serve to draw attention to a need for improved organization; but in firm belief that the solution to these problems lies within the teachings of Bahá’u’lláh, a growing number of friends with administrative skills are emerging to meet the need in the communities of this zone.

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Siyyid Sha’h Muhammad, a Bahá’í Of the Lur Tribe ofBuyrAhmad, who at 105 years of age is serving as a pioneer in a village in Luristdn, irdn.

Western Asia

Western Asia, during the latter part of the Five Year Plan, was repeatedly engulfed in political unrest and upheavals. The events of these tumultuous years remind us of the warnings, prophecies and exhortations of the Founders of the Bahá’í Faith, so forcefully called to our attention by Shoghi Effendi in The Promised Day is Come. The calamities and persecutions which, as the result of the turbulence, descended upon the Bahá’ís in the cradle of the Faith inevitably caused interruptions and setbacks in the final accomplishment of some of the goals of the Plan.

In spite of political unrest and the consequent interruptions of the steady progress in the implemeptation of the Five Year Plan, most of the goals assigned to the Pakistan Bahá’í community were accomplished. These included the acquisition of properties for local Hazirat’ul-Quds; establishing local endowments; translation of Bahá’í literature into several regional languages; the publication and

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distribution of new and important titles by the Bahá’í Publishing Trust; holding well-publicized public meetings; and sponsoring conferences and activities aimed at deepening the friends, thus helping them to bring their lives into closer conformity with Bahá’í teachings.

Although the total number of localities where Bahá’ís reside reached 301, this was short of the assigned goal of 350. The number of Local Spiritual Assemblies, however, rose to 177, greatly exceeding the goal of 150. The geographical distribution of the new Assemblies was less uniform than planned. In some areas such as Sind there were unexpected victories while in Baluchistan the number of functioning Assemblies fell below the required number in the Plan.

The most promising and appreciated victories of the Plan occurred in the field of education. The regular, well-attended and properly managed Summer and Winter Schools drew large numbers of friends from far and near including participants from other countries in Western Asia. The youth played a very deci M

Bahá’í Children’s Class, Dagltinlti Village, Agilirbdyjdn, irdn; May I 977. The teacher is Mr.

185

sive and helpful role in the success of these programmes. The Teaching Institute in Thataha, the first of its kind in Pakistan, was completed and put into operation. The rural school established in Tharparker received a special welcome and the support of the local authorities. Finally there was the inauguration of the ‘New Day’ Montessori School in a befitting location adjacent to the national Hazirat’ul-Quds. The school has attracted a large number of children from non—Bahá’í families in Karachi and has already become a prestigious institution.

The community of the Most Great Name in Turkey, in the face of the restrictions and uncertainty caused by the political unrest redoubled their efforts and won the crown of victory. In the course of the successful completion of the goals of the Five Year Plan, they managed to exceed the assigned goals on a number of occasions. They formed thirty-three Local Spiritual Assemblies—one more than called for—and exceeded by twenty—eight the assigned number of localities where Bahá’ís reside, bringing the total to 103.

x.

A. Ashjdrt’.

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In addition to intensified teaching and propagation activities, Bahá’í literature in Turkish received special attention and was enriched substantially. The Summer School programmes attracted a significant number of participants from countries in Western Asia where such activities are not yet feasible. The youth continued to be active in teaching the Faith and in conducting classes. They regularly produced well-prepared periodicals.

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The sufferings which engulfed the friends in iran during the concluding months of the Five Year Plan galvanized their brethren in the neighbouring countries in an unprecedented manner and impelled them to rise to new heights of dedication and service. As the Five Year Plan was drawing to a close the emergence of a new spiritual environment was fully evident in the Bahá’í communities of Western Asia.

D. AUSTRALASIA AND THE PACIFIC ISLANDS

With the formation of the National Spiritual Assembly of the New Hebrides at Riḍván 1977, with its seat in Port Vila, a major goal of the Five Year Plan was accomplished and the number of National Assemblies in this zone was raised to ten. The responsibility for the establishment of this new pillar of the Universal House of Justice rested with the National Spiritual Assembly of the South West Pacific Ocean whose territory now comprises New Caledonia and the Loyalty Islands. At Riḍván 1979 it was renamed the National Spiritual Assembly of New Caledonia and the Loyalty Islands; its seat is Noumea, New Caledonia.

This vast area of the world occupies a unique place in the community of the Greatest Name. The ready support and encouragement of His Highness Malietoa Tanumafili II of Western Samoa, the first reigning monarch to embrace the Faith of Bahá’u’lláh,‘ has been a source of joy and inspiration not only to the Bahá’ís of Sarnoa but to many who have come to know him.

The Australasian area, mostly covered by the waters of the South Pacific ocean, comprises 2,300 communities scattered among thousands of tiny islands. Its inhabitants are from diverse races, Polynesian, Melanesian, Micronesian, Caucasian and Aborigine, who are becoming increasingly attracted to the Faith.

To the shores of the largest land mass, Australia, in 1919, came two wonderful pioneers, Mr. and Mrs. John Henry Hyde Dunn,2 who, although advanced in years, responded to the Tablets of the Divine Plan by

‘See ‘First Head of State Embraces the Cause of Bahá’u’lláh’, The Bahá’í World, vol. XV. p. 180.

2 John Henry Hyde Dunn, see ‘In Memoriam’, The Bahd'r World, vol. IX, p. 593; Clara Hyde Dunn, ‘In Memoriam’, The Bahá’í World, vol. XIII, p. 859.

leaving their home in the United States to plant the banner of the Faith in the Pacific. They were affectionately known as Father and Mother Dunn and later were named Hands of the Cause of God. They set out by steamer, stopping at Page Page, Eastern Samoa, where they raised the cry Yd Btzhé’u’I—Abhá’! and offered prayers before continuing on their way to Australia. It was many of their spiritual descendants who answered the call of the Guardian in the World Crusade (1953—1963) and opened to the Faith a number of the islands of the South Pacific. Today the Australasian zone, with its many diversified activities, administers its affairs through ten National Spiritual Assemblies: Papua New Guinea, Australia, Solomon Islands, New Caledonia and Loyalty Islands, New Zealand, New Hebrides, Kiribati and Tuvalu (formerly the Gilbert Islands), Fiji, Samoa and Tonga. The majority of the members of these Assemblies are people indigenous to the Pacific who have responded to the message of Baha’u’llah with heart and soul and laboured mightily to establish His Faith among their people.

The period from 1976 to 1979 was one of the greatest in the history of the Faith in Australasia in terms of expanding and consolidating its foundations By Riḍván 1979 the National Assemblies had accomplished almost all their goals. Nine National Assemblies exceeded locality goals by almost 400, raising the total to 2,376 in the zone. Six National Assemblies exceeded Local Assembly goals, bringing the zonal total to 583. More than half the countries of the Bahá’í world that have a Bahá’í population of one per cent or more are in Australasia. The islands of Kiribati and Tuvalu have the highest per capita Bahá’í population in the world, almost nine per cent,

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Conference ofAuxiliary Board members and their assistants, held in Vavan, Tonga; June 1 977.

. , 33),, «A '.1" 5'4”“ 4 .‘t‘J

' ya; ,. .. A, m

Participafits 1'er Bhizé’z’ Children’s Confeknce, Samoa; April I 977.

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an eloquent testimony to the heroism of the early pioneers to the area and the sincere and unprecedented response of the people. The number of believers in Australasia has grown by leaps and bounds. Kiribati and Fiji almost doubled their numbers. By Rigivan 1979 Australasia had an increase of well over one hundred per cent.

The Hands of the Cause who visited the area in this period inspired many victories through their love and encouragement, and the devotion of many local believers, the sacrifices of the pioneers as well as travelling teachers who laboured in the villages, brought the Five Year Plan to a glorious conclusion. It is difficult in a short survey to report the manifold activities in detail, but several important events stand out as vivid highlights.

The International Teaching Conference held in Auckland, New Zealand in January 19771 attracted more than one thousand Bahá’ís from all over the Pacific and from other parts of the world. The meeting was blessed by the presence of the representative of the Universal House of Justice, the Hand of the Cause Abu’l-Qasim Faizi, as well as the beloved Hand of the Cause Collis Featherstone. The Prime Minister of New Zealand, the Hon. R. Muldoon, attended the opening of the conference and gave an inspiring speech praising the tenets of the Faith. After the conference, in spite of ill health, Mr. Faizi travelled to many islands of the Pacific pouring out his heart in love and encouragement to the believers, participating in many interviews on radio and television and being received cordially by highlyplaced government officials.

The Hand of the Cause Dr. Raḥmatu’lláh Muhájir visited a number of areas including some of the more remote islands. His vision and inspiration resulted in the friends in many localities undertaking ambitious teaching programmes which, in some areas, led to mass conversion.

The laying of the foundation stone of the Temple in Samoa2 at the end of January 1979 by the representative of the Universal House of J ustice, the Hand of the Cause Amatu’l—Baha Rt’ihiyyih Khánum, in a ceremony graced by the presence of His Highness Malietoa 1 See ‘Eight International Teaching Conferences’, p. 109.

Z See ‘The First Mashriqu’l-Adhkár of the Pacific Islands’, p. 371.

THE BAHA'I WORLD

Tanumafili II, is an event that will never be forgotten in Samoa. The historic and colourful ceremony was attended by many leading government officials and hundreds of believers from the villages together with delegates and friends from overseas. Several other islands of the Pacific had the privilege of welcoming Rúḥíyyih Khánum. In New Zealand she spent much of her time among the Maoris. Throughout her extended visit to the Pacific islands she participated in many meetings with the friends, met government officials, was interviewed in the press, on radio and television, and greatly aided in enhancing the prestige of the Faith and its recognition by island governments. All who met her were inspired by her indomitable spirit.

The year 1979 also marked the twenty-fifth anniversary of the establishment of the Faith in many islands of the Pacific when the first pioneers answered the call of the beloved Guardian in 1953—1954. The celebrations that took place in many of the islands commemorating this event added greatly to the proclamation of the Faith. The zealous and hardworking National Assembly of Fiji arranged a series of well-planned events for the visits of the Hands of the Cause Amatu’l-Bahá Rfihl’yyih fliénum, Dr. Raḥmatu’lláh Muhájir and Collis Featherstone; for Dr. Victor de Araujo, the representative of the Bahá’í International Community at the United Nations; and others. Through their efforts many government, diplomatic, business and other leading people in the country learned of the Faith and of its aims and purposes.

The two Publishing Trusts in the zone—in Fiji and Australia—were further developed. The Publishing Trust in Fiji began printing literature in a number of island languages.

In 1978 and 1979 the Bahá’í International Community was invited to send observers to the annual South Pacific Commission Conferences on social and economic development of Pacific island nations, attended by highranking officials of Pacific island governments, and those of Australia, the United States, France, Great Britain and New Zealand. On both occasions the Bahá’í International Community was able to present papers on topics being discussed.

A vivid demonstration of co-operation and assistance was the movement through the

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‘The Medina Dawn-Breakers’, a Bahti’l’ singing group of New Ireland, Papua New Guinea. Left to right: Wilson Elias; Josephine, Jennifer and Michael Homerang.

Bahá’í Youth Conference, Port Vila, New Hebrides.

Participants in programme commemorating the International Year Ofthe Child. The observance was held on I April 1979 in the Bahá’í House of Worship, Sydney, Australia. Approximately 500 people attended.

[Page 190]190

islands of a dedicated group of travelling teachers from Australia, North America, New Zealand, the Philippines, iran and the Pacific islands. They were of many races and backgrounds, young and old. Particular mention should be made of an American team and one from the Philippines, some members of which still continue their services in Australasia. Mr. A. K. Forudi of India was responsible for unprecedented victories amongst the Indians in Fiji where his untiring efforts brought great results. As a consequence of his activities many other islands experienced a considerable increase in the number of believers.

The use of media gathered momentum. There was an increase in articles in the press, programmes on radio and television. A number of National Assemblies undertook continuous radio programmes and a weekly half—hour television programme, later biweekly, was established in American Samoa.

Another interesting development was the erection in the islands of almost sixty buildings for use as local Centres. These were established primarily through the hard labour, love and sacrifice of village believers who prepared most of the material from local sources and constructed the buildings. They were aided in this by individual believers who lovingly financed a portion of the cost of many of these projects.

Australia saw much development when its Local Assemblies grew by fifty per cent. Through close collaboration between the Institutions of the Faith, a series of institutes on the Covenant and the Local Assembly were conducted throughout the country. There was a great emphasis in every State on the teaching

THE BAHA’t WORLD

of Aborigines some of whom embraced the Faith. The use of the House of Worship for special proclamation events also bore results.

This survey would not be complete without mention of the continuing strengthening of the ties between the Board of Counsellors and the National Assemblies. The wholehearted, dedicated and valiant services of a band of some forty-five Auxiliary Board members scattered throughout the zone are recorded with gratitude and appreciation. Without their tireless efforts, close association with local communities and support of the plans of National Assemblies, teaching and consolidation work of the magnitude witnessed in the period would not have been possible. Their equally dedicated and committed assistants grew in number to 300. The collaboration of the two arms of the Administrative Order grew in dimension, and new formulas and ideas for closer collaboration were developed. The cohesiveness and exemplary co-operation of the two Institutions was very evident in Australia, to name but one country.

A signal victory won through the constant efforts of the National Assembly of New Zealand and the patience and fortitude of the local believers was the lifting of government restrictions imposed on the Faith in the Cook Islands, an example of the assistance of the Concourse on High which unfailingly attends the sincere efforts of the friends.

At Riḍván 1979 the ten National Conventions throughout the zone celebrated the victorious conclusion of the Five Year Plan firm in their conviction that the communities of the Australasian zone could shoulder any future responsibility placed upon them.

E. EUROPE

Seventeen National Spiritual Assemblies existed in Europe at the beginning of the Five Year Plan.I This total was increased by two with the formation of the National Spiritual Assembly of Greece, at Riḍván 1977, with its seat in Athens, and the formation at Riḍván1978 of the National Spiritual Assembly of Cyprus with its seat in Nicosia. The establishment of National Assemblies in Greece and in Cyprus

' Austria, Belgium, Denmark, Finland. France. Germany. Iceland, the Republic of Ireland, Italy, Luxembourg, the Netherlands, Norway, Portugal, Spain, Sweden, Switzerland, the United Kingdom.

was the responsibility of the National Spiritual Assemblies of Germany and the United Kingdom respectively.

The years from 1976 to 1979 covered the larger part of the Five Year Plan and although considerable planning and preparatory work had already been undertaken in Europe by Riḍván 1976‘ there remained to be done a significant degree of consolidation of the achievements recorded in the Nine Year Plan (1964—1973). The bulk of the goals of the Five Year Plan therefore remained to be won at Riḍván 1976.

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Bahá’í exhibition and tent, Jokkmokk Winter Market, Sweden. Finnish, Norwegian and

S wedish Bahá’ís participate in arranging the Bahá’í’ exhibit annually. The city 0 f Jokkmokk is north of the Arctic Circle.

WBahá’íFaith _ h w

Exhibit 0n ‘Six World Religions’, sponsored by the Local Spiritual Assembly of Cambridge, England and held in the central library; January 1978. At the request Ofthe Chief Librarian the exhibit was held over for an additional period.

Bahá’í’information counter, Orebro, Sweden; June I 978.

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The pattern of response to the Cause of Baha’u’llah in Europe varies from country to country and is not in every case as heartening as that witnessed in southern Europe and in the Republic of Ireland— due to factors which it is beyond the scope of this report to comment upon—and it was gratifying to note that towards the end of the Plan improved results were observed as a result of patient, devoted and often sacrificial effort. The last year, 1978/1979, was especially encouraging. The National Spiritual Assemblies, not yet having in each case seized the palm of victory, evinced great resolution and determination as the Plan drew to a close. Placing themselves firmly behind all efforts and projects designed to win the goals, they achieved complete success in a number of countries. Those countries where total accomplishment was not achieved will devote continued efforts to fulfilling the outstanding goals during the opening phase of the next Plan. The last few months of the Five Year Plan were charged with a heightened excitement as the formation of new Local Assemblies all across Europe was reported with increasing rapidity. This broadening of the foundation of the Faith in Europe, so ardently longed for, involving an observable increase in the number of believers, came about through

"’ J “2?) . t "v.

THE Bahá’í WORLD

genuinely sacrificial homefront pioneering on the part of local believers, and the assistance of pioneers from abroad. Although in many cases national communities had to stretch their manpower to severe limits, it may be said that on the whole the European Bahá’í community achieved a greater degree of stability by the end of the Plan.

It is difficult to compare achievements in a continent which comprises nineteen national Bahá’í communities in countries varying in size from Iceland (population 224,000) and Luxembourg (355,000) to the United Kingdom with a population of approximately fifty-six million and Western Germany with sixty-one million. It is, however, worth noting that the total number of Local Assemblies in each of the two smallest countries is in fact higher in proportion to the total population than in any of the other European countries.

The National Spiritual Assemblies of Greece and Cyprus were formed despite the necessity of triumphing over the difficult conditions obtaining in those countries. Once formed, the National Spiritual Assembly of Greece has built up a strong community, established Summer and Winter Schools, initiated conferences and inaugurated youth activities. Particular problems are posed in Cyprus by

Participants in the first Bahá’í Winter School o f Malta; December I 978. CounsellorAnneliese Bopp of the Continental Board of Counsellors for Europe is seen in the centre of the second row.

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xx xx: : am»: ~73; 3

Participants in the first Bahá’í’ Winter School 0 f Cyprus held in Nicosia; December I 976. The

193

L

Hand Ofthe Cause Adelbert Mahlschlegel is seen standing in the centre Ofthefirst row; to the right ofhim is seen Counsellor Hooper Dunbar Ofthe International Teaching Centre.

circumstances external to the Faith but some progress has been noted and successful Summer and Winter Schools have attracted good attendance by local Bahá’ís and friends abroad. Two International Teaching Conferences were held in 1976.1 In July approximately 950 believers gathered in Helsinki, Finland where the Hand of the Cause Dr. Ugo Giachery represented the Universal House of Justice. The following month the Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum represented the Universal House of Justice at the conference in Paris where nearly 6,000 believers gathered. Both conferences, but notably the

‘ See ‘Eight International Teaching Conferences’, p. 109.

Paris gathering, received wide coverage in the press. Dr. Kurt Waldheim, Secretary General of the United Nations, sent a message which was read to the friends assembled in Paris by Mr. Luc Van Bellinghen, Director of the United Nations Information Centre in that city. This was the first occasion on which the United Nations, through a high-ranking officer, sent a message of goodwill to an international Bahá’í conference.2 The great impetus given to the progress of the work by these conferences was reinforced by a message of the Universal House of J ustice to the conference of European Institutions of the Faith held in

2 See p. 140 for text of the message.

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Langenhain in November 1978. The message was read by the Hand of the Cause Paul Haney, the representative of the Universal House of Justice.

On 12 September 1976 a historic event occurred when His Highness Malietoa Tanumafili II visited the resting place of Shoghi Effendi in the Great Northern London Cemetery, New Southgate—the first such visit by a reigning monarch.l A small delegation of friends accompanied him, headed by the Hand of the Cause Dr. Ugo Giachery and including the Hands of the Cause D_hikru’lláh _I_(_hédem and ‘Ali-Muhammad Varqé and six members of the National Spiritual Assembly of the United Kingdom.

‘ See p. 69.

THE Bahá’í WORLD

A special venture was the holding in June 1977, at the behest of the Universal House of Justice, of two conferences‘specially for the Persian-speaking Bahá’í’s resident in Europe, one held in Germany and one in England. Both were well attended, aroused much enthusiasm and resulted in generous contributions to the teaching funds.

An increasing number of young Bahá’í families are now numbered among the European Bahá’í communities. Special provisions are made for the larger number of children who attend Bahá’í’ functions, and special classes are provided in addition to the regular sessions. Germany, which has for many years held an annual children’s Summer School, has also initiated children’s conferences.

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2. THE CHALLENGE AND PROMISE OF

BAHA’T SCHOLARSHIP A Statement by the Universal House of Justice

B A H A ’ l scholarship is of great importance in the development and consolidation of the Bahá’í community. Historical research, orientalism and Islamic studies are obvious fields in which Bahá’ís can render great service to the Faith; there are many others. Indeed, it is not difficult to visualize the House of Justice, as Baha’u’llah's World Order unfolds, requiring the services of distinguished Bahá’í scientists in all fields.

lnevitably a number of problems will confront Bahá’í scholars, who will themselves have to discover the solutions, both empirically and otherwise. Nonetheless it may be useful to offer at this early stage of the development of Bahá’í scholarship a few thoughts on these matters.

It has become customary in the West to think of science and religion as occupying two distinct— and even opposed—areas of human thought and activity. This dichotomy can be characterized in the pairs of antitheses: faith and reason; value and fact. It is a dichotomy which is foreign to Bahá’í thought and should be regarded with suspicion by Bahá’í’ scholars in every field. The principle of the harmony of science and religion means not only that religious teachings should be studied in the light of reason and evidence as well as of faith and inspiration, but also that everything in creation, all aspects of human life and knowledge, should be studied in the light of revelation as well as in that of purely rational investigation. In other words, a Bahá’í scholar, when studying a subject, should not lock out of his mind any aspect of truth that is known to him.

It has, for example, become commonplace to regard religion as the product of human striving after truth, as the outcome of certain climates of thought and conditions of society. This has been taken, by many non-Bahá’í’ thinkers, to the extreme of denying altogether the reality or even the possibility of a specific revelation of the Will of God to mankind through a human Mouthpiece. A Bahá’í who has studied the Teachings of Baha’u’llah, who has accepted His claim to be the Manifestation of God for this Age, and who has seen His Teachings at work in his daily life, knows as the result

of rational investigation, confirmed by actual experience, that true religion, far from being the product solely of human striving after truth, is the fruit of the creative Word of God which, with divine power, transforms human thought and action.

A Bahá’í, through this faith in, this ‘conscious knowledge’ of, the reality of divine Revelation, can distinguish, for instance, between Christianity, which is the divine message given by Jesus of Nazareth, and the development of Christendom, which is the history of what men did with that message in subsequent centuries; a distinction which has become blurred if not entirely obscured in current Christian theology. A Bahá’í scholar conscious of this distinction will not make the mistake of regarding the sayings and beliefs of certain Bahá’ís at any one time as being the Bahá’í Faith. The Bahá’í Faith is the Revelation of Bahá’u’lláh: His Own Words as interpreted by ‘Abdu’l-Bahá and the Guardian. It is a revelation of such staggering magnitude that no Bahá’í at this early stage in Bahá’í history can rightly claim to have more than a partial and imperfect understanding of it. Thus, Bahá’í historians would see the overcoming of early misconceptions held by the Bahá’í community, or by parts of the Bahá’í community, not as ‘developments of the Bahá’í Faith’——as a non-Bahá’í’ historian might well regard them—but as growth of that community‘s understanding of the Bahá’í Revelation. In scientific investigation, when searching after the facts of any matter, a Bahá’í must, of course. be entirely open-minded, but in his interpretation of the facts and his evaluation of evidence we do not see by what logic he can ignore the truth of the Bahá’í Revelation which he has already accepted; to do so would, we feel, be both hypocritical and unscholarly.

Undoubtedly the fact that Bahá’í scholars of the history and teachings of the Faith, believe in the Faith, will be a grave flaw in the eyes of many non-Bahá’í academics whose own dogmatic materialism passes without comment because it is fashionable; but this difficulty is one that Bahá’í scholars share with their fellow believers in many fields of human endeavour, and the Bahá’í principle of the harmony of

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q;

religion and science compels all Baha 15 to protect themselves from the prevalent diseases resulting from the divorce of faith and reason.

The sundering of science and religion is but one example of the tendency of the human mind (which is necessarily limited in its capacity) to concentrate on one virtue, one aspect of truth, one goal, to the exclusion of others. This leads, in extreme cases, to fanaticism and the distortion of truth, and in all cases to some degree of imbalance and inaccuracy. A scholar who is imbued with an understanding of the broad teachings of the Faith will always remember that being a scholar does not exempt him from the primal duties and purposes for which all human beings are created. Not scholars alone, but all men are exhorted to seek out and uphold the truth, no matter how uncomfortable it may be. But they are also exhorted to be wise in their utterance, to be tolerant of the views of others, to be courteous in their behaviour and speech, not to sow the seeds of doubt in faithful hearts, to look at the good rather than at the bad, to avoid conflict and contention, to be reverent, to be faithful to the Covenant of God, to promote His Faith and safeguard its honour, and to educate their fellow—men, giving milk to babes and meat to those who are stronger.

Scholarship has a high station in the Bahá’í teachings, and Bahá’í scholars have a great responsibility to a growing, divinely-guided world society. The ascertainment of truth and the acquisition of a fuller understanding of the subjects of their scholarship are worthy and high endeavours. But Bahá’u’lláh has seen fit to dwell at some length on the way to offer the fruits of scholarship and expose error:

‘Thou hast written that one of the friends hath composed a treatise. This was mentioned in the Holy Presence, and this is what was revealed in response: Great care should be exercised that whatever is written in these days doth not cause dissension, and invite the objection 0 f the people. Whatever the friends of the One true God say in these days is listened to by the people Ofthe world. It hath been revealed in the Lawh-i—Hikmat: “The unbelievers have inclined their ears towards us in order to hear that which might enable them to cavil against God, the Help in Peril, the Self-Subsisting.” Whatever is written

THE Bahá’í WORLD

should not transgress the bounds of tact and wisdom, and in the words used there should lie hid the property of milk, so that the children of the world may be nurtured therewith, and attain maturity. We have said in the past that one word hath the influence ofspring and causeth hearts to become fresh and verdant, while another is like unto blight which causeth the blossoms and flowers to wither. God grant that authors among the friends will write in such a way as would be acceptable to fair-minded souls, and not lead to cavilling by the people.’ Elsewhere He has written:

‘Consort with all men, O people of Bahá, in a spirit of friendliness and fellowship. I f ye be aware 0 f a certain truth, i f ye possess a jewel, of which others are deprived, share it with them in a language of utmost kindliness and good will. [fit be accepted, ifit fitlfil its purpose, your object is attained. If any one should refuse it, leave him unto himself, and beseech God to guide him. Beware lestye deal unkindly with him. A kindly tongue is the lodestone Ofthe hearts ofmen. It is the bread of the spirit, it clotheth the words with meaning, it is the fountain of the light of wisdom

and understanding . . .’ (Gleanings from the Writings 0 f Bahtf’u’llah: CXXXII) And again:

‘Should any one among you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and good will. Help him to see and recognize the truth, without esteeming yoursel f to be, in the least, superior to him, or to be possessed of greater endowments.’ (Gleanings from the

Writings of Bahá’u’lláh.‘ V)

As more and more Bahá’ís enter the world of higher learning they will have opportunities of exerting great influence in bringing about in human consciousness and outlook that harmony of religion and science which is so great a principle of their Faith. The distinction desired by ‘Abdu’l-Bahá for all Bahá’í’s is certainly for attainment by Bahá’í scholars, who by following the exhortations of Baha’u’llah to moderation, kindliness, tact and wisdom, may restore scholarship to that high station of dignity and admiration which it formerly held and which is confirmed by the utterances of Bahá’u’lláh.

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3. THE CANADIAN ASSOCIATION FOR STUDIES ON THE BAHA’l FAITH

1975 AT NAW—RUZ 1974, the Universal House of Justice called upon the Canadian Bahá’í community as one of their goals in the Five Year Plan to:

‘Cultivate opportunities for formal presentations, courses and lectureships on the Bahá’í Faith in Canadian universities and other institutions of higher learning.’

In January, 1975, the National Spiritual Assembly of the Bahá’ís of Canada invited some thirty individuals to a ‘policy conference’, a device which the Assembly had frequently and successfully used to find a way of meeting various new challenges. The participants were from various backgrounds and from all parts of Canada, and were selected because it was felt they might contribute effectively to an examination of this particular subject. The conference, which was held at the University of Ottawa, had two distinct functions: (a) consultation on the above-mentioned Five Year Plan goal and (b) holding a one-day conference with scientific, academic and artistic presentations on themes related to or inspired by the Bahá’í Faith and its Writings. A total of five presentations related to various scholarly disciplines, artistic expressions, and the history of the Bahá’í Faith were given. As well, a piece by the Ballet Shayda,1 a dance company of Bahá’í artists, was presented.

The result of the consultation of the policy conference was a recommendation that the National Spiritual Assembly establish a ‘Canadian Association for Studies on the Bahá’í Faith’. The conference believed that such an association represented a traditional mode of relating to the university system and one which would be most likely to find easy acceptance by the academic community. It would at once relieve the administrative agencies Ofthe Faith of a heavy load of largely extraneous tasks, and open up a new field of service for qualified believers. The Association would, in accordance with Bahá’í administrative principle, take its basic direction from the National ‘ See The Bahá’í World, vol. XVI, p. 696.

1979

Assembly which would appoint the membership of the Executive Committee. This recommendation was approved by the National Spiritual Assembly at their meeting of 21—24 February, 1975. The newly appointed Executive Committee met for the first time in May 1975, and during this and subsequent meetings, decided that initially the Association should direct all its attention to cultivation of opportunities for the formal presentation of the Faith at Canadian institutions of higher learning, as directed by the Universal House of Justice.

In the Committee’s opinion, the choice of the word ‘cultivate’ encouraged careful attention to the preparatory stages of a program designed to awaken the Canadian academic community to the existence of the Faith, to make them aware of its intellectual and spiritual integrity; and to acquaint them with the quality of the academic resources which it offers.

The Committee therefore felt that the emphasis during the initial phase of work should be on the development of the Association’s resources; and with this in mind, it was decided to embark upon the objectives of (a) increasing membership and contribution in the Bahá’í community, (b) publication of Association Proceedings and various monographs (Bahti’l’ Studies), (c) publication of a textbook on the Bahá’í Faith, as the basis for the development of course outlines, (d) convening annual meetings, and (e) formal presentations at Canadian universities and other institutions of higher learning. The membership of the Association has been increasing steadily, and in a most encouraging trend, many Bahá’ís from outside Canada have become members. The membership by 1979 had grown to 507.

Thus far, six volumes of Bahá’ístudies have been published. The titles of the series are:

Vol. l—Proceedings 0 f the First Annual Meeting of the Canadian Association for Studies on the Bahá’í Faith, Dr. H. Danesh, Luc Dion, Dr. A. M. Ghadirian,

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Dr. Wm. S. Hatcher, Douglas Martin, O. D. Rogers; November 1976.

Vol. Z—The Science of Religion, Dr. Wm. S. Hatcher; September 1977; revised edition March 1980.

Vol. 3—The Metaphorical Nature of Physical Reality, Dr. John S. Hatcher; November 1977.

Vol. 4—— Three Studies on Bahá’í History, Douglas Martin, Jan T. Jasion, Dr. A. M. Ghadirian; December 1978.

Vol. 5—The Bahá’í Faith in Russia: Two Early Instances, A. A. Lee, Dr. A. M. Ghadirian; January 1979.

Vol. 6— The Violence-Free Society: A Gifi for Our Children, Dr. H. Danesh; April 1979; revised edition October 1979.

In 1976, the Executive Committee approached a group of scholars at the Université de Montreal who were collaborating with Editions Fides on a series of volumes on major religions. The aim was to assure that the Faith was correctly treated in the series. After further consultations, the group agreed to publish a separate volume in the series on the subject of the Faith under the title La Foi Bahá’z’e. Editions Fides also approved the project. The Association sought the advice of the House of Justice on suitable authors and approached several whom the House nominated. Eventually, two of these were commissioned and took up the task. The manuscript is now in its final stages preparatory to publication. The Committee decided to go ahead simultaneously with an English language version (The Bahá’í Faith), also through a commercial publisher.

The first and second annual meetings were held at Cedar Glen in Bolton, Ontario from 2—4 January 1976 and 31 December 1976—2 January 1977 respectively, and each was attended by more than one hundred individuals. The third annual meeting took place in Surrey, British Columbia from 30 December 1977—1 January 1978 and the fourth at the Ontario Institute for Studies in Education in Toronto from 26—27 January 1979. This latter meeting was open to the public and had as one of its speakers Professor W. G. Oxtoby, the head of the Department of Religious Studies at the University of Toronto. The attendance at the third and fourth meetings exceeded one

THE BAHA't WORLD

hundred and fifty. Four regional annual conferences are scheduled to be held simultaneously from 28—30 December 1979 in Surrey, British Columbia; Saskatoon, Saskatchewan; Bolton, Ontario and Dartmouth, Nova Scotia. The fifth annual meeting will be held in Ottawa in June 1980 and will be followed immediately by an International Bahá’í Conference on Health and Healing.

During the first four years of its existence (1976—1979) the Association has been able to hold the following formal presentations and lectures, details of which are set out in Appendix III.

1. Five lectures on the topic of Women in the Bahá’í Faith at Laurentian University in Sudbury, Ontario.

2. Lectures on the topic of Science and Religion at the University of New Brunswick and the University of Alberta at Edmonton.

3. Two presentations on the topic of Women in the Bahá’í Faith at Carleton University, Ottawa.

4. A presentation on the topic of the Function of Revelation in Artistic Expression at the Banff Centre School of Fine Arts.

At the time of preparation of this report, plans have been approved for a non-credit extension course on the Bahá’í Faith at the University of British Columbia. Also, negotiations are under way for a similar course at the University of Toronto.

The significance of the activities and work of the Association was recognized by the Universal House of Justice in a letter of 19 March, 1979:

‘The Effiorescence of the Canadian Association for Bahá’í Studies has been, in the eyes of the House of Justice, one of the very favourable outcomes of the Five Year Plan and bodes well for the maturation and eminence of the Canadian community.’

The work of the Association was crowned by the following goal given to Canada as part of the Seven Year Plan by the Supreme Body:

‘Expand the opportunities for teaching in Canadian institutions of higher learning and further develop the Canadian Association for Studies on the Bahá’í Faith.’

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APPENDIX I

TERMS OF REFERENCE— , , CANADIAN ASSOCIATION FOR STUDIES ON THE BAHA’I FAITH

Name: The Canadian Association for Studies on the Bahá’í Faith

Membership: Membership is open to all Bahá’í’s.

Membership fees: Individuals — $15.00

Couples —— $25.00

Students — $10.00

Senior — $10.00

Outside North America — $10.00 Canadian Pioneers — free

Executive Committee: The executive committee has full responsibility for the direction of the affairs of the Association, in line with the constitution and the directives of the National Spiritual Assembly. The executive committee members are appointed annually by the National Spiritual Assembly.

Administration: The Association will function on the basis of guidelines established by the National Spiritual Assembly. and all further steps to establish or amend the constitution will require the Assembly’s approval;

Direction of the Association would be through its Execw tive Committee, which will have the responsibility of reporting regularly to the National Spiritual Assembly of the Bahá’ís of Canada;

All financing through fees charged for membership, revenue from special events, and charges for services performed (sale of literature, training courses, etc.) supplemented by a grant from the National Assembly based on consultation with the Executive Committee;

Personnel, equipment, materials, and space paid for out of the income of the Association;

Co-operation with Bahá’í Campus Clubs across the country, but no direct administrative relationship between these two types of operation.

Objectives: To work toward the creation of a ‘Canadian Centre for Studies on the Bahá’í Faith’;

To establish a lecture bureau to offer qualified Bahá’í lecturers to Canadian universities and other institutions of higher learning. Such lecturers will be available to speak on both the Bahá’í Faith itself and on subjects that fall within their own academic disciplines. The Association will establish the criteria of leetureship, guide the lecturers. and handle all contact with the universities and other institutions to whom their services were offered;

To develop formal courses on the Bahá’í Faith including

reference sources, recommendations for credits, etc. Noncredit courses will also be developed for the use of Extension Departments. All such courses will be submitted to the National Assembly for approval before being offered to non-Bahá’í institutions. The lecturers will receive the regular fees which universities normally pay (this latter, in order to place the operation on an academic footing, and avoid any suggestion that it represented merely a public information agency of the Bahá’í community);

To encourage university students to work on the Bahá’í Faith as part of their regular academic activities; to collect and assess theses, papers, etc., which are produced by Bahá’í students; to provide a listing of these resources for the use of the Centre and the Bahá’í community;

To undertake a study of holdings on the Bahá’í Faith at Canadian university libraries, and provide advice to these same libraries on available source materials;

To serve as a forum for the sharing of ideas among members and for the service of the deepening programs of the Canadian Bahá’í community;

To encourage the production of literature including scholarly books on the Faith, articles, etc. It is intended that such material be published commercially, so as to stand on the same footing with reference materials on other subjects;

To organize formal conferences for members and other interested persons, in addition to the annual meeting of the Association;

To publish the proceedings of the Association’s annual meeting;

To cultivate relationships with university administrations, and to acquaint them with the nature and aims of the Bahá’í Faith;

To provide a scholarship (or scholarships) for Bahá’í students;

To develop a bibliography on the Bahá’í Faith. and to keep it updated;

To propose research projects to Bahá’í scholars.

Contact with Universities: It will be the responsibility of the Association, on behalf of its members and on behalf of the Canadian Bahá’í community, to undertake all formal contact with universities, colleges. institutes of arts and technology, seminaries, nursing and teachers colleges, etc., as institutions. In this connection, a method will have to be developed to assure that Local Spiritual Assemblies are fully informed, and are in a position to take appropriate advantage of the work of the Association.

a

Participants in the annual meeting Ofthe Canadian Association for Studies on the Bahá’í Faith

held in Bolton, Ontario; January 1976. Mr. Douglas Martin is seen standing on the extreme

left.

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Five publications produced by the Canadian Association for Studies on the Bahá’í Faith.

APPENDIX II

MEMBERS OF THE FIRST EXECUTIVE COMMITTEE OF THE CANADIAN ASSOCIATION FOR STUDIES ON THE Bahá’í FAITH:

Hossain Danesh (chairman) Glen Eyford

William Hatcher

Elizabeth Latin

Douglas Martin (secretary) Michael Rochester (treasurer) 0. Don Rogers

MEMBERS OF THE EXECUTIVE COMMITTEE OF THE CANADIAN ASSOCIATION FOR STUDIES ON THE Bahá’í FAITH FOR1979—80:

Louis Brunet William Hatchet

Alan Coupe Douglas Martin Hossain Danesh (chairman) Peter Morgan (secretary) Glen Eyford Christine Zerbinis (treasurer)

Jane Goldstone

APPENDIX III

IslAnnual Conference: Bolton, Ontario; 2—4 January 1976 John Taylor, ‘The Bahá’í Faith as an Agent of Social

Don Rogers, ‘The Function of Revelation in Artistic Change’ Expression’ Dr. D. Smith, ‘The Bahá’í Community and the Group Dr. A. M. Ghadirian, ‘Auguste Forel: His Life and Identity‘

Enlightenment’

Douglas Martin, ‘The Bahá’í Faith and Its Critics'

Dr. W. Hatchet, ‘Science and Religion‘

Glen Eyford, ‘Spiritual Education’

Michele Danesh, ‘Woman’ performed by the Ballet Shayda

Luc Dion, ‘La réalité du monde et l'existence de Dieu’

Dr. H. Danesh, ‘Violence and Apathy’

2nd Annual Conference: Bolton, Ontario; 31 Dec. 1976—2 Jan. 1977 Dr. P. Morgan, ‘A Review of Reshaping of the International Order’ Dr. G. Eyford, ‘The United Nations University’

Dr. J. Faily, ‘The Group Phenomenon‘

Dr. W, Hatcher, ‘Healing: Physical and Spiritual‘

Dr. N. Rasekh, ‘Man, Time and Space'

Douglas Martin, ‘History of Green Acre and Sarah Farmer’

Michele Danesh, ‘Journey‘ performed by the Ballet

Shayda

Dr. H. Danesh, ‘In Search of a Violence-Free Community’

Dr. J. Hatchet, ‘The Metaphorical Nature of Physical Reality’

Heidi Lakshman, ‘The Covenant of Judaism’ William Gossen, ‘Recent History and the Future of Ideas, Unitary Science and Bahá’í Philosophy’

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3rd Annual Conference: Surrey, British Columbia; 30 Dec. 1977—1 Jan. 1978 Kay Balser, ‘Towards a Universal Auxiliary Language’ Mr. K. Bloodworth, ‘In Search of a New Visual Myth’ Christopher Buck, ‘Nazoraean/Ebionaean Christianity and the Emergence of Historical Theology’ Alan Coupe, ‘Zarathustra and the Bahá’í Faith’ Dr. H. Danesh, “Health and Healing’ Ken Goldstone, ‘The World Centre of the Bahá’í Faith: An Analysis of the Sacred Landscape’ Richard Heiser, ‘The Legal Personality of Bahá’í’ Assemblies’ Anthony Lee, ‘The Rise and Fall of the Russian Bahá’í Community: An Historical Sketch’ Jane Nishi-Goldstone, ‘A Review of Mailrya-Amimbha Has Appeared by Jamshed Fozdar‘ Dr. Anne Schoonmaker, ‘Erikson and the Worldwide Crisis of Identity’

4th Annual Conference: Toronto, Ontario; 26-27 Jan. 1979

lW. G. Oxtoby, ‘The Participant, the Observer and the Study of Religion’

P. W. Conway, ‘The Psychology and Techniques ofTranscendence’

Dr. H. Danesh, ‘The Violence—Free Society: A Gift for Our Children’

Dr. W. Hatcher, ‘The Bahá’í Concept of Spirituality’

Dr. P. Morgan, ‘Values and Spiritual Education’

Paul Simpson, ‘Folktoys and Their History’

1 31 Regional C on ferences

Surrey:

Christopher Buck, ‘The Lost Christianity of Peter‘

Celena Benndorf, ‘The Door—to-Door Method: A Sociological Study’

Herbert Lee, ‘Business in a Global Village‘

Dr. Patrick Conway, ‘Transcendental Psychology’

Andrew Pemberton-Pigott, ‘Music as Therapy’

1Joy Marompon, ‘Joyousness in Education Through Music‘

Glen Eyford, ‘A Search for Community’

Caroline Pembertond’igott, ‘The Purpose of Education'

Robert Wilson, ‘The Inmost Self

Saskatoon:

Jane Nishi-Goldstone, ‘Buddhist Eschatology and the Bahá’í Faith’

Dr. G. Hanks, ‘St. John the Baptist'

Peter Rempel and ‘Dr. Shigeru Kounosu, ‘15 a Science of Peace Possible?‘

Ron Silver, ‘Education’

Helen Marshall, ‘Prejudice’

Dartmouth:

Thaya Batdorf, ‘The Bahá’í Faith and the Artist’

'Dr. A. P. Johnstone, ‘Worldwide Development’

Bob Donnelly, ‘Doris MacKay: a Biographical Sketch of an Early Pioneer‘

Jan Jasion, ‘Marion Jack’

John T. Moore, ‘A Theological Consideration of Bahá’u’lláh's Long Obligatory Prayer’

Dr. Peter Morgan, ‘A Study of Bahá’í Values‘

Bolton:

Keith C. Jensen, ‘The Covenant and the Original Position’

Bob Morrison, ‘A Mayan Manifestation'

Jack McLean, ‘St. Paul and the Deification of Jesus’

Todd Lawson, ‘The Crucifixion and the Qur’án‘

Mark Keedwell, ‘The Concept of Prophethood in the Bahá’í Faith and in lslém’

lVelma Andrade, ‘An Ethnographic Study of a Winnipeg Area Bahá'x’ Group’

George Armogan, ‘A Comparison between the Bahá’í Faith and the Saint Simon Movement‘

‘ Denotes non-Bahá’í participant

Dr. H. Danesh, ‘Emotional Satisfaction and Spiritual Enrichment‘

Jim Desson, ‘Consider the Flowers of a Garden’

Dr. W. Hatcher, ‘Economics and Human Values’

lRivanne Sandler, ‘The Poetic Artistry of Qurratu’l-‘Ayn: A Bábi Heroine'

Akouété AkakpoNidah, ‘Pour une étude scientifique de l’apport de la foi bahé’ie a la science de l’éducation’ Jacobe Philippe, ‘Dramatic Arts as a Catalyst for the

Development of a Spiritual Civilization’ David Bowie, ‘By Their Fruits Ye Shall Know Them’

F ormal Prexenmn'onx:

Carol Bowie;— Thorneloe College, Laurentian University, Sudbury, Ont. ‘Women and Religion—the Bahá’í Viewpoint’ 29 July 1977 Laurentian University, Extension class, Espanola Ontario, 6 Feb. 1978 Laurentian University, Sudbury, 13 June 1978 Laurentian University, Sault Ste. Marie, 14 June 1978 Laurentian University, North Bay, 5 February 1979 Laurentian University, Sudbury, 6 February 1979 Laurentian University, Sudbury, 7 February 1980

Dr. H. B. Danexh;—Simon Fraser University, Dept. of Criminology, British Columbia, Canada. A presentation based on The Violence-Free Society: A Gifi for Our Children, January 1980.

The United Nations, a joint project between the Bahá’í International Community and the Canadian Association for Studies on the Bahá’í Faith, a presentation based on The Violence-Free Society: A Gift for Our Children , November, 1979. Six hundred copies of vol. 6 of Bahá’í’Sludies were distributed.

‘The Governor’s Conference on Child Abuse’, Reno, Nevada, U.S.A. Keynote speaker and workshop leader, 22—24 April 1980.

‘World Congress on Mental Health’, Salzburg, Austria, a joint project of the Bahá’í International Community and the Canadian Association for Studies on the Bahá’í’ Faith, Dr. Danesh, Representative, Bahá’í International Community, 8-15 July 1979. Five hundred copies of The ViolenceFree Society: A Gift for Our Children were distributed to all the participants of the congress.

Glen Eyford;-—University of Alberta, Deptt of Religious Studies, Edmonton, Alberta, Canada. Two lectures February 1977: ‘Oneness of Religion’ and ‘The Social Teachings of the Bahá’í Faith’.

William Hatcher;—Mount Allison University, Sackville, New Brunswick, Canada. 10 February 1978. ‘Science and Religion’ and ‘Economics and Human Values'. Acadia University, Wolfville, Nova Scotia, 9 March 1977. ‘Ethical Concepts’.

University of Moncton, New Brunswick, Canada, February 1978. Presentation on the Bahá’í Faith to Comparative Religions class.

Saint—Louis-Maillet College, Edmundston, New Brunswick, January 1978. ‘La science de la religion’ et ‘Principes spirituels et principes economiques’ Saint-Louis-Maillet College, Edmundston, New Brunswick, Canada, January 1979. ‘Valeurs morales et valeurs technologiques’

Concordia University Montreal, Quebec, Canada, February 19781 ‘Science and Religion’

Université du Québec at Trois-Riviéres to a class in Political Economics, Spring, 1978. ‘Les principes économiques de la foi bahé’ie’

Elizabeth Kerr-Wilxon;—Carleton University, Dept. of Religious Studies, Ottawa, Ontario, Canada, 28 March 1978. ‘Women in the Bahá’í Faith’.

0. Don Rogers;—Banff School of Fine Arts, Alberta, Canada, 26 November 1976. ‘The Function of Revelation in Artistic Expression’.

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4. SURVEY OF ACTIVITIES OF BAHA’l WOMEN IN THE FIVE YEAR PLAN

RACHEL COLLINS

PARTICULARLY CALL UPON BAHA’l WOMEN WHOSE CAPACITIES IN MANY LANDS STILL LARGELY UNUSED AND WHOSE POTENTIAL FOR SERVICE CAUSE SO GREAT TO ARISE AND DEMONSTRATE IMPORTANT PART THEY ARE TO PLAY IN ALL FIELDS SERVICE FAITH.

THESE words of the Universal House of Justice from its cabled message of 24 March 1977 enunciated a special challenge to the Bahá’í world in the Five Year Plan to bring into reality one of the cardinal principles of the Bahá’í Faith: the equality of men and women. This task was not given to women alone; eighty National Spiritual Assemblies were assigned a specific goal of organizing Bahá’í activities for women. The full accomplishment of this goal will touch the lives of all members of the Bahá’í community: men, women, and children.

Why did the Universal House of Justice issue this call and set these goals for the first time during the Five Year Plan? The answer to this question is several fold. In singling out for encouragement and development the role of women in the Bahá’í community, the House of Justice has set an example for National and Local Spiritual Assemblies, who, according to ‘Abdu’l-Bahá, ‘must give unlimited encouragement to womerz.’l

A second reason lies in the obvious discrepancy between the Bahá’í standard of the equality of men and women and the status of women in most societies in the world. The Bahá’í standard is based on a divine teaching enunciated for the first time in religious history by Bahá’u’lláh and stressed repeatedly by ‘Abdu’l-Bahá: ‘ . . . as all are created in the image and likeness Ofthe one God, there is no distinction as to sex in the estimation of God.’2 And again, women and men are entitled to ‘equal rights and prerogatives in all things appertaining to humanity.’3 As more people from every possible background and culture enter under the shelter of Bahá’u’lláh’s laws and teachings, both women and men must grow to an understanding of the spiritual potential inherent in women, and the necessity of its development through spiritual and mater' Tablets of‘Abdu’l-Bahá, vol. II, p. 336.

2 The Promulgation of Universal Peace, vol. 11, p. 388. 3ibid. p. 277.

ial education. This education is particularly important when one considers that the future expansion of the Bahá’í Faith is to a large extent dependent upon spiritually—deepened mothers passing along their knowledge and conviction to their children.

What is perhaps the strongest reason for encouraging the participation of women in the work of the Cause was best explained by ‘Abdu’l-Bahá;

‘It is well established in history that where woman has not participated in human affairs the outcomes have never attained a state of completion and perfection.’4

Thus growth in the level of women’s activity in the Bahá’í Faith could be viewed as a prerequisite for the success of the Five Year Plan, even as women’s full participation in the life of the Cause will be essential to the future growth and expansion of the Faith, to the abolition of war, and the evolution of a world civilization rooted in the divine teachings proclaimed by Bahá’u’lláh.

The history of the first 135 years of the Bahá’í Cause gives ample evidence of the capacity of women for teaching and sacrifice. Indeed, as ‘Abdu’l-Bahá in viewing the work of women during His lifetime pointed out, ‘among the miracles which distinguish this sacred Dispensation is this, that women have evinced a greater boldness than men when enlisted in the ranks Ofthe Faith.’5 Pre-eminent among early Bahá’í heroines is the poetess whose courage and eloquence were instrumental in proclaiming the independent nature of the new Revelation. In an age and country where giving women even the rudiments of education was considered unnecessary, even harmful, Táhirih acquired a grasp of Muslim theology extraordinary among men, to say

nothing of women. She was one of the first

‘ ibid. vol. I, p. 129. 5 The Advent ofDivine Justice, p. 57‘

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eighteen people to recognize the truth of the Bab’s mission and taught her new-found Faith through her actions and her poetry with a fervor that astonished both friends and enemies. From the moment she cast aside her veil at the conference of Badas_1_1t, announcing ‘the day on which the fetters of the past are burst asunder’,1 until she proclaimed to her executioners at her martydom in 1852, ‘You can kill me as soon as you like, but you cannot stop the emancipation of women’,2 she did not hesitate to challenge all people to cast aside the outworn traditions that obscure the light of spiritual Truth.

Táhirih’s legacy of courage and spiritual understanding was passed on to many of the early Bahá’í women in the West. Such was the fervor of women such as Lua Getsinger, entitled by ‘Abdu’l-Bahá ‘Herald of the Covenant’, May Maxwell, Helen Goodall, Ethel Rosenberg, Agnes Alexander, Marion Jack, and many others, that ‘Abdu’l-Bahá stated:

‘Today the women in the West lead the men in the service Ofthe Cause, summon the people under the shade of the Blessed Perfection, and loosen their tongues in eloquent lectures, delivery of wonderful proofs and the elucidation ofnew arguments.’3

One woman of the East was called upon to shoulder a burden unlike that of any other. After the passing of ‘Abdu’l-Bahá in 1921, the daughter of Baha’u’llah, Bahíyyih Khánum,4 the Greatest Holy Leaf, directed the affairs of the Bahá’í Cause for many months while Shoghi Effendi recovered from the deep grief which he suffered as a result of the passing of ‘Abdu’l-Bahá and the shock of knowing himself nominated Guardian of the Cause of God; She alone among the members of the Holy Family during the time of the Guardian remained exemplary in the steadfastness of her love and devotion to the Centre of the Cause.

Among the teachers of the Bahá’í Faith during its first century one stands unsurpassed: Martha Root. This woman, defying social and material barriers, meager resources, often perilous circumstances and ill-health, journeyed four times around the world, carrying the message of the new Revelation to people in all 1 The Dawn-breakers, p. 296‘

2 God Passes By, p. 76.

3 Star ofzhe West, volt 1,110. 9, p.11. ‘ Bahá’í’yyih Khánum.

203

walks of life, from kings and queens, ministers and statesmen to private individuals of all creeds, color and classes. Crowning her efforts was the acceptance of the Faith by Queen Marie of Rumania on whom she called many times and whose respect and admiration she won.

Other women have continued the work begun by these remarkable teachers, each adding her own gifts to the effort to bring the message of the Bahá’í Faith to an everwidening and increasingly diversified circle of waiting souls. Very nearly one—half of the pioneers who in the Guardian’s Ten Year Crusade from 1953 to 1963 earned the title ‘Knight of Baha’u’llah’ by settling in a country or territory previously unopened to the Bahá’í Faith have been women. Sometimes alone, sometimes with family, they settled in such far-flung posts as Dutch New Guinea, the Galapagos Islands, Spanish Guinea, and the Nicobar Islands. The same pioneering spirit has inspired many women to take up the challenge of international travel teaching for the Faith. The efforts of some of these women constitute perhaps the most dramatic examples of women serving the Faith during the Five Year Plan.

The travels of Amatu’l-Bahá Rúḥíyyih Khánum, the widow of the Guardian, throughout India and Africa during the Nine Year Plan are becoming legendary. During the past five years, she has represented the Bahá’í Faith and the Universal House of Justice throughout the world on many occasions, including the laying of the foundation stones of two new Bahá’í Houses of Worship, one in India, one in Samoa. She has met, challenged, and inspired with her message heads of state and government, religious leaders, and men and women in many other walks of life. But in particular Rúḥíyyih Khánum has sought out, and encouraged other Bahá’ís to seek out for teaching, those peoples whose lives have not been tainted by the soul-consuming materialism that dominates the thinking of so much of the world today. It was for this reason that she embarked upon the ‘Green Light Expedition’.5 This five-month journey took her with six others to the Amazon river basin to make a film documenting the lives of numerous Indian and Bush Negro tribes in the river area, demonstrating 5 See The Baha”! World, vol. XVI, p. 419.

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the tremendous opportunities for teaching the Faith of Bahá’u’lláh among these peoples, and the urgency of the need for pioneers and teachers to reach them before outside materialistic values rapidly encroaching on their way of life have cut them off from their spiritual roots. The expedition travelled to villages on the Orinoco River in the Amazonas territory deep inside Venezuela, then up the Ventuari River as far as their boat would go. The second part of the trip involved travel by plane and canoe into the jungles of the Guiana plateau in Surinam, seeking out the villages of Bush Negroes, resulting in the acceptance of the Faith by a number of villagers and the election of the first Bush Negro Local Spiritual Assembly. Rúḥíyyih Khánum with the expedi Amatu’l—Bahd Rdhz’yyih L(fldnum at theformal welcome accorded during her visit to the Maori Meeting House (Orakei Mame) near Auckland, New Zealand; January 1979. Seen with her are Mr. Ephraim Te PM and Mrs. Am‘ Pihema.

tion then visited three cities in the Amazon region of Brazil, meeting the governors of two states, lecturing at universities and schools, and speaking with the Bahá’ís, exhorting them to arise in service to the Cause. This proclamation was climaxed by the first Bahá’í conference of the Amazon region, held in Manaus during Rúḥíyyih Khánum’s visit. The expedition then proceeded to the Peruvian Amazon region, where further documentary work was done. The five-month journey ended high in the Bolivian Andes with the filming of a Bahá’í conference graced by the presence of many Bolivian Indian believers, both men and women.

The film of the ‘Green Light Expedition’ has been and is still being shown around the world,

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accomplishing Rúḥíyyih Khánum’s goal of demonstrating the potential for spiritual victories among villagers in remote areas. It also testifies to Rt’lhiyyih Khánum’s great love for these people, a love which gave her the strength to accomplish what she did, so that she could truthfully say, ‘IfI at the age of sixty-four can undertake such a trip, then surely the younger generation of believers can do as much.’1

Rfihi’yyih Khánum took the opportunity many .times during her travels to speak of the important role of women in teaching the Faith. At the Asian Bahá’í Women’s Conference more than 1,000 Bahá’í women from all over Asia heard her outline the state of emergency in the world that calls for a special effort by all Bahá’ís to spread the Word of God. She pointed out that men should actively encourage and assist their women in service to the Faith, for if they do not, it will be doubly difficult for women to fulfill their responsibilities to the Cause. ‘One of the failings of men in Asia and Africa is that they do not teach the Faith to their wives, mothers, and sisters,” she stated.

Prominent among women consecrating their energies and talents to the field of international travel teaching during the Five Year Plan was Mehrangiz Munsiff. Born into the Zoroastrian community of Bombay, Mrs. Munsiff embraced the Bahá’í Faith at an early age, earned the title of Knight of Bahá’u’lláh by pioneering to French Cameroon in 1954, and has energetically served the Cause at home in England and abroad for many years. The Five Year Plan has seen the fulfilment of her lifelong desire to be able to travel teach in all parts of the world. When the Universal House of Justice asked her to undertake a journey to Australasia and the Pacific islands in 1977, she wrote in reply, thanking them for granting this wish by sending her to the one area of the world she had not yet visited, saying:

‘When I was fourteen I looked after Miss Martha Root during her visit to Bombay and then traveled with her to Ajmer . . . [She] lovingly told me that she would pray that I may teach the Faith all over the world. How little one believes in the statements of such holy souls till they come truel’

1Bahd’f News (USA), May 1975, v. 52, no. 5, p. 3.

205

Mrs. Munsiff’s first journey in 1975 took her from Spain and Portugal throughout west and part of central Africa. She visited Bahá’í communities in Sénégal, the Gambia, Sierra Leone, Liberia, Ivory Coast, Ghana, Togo, Dahomey (now Benin), Central African Republic, and Chad, then back home to England through France. Throughout her travels, she met with government officials, from heads of state to village chiefs, and addressed public meetings and gatherings of Bahá’ís. Among the Bahá’ís she helped the believers to deepen their understanding, love, and faith in the Revelation of Baha’u’llah, encouraged the pioneers in their work for the Faith, and, by words and actions, ever stressed the unity and love between divers peoples that wholehearted allegiance to the Cause of God can and must bring about. In October 1976, Mrs. Munsiff headed to the western hemisphere, visiting Guyana, Surinam, French Guiana, Trinidad and Tobago, Barbados, the Windward Islands, the French Antilles, Puerto Rico, Haiti, J amaica, and Mexico, returning to England in February 1977. Later that year, she taught the Faith on the European continent, before leaving in October for the Asian Bahá’í Women’s Conference in India. From India Mrs. Munsiff travelled to Australia, visiting Perth in the west and Sydney in the east. Then she embarked on the journey to the islands of the Pacific which enabled her to finish encircling the world in service to the Faith. She visited communities in New Caledonia, the New Hebrides, the Solomon Islands, Fiji, Tonga, Samoa, Tahiti, the Tuamotu Archipelago, the Marquesa Islands and the Cook Islands. Mrs. Munsiff completed this extraordinary tour in Hawaii, where she visited and prayed at the graves of Martha Root, her early mentor, and Agnes Alexander, the first Bahá’í in the Hawaiian Islands. After rest and recuperation made necessary by her arduous efforts, Mrs. Munsiff travelled through Italy, Germany and Luxembourg, returning to London in late July 1978. Her final travel teaching tour of the Five Year Plan took her back to Africa, this time to Ghana, Nigeria, Zaire, South Africa, South West Africa, Reunion, Mauritius, Madagascar and Kenya. Throughout her travels, Mrs. Munsiff’s actions and words attracted considerable attention and coverage from the news media in the countries she visited. When questioned about the princi [Page 206]206 THE Bahá’í WORLD

Mrs. Menhrangiz Munsiffflastrow, second from the right) with a group of Girl Guides, Santa, Espt’ritu Santa Island, New Hebrides; I77.

Dr, Jane Faily (last row, extreme left) with participants in a Teacher Training Institute, Elele-Etchi, Nigeria; 1979. Dr. Faily travelled extensively in Africa during the year she spent there as a consultant for the Bahá’í International Community.

His Excellency James R. Mancham, President ofSeychelles, (left) in cordial interview with Mrs. Lea Nys who is seen describing the route of Bahá’u’lláh’s successive exiles. The visit took place on 11 November 1976.

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ples of the Faith, she never lost an opportunity for stressing the significance of Bahá’u’lláh’s Revelation for the progress of humanity in this day. She often spoke about the Bahá’í principle of the equality of men and women to Bahá’ís and to those inquiring about the Faith, and often encouraged the women in communities to arise to travel teach. The dramatic example of Mrs. Munsiff’s fearlessness and energy, however, has undoubtedly served more than mere words to inspire both the women and the men she met throughout the world to undertake a fuller service to the Cause of God. Among the Bahá’ís of French~speaking countries throughout the world, the name of one travel teacher is particularly well-known: Mrs. Lea Nys. Mrs. Nys was the first Belgian to embrace the Bahá’í Faith, and has taught the Faith throughout Europe and the West Indies. Her repeated trips to Haiti, Guadeloupe, and Martinique in particular have been instrumental to the growth of the Bahá’í communities there. At the beginning of the Five Year Plan, Mrs. Nys travelled for four months in Frenchspeaking Canada, the West Indies and the United States. In July 1975 she left for Africa, travelling alone for fifteen weeks to over sixty cities and villages in Ghana, Zaire, Burundi, Tanzania. Madagascar, Reunion, Maruritius, the Seychelles and Kenya, by truck, taxi, or any other available vehicle, often on foot in remote areas. She visited officials and chiefs 0n the national and local levels in every country, and received wide newspaper and radio publicity. She returned to Martinique, Guadeloupe and Haiti in January and February 1976, and then headed west to the Pacific Islands on a roundthe-world teaching trip. Although she eventually had to discontinue this trip because of illness, Mrs. Nys was able to visit all of the major French-speaking islands in the Pacific as well as several others, meeting with Bahá’í’s, speaking at public meetings, visiting officials, and giving press and radio interviews. From Tahiti she visited American and Western Samoa, where she met His Highness Malietoa Tanumafili II, the first Bahá’í reigning monarch. From there she went to Fiji, the New Hebrides, the Loyalty Islands and New Caledonia. By October Mrs. Nys was sufficiently recovered from her illness to return to Kenya, Mauritius, Reunion, and the Seychelles. She made two more trips to the

207

French-speaking areas of the West Indies during the Five Year Plan, once early in 1977 and once in 1978. Mrs. Nys also actively taught the Faith for two months throughout Quebec, Canada in 1977, as well as in her native Belgium and other French-speaking areas in Europe, whenever she was not engaged in work in other parts of the world. Mrs. Nys’s work has been particularly significant as she is among the very first native French speakers to arise to assist in the teaching and deepening of the many spiritually receptive peoples throughout the world for whom French is either the first or second language.

Many other women as well have travelled to the next town, province, country, or halfway around the world in service to their Faith. Miss Shamsi Sadeghat, from Trinidad and Tobago, devoted much time to teaching throughout the West Indies, and travelled to the northeast United States as well. Shirin Boman and Zena Sorabjee, both serving on the Continental Board of Counsellors for South Central Asia, have been active throughout Asia, giving special efforts to the needs of Bahá’í women. Mrs. Boman travelled as well to the western hemisphere to teach. In some cases, travel teachers from the more developed countries, because they were women, were able to reach women in certain villlages for the first time in less technologically advanced societies. It is interesting to note too that the first travel teaching team to go from Papua New Guinea to Australia was made up entirely of women, girls and children.

Bahá’í” women are being recognized by the world outside the Bahá’í community as well for their untiring and often sacrificial efforts towards better human understanding. Mrs. Elti Kunak, a Bahá’í of Papua New Guinea, received a British Empire medal for her work in establishing women’s clubs throughout the island of New Ireland in the Bismarck Archipelago, having been named to the Queen’s Birthday Honours List in June 1975. Mrs. Kunak and her husband were among the first Bahá’ís to enrol in the Faith after the Faith was introduced to New Ireland in 1957, and in 1974 she was the first native Papua New Guinean woman to be elected to the National Spiritual Assembly of that country. Although Mrs Kunak never went to school, she has travelled extensively to lecture, organize

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Participants in National Bahá’í’ Women’s Conference held in San Salvador, El Salvador; March 1977. Counsellor Artemus Lamb is seen on the extreme right, back row.

Participants in National Bahá’í’ Women’s Conference, Sénégal; April I 978.

Participants in first National Bahá’í Women’s Conference held in Dacca, Bangladesh; January 1977.

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women’s clubs and represent the women of her country as the National President of Women’s Clubs. She often emphasized that the strength to fulfill these tasks is derived from her faith in Bahá’u’lláh, and that His teachings enable women to break the bonds of traditional life, to stand up straight and strong and create a good life for themselves and their children.

In 1978, Mrs. Dorothy Francis, a Salteaux Indian and a Bahá’í since 1960, was awarded the Order of Canada by the Canadian government for her outstanding services to Canadian Indians in British Columbia and the Prairie provinces. Mrs. Francis founded several Indian Friendship Centres, which assist Indians to adapt to urban life and employment, and Indian Cultural Clubs, which seek to preserve and enrich Indian culture and tradition in Canada. She also helped create the Winnipeg Arts and Crafts Centre, through which many native Canadians market arts and crafts.

Another Bahá’í woman whose work has been signally recognized is Dr. Dorothy Nelson, treasurer of the National Spiritual Assembly of the United States and Dean of the University of Southern California Law Centre. The Associates of the World Peace Through Law Centre awarded her the Pax Orbis Ex J are medal for her service as a lawyer in the cause of world peace.

The work of these women and many other individuals throughout the world dramatically demonstrates the capacity of Bahá’í women to harmonize the different facets of their lives, as mothers, as Bahá’í teachers and administrators, as contributors to society through craft and profession, and as the strongest promoters of the cause of peace in the world. Their accomplishments during the Five Year Plan add lustre to the history of the Bahá’í women. But why are there not yet many more Bahá’í women distinguishing themselves in all fields of endeavor, indisputably demonstrating their capacity and spiritual gifts to men, women and children both within and outside the Bahá’í community? Amatu’l—Bahá Rúḥíyyih _K_hénurn frankly asked this question of more than a thousand women assembled at the largest gathering of women during the Five Year Plan, the Asian Bahá’í Women’s Conference held in New Delhi in October 1977:

209

‘The dearth of speakers available from this part of the world who might be attending the Conference, to take charge of certain subjects, was extraordinary. We had enough good Bahá’í women speakers to cover the subjects but we should have had a choice from a hundred speakers, and we didn’t have it partly because they weren’t coming here and partly because the women are not coming forward enough to bear this aspect of Bahá’í service and there is no earthly reason why they should not . . . Why are they not coming forward? Why are they not bearing this type of burden of service for the Faith of Baha’u’llah?’l

Despite the example of numerous early and modern-day Bahá’í heroines, the potential of women for understanding, enthusiasm, perseverance and sacrifice is a spiritual resource that has remained virtually untapped in many national communities. In many of the less developed countries where tradition has confined most women to a subordinate role in all social, political and religious affairs, the number of women believers enrolled in the Faith remains but a small fraction of the total number of Bahá’ís. In India, for example, the secretary of the National Spiritual Assembly in 1976 estimated that although many outstanding Indian women have performed exceptional service to the Cause in their home country and around the world, only 0.5% of the total number of registered believers in India were women.2

The major obstacle to the equal participation of women, as with the exemplification of any Bahá’í principle, lies in certain prevailing customs and traditions of the divers societies of which the believers are a part; customs and practices to which the Bahá’í standards proclaim a marked and often startling contrast. This contrast exists in both under-developed and technologically advanced countries. The story of one Canadian pioneer in the Central African Republic illustrates one of the main difficulties in bringing women into the Faith in many societies:

/’/

‘There are very, very few women Baha IS in the Central African Republic . . . I decided

‘Bahá’í News (India), no. 29‘ Sept.—Dec. 1977, pp. 13—14. 2 Extract from a report by Counsellor Hooper Dunbar, Bulletin Bahti't d’Haiti, April 1976, p. 12.

[Page 210]210

to go out to the fields with them to dig manioc. I soon found out why few of them have time to come at night to listen to us! I went with three village women and walking a fast clip, it took us exactly one hour to reach their daily work. Once there, they spread a nice clean cloth on a big pan and motioned me to sit, but I refused and began to help them dig and collect the tubers . . . I kept up to them all day, and when they hoisted great loads of tubers on their heads, I put as many as I could in an old cloth and hoisted them on mine . . . We had four declarations from women! When they arrive home, they have to walk sometimes as far as two or three kms. to get water, and carry it home on their heads to begin supper. For supper they had to chop and make peanut butter, and spend an hour “pillering” the manioc and then cook it all. They are just too exhausted to come to meetings. Of course, the men of the village are all fresh . . . because most of their day has been spent on a straw mat in the shade ofa tree.’1

In many societies the kinds of activities in which women may participate are narrowly circumscribed by social convention, and meetings in which both men and women are present and contribute are unheard of.

It is in an effort to develop the potential and engage the participation of all women who believe in the truth of Bahá’u’lláh’s mission, and not just those women with education, that the Universal House of Justice has called for the development of women’s activities. The road to fulfilling ‘Abdu’l-Bahá’s standard of full and equal participation of women in all affairs is a long and difficult one. Important first steps in this direction were taken by many national communities through holding international, national and regional women’s conferences and institutes to educate the believers in the standards set by Baha’u’llah and ‘Abdu’l-Bahá. These conferences focused attention on the statements of ‘Abdu’l-Bahá on women’s role in the progress of humanity, both within the family and outside the home; on the history of Bahá’í women such as the Greatest Holy Leaf, Táhirih, and Martha Root; on the importance of the education of women who are the first trainers of children; and on the Vital role of women in teaching the Cause of God. In many

‘ Pulse oflhe Pioneer, no. 29. January 1979, pp 14-15.

THE BAHA'I‘ WORLD

cases these conferences were the first regional or national Bahá’í activity in 'which women from the more remote villages participated, and often they were the first occasion on which native women arose to speak publicly. The largest women’s conference, the Asian Conference, was probably the first conference of its type to take place anywhere in India. It, like many of the other Bahá’í conferences around the world during the Five Year Plan, provided an unusual opportunity for the proclamation of the Faith, and in particular its principle of the equality of men and women, to leading officials and to thousands of others through the news media. Women travelling to and from the Conference often took advantage of their journey to teach the Faith to those they met, and many were able to initiate or assist organized travel teaching projects.

Other international women’s conferences were held in El Salvador, Peru and Liberia. More than one thousand believers from 122 Local Spiritual Assembly jurisdictions in Zaire gathered in September 1977 for a women’s conference in Lueba, Kibundu in the Kivu region of the country, the largest of nine conferences held in that area. In all, over 150 international, national and regional Bahá’í Women’s Conferences sponsored by the Continental Boards of Counsellors and National Spiritual Assemblies were held between 1974 and 1979. Particularly noteworthy is the fact that many of these conferences were held not in large cities but in villages and towns in remote areas, the home territory of indigenous Bahá’ís. Often the trip to and from the conference was an important step in bringing the Bahá’í women together as sisters. An account of the trip by participants in the first Bahá’í Women’s Conference of Malaysia by launches and on foot to Kampong Temiang where the conference was held, tells of the friendly spirit as women gathered from eleven jungle communities:

‘It was a happy journey with news being exchanged and the Bahá’ís getting to know each other as the launch proceeded through the afternoon heat of the equatorial jungle . . .eventually we had to take to our feet and walk the last hour of our journey balancing on tree trunks neatly felled so that one can step from one to the other—a great deal easier than walking through swampy land

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Participants in the first International Conference of Bahá’í’ Women ofSouth America held in Lima, Peru; December 1977. More than 200 women from 12 countries attended the conference which had as its theme

‘Women’s Role in the Progress of Humanity.’

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Four participants in the National Teaching Conference held at Umgababa, South Africa; October 1978. Judging entries in the arts and crafts exhibit are (left to right) Mrs. Anisa Cumberbatch, Mrs. Tabitha Tombisa, Mrs. Cecilia Nodada and Miss Dawn Jensen.

Some participants in the first National Bahá’í Children’s Conference ofSamoa; April 1977. The Hand of the Cause Abu’l—Qa’sim Faizi was present at this gathering which drew an attendance 0 f approximately 100 children, parents and teachers.

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Someparticipams in the Asian Bahti’z’ Women’s Conference held in New Delhi, India; October

, 5 n»:

1977. More than 1,000 women from Asia, Europe and America attended. Amatu’l-Bahá Rflht’yyih Khánum is seen in the centre.

. . . we were tired but so happy to arrive.’1

Bahá’í villagers from the Bouake, Man, and Danane regions of the Ivory Coast walked distances up to 400 miles overland to attend the International Bahá’í Women’s Conference in Monrovia, Liberia. Village women such as these contributed actively to the success of these conferences throughout the world, speaking often for the first time before large gatherings and translating addresses into the native languages. Men as well as women contributed in a variety of ways to making these meetings a success: in many cases the men attending the conference prepared the food, washed the dishes, and cared for the children, in order to allow the women to concentrate on the discussion of their responsibilities and development within the Faith and the importance of their role as the first educators of the next generation of Bahá’ís. Such active and cheerful co-operation and service to the women by the men is particularly interesting as in most cases it was offered in marked contrast to social customs prevailing in the world around them. The enthusiasm created by these gatherings often resulted in women setting goals for themselves for their own deepening and the deepening of their families in the essential verities of the Faith, for the establishment of local classes for women and children, for teaching the Faith locally and as travel teachers, for the enroll ' Bahd'! International News Service, no. 76, 17 November 1975, pp.11—12.

ment of entire families in the Faith, and for raising up Local Spiritual Assemblies. Often the women examined their local customs and habits in an effort to bring their lives more closely in line with the principles of their Faith and more consonant with their dignity as Bahá’í women.

Most important perhaps has been the fostering of a new spirit among the Bahá’í women who participated in the conferences, as their perception of their role in the progress of the Faith and of humanity in general was transformed by learning of ‘Abdu’l-Bahá’s revolutionizing statements on the importance of women to the progress of all humankind. A Bolivian Indian woman who attended the first International Conference of Bahá’í Women in South America expressed well this change and its effect on her life:

‘I really could not understand why my husband was so anxious to participate in the teaching work. I wanted him to stay home with the family. Now I understand . . . in the future we will go out together for teaching, because I want to learn more and also want to teach my people this unity, love, and peace.’2

The exposition of the Bahá’í view on the responsibilities and privileges inherent in womanhood has not been limited to Bahá’í 1 Bahá’í International News Service, no. 91, 15 March 1978, p. 7.

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gatherings. The Bahá’í principles of the equality of men and women and the importance of women to the spiritual and material progress of humanity have been clearly enunciated to many national, regional and local government officials around the world through personal interviews and written statements, and to the public at large through newspapers, radio and television. Public meetings, exhibitions and seminars in cities, towns, and universities have explored the subject in greater depth. Particularly significant has been the participation of the Bahá’í International Community as a nongovernmental organization in United Nations conferences and seminars on women’s participation in development held during and after International Women’s Year. At each United Nations conference and seminar the women representing the Bahá’í International Community took the opportunity to acquaint delegates of governments and other organizations from around the world with the Bahá’í position, submitting statements challenging all people to recognize the spiritual equality of women with men that must be firmly established as the foundation for all other forms of equality, whether legal, social, educational, economic or political. The world-wide Bahá’í community’s contribution to the United Nations goal of the development of women so that they may more fully contribute to the development of the societies in which they live was clearly stated by Mrs. Shantha Sundram of Malaysia, representing the Bahá’í International Community at a United Nations regional seminar for Asia and the Far East in May 1974:

‘It is inevitable at this time in the history of the Bahá’í world community that there are wide differences in the understanding, as well as the application of these [Bahá’í] principles . . . Although the problems which different local and national communities face are different, the direction is determined and the growth and achievement already evident . . . Man and woman alike are to search independently for truth. In attempting to put this principle into practice, we have found that cultural and religious prejudices are slowly being abandoned, and as women are usually the upholders of tradition in the community, this brings about some important changes in attitude . . . The Bahá’í International Com

213

Marion Jack (1866—1954) whose cour ageous exploits in service to the Bahri’z’ Faith

inspired Shoghi Effendi to describe her as an

‘immortal heroine’ and a ‘shining example . . . to present and fixture generations.’

munity is playing its part throughout the world in bringing about this change.’1

What is inevitably needed, then, in order for the realization of the Bahá’í standard of equality of rights and opportunities for both women and men is for local Bahá’í communities throughout the world to shoulder the responsibility of introducing this principle and bringing it into practice. The Five Year Plan has seen the inception of this in a number of areas. Perseverance is needed, as is care and understanding, for the fullest expression of this principle must reflect the richness of the diversity of the women and men throughout the world. The most effective teachers of women are undoubtedly other women. In many cultures the only people able to approach women in the more traditional villages, other than members of the immediate family, are women. Because of this, Bahá’í teachers, who in these same cultures 1 Statement of Mrs. Shantha Sundram at UN Regional Con sultation for Asia and the Far East, Bangkok, 13—17 May 1974, p. 2.

[Page 214]214

have usually been men, have found it nearly impossible to attract women to meetings to hear about the Faith. Individual women and women in teams who have made a special effort to share the Faith with village women have almost always found these women spiritually receptive. In India and several other countries there have been a number of instances of nine women being the first people in their village to accept the Bahá’í Faith and to form the first Local Spiritual Assembly. The story related by Mrs. Nasrin Fawbush, Auxiliary Board member in India, illustrates the possibilities for teaching among village women:

‘During the remaining two days as I went from house to house, the ladies welcomed the Faith as though they were waiting for it. Fifteen of them accepted the Faith and more would have accepted had I stayed longer. Among them were educated girls of eighteen and married women, old and young. Four ladies whose husbands are working in Gauhati, Kanpur and Bhagalpur accepted the Cause. All asked for books and pamphlets to send to their husbands. Now it is the ladies who are going to teach their husbands.’1

Other people instrumental in bringing knowledge of the Bahá’í Faith to women are Bahá’í’ husbands, brothers and sons. As was pointed out by Rúḥíyyih Khánum at the Asian Bahá’í Women’s Conference, not enough has yet been done by men in teaching the Bahá’í Faith to their wives. The Local Spiritual Assembly of Tiko, a coastal town in Cameroon, recognized this same difficulty, and addressed a letter to its community ‘as a challenge to the married male Bahá’ís whose wives are non—Bahá’í’ to demonstrate the principle of equality of the sexes and thereby win the wholehearted allegiance of their wives and children to the Faith. This letter was subsequently printed in

‘ Bahá’í News (India), no. 24. July—August 1976. p. 19.

THE BAHA‘t WORLD

the Bahá’í News ofCameroon for the benefit of all the Bahá’ís in the country.

As more Spiritual Assemblies take up the task of giving ‘unlimited encouragement to women’, and encouragement to the men to assist the women in their families to participate fully in the life of the Cause, the foundation will be laid for the growth of succeeding generations of deepened and enthusiastic Bahá’ís. As more women prove their capacity to contribute on the local level, they will also be given more opportunity and responsibilities for serving on the national and international levels. During the Five Year Plan more women, and in particular indigenous women, have been elected to National Spiritual Assemblies than ever before. The first Papua New Guinean woman, Elti Kunak, was elected to the National Spiritual Assembly of that country in 1974. In 1976 Miss Beatrice Camara, a member of the Temne tribe, was the first indigenous woman elected to the National Spiritual Assembly of Sierra Leone. The same year saw native women elected for the first time to the National Assemblies of the Solomon Islands and the South West Pacific Ocean. The Bahá’í’s of Benin elected the first native woman to their National Assembly in 1977. On the international level, a total of seventeen women are presently serving as members of the Continental Boards of Counsellors, and the International Teaching Centre has two women members: the Hand of the Cause of God Amatu’l-Bahá Rúḥíyyih Khánum and Counsellor Florence Mayberry.

Such growth in the participation by women in all levels of service to the Faith is a necessary step in the fulfillment of ‘Abdu’l-Bahá’s words:

‘. . . the new age will be an age less masculine and more permeated with the feminine ideals, or to speak more exactly, will be an age in which the masculine and feminine elements 0 f civilization will be more properly balanced.’2

2 Star of the West, vol. 9, no. 7, p. 87.

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215

5. SURVEY OF THE EXPANDED USE OF RADIO AND TELEVISION IN THE FIVE YEAR PLAN

AS T H E twentieth century began to unfold, the immense progress in the many forms of information transmission evoked from ‘Abdu’l-Bahá the observation that ‘. . . means Ofcommunicurimz have multiplied, and thefive continents of the earth have virtually merged into one.” In 1946 Shoghi Effendi encouraged the use of radio and television, challenging the Bahá’í community to action by saying: ‘The Bahá’í’s should not always be the last to take up new and obviously excellent methods, but rather the first, as this agrees with the dynamic nature of the Faith which is not only progressive, but holds within itself the seeds of a new culture and civilization.’ By 1969, the Universal House of Justice stated that: ‘In country after country the Cause has been featured for the first time in modern mass communications media. The volume of this call to the people of the world is increasing day by day and must so continue, penetrating every stratum of society

At Naw-Rúz 1974 the House of Justice assigned goals for the use ofradio t0 thirty—nine countries and of television to twelve countries for proclamation, teaching and deepening of the believers. The Bahá’í world generally was directed to vigorously pursue ‘the proclamation of the Faith, following established plans and aiming to use, on an increasing scale, the facilities of mass communication.’ Confirming the significance of this goal, the House of Justice in May 1975 issued to National Assemblies a compilation of references on the use of radio. With these directions and impetus the Bahá’í community the world over set itself to obtain access to the electronic media, an effort which has aided in lifting the Faith from obscurity. Radio in particular has been widely used as a means of deepening and teaching the friends, a wide range of programmes has been devised to answer specific needs. Of the thirty-nine goal countries, eleven have been distinguished for their activities beyond any expectations of the Plan, while almost all others have met their commitments. In addition, very many Bahá’í national communities, other than the thirty nine, have begun to use radio in their teaching programmes. And fortunately for all concerned, the goal has caught the vision of individual Bahá’ís who have, through munificent gifts, made possible much of the advancement here reported.

Many of the events recorded as achievements of the Plan are truly historic: the first internationalBahz’t’i’Radio andTelevision Conference in 1975, the first centre for exchange of radio materials established in 1976, and the first broadcast from the first Bahá’í radio station in December 1977.

The countries of Latin America and the Caribbean were given the lion’s share of goals in this field, and have ably achieved them. At both the Bahia and Mérida Conferences in January and February 1977 great attention was given to the opportunities for use of the mass media throughout the hemisphere. Country after country has taken up the challenge and the cumulative results have been most gratifying.

Ecuador

The most notable effort has been the radio activity in Ecuador, spurred by the vision of Counsellor Raul Pavén, the zeal of its National Spiritual Assembly and special Radio Commission, and the technical and organizational skills of K. Dean Stephens. Beginning in March 1973 with time purchased on various local radio stations throughout Ecuador, the National Assembly developed plans for its own station whose studio was to be located in the Rfihi’yyih Khánum Teaching Institute in Otavalo. Surmounting great obstacles in securing the allocation of a medium wave frequency in early 1977, and thereafter in construction of an effective working studio in the Institute, plus a second studio and uniquely designed transmitter in the hamlet of Cajas above the town, Radio Bahá’í had its inaugural broadcast on 12 December 1977. This first Bahá’í educational and cultural radio station, operating at 1,000 watts, reaches Bahá’ís and non-Bahá’ís over a radius of approximately 50 kilometres.

[Page 216]216 THE BAHA’I‘ WORLD

Site ofa new short-wave broadcasting facility for Radio Bahá’í, Otavalo, Ecuador. The new facility will expand the radio’s signal to all of Ecuador and other areas ofSouth and Central America.

Radio personnelpreparing a tape for broadcasting through the facilities ofRadio

Bahd’z, Otavalo, Ecuador.

Silhouette of the antenna and the broadcasting studio, Cajas, from which on 12 December

I 977 Radio Bahá’z’ of Ecuador made its inaugural broadcast.

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Beginning with a programme consisting primarily of local and regional music, interspersed with Bahá’í curias—selected quotations, Hidden Words, passages from the Writings—from the outset the station has broadcast heavily in Quechua for the predominantly Indian local population, but without neglecting Spanish. Steadily diversifying its programmes, the station now broadcasts dawn prayers in both languages beginning at 4 a.m., has a constantly expanding schedule of Bahá’í teaching units, features a local newscast which has been very successful in its ‘lost-and-found’ service for retrieving children and animals, and is in process of developing programmes in agriculture, health and nutrition, home economics and literacy. It has been invited to be the first station to participate in classroom radio curricula efforts of the National Department of Education. It has always maintained a large schedule oflocal and national music with intervals of Bahá’í messages. The station has sponsored public service events including music festivals for local bands, a children’s festival for the International Year of the Child, and a rehabilitative child educational project housed in the institute auxiliary building. It has become the local station of the area, listened to in preference to all others, the Bahá’í prayers and songs being learned by children and adults, Bahá’í and non-Bahá’í’ alike.

The staff has steadily expanded, and consists of fourteen full-time and part-time workers, most of whom are local Quechua-speaking volunteers teamed with a cadre of devoted pioneers. Not only does the staff work at the station, but also undertakes a strong role in the teaching work in the Cayambe and Otavalo valleys among the many thousands of Indian believers. The radio takes an increasing responsibility for encouraging Observances, in the region, of Feasts and Holy Days and for election of Local Assemblies: 135 at Riḍván 1979, up from 90 in 1978.

A second International Radio-TV Conference was held in Ecuador in December 1976 attended by thirty-seven Bahá’ís from ten countries. Also present were two Counsellors and several Auxiliary Board members.

Scheduled for 1979—1980 is the installation of a shortwave broadcast unit at Lake Cuicocha, whose programmes will range more widely than with the medium wave coverage,

217

reaching into Panama. Shortwave broadcasting is to begin on 12 November 1979. Frequency: 2,340 KHZ (120 metre band). Bolivia

On behalf of its large rural Bahá’í population, the National Spiritual Assembly of Bolivia has for some years broadcast in Spanish, Quechua and Aymara from stations in La Paz, Oruro, Tarija and Santa Cruz, both during free and purchased time in support of teaching and deepening programmes. In 1976 an operational radio production studio made possible a systematic preparation of continuous programmes. Feasibility surveys have been undertaken in the La Paz, Sucre and Potosi regions to consider possible establishment of a full-time station for the Indian populations within signal range of each centre.

Brazil

A production centre is reported in Salvador, with frequent but sporadic radio broadcasts throughout the country.

Chile

Small production units are functioning in Punta Arenas and Temuco, and much free radio time has been secured, particularly by their musical groups.

Colombia

Three active centres of radio production have been established, in Bogota, Leticia and Cali. The radio building at Riohacha in the Guajira has temporarily been unusable because of local disorders, but programmes recognized by the Ministry of Communications continue in the Guajiro language.

Paraguay

In 1977—1978 systematic national programming was begun, with a year of national proclamation undertaken through extensive time purchased on radio stations throughout the country, thus achieving a uniquely effective coverage for teaching of the Faith.

Peru

A strong National Radio Committee has for several years succeeded in achieving countrywide decentralized radio efforts which have been very effective in the teaching work; a number of radio production workshops have been conducted. The House of Justice in 1977 called for a feasibility study of a possible fulltime radio station in Puno Province, 0n the

[Page 218]218 THEBAHA'I’WORLD

yum: Bahá’í Q ‘\ 9 ’ ‘

2);

Participants in National Teaching Conference inaugurating the facilities of Radio Baha l, Cajas, Ecuador; August 1978.

TAHIRIH

an own .mw‘.“ ,,'

I "r \e 800693999“

”433 ,{r—v «231*"veajw K’éiffvfigtw

journals between Riḍván 1976 and Riḍván 1979.

[Page 219]INTERNATIONAL SURVEY OF CURRENT BAHA’T ACTIVITIES

shores of Lake Titicaca, with extensive coverage of Bahá’í communities in both Peru and Bolivia.1

Venezuela A production centre has been equipped in the national Ḥaẓíratu’l-Quds.

Curagao

This island goal of Venezuela has used radio for long periods, broadcasting in Papiamento, English and Dutch.

Guyana

In 1976 Guyana gained ten minutes of free time weekly, on Sundays, on the national radio channel, and has continued with these regular programmes, but has also added paid spots. The Local Spiritual Assembly of Georgetown for some time has sponsored a ten-minute paid programme every Bahá’í Holy Day.Counse1lor Peter McLaren and twenty-six other Bahá’ís from seven countries attended a Caribbean Radio-TV Workshop held in December 1976.

Surinam

Effective access to the radio has been secured in the capital and other cities; broadcasts in Hindi from Nickerie have been well received.

Belize

After a lengthy series of weekly programmes over the single radio station in the country, there was a two—year hiatus, but the Faith is back on the air in both English and Spanish. A production centre is now being developed in Belmopan.

Costa Rica

Weekly Sunday morning programmes have been aired from Radio Golfité, another series has gone out from Radio Cristal and still another from Limon.

El Salvador

The National Spiritual Assembly of El Salvador sponsored CIRBAL (Centro para Intercambio Radiofénico Bahá’í de América Latina) on behalf of the World Centre, and through its production centre broadcasts emitting from Radio Chalatenango and Radio La Paz. Excellent mini-programmes for its own teaching and for sharing abroad have been produced.

‘The station was authorized by the Universal House of Justice in July 1979.

219

Guatemala

There have been intermittent programmes, and Robert Porter’s sound studio has produced Bahá’í musical materials. Beginning in April 1978 spot broadcasting, three to six times daily on a radio chain, has taken place.

Honduras

A recording studio was put into operation in 1977, and from 1978 there have been intermittent programmes from Siguatapeque, reaching Indian areas. Early in the Plan there was intensive activity in the La Ceiba area.

Mexico

In addition to coverage during the Mérida Conference, spots have been used in Chiapas, and interviews have originated in several cities.

Nicaragua

Bahá’í programmes have been broadcast on the national station, and also recurrent programmes from a local station in Bluefields up to the time of the national disorder. Panama

A radio production centre in the lodge of the House of Worship, an active Radio Committee, and the needs of a large indigenous rural Bahá’í population have motivated the production of local programmes, both free and paid, via stations in Panama City (national chain), in Chiriqui and Herrera Provinces, and elsewhere. The Hemispheric Bahá’í Radio and Television Conference was held in Panama in 1977, with 125 participants from twenty-four National Assemblies. A feasibility study for a full-time station has been conducted.

The Bahama Islands

In 1978, twenty-one weeks of island-wide broadcasts were run, followed by spots each two weeks for six months.

Barbados and the Windward Islands

Weekly free programmes ran for two years on Barbados’s Caribbean Broadcasting Company. Programme series have been run in Grenada and in St. Lucia. Dominican Republic

Beginning tardily, the Dominican Republic ran thirty-six fifteen-minute programmes in 1978—1979. French Antilles

From 1973 onward, Barbara Joyce and the French Antilles Media Committee have had weekly Bahá’í radio shows broadcast from the

[Page 220]220

island of St. Maarten, with a listening audience on at least twelve islands, drawing content from Bahá’í literature including The New Garden, Fire on the Mountaintop, and God’s Great Plan. Free programmes have been augmented by the purchase of spots.

Jamaica

Beginning with the February 1973 presentation of a series of programmes on Radio J amaica, the National Spiritual Assembly has committed itself to radio as an effective way to reach everyone on the island and has sponsored a radio production centre, producing a continuing local programme, with broadcasts also in the Cayman Islands.

Leeward and Virgin Islands

Intermittent programmes from its production centre in St. Thomas have utilized the media professionals of the community. From Saba, pioneer Pauline Paul has been broadcasting Bahá’í messages for some five years, now fifteen minutes bi-weekly. Many broadcasts have emanated at intervals from Montserrat, Antigua, St. Croix, Anguilla, St. Kitts and Tortola.

Puerto Rico

Three ‘firsts’ are to the credit of Puerto Rico: the first Latin American Bahá’í radio production centre, in Mayaguez;1 the first international radio and television conference (the Caribbean Radio and Television Workshop in 1975);2 and the first ‘saturation’ programme of radio spots run simultaneously on fifty stations throughout the country for one week in July 1977. Other activities have included use of the island’s production facility to record songs for the albums ‘Canciénes de Fé’ and ‘Flight’. Trinidad and Tobago

With its radio production unit at the National Centre, Trinidad has had frequent programmes, many by its radio professional, Lillian Fraser. Weekly free programmes are matched with daily paid spots, and there are frequent Bahá’í appearances on the programme ‘Meditations’.

In the northern countries of the hemisphere and in Europe with their intense media development, many interviews and discussion programmes have been presented over local

‘ See The Bahti’! World, vol. XVI, p. 195. z ibid.

THE BAHA’t WORLD

stations. The British Broadcasting Corporation’s programme ‘Report on Religion’ has referred to the Faith more than once and at Riḍván 1979 extended ‘Happy Riḍván’ greetings to Bahá’í’s everywhere.

The United States

The National Assembly and its Public Information Office have concentrated on radio productions to be used by Local Spiritual Assemblies on their local stations. These include ‘The Jeff Reynolds Show’ of thirteen half—hour programmes; twelve fifteen-minute programmes based on talks given at the House of Worship; a series of fifteen five-minute ‘fireside chats’ in Spanish; ten five-minute spots on basic Bahá’í themes; two radio specials featuring Linda Brown, England Dan and John Ford Coley, and Archie Bell and the Drells; eight ‘Fireside Playhouse’ fictional dramatizations of Bahá’í principles; thirty- and sixtysecond ‘direct message’ spots devised as commercial announcements; and thirteen Race Unity Day spots. Local station utilizations have been reported as numerous and successful, often with minority groups being effectively reached. Hawaii

The Hawaiian community is rich in persons trained in the mass media, hence radio programmes have been regularly and frequently aired; this has included many interviews, regular announcements of Special Event Days, etc. Particular effort has been expended to reach the Filipino community through its station. A notable achievement initiating the ongoing programme was the August 1974 show which was well advertised by radio and brought some 10,000 persons to the Waikiki Shell to enjoy a free concert by Seals and Crofts, and by England Dan and John Ford Coley, followed by a gigantic fireside meeting.

Canada

Apart from individual community programmes, in 1978—1979 two radio spots were produced by the National Office for community use. Spain

A strong National Radio Committee has co-ordinated broadcasts from FuengirolaMarbella, also received in Morocco; from Cordoba the airing of a series of half—hour programmes featuring Bahá’í singer Pancho; from

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Radio Bilbao spots of Hidden Words each morning; and other programmes from Tarragona-Rens, Madrid, Cartagena, Tenerife and Valencia. Some twenty persons serve as ‘radio collaborators’ and the committee issues a national newsletter.

In Africa, Asia and the Pacific sporadic activity in radio has been reported, and it is clear that much more has occurred than has been recorded.

Cameroon

In 1978 a half—hour Sunday afternoon shortwave programme entitled ‘New Horizons’ ran for six months; scripts are now being widely shared.

Central A frican Republic1

Beginning in 1973 the Committee for Radio has conducted a marathon programme of thirty—minute bi-weekly broadcasts in English and Sango. Programmes have been broadcast for more than five years on an essentially continuous basis. The scripts in French have been widely disseminated to other francophone communities.

Liberia and Guinea

In January 1979 a flfteen—minute weekly radio programme of prayers began in English and local languages, called ‘All Things Made New’. Seychelles

Intermittent broadcasts have occurred since 1967, but in 1979 a free ten—minute programme was broadcast every two weeks over the single station of the islands.

Eastern Malaysia

For some ten years the Bahá’ís have had fifteen-minute devotional programmes every fifth Sunday. In addition, a five-minute devotional period every fifth morning is conducted in the Iban language. India

In 1977 India won official permission to make announcements of Bahá’í religious events on All-India Radio; Bahá’í Holy Days, programmes of public functions, and interviews of guests all have become possible.

Australia

Weekly half—hour to full-hour programmes have been aired from several small local stations. ‘ See also The Bahá’í World, vol. XVI, p. 141.

221

New Zealand

Six to eight Bahá’í communities have broadcast the mini-dramas and also there have been interviews and special programmes.

Samoa

From 1977 to 1979 early morning devotionals and fifteen-minute Sunday programmes have been broadcast in Samoan.

Tonga

A fifteen-minute Sunday evening programme in Tongan was aired during 1978—1979.

Among countries reporting radio activities some three or four have ready access to professional facilities, and about twenty have established simple radio production centres.

It should be noted that travelling teachers and their Bahá’í hosts in very many countries have become adept at telling of the Faith via interview shows; of such interviews unnumbered programmes have been reported, many featuring the Hands of the Cause, Counsellors, and many others.

Special Radio Contributions

Among the independent contributions to the radio efforts were a number worthy of mention : (1) Produced in 1977 in India by Gloria Faizi, thirty half—hour programmes were broadcast in 1978 by shortwave Radio Sri Lanka, a station heard widely throughout south-eastern Asia; in 1979-1980 a repeat run was scheduled from the same station. The programmes have evoked many questions on the Faith, responded to by a committee in India, often by means of correspondence courses. The scripts and tapes have been widely circulated. (2) Early in the 19708 Orpha Daugherty, then in the Philippines, wrote thirteen mini-dramas; these have been widely disseminated and used in a number of languages. In 1978, teamed with Jack Davis in Japan, Mrs. Daugherty produced forty-five tapes of a second series of mini-dramas, in English and Japanese, each a lively sixty-second spot. (3) Numerous radio interviews by the musician team of Jimmy Seals and Dash Crofts and also countless broadcasts of their songs with Bahá’í themes have widely spread the name of the Faith in the United States and throughout the western hemisphere. (4) More recently, musical entertainers England Dan and John Ford

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Coley have given much prominence to the Faith in the United States and abroad through radio performances. The fame achieved in the music world by America’s jazz trumpeter John Birks ‘Dizzy’ Gillespie, by England’s prominent opera singer Norman Bailey and by Italy’s noted pianist Alfredo Speranza has been used by them in media interviews and concerts for wide-spread proclamation of the Faith.

Television

As in radio, television~mediated interviews have become a stock-in-trade of Bahá’í travelling teachers, and many of the distinguished members of the Faith have used their access to television for proclaiming the Cause. The young French author Andre Brugiroux (La terre n’est qu’un seul pays) has been extremely successful in television interviews in the French-speaking countries; so, too, Lea Nys, Shamsi Sedaghat and Meherangiz Munsiffduring their extensive travel teaching for the Cause. The United Nations Year of the Child was the occasion for a number of well—received television programmes, including one in the Central African Republic. The Faith was increasingly mentioned on television in Europe. In October 1976 a Bahá’í conference held in Rimini, Italy in observance of International Women’s Year received television coverage. Two weeks later the compiler of the National Television talk programme “Ore Venti’ approached the National Spiritual Assembly and obtained permission to devote an entire programme to the Bahá’í Faith. French television gave excellent coverage of the International Conference held in Paris in August 1976 and in July 1978 the national network carried a programme illustrating French workmen installing marble on the Universal House of Justice building on Mt. Carmel.

Ten television achievements stand out among the many single programmes reported.

(1) In 1975 there were released thirteen halfhour programmes produced in Hawaii, written by and featuring the Hand of the Cause William Sears, assisted by Robert Quigley and a supporting group. These programmes were repeated widely in Alaska, Canada, the United States and Samoa. Individual tapes have been shown elsewhere.

(2) Beginning in 1974 a weekly fifteenminute colour TV ‘Bahá’í Faith Programme’

THE BAHA‘I WORLD

was produced by Barbara Joyce in St. Maarten, Netherlands Antilles. Of the more than 200 programmes so far produced, and widely shared as video-cassettes, thirteen videotapes were made at the Mérida Conference in 1977.

(3) In Canada, beginning in 1976, a thirtyminute cablevision programme series called ‘Bahá’í News’ was produced for a Toronto area cable system, and was continued to 1979, changing its name to ‘Bahá’í World’ at that time. Subscriptions to the programme were undertaken in some sixteen other Canadian cities.

(4) In Samoa, from 1977 through 1979, a number of Sunday programmes have been telecast in both English and Samoan, including the Hawaiian series and tapes from St. Maarten.

(5) The National Assembly of the Central African Republic has produced several TV series, and enjoys free access to national television.

(6) The United States National Assembly produced a series of fifteen videotapes for the enthusiastically received Local Spiritual Assembly training programmes conducted nation-wide in 1976.

(7) In the United States the musicians Seals and Crofts had numerous TV appearances in which the Faith was mentioned.

(8) Puerto Rico telecast six monthly programmes from November 1978 to April 1979.

(9) In Liberia and Guinea, each Tuesday evening for five years the TV programme in Monrovia has closed with a free five-minute spot.

(10) In Canada, in 1978—1979, an extensive proclamation programme centred about a single spot which was shown everywhere in the country on paid time.

The extraordinary level of radio and television activity throughout Latin America largely stems from the indefatigable and expert work of radio and television engineer K. Dean Stephens of Utah and Puerto Rico. His ceaseless travels and correspondence, his expertise in virtually all aspects of radio and television, have been of immense service.

The Green Light Expedition,1 Step by Step (Paso a Paso) and all other Bahá’í films now in distribution have found wide use on television. ‘ See The Bahá’í World. vol. XVI, pp. 419—448.

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Participants in the International Ielevzszon and radio workshop held at the ‘Amatu’l—Bahd

223

Rdht’yyih flidnum National Institute, Otavalo, Ecuador; December 1976. In attendance were representatives of the Continental Board of Counsellors for South America and other Buhd’t’s from ten countries,

Television spots and spot series have been produced by Canada, the United States, Puerto Rico and the Bahamas, among many others.

CIRBAL (Centro para Intercambio Radiofo’nico Bahá’í de América Latina)

In December 1975 a clearing house for radio and TV materials for Latin America was proposed at the Caribbean Radio and Television Workshop. In June 1976 CIRBAL was authorized by the World Centre, with the National Assembly of El Salvador as host and Susan Leich as director. A catalogue was published in 1977; scripts and tapes were collected and disseminated; and Miss Leich actively travelled throughout Latin America stimulating and developing local radio activities, conducting radio production workshops, often with K. Dean Stephens. A Spanish-language newsletter, Ondas Bahá’ís, has had six issues. CIRBAL participated in the publication of a booklet on mass media entitled Transmit Thy Knowledge, in the distribution of the recording Canciones de Fe, and has actively contributed to virtually every radio development in Latin America and world wide. CIRBAL moved to Trinidad at the time of Miss Leich’s marriage to Counsellor Peter McLaren.

Motion Pictures

Canada has sponsored a motion picture production unit named Ciné Bahá’í which in 1976 produced a 16 mm. sixty—minute film on the Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum, entitled Invitation. In 1978 Ciné Bahá’í completed a second interview film of fifty minutes with the Hand of the Cause John Robarts, entitled Retrospective. Both have been widely used throughout the Bahá’í world.

Of motion pictures produced during the Plan certainly the Green Light Expedition film was the most significant. This 16 mm. travelogue of Rúḥíyyih Khánum’s South American teaching trip in 1976 along the Orinoco and Amazon Rivers and in the Andes, among the Indian peoples who have been so receptive to the Faith, was produced in English, Spanish and Persian versions, and super-8 prints were also run. Slide series and filmstrips of four parts each were available, deriving from the still photographic coverage. The film enjoyed extensive use not only as a motion picture, but also frequently on television.

International Baha”! Audio-Visual Centre Established in 1967 as an arm of the World

Centre for distribution of audio-visual materi als, the IBAVC in Victor, New York continued

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throughout the Plan to be a major distribution channel for a range of subjects in support of the teaching and deepening work. Among its products developed during the Plan were illuminated prayers and quotations in English and Spanish, a new series of twenty-nine colour postcards of Bahá’í subjects, a series of nine six—slide sets of Bahá’í’ Holy Places, Temples and Bahá’ís around the world, a series of eight Bahá’í Heritage notecards, two new filmstrips entitled Pilgrimage to the House Ofthe Báb and Arise.1 Distribution of Bahá’í identity jewellery, rings, ringstones, and other items continued to be a staple service. The Centre handled the sale and distribution of the Green Light Expedition motion pictures, slides and filmstrips.

In order to make possible the field use of

' An adaptation appears on p. 109.

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slides and filmstrips, a co-operative programme was undertaken to modify and supply at low cost the excellent, small, battery- or Iine-operated projector, the Bikoh, now renamed the Glory. Distributed from Kobe, Japan, with the assistance of Counsellor Rfihu’lláh Mumtézi and his staff, about 800 projectors have thus far been placed in the hands of travelling teachers, pioneers and others; this total excludes sales of the same projector by the United States.

At the date of going to press, the IBAVC has been transferred to Toronto, Canada, with changed functions which exclude distribution of audio-visual material.

In sum, the Plan has evoked a remarkably universal exploitation of mass media on behalf of the Faith, creating thereby numerous bridgeheads which remain to be expanded and consolidated as the Cause grows in every land.

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6. THE NEW ERA BAHA’t SCHOOL1

INDIA, a land of more than half a billion people, is known for its diverse geography, its tradition of religious tolerance, and its social caste system. About 200 kilometres (125 miles) south-east of Bombay is the town of Panchgani, a Hindu word meaning five mountain tops. Three-fourths of the way up one of the five mountainsides, overlooking the Krishna River 457 metres (1,500 feet) below, is the New Bahá’í School which accommodates 400 students from twenty-three countries. The mountain summits are flat and covered with lakes.

The New Era School had its beginnings on 1 August 1945 when Mrs. Rezwan Mobedzadeh and Mrs. Salisa Kermani left Poona, the Indian town to which they had pioneered, and began a Bahá’í children‘s hostel at the request of the National Spiritual Assembly of the Bahá’ís of India and Burma. For the first six months the school served only as a hostel offering spiritual instruction to the children in the morning and evening. Gradually classes were added and in 1948 the school was given the name ‘New Era’. In 1953 a large property, ‘Woodland’, was purchased. For the first time academic and physical education were offered.

Over the years the Guardian wrote many statements and letters about the school, all of them pointing to its future. In an early letter to the Spiritual Assembly of Panchgani he said he would ‘pray for the growth and progress of the Bahá’í children’s hostel so that it may become perfect and distinguished in every respect.’ He later expressed the hope that it would someday become a Bahá’í university.

Mr. Truitt White, acting vice-principal of the school, said in an interview in the autumn of 1977, ‘One of the things the Guardian mentioned which the Universal House of Justice re-emphasized in the Five Year Plan is the need to develop the “distinctive characteristics of Bahá’í life.” The more distinctive the school becomes, the more visible it will be. It will be a subject of criticism but it will become more renowned and appreciated at the same time.’

‘ Adapted from Bahá’í News, a publication of the National Spiritual Assembly of the United States, September 1977.

The school already enjoys some international renown. Its student population represents more than twenty nations with less than half the total students coming from Bahá’í families. The remainder are from Buddhist, Christian, Hindu, Muslim and other backgrounds. Many of the parents, Mr. White explained, are prevented by tradition and other factors from openly declaring the beauty and validity of the Faith and from acknowledging how successfully it is able to deal with human behaviour, but others among them recognize its value to the moral and intellectual development of their children. The students are united, largely because of an Eastern Culture that dictates submissiveness by students to their environment and to adults and teachers. There are, of course, many things tradition continues to carry forward that are not conducive to unity among the students.

One such tradition is the inequality of men and women. Mr. White said that striving for equality ‘definitely produces conflict. But the Guardian says truth goes through three stages: conflict, questioning, and finally the selfmanifestation of truth. Until educational institutions provide an environment where the initial psychological and spiritual conflicts can take place, we will not proceed to the second stage, that of questioning the validity of our own concepts of truth.’

Cultural ties serve as a unifying force among students, Mr. White said. Over the years, the school curriculum has taken on many new aspects, and today there is offered a full range of academic subjects and extracurricular activities. Inter—school events, including a sports day, drama and school festival, are held each year.

New Era is an accredited member of the Maharashtra State Government educational system and has proven itself a source of pride and inspiration to both its local community and the world community of Bahá’ís. The school is co—educational, has both boarders and day students, and offers instruction from kindergarten through the higher secondary level. The present-day functioning of New Era is the

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result of continual guidance from the Universal House of Justice, the National Spiritual Assembly of India and its appointed school committees.

One reason the New Era School is growing is because it is one of the few English-language schools in the area. Also, approximately onethird of the students receive some form of scholarship for their tuition, room and board, which is a remarkable situation in India. These students would otherwise be unable to afford any English medium school in India, because all other such schools charge tuition, even at the elementary level.

In the past ten years the government has started to subsidize village schools for up to seven years of education but the students are taught in the local dialect which can isolate them educationally for the rest of their lives. ‘People may live ten kilometres apart and not be able to communicate, and the cultures of villages may be different enough to cause strife should intermarriage between the villagers occur,’ said Mr. White.

The Indian government encourages every school to adopt a social service programme, but few do as much as New Era. The older students help to clean the school compound, assist at school functions, make greeting cards for hospitals, visit orphanages, assist local doctors, perform first aid, assist village people to plant trees and build roads, and take part in many other activities in a spirit of service. The school stresses the importance of social service not only for the benefits it extends to the disadvantag’ed, but also because it offers a needed balance in the education of the students. One of the social service projects is the Rural Development Programme launched in October 1975 and funded by donations from the Mottahedeh Foundation in New York. The students assist the villagers in the valley below the school by helping to build roads, pull weeds or carry rocks. The students may spend as many as two or three days in a village, but usually return to school each day as the villages are only half an hour’s walk down the mountainside. An international team of Bahá’ís trained in agriculture, animal husbandry, public health, hygiene, economics and

THE BAHA'I’ WORLD

engineering works, strive in conjunction with the students to raise the standard of living in the Villages. Students at the high school level who participate in the programme do not focus on one field, as students at the junior college level might do, but are encouraged to gain as comprehensive an education as possible. This course is compatible with the statement of ‘Abdu’l-Bahá that true education is comprehensive, and it follows the principle that one should know something about everything and everything about something. Although it is independent of the school, the programme is integrated into it through the students” participation and it thus acts as an educational process for them.

The school compound consists of seventynine hectares (thirty—two acres) and contains six dormitories, a large classroom building, kitchen and dining facilities, a medical dispensary, a workshop and staff quarters. There is also a large recreation area with facilities for many sports, including an indoor squash court. There are many beautiful gardens. Surrounding the buildings are agricultural lands where wheat and various fruits and vegetables are grown for school use.

The first major structure to be built was a spacious classroom building completed in 1975 in time for the thirtieth anniversary of the school. The cornerstone of this structure was laid by the late Hand of the Cause Tarazu’llah Samandan’. It contains twenty-four classrooms, a science laboratory, art and music rooms, offices and a spacious library. A new kitchen, dining hall and sports centre were constructed in 1977. At the present time ninety per cent of the teachers at the school are not Bahá’ís. Mr. White said the administration plans to increase the number of Bahá’í teachers as the school expands in the next few years from 400 to 600 or 700 students. Ninety per cent of the administrative staff members are Bahá’ís, but this percentage will also increase.

The aim of the school is to become a fullfledged university where students may earn doctorates, or degrees in medicine or law. The New Era School is indeed unique in India, and seems destined to grow in its distinctiveness.

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227

7. RURAL DEVELOPMENT IN INDIA1

A T E A M ofa dozen Bahá’ís with expertise in agriculture, education and medicine is working to build better living standards in villages around Panchgani in India, thus exemplifying Bahá’u’lláh’s command to serve one‘s fellow men. The team forms the core of the New Era Rural Development Project, begun in October 1975. It is the first project of its kind in the Bahá’í world. Donations from the Mottahedeh Foundation (established by Rafi and Mildred Mottahedeh) and individual believers have enabled the team to provide education and organizational guidance so that villagers may be led to develop their own capacities.

The site of the project is the village of Chikli. Surrounding it is a network of smaller villages called wadis, within a walking distance of fifteen or twenty minutes. The project site was selected in consultation with the Universal House of Justice. It serves as a pilot project for similar undertakings in underdeveloped villages in other parts of the world. The Universal House of Justice, the National Spiritual Assembly of India and the project team consult on decisions to be made regarding the New Era Project. At the time of writing this report, in 1977, seven of the team members are from India, while others are from Australia, the Gilbert Islands and Tuvalu,2 New Zealand and the United States. Two of them are women.

As a result of the project, a number of villagers have begun poultry farming; a new breed of dairy cow with high milk production has been introduced; and mango, papaya, seedless lime and silver—oak saplings have been planted. These are just a few of the many developments completed or under way. Other agricultural projects have included planting demonstration fields with rice that yields more grain than the usual type; developing a hybrid crop plan with villagers financing eighty per cent of the cost; teaching the villagers to save for specific purposes, such as buying farm machinery; and sponsoring two villagers to participate in an ‘ Adapted from Bahti’! News, a publication of the National

Spiritual Assembly of the United States, November 1977. 2 Until 1976, known as Ellice Islands.

agricultural tour offered by a local university. The New Era Project also has its own bullock team and driver, as well as a van.

Numerous improvements have been made in health care. The New Era Project is shifting its emphasis from curative medicine to preventive medicine which is believed to be necessary for long-term betterment of village health standards. Cholera injections and inoculations against other diseases have been given to a large percentage of the Villagers. A plan for a sanitary closed-water system has been developed. Meanwhile, the team secures the villagers’ permission to chlorinate the wells from which drinking water is taken.

Arrangements have been made with the nearby Wai Mission Hospital for a doctor to visit Chikli monthly. He treats the ill and ensures that serious cases are admitted to the hospital. The Wai Mission Hospital has agreed to send a woman doctor to the villages to train selected women in the rudiments of health care, particularly in child delivery and child care. Information about health care is circulated by the New Era team by means of a village bulletin and displayed on posters. Classes on the subject are taught at the community centre, where a clinic has been established. Moral education classes are taught at the village school.

As part of their training, students from the nearby New Era Junior College regularly provide social services for the villagers and assist with the New Era Rural Development Project. The school and the project are separate, although they bear the same name.

Various short- and medium—range plans are in progress in the fields of agriculture, animal husbandry, cottage industries, education and medicine. Chalk-making moulds and two tons of gypsum were provided to two villagers in 1977 in order that they might establish themselves in this industry.

Headway in the various components of the project has not been as rapid as was hoped, largely because co-operation from the villagers came more slowly than expected. This has caused team members to develop a standard of

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success for the project based on attitude change among villagers rather than on economic transformation. The team members feel that changing the villagers’ economic selfinterest to concern for others is the key to bringing about sustained and enlightened rural development. Team members strive to exemplifyBahá’ívirtuesinthehopeofinfluencingthe attitudes of the people in a positive way. In keeping with the instructions of the Universal House of Justice, no proclamation or teaching activities are held but several villagers have inquired about the Bahá’í Faith, as time has passed and trust has been established.

The New Era Rural Development Project team has co-ordinated its activities with government rural development programmes

THE BAHA’I WORLD

whenever possible, and co-operation with government officials is sought by the team in all its undertakings. Numerous state and local officials have made visits to the project sites. The team recently expanded its contact with other agencies involved in similar projects by attending a meeting at which eminent and experienced persons of India and other countries who are participants in rural development projects explained their successes and examined their failures.

Giving the villagers material goods is not the purpose of the New Era Rural Development Project; rather, its aim is to provide education and organizational guidance so that permanent improvements can be made.

Inauguration of the New Era Rural Development Project, Chikli Village, India; October

1975. On the right, seen performing the traditonal ceremony, is Mr. Vasant Rao Patil, the Minister oflrrigation and Power.