Bahá’í World/Volume 20/Africa

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INTERNATIONAL SURVEY OF CURRENT BAHA’i ACTIVITIES

2. SURVEY BY CONTINENTS

A. AFRICA

BAHA’TS in the approximately fifty diverse countries which made up the African conti- nent in 1986 faced a daunting array of challenges. Few areas escaped the effects of political strife, extreme poverty, under— developed infrastructure, and the ravages of civil wars. Yet the believers, seeing these problems in the larger context of God’s unfolding plan, ever kept in- View the beauty, strength, and potential of Africa.

Faced with limited material means, the Baha’is continued to seek out and capitalize on the unique resources existing in their countries. In areas where illiteracy rates were high and televisions scarce, radio was widely and effectively used to share the Faith and to connect its adherents. Recognizing the importance and pervasiveness of music in African culture, the believers shared their Faith through song and organized music fes— tivals to stimulate the development of this art form. The warmth and hospitality charac— teristic of much of African society and the enthusiasm and dedication of the African Baha’i youth created a recipe for continued teaching success.

At the same time, Baha’i communities strove to develop the resources they had identified as lacking when the Six Year Plan began. Noting the crucial need for meeting places, the believers found ways to stretch limited funds and build or acquire more local and regional centres than any other continent. Recognizing the importance of providing Baha’i literature in the many lan— guages of Africa, the believers made great strides in the area of translation. Understand- ing the contributions which Baha’u’llah’s Teachings make to the field of development, the believers established and expanded

projects in the areas of health and education which gained the respect of governments and the people involved.

The perseverance 0f the African believers and pioneers brought the continent closer to its destiny, as illumined by the words written on behalf of the Guardian:

Africa is truly awakening and finding herself, and she undoubtedly has a great message to give, and a great contribution to make to the advancement of world civilization. T0 the degree to which her people accept Baha’u’llah, will they be blessed, strengthened, and protected.1

Government Relations

Much of the political life of Africa in the late twentieth century was characterized by up- heaval and Violence, as many nations on the continent struggled to establish new direc- tions following their independence. Yet Baha’i communities in Africa were able to remain politically neutral while gaining gov— ernment permission and even support for their activities by following Baha’u’llah’s Teachings on loyalty to government and non—participation in partisan politics. The Baha’is worked to create and respond to opportunities for educating public officials about the Faith, and growing awareness led to new legal rights being granted.

Baha’i delegations met with Heads of State and high government officials in a number of African nations, presenting some with copies of The Promise of World Peace. During the Plan, the Peace Statement was presented in person to the Presidents of

1 4 June 1954 to the British Africa Committee, published in Unfolding Destiny, p. 330.

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Chad, Equatorial Guinea, and South Africa; the King of Lesotho; and the House of Chiefs in Botswana, the nation’s highest traditional body. When the Bahé’is of the Seychelles met with the President of the Republic, France Albert René, in December 1991, the de1egation found that the questions he asked demonstrated he was already well—informed about the spread of the Faith in the Indian Ocean region.

A meeting with the President of Zaire, Mobutu Sese Seko, which took place in November 1990, resulted in the gradual emergence of the Faith from obscurity in that country; the National Spiritual Assem— bly received requests for Bahé’i literature from other important government dignitar— ies, and then distributed books at all levels. When the King of Lesotho, His Majesty King Letsie III, met with the Baha’is in April 1991, he expressed his admiration for the Baha’i principles and his hope that they would spread across his country.

The Peace Statement was also distributed to the Chairman of the Council of State in Ciskei, several hundred administrative author- ities in Burkina Faso, Government ministers in Togo, countless Government officials in Transkei, and the Head of State of Rwanda through the Chief of Etiquette.

In addition to meetings with officials, Baha’i involvement in development proj ects brought the Faith to the attention of govern-

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ments. Extensive Bahé’i participation in the Kenya Expanded Programme for Immuniza- tion (see subsection on Social and Economic Development, p. 179) over a period of five years helped to establish a good working relationship between the Government and the Bahé’is. Similarly, relations between the Malawi Government and the Bahé’is were strengthened in 1990 when the Primary Health Care Programme began.

The establishment of Radio Baha’i Liberia in 1987 drew attention and praise from government officials. At the inauguration ceremony, the Assistant Minister for Posts and Telecommunications spoke of his admi- ration for the Baha’is and their talent for maximizing materials and human resources. He stated, “Radio Bahé’i, in our View, is a significant achievement a turning point in our existence as a nation.”

Some of the most significant fruits of the growing awareness of and respect for the work of the Baha’is came in the form of legal recognition of the Faith’s institutions. Five National Assemblies were formed or re-formed in Africa during the Plan, and three of these Assemblies received official recognition. In 1988, the Government of Guinea—Bissau signed a document recogniz- ing the National Spiritual Assembly, and in 1989 the Government Gazette published the “Official Recognition and Statutes of the National Spiritual Assembly”; in September

The President of the Seychelles, His Excellency Albert René (centre) met with a Bahd ’z' delegation in Victoria on 3] December 1991. Counsellor Gilbert Robert (second from right) joined five representatives of

\ National Assemblies of the Indian Ocean.

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1991, the Government of the Congo acknowl— edged the legal existence of the Baha’i community; and in December 1991, the Government of Niger authorized Baha’i institutions in that country to engage in the activities of the Faith.

The National Spiritual of Assembly of Zaire was re-formed in 1987; the National Assembly of Guinea-Bissau was formed in 1989; and the Assemblies of Angola, of the Congo Republic, and of Niger were estab— lished in 1992.

Baha’i marriage was recognized by sev— eral governments. In September 1988 the Baha’is of Nigeria were granted a marriage licence which authorized them to hold wed- dings at the National Teaching Institute in Oghara, Bendel State. The licence is a privi- lege granted only to some religions. In 1989 the federal government granted the Faith, as a religious institution, authorization to issue government marriage certificates. ‘

In Uganda, additional Local Spiritual Assemblies were empowered to conduct Baha’i marriages, extending the general rec- ognition granted just prior to the beginning of the Plan. Baha’i marriage was also recog— nized in Guinea—Bissau.

In Zimbabwe, recognition of the Faith resulted in Baha’i Holy Days being listed on government and public school calendars to mark when teachers and students could be excused from class.

Bahd ’z'S takingpart in a parade in Bangui 0n the occasion of the twenly-eighth anniversary 0ft/1e proclamation of Independence 0fthe Central African Republic.

1 December 1986.

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Yet another sign of good relations between Baha’is and African governments was the increasing frequency with which governments invited Baha’is to participate in official fianctions and to contribute their ideas.

When the Government of Uganda orga- nized a National Seminar for Religious Leaders in July 1989 to discuss ways the Government and religious institutions could work together in harmony, the Bahé’is were invited to send six representatives. The Pres- ident of Uganda opened the seminar, urging religious leaders to play their part in reha- bilitating the moral conduct of society. He emphasized the importance of women in society and the role of science and technol- ogy in development. The Baha’is responded to his challenges by preparing a written statement with quotations from the Writings on the equality of men and women, the har- mony between science and religion, and work as worship. The statement was distrib— uted to all seminar participants.

During the seminar, Uganda’s Minister of State invited the Bahé’is to meet with him later, which three members of the National Assembly did. During the meeting, the Min- ister asked questions about the origin of the Faith and its administrative structure, and the Baha’i delegation spoke about the rela- tionship of the F aith to government and the Baha’i perspective on peace. The Minister

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was presented with the Peace Statement and a copy of The Earth is But One Country.

When the Rural Development Office of the Transkei Government began to plan an event for World Environment Day in 1990, members of the organizing committee met Bahé’is who worked in the water department and, through them, became fully acquainted with the Baha’i Office of the Environment in Transkei. The two Baha’i water department officials, who shared Baha’i concepts related to the environment, were asked to help organize the event. The Baha’is were also requested to prepare a statement on behalf of the Chairman of the Military Council to be broadcast over the radio, and they were invited to participate in a radio panel discussion.

The Baha’is of Zambia reported that “sig- nificant progress towards the recognition of the Faith” took place in October 1990 when Baha’is received, for the first time, an invita— tion from the Cabinet to participate in the nation’s independence anniversary. Each

During a teaching conference in Assomada, Cape Verde, in 198 7, two youth present a theatricalpiece about teaching in Irdn.

THE BAHA’i WORLD

religion was allocated eight minutes in an evening programme which was performed in the presence of the Head of State, the Prime Minister, many other high officials, and an audience of more than 1,500 people. The Baha’i presentation was very well received. The Head of State pointed out in his closing speech that what Zambia needs is unity in diversity; the master of ceremonies, a staff member of the State House, introduced the Baha’i group by saying, “they have a beauti- ful message to give”; and the audience applauded the message from the National Spiritual Assembly when it was delivered.

Members of the National Spiritual Assem- bly of Kenya were routinely invited by the Office of the President to attend official functions. Baha’i representatives were also consistently invited to attend maj or events in Cape Verde, as the Faith is one of only four officially recognized religions in the coun— try. 1n Botswana, cabinet ministers and chiefs often attended Baha’i activities. The Baha’is of Togo were invited by the Chief of State to have a stand at an international commercial fair; the Baha’i exhibit was visited by thousands of people, including the Chief of State and his entourage.

Universities

Politicians were not the only leaders of thought to become more familiar with the Baha’i Faith. African academicians also expanded their knowledge of the Teachings, and the Faith was recognized as a topic wor- thy of serious study by a growing number of universities. The Faith was included in courses taught by both Baha’i and non— Baha’i professors.

By the end of the Six Year Plan, the Faith had been part of the curriculum at the Uni- versity of Swaziland for more than four years. Baha’is taught the history, principles, and administration of the Faith to third year students. In 1991, university officials asked the Bahé’is to develop a curriculum on spe— cific Baha’i subjects in relation to African customs and traditional religions.

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Courses based on Baha’i principles and taught by Baha’is were offered several times at Makerere University in Kampala, Uganda. In 1989, Dr. Tim Rost designed and taught courses called “Peace and Justice” and “Reli— gion and Development”. This led members of the Department of Religious Studies to Visit the House of Worship in Kampala to familiarize themselves With the Faith and its institutions .

In 1991, Dr. Mark Perry was invited to join the Department at Makerere University to teach special courses on “Religion and Social and Economic Development' and "Research Methods”. The course on devel— o'pment, which examined the contributions that religion can make to the transformation of Ugandan society, included a specific dis— cussion on the Baha’i Faith. The course on research methods generated a great deal of interest in, and discussion of, fundamental spiritual principles.

When the Spiritual Assembly of Malawi responded to a request for information from the Head of the Department of Religious Studies at the University of Zomba, the Baha’is discovered that the professor had already been using Bahd ’u ’Zldh and the New Era to teach the Faith in his classes. After meeting With some Baha’is, he invited them to address his students, who responded enthusiastically to the presentation and asked many questions.

Talks on the Faith were also given at Malawi’s Chancellor University in a course on comparative religion. At the end of the Six Year Plan, the government approved a plan for the Baha’is to present the Faith, its history and moral teachings, in teacher train— ing colleges around the country.

In Burkina Faso, the Higher School of Law of the University of Ouagadougou gave permission for two courses on “The Pro— gramme of Baha’u’llah for Peace” to be taught, fulfilling one of the National Assem— bly’s goals for the Six Year Plan. One of the Baha’is of Burkina had already given two courses on the Baha’i Faith and peace. In

251

Kenya, the head of Christian Religious Edu- cation at Shanzu Teacher Training College in Mombasa invited three Baha’i speakers to address first-year students at the school. The 420 students subjected the speakers to many questions. The Faith was added to the sylla— bus of the College’s religious education section as a new topic of study.

Other African nations where the Baha’i F aith was included in post—secondary courses of study included: South Africa, where it was part of the syllabus for a course called “Science and Philosophy of Religion” at the University of Westville, Durban, in Natal; Zimbabwe, where portions of the curriculum for comparative religious studies at the Uni- versity of Zimbabwe and Gweru Teacher Training College included the Faith; and Sierra Leone, where a pioneer started a course on the F aith at Makeni Teachers College.

Social and Economic Development

In its message to the Bahé’is of the world at Ridvan 1990, the Universal House of Justice wrote, 'The affairs of mankind have reached a stage at which increasing calls will be made upon our community to assist, through advice and practical measures, in solving crit— ical social problems”. Development projects were one type of assistance offered to an ailing humanity. During the Plan, existing programmes were expanded and new initia- tives launched. The majority of the Baha’i social and economic development projects in Africa related either to health care or education. In fact, Africa was the continent With the greatest number of health-related projects.

In accordance with a philosophy of devel~ opment which emphasizes local self—reliance and self—determination, the Baha’i health professionals trained local believers to become leaders in health education. In Zaire, the Regional Social and Economic Develop— ment Committee of Kivu (CREDESE) prepared participants in its programmes to teach different health—related subjects using

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252 THE BAHA’i WORLD

In Burkina F (150, a training and refresher course for primary health workers was held from 4 t0 7 May 1990 in Koalio (ZS part ofan on—going sanitation and nutrition educational project Sponsored by the National Bahd ’1' Social and Economic Development Committee.

In Lome', Togo, Children in the Rainbow International School and Kinder- garten present their cultures during a Peace F estival held March 1990.

In the Prefecture of Ginkongozo~Rugazi, Rwanda, children, parents and tutors can be seen during a literacy course held in 1988.

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simple teaching aids. This training was part of CREDESE’S support for the activities of a large number of local Baha’i Councils work- ing to transform their communities. In Zambia, instructors from the William Mmutle Masehla Baha’i Institute travelled to Villages to give seminars on the causes of various illnesses and how they can be prevented. The Masehla Institute also offered its first All-Women Training Programme for Com— munity Primary Health Educators.

Throughout the Six Year Plan, Baha’i volunteers assisted with the operation of the Kenya Expanded Programme for Immu- nization, heiping to inoculate more than 7,500 children. In 1988, Baha’i participation became more formalized under the name Kenya Baha’i Social Mobilization Pro— gramme for Immunization, the first project Baha’is embarked upon in col1aboration with the Canadian Public Health Association. Working with the Kenya Expanded Pro— gramme for Immunization, the Baha’is offered a series of seminars to train primary health care workers to educate people about the impofiance of immunization. Other sern— inars brought together various members of communities interested in health, such as medical personnel, traditional healers, and local officials, to share information and ideas. The project was approved by Kenya’s Ministry of Health.

In September 1990, the Baha’i adminis- trator of the immunization programme was invited by the Ministry of Health to attend a series of workshops on health care planning, and he chaired one of the sessions. The Dis- trict Commissioner of Bungoma, where the workshops took place, commended the Baha’is, in both his opening and closing statements, for their good work in the District.

Community health workers were also trained in Burkina Faso, where members of the Health and Nutrition Proj ect taught basic nutrition and sanitation and provided first aid care. In Chad, the Community Develop— ment Project on Health expanded and

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received support from international funding agencies. Training programmes for commu- nity health workers were also conducted in Cameroon, Malawi, Tanzania, and Uganda. Throughout the Plan, Canadian Baha’i Dr. Ethel Martens trained Baha'fiis in Kenya and Swaziland to become primary health care workers. - .

In several areas where access to hospitals was limited, Bahé’is heIped to provide maternity and emergency care. By 1991, the Hakim Dispensary in Moissala, Chad, which opened in 1985, had a permanent staff of seven and operated a laboratory and a phar- macy. In Swaziland, the Piggs Peak Clinic, a private facility operated by a Baha’i doctor, offered regular medicaI consultations and conducted a health outreach programme which included Visits to outlying mral areas and the screening of school children for diseases.

Education was the other area of develop- ment which received the most attention in Africa. Zaire had one of the most notable programmes of tutorial schools in the Baha’i world, with approximately ninety operating toward the end of the Plan. By Ridvan 1992, Baha’i tutorial schools in Chad were serving more than 1,300 students. Baha’is in Swazi- land operated three preschools and one primary school using a curriculum largely of their own design. This curriculum was approved by the educational authorities for use in schools throughout the country. In Tanzania, the enrolment of the Ruaha Tech- nical Secondary School grew from 160 students at its opening in 1986 to 400 by Ridvan 1992.

A committee appointed by the Universal House of Justice worked during the Plan to promote the development of educational activities in Africa. The Central and East African Regional Development Committee (known as READCO), which was appointed in November 1985, produced a wide range of educational materials for Baha’i chil- dren’s classes, conducted institutes for the training of children’s class teachers, and

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sponsored conferences and workshops on Baha’i education.

Radio

The first Baha’i radio station on the African continent, Radio Baha’i of Liberia, was officially inaugurated on 21 March 1987 in a ceremony attended by the Assistant Minister of Telecommunications, the Deputy—Mim'ster of Information, a traditional chief, media representatives and several hundred Baha’is. The event was covered on national news, and several days of continuous announce- ments over national radio followed. By the end of its first year, Radio Baha’i Liberia’s broadcasts had already stimulated consider— able growth in the Baha’i community. A report from a station staff member in March 1988 read, “We simply cannot keep enough Baha’i literature... Some have walked miles to the station to get us to tell them more... There have been enrolments at the station, and demand from listeners for more Baha’i programming.”

Regular radio programmes prepared by Baha’is were also aired on non—Baha’i stations. The Local Assembly of Bamenda, Cameroon, produced a weekly programme called “Mothers, Fathers, and Children”. When the Bamenda Bahé’is joined other religious groups and government authorities to plan a week—long celebration of the African Day of the Child in 1991, they decided to

THE BAHA’l WORLD

dedicate this regular programme to the African child. Baha’i Writings and United Nations statistics on the plight of children were broadcast. Baha’i children also pre— pared a special forty-five—minute edition of the radio programme, “Kids’ Special”, aimed at presenting the‘Baha’i teachings.

On a Sunday morning in September 1991, Radio Transkei aired the first of nine fifteen— minute programmes based on The Promise of World Peace. Each segment consisted of music, an introduction, a reading from the Peace Statement in the Xhosa language, and quotations from the Bible and the Writings of Bahé’u’lléh. A Baha’i prayer and music closed each broadcast.

Radio Lesotho gave the Baha’is a fifteen— minute time slot every Sunday evening for one year. Beginning in September 1990, “Tumelo Ke Thebe” (“Faith is a Stronghold”) covered topics such as life after death, mar- riage and divorce, and The Promise of World Peace. Each programme concluded with readings from the Sacred Texts.

Weekly radio programmes were also pro— duced in Burkina Faso, the Central African Republic, Chad, Ciskei, and Rwanda. In Madagascar, a Nineteen Day F east tape pro- duced by the Radio and Television Team of the National Assembly was regularly aired on National Malagasy Radio.

News stories about Baha’i events and interviews with travelling teachers were

Stafi’members at Radio Baird ’1’ Liberia (ELRB) in Monrovia in March 198 7.

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In T ranskei, hundreds ofpeople stopped at the Balzd ’z' booth to learn. about the

F aith during the

A gricultural Show held in Umtata from 9—12 October 1990.

broadcast on radio in Cameroon, Guinea- Bissau, Kenya, and Sierra Leone. The first such interview to be aired in Equatorial Guinea—with a travelling teacher and two National Spiritual Assembly members—oc- curred during the Plan.

In a number of African countries, includ— ing Cape Verde, Togo, and Uganda, radio was used to announce Baha’i activities and Holy Days.

Book Exhibitions

Many Africans discovered the Creative Word of Baha’u’flah for the first time when they came upon book exhibitions organized by Bahé’is. Universities, libraries, and agricul— tural fairs were the most common venues.

Book displays in the students’ halls of residence at Nigeria’s University of Benin dur— ing four evenings in January 1989 attracted approximately 1,400 students. The Peace Statement was the most popular document at a book exhibition held at the University of Zambia in 1988, and another display was organized in 1989. Hundreds of students V1S— ited a book exhibition at Kenya’s Kenyatta University near the end of the Plan. Two successful book displays were held at the University of Transkei.

The municipal library of Atakpamé, Ogou, Togo, was the site of a Baha’i exposi- tion in September 1990 which was Visited by 300 people on the first day. In the following

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two weeks, a total of 2,500 people signed the guest book at the display, and during a pub1ic meeting on the exhibition’s last day, thirteen people enrolled in the Faith. In Transkei, a pub1ic meeting called “The Pre—Conditions of Peace in Southern Africa and the World” followed the second annual week—long book disp1ay in the Unitra Library, creating a sig- nificant amount of interest in the Faith. In Zimbabwe, two displays were organized in libraries.

Agricu1tura1fairs provided forums for the display of Baha’i 1iterature in several south- ern African nations. In addition to regular displays at regional and national fairs in Zambia and Zimbabwe, a booth was orga— nized at the Transkei Agricultural Show in Umtata in October 1990. Approximately 400 people Visited the booth, including the Minister of the Department of Agriculture, and many Bahé’i books in Xhosa and English were sold.

The National Assembly of Burkina esti~ mated that 1,000 people Visited Baha’i book exhibitions held in Ouagadougou, Koudougou, and Dédougou Fada during 1987. Then in 1988, the Baha’is mounted an exhibition of books related to peace and children after being invited by the Government to play a centra1 ro1e in the commemoration of Inter- national Peace Day and Children’s Day. The exhibit was officially opened by a represen— tative 0f the Head of State, who, with his

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entourage of government officials and ambas— sadors of various countries, listened to an introduction to the Faith.

A week—long book exhibition was held at the Independence Hotel in Burkina Faso in 1989, and in 1991, the Bahé’is 0f Ouaga— dougou organized three book and poster exhibitions with the assistance of the United Nations Information Centre and the Move— nlent for Civil Rights of Burkina Faso. The exhibits were displayed during a one-week convention and inc1uded a stand at one of the entrances to the marketplace. Some of those who Visited the display were invited to a fireside and later embraced the Faith.

Thous ands also heard of the Faith at Togo Fair 2000, where the Baha’is disp1ayed liter- ature. Book and poster exhibits followed by public conferences were found to be suc— cessful in that country. Book displays in urban areas were used to proclaim the Faith in the Gambia, and in Rwanda, a public reading room was opened at the National Centre.

The Baha '1' International Music F estival in Gaborone, Botswana in December 1989.

THE BAHA’i WORLD

Music

...the Manifested Light, Baha’u’lldh, in

this glorious period has revealed in Holy

T ahlets that Singing and music are the

spiritualfood 0f the hearts and souls. [n

this dispensation, music is one of the arts

that is highly approved and is considered to be the cause of the exaltation of sad and desponding hearts.

T herefore... set to music the verses and the divine words so that they may be sung with soal-stirring melody in the Assem— blies and gatherings, and that the hearts of the listeners may become tumultuous and rise towards the Kingdom ofAbha in. supplication andprayer.2 On a continent where music has long

played an exceptionally important role in community life, it was natura1 for those who embraced the Cause of Baha’u’flah to express their love of the Blessed Beauty and share His princip1es through song. During the Six Year P1an, music festivals and com- petitions were sponsored, new Baha’i songs were composed, and a number of music groups were formed both to spread the Cause and to enrich the spiritual life of the believers.

The Continental Board of Counsellors organized three Inter—Regional Music Festi- vals in 1989. Held in Botswana, Liberia, and Kenya, these festivals encouraged and inspired musicians across the continent and gave birth to many other music—related activities.

Despite the political turmoil in Zaire in late December 1991, the Baha’is managed to attract more than 1,800 people to the first Baha’i Youth Music Festival in Kaboke Nudu, Fizi. Eighteen choirs and youth Clubs presented songs, p1ays, and poems on the theme of “The Life, the Mission, and the Sufferings of the Blessed Beauty”. Arranged as a means of preparing the youth of the

2 ‘Abdu’l—Bahaflaha’z’ WorldFaith: Selected Writings ofBa/u'z ’u ’llah and ‘Abdu ’l—Baha (Wilmette: Baha’i Publishing Trust, 1976), p. 378.

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South Kivu province for the Holy Year (1992- 93), the festival generated much enthusiasm, with some groups composing and performing more than twenty songs.

The Baha’is of Transkei held a National Music Festival in 1989 in Umtata which was attended by about one 100 people from seven communities. The festival generated considerable publicity in the press and on radio. That same year, the National Music and Drama Committee of Zambia organized a competition on the use of the F aith’s prin- ciples in music. Annual music and drama competitions were held in rural areas of Zimbabwe during the Plan, and the Spiritual Assembly of Botswana called its Interna- tional Music Festival in Gaborone “one of the most significant achievements of the Plan”. In Mauritius, the Baha’is organized cultural activities for non-Baha’i guests to mark World Music Day.

At a cultural festival held in Uganda in August 1991, the Baha’is of Mbale came first in the competition for composed songs. The National Assembly noted that the festival provided a great opportunity for proclaiming the F aith, and opened new avenues of collab— oration with rural women’s organizations.

The festivals provided just one forum for local music groups to perform. Local singing groups were also active in teaching and com~ munity life in the Central African Republic, Chad, Mauritius, and Rwanda. In Kenya, eight choirs performed at a Holy Day cele- bration in 1988 attended by more than 900 people. The group Kwayera Mbee, which formed in Malawi, sang at youth conferences in Botswana and Zimbabwe and was invited to tour in Europe. The National Assemblies of Equatorial Guinea and Sierra Leone reported that a number of local songs were composed on Baha’i themes during the Plan.

A film about the role of music in bringing about racial integration was awarded a spe— cial prize by the National Spiritual Assembly of Burkina during the 12th Panafrican Film and Television Festival in 1991. The National Assembly joined other African

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National Assemblies taking part in the bi— annual event. The awards ceremony was held before an audience of approximately 300 film—makers, writers, and journalists from three continents and was broadcast on radio and television.

Haziratu’l—Quds

Africa stood out for the number of Haziratu’l- Quds which were acquired or built on the continent during the Plan. Particularly in areas where individual houses were insuffi- cient for gatherings, Haziratu’l—Quds provided crucial meeting places for the believers. Inauguration ceremonies for the local, regional, and national centres provided opportunities to share the Faith with sur— rounding communities.

Local centres were built or acquired or the land obtained in at least fifteen African countries, including the war-ravaged Angola, Liberia, and Mozambique. An estimated thirty-five local centres were established in Uganda. The believers in a Local Spiritual Assembly area of Burundi whose members were all Pygmies finished building their own local centre by Ridvan 1992. The Local Spiritual Assembly of Gamma Koni Koni in Guinea also constructed a local centre with— out any outside assistance. Local initiative in Guinea-Bissau resulted in the purchase of a local centre. At the inauguration ceremony for the centre of Agboville, Cote d’Ivoire, three dignitaries were presented with cas- sette tapes of the Peace Statement in the local dialect.

Inauguration ceremonies for regional cen— tres were regularly attended by prominent people who praised the establishment of such institutions. The first regional Baha’i centre in Sierra Leone was dedicated at Pujehun at a ceremony in Januaiy 1987 attended by the Paramount Chief, a member of Parliament, and the Inspector of Schools. When the Regional Centre of Tabligbo, Togo, was inaugurated in June 1987, a rep— resentative of the regional prefecture spoke hopefully about how the centre would serve

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the interests of both the area and Togo in general. When a new regional Haziratu’l- Quds was opened at Curepipe, Mauritius, in November 1986, the Mayor of Curepipe, who was formerly Minister of Health of the Mauritian government, praised the Faith in a speech which concluded with the hope that the new centre would “dispel social and spir— itual darkness in this region”. His talk was heard on radio and television.

The first regional centre in Burundi was inaugurated in J anuary 1989, on a road lead— ing out of Bujumbura which is widely travelled by people bringing products to

Women The emancipation of women, the achieve- ment of full equality between the sexes, is one of the most important, though less acknowledged prerequisites of peace. The denial of such equality perpetrates an injustice against one half of the world’s population and promotes in men harmful attitudes and habits that are carried from the family to the workplace, to political life, and ultimately to international rela- tions. There are no grounds, moral, practical, or biological, upon which such denial can be justified. Only as women

THE BAHA’i WORLD

market. Regional centres were also estab- lished in places such as Cape Verde, Ghana, Mali, and Transkei.

In September 1987, Mauritius dedicated a new national Haziratu’l—Quds in Port Louis in a ceremony that included participation of the Governor—General of the nation, and was publicized in newspapers and on radio and television. In November 1987, the Baha’is of Mozambique acquired their first national centre, and in 1990, Ciskei opened its first national Haziratu’l-Quds. At Ridvan 1992, the National Centre of the Central African Republic was inaugurated in Bangui.

The Bahd ’is of Manzini, Swaziland, laying the corner- stone for their Regional Bahd ’1' Centre during a ceremony held on

I 5 October 1990.

are welcomed into full partnership in all fields of human endeavour will the moral and psychological climate be created in which international peace can emerge.3 The National Assemblies of a number of African countries noted that women partici— pated in Baha’i activities to a greater degree than previously, and they used their creativ- ity and energy to initiate projects which would lead to their further emancipation.

3 Universal House of Justice, The Promise of World Peace.

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INTERNATIONAL SURVEY OF CURRENT BAHA’i ACTIVITIES 259

Left: Participants in a Family Life Confer- ence held in Limbe, Cameroon, 011

1 7 F ebrttary 199] .

Below: Participants

in the National Bahd ’1' Women ’S Conference held at the Nahum Bahd ’1' Centre in Kenya; F ebruary 1989.

Below: This group ofBahd ’z's walked 800 kilometres from their village to attend a Bahd ’1' conference held in the F iZi Zone of Zaire in July 1989.

'5"?

Some of the new Bahd ’z's in Lwefeu, Senegal, who embraced the F aith during the View

T eachz’ng Project in 1988.

[Page 260]260 THE BAHA’i WORLD

New national women’s committees and family committees were born in various countries, and regular meetings among women were instituted, from the national to the Village level.

Conferences were the most common type of activity organized both by and for women. Regional and national gatherings were held in many countries. Among the most note~ worthy were: the International Women’s Conference held in Nigeria in November 1991 which was attended by more than 200 people coming from sixteen countries and representing 44 ethnic groups; the National Women’s Conference in Mauritius in August 1987 which drew members of seven National Assemblies and participants from Reunion, Madagascar, Cote d’Ivoire, and France; and the first Baha’i Women’s Con- ference in the Western Region of Ghana, held in a mud-walled centre filled with bam— boo benches arranged for the 78 Baha’is attending.

Women comprised the majority of partic— ipants at three consecutive conferences in Zaire, each of which devoted a special ses— sion to women. Held in July 1989 in Fizi, Mwenga, and Bukavu, the conferences drew thousands of people, some of whom had to walk 800 kilometres to reach the gathering. The final conference in Bukavu was covered by four radio and newspaper journalists and attended by the Regional Secretary for Women’s Affairs.

Some of the conferences focused on development projects related to the advanoe~ ment of women. Following one conference in Cameroon in the summer of 198 6, literacy Classes were established for women in nine communities. At :Kenya’s annual women’s conference in 1989; a presentation was made on inconie—generating projects, and partici- pants Visited a hospital and heard, a talk called “Spiritua1 Life, Immunization, and Nutrition”. An interview with a panel of Baha’i women was recorded for broadcast on a television programme called “Women and Development”.

Baha’is in Cameroon and Nigeria partici— pated in the project ‘Traditional Media as Change Agent’ supported by the United Nations Development Fund for Women (UNIFEM). In cooperation with various Nationa1 Assemblies, Baha’i agencies, con— sultants and UNIFEM, Baha’is used traditional means, such as music and dance, to stimulate discussions about men’s and women’s roles in society. In Liberia, a Baha’i woman was recognized by the Minis— try of Information, Culture and Tourism for starting the first magazine in the country dedicated to advancing the status of women. A Baha’i Villager from Zaire organized the Mothers’ Committee of South Kivu with the goals of liberating women from the back— breaking labour of grinding maize; teaching literacy; establishing creches for the care of infants whose mothers work in the fields; supplying pure drinking water; forming loca1 stores for the sale of their products; and protecting pregnant women from hard field labour.

Baha’i involvement in development projects led to education of the public on the status of women in the Baha’i teachings. Interaction with other women’s groups and participation in special events also served this purpose. In Uganda, a written statement on the Baha’i perspective on women was presented to religious leaders during a national seminar organized by the govern— ment in July 1989. In December 1989, a discussion—debate on “The Rights of Women and Social Progress” was held in cote d’Ivoire under the patronage of the Minister of Pri— mary Education and the President of the Federation of African Jurists. Baha’is fully participated in activities marking National and International Women’s Days in Cameroon, Nigeria, and Uganda.

Youth The endurance of youth under arduous conditions, their Vitality and vigour, and their ability to adapt themselves to local situations, to meet new challenges, and to

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INTERNATIONAL SURVEY OF CURRENT BAHA’i ACTIVITIES

impart their warmth and enthusiasm to

those they Visit, combined with the stan—

dard of conduct uphe1d by Baha’i youth, make them potent instruments for the execution of the contemplated projects.

Indeed, through these distinctive qualities

they can become the spearhead of any

enterprise and the driving force of any undertaking in which they participate, whether local or national.4

The quotation above was reprinted in a compilation called Youth Can Move the World prepared by the National Youth Com- mittee of Nigeria and published in 1991. By this time, the youth of Africa had already demonstrated the truth of these words by their actions during the Six Year Plan. Increasingly, they took the initiative to orga- nize conferences, teaching campaigns, and chfldren’s classes, and accepted responsibil— ity for their own Baha’i education.

The youth of Botswana organized several international youth conferences which were well attended and received media coverage. The 1987 conference, which inc1uded partic— ipants from seventeen countries, was opened by a member of Parliament and c1osed by Chief Seepapitso IV. Eighteen countries were represented by the 130 youth attending the conference in 1988, and most of the sessions were conducted by African youth. During the 1989 conference, called “A New Spirit, A New Generation—Peace”, eighteen indigenous youth accepted the Faith.

The international youth conference held in neighbouring Zimbabwe in August 1991 was complete1y organized by youth between the ages of thirteen and eighteen. More than seventy youth from eleven countries studied their role in the community, learned about the Youth Year of Service, and prepared for the coming Holy Year. In Gabon, youth pre— sented the entire programme of workshops and talks at a nationa1 youth conference in December 1988.

4 From a letter of the Universal House of J ustice to all Nationa] Spiritual Assemblies, 25 May 1975.

261

Baird ’z'youtlz participating in the ”Star 88 ” teaching project in Botswana; June 1988.

National and regiona1 youth conferences were organized in Mauritius, Senegal, and Togo. “The Role of Baha’i Youth” was the theme of two regional conferences held in Malawi in 1990. A number of conferences took place at the National Centre in Sierra Leone, and the youth of Kenya held annual conferences.

Conferences stimulated youth to increase their service to the Cause, and often this took the form of joining or creating teaching projects. Fo110wing the success of the 1987 European Youth Third World Teaching Project in Botswana, which involved eleven young Baha’is from five countries who each served at least one month in the Kalahari Desert communities, a series of summer teaching projects was born. “Star 88” began with a two-week orientation programme at the University of Botswana which acquainted the internationa1participants with aspects of traditional African culture and provided an

[Page 262]

262

opportunity to leam from experienced teach- ers. The youth were also educated about how to begin Village development projects. The Star projects continued throughout the remainder of the Six Year Plan.

The National Spiritual Assembly of Zambia reported that the youth of Lusaka organized themselves to participate in all the country’s teaching plans. One example comes from 1989, when the youth created a large book display at the Lusaka Public Library and placed banners and posters all over the town announcing the exhibit. Local radio and television stations broadcast inter- views With the Baha’is associated with the display, and newspapers carried stories on it. As a result of the proclamation, at least eigh- teen people enrolled in the Faith.

Zambian youth also played a major role in a proclamation project organized by the Baha’is of Ndola in November 1988. They helped distribute more than two thousand pamphlets to government offices, banks, schools, hospitals, shops, newspaper offices, and private industries, while inviting people to a public meeting. A report from the Local Spiritual Assembly of Ndola said, “The reception of the public was overwhelming”, and the meeting was covered in the T imes of Zambia.

The Spiritual Assembly of Malawi

reported that the country’s strong National Youth Committee planned and carried out

THE BAHA’l WORLD

the Collis F eatherstone Project which brought the healing Message of Baha’u’llah to refu— gees from Mozambique.

In F ebruary 1988, more than two hundred people attended a round—table conference in Cameroon called “The Challenge to the African Youth in the Modern World”. Orga— nized by the Yaounde University Baha’i Club, the conference was held to inspire the Cameroon youth to higher ideals and to pro- vide a sense of direction for all young people. The programme included addresses by three university lecturers from different depart— ments. A thirty-minute interview with a Baha’i speaker was broadcast three times by the national radio station.

In addition to helping Baha’i communities grow, African youth contributed to commu- nity development by organising deepenings, assisting with children’s classes, and under- taking service projects. The youth of Mizpah, Zimbabwe, built a Baha’i Youth Library out of tree branches, plastic sheets, fence wire, and thatch for the roof. A seven— teen—year old girl was elected librarian. A youth library was also established by the National Youth Committee of Malawi, news of Which was reported in the first issue of Malawi Bahd ’1' Youth Newsletter, published in July 1990.

The youth of Zimbabwe also produced their own publication, The Bahd ’1' Star, through which they encouraged their friends

Counsellor Lally Warren (standing on thefar left), visiting with friends in the village ofKabwafit, Malawi, during August 1990.

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INTERNATIONAL SURVEY OF CURRENT BAHA’i ACTIVITIES

throughout the country. The National Spir- itual Assembly commented at the end of the Plan that “It has been very encouraging to witness the involvement of Baha’i youth in the work of teaching, administration, trans- lation of the Baha’i books in vernacular languages...”

Such initiative was also seen in the Sey— chelles, where the Youth Task Force, born in 1991, demonstrated its capacity to move quickly on assignments. Representatives as— sisted with deepening classes, Visited the Bougainville community to discuss mainte— nance of the future regional Haziratu’l—Quds of South Mahe, and Visited the Takamak community to discuss the formation of a for- mal programme for the friends. The youth of Gabon were reported to be holding regular deepening classes in four cities, and in South Africa regional and local youth committees were formed.

In March and April 1992, a six-week- long development institute for youth was held in Céte d’Ivoire. This was the first attempt in West Africa to give youth specific training, both practical and spiritual, to pre— pare them for a year of service in their countries.

Teaching

Formally planned projects and individual efforts to attain personal goals comple— mented the teaching achieved through all the activities summarized in the previous sections.

The teaching projects held in Africa dur— ing the Plan—many dedicated to Hands of the Cause of God or outstanding teachers in Africa’s history—are too numerous to recount. However, a few examples drawn from the dramatic story of the Nigerian com- munity’s expansion illustrate the readiness of many Africans to accept the Message of Bahé’u’llah.

During the first week of the Enoch Olinga Project in Eket, Nigeria, in 1987, twenty dedicated Nigerian teachers brought four— teen new Local Assemblies into being and

263

raised up 353 new believers. In the same area in 1988, twenty-eight Local Assemblies and 643 enrolments were the result of the Olinga-Akwa Ibom Teaching Project. Dur- ing the first three years of the Plan, at least five large-scale teaching projects were car— ried out in Nigeria.

In December 1988, 414 new believers, including ten chiefs, embraced the Faith and ten new Assemblies were formed during the two-week Behin/Calabar—Marnfe Road Teach— ing Project. The teachers involved were all native believers. The Kay Wilson Teaching Project held in Nnewi, Anambra State, and the Elizabeth Gibson Project, both held in 1989, together were responsible for more than 1,400 enrolments. The projects inNigeria were carried out in a wide variety of set- tings, bringing the Faith to Christians, Muslims, and traditional Village elders. Over and over, success was attributed to the unity among the teachers.

Teaching projects led to almost 18,000 enrolments in Kenya and almost 16,000 in Chad.

National Assemblies reported noticeable increases in the number of individuals taking responsibility for the teaching work outside of projects organized by the institutions of the Faith. Greater awareness of the teaching needs and commitment to fulfil them were noted in Egrkina Faso, Céte d’Ivoire, and Transkei. The National Assembly of Tanza— nia could only attribute approximately 35 per cent of the new believers to formally planned and funded projects, suggesting that much individual teaching took place. In Zimbabwe, a corps of travelling teachers was trained whose members were continu- ously active; an average of six to ten teachers were in the field at any given time.

The National Spiritual Assembly of Ugan— da wrote: “As evidenced by the increased communication between the Assembly and individual believers, there was quite an increased number of individuals who dedi— cated themselves more to serve the Cause, especially the youth. The result of it all is

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264 THE BAHA’i WORLD

T eaching institute held at the William Masehla Bahd ’1' Institute in Zambia; 1986.

Participants in a deepening seminar held in Gue’cke’dou, Guinea, from 26—31 December 1990, included

two members of the Auxiliaiy Board

and seven members of the National Spiritual Assembly.

Bahd ’z's working on the construction of their new T eaching Institute at T itye, Kasulu, Kigoma, T anzania in 1990.

[Page 265]

INTERNATIONAL SURVEY OF CURRENT BAHA’t ACTIVITIES

that there are now more workers for the Cause than before.”

Local Spiritual Assemblies

With increasing public attention being focused on the Cause of God, it becomes imperative for Baha’i institutions to im— prove their performance, through a closer identification with the fiindamental verities of the Faith, through greater conformity to the spirit and fomi of Baha’i adminis— tration and through a keener reliance on the beneficial effects of proper consulta— tion, so that the communities they guide will reflect a pattern of Iife that will offer hope to the disiIlusioned members of society.5

In order to further educate members of Local Spiritual Assemblies about their duties and foster greater maturation of these crucial institutions, a variety of methods were used to overcome obstacles in Africa such as the difficuity of travel, poor systems of communication, and low levels of literacy.

In Chad, believers used bicycles to travel thousands of kilometres to Visit, encourage, and deliver mail to Local Assemblies. In Tanzania, twenty Assemblies were reached by the Travel Deepeners Programme. In Togo, an illustrated booklet on the major tasks of the Local Assembly was published and dis— tributed to all the delegates at the National Convention in 1988.

In Rwanda, some Local Assembhes were invited to send two representatives to a deep- ening institute and teaching project, which so stimulated participants that they helped to form fifteen new Assemblies and were able to elect their own Assemblies the following year without assistance.

The National Assemny of Zimbabwe sent a letter to every member of a Local Assembly along with deepening material, and distributed information on elections and

5 From a letter of the Universal House of Justice to the Bahé’is of the World, Ridvén 1990.

265

officer duties. The Spiritual Assembly of Bophuthatswana organized a fruitful semi- nar in 1989 to generate ideas on maintaining Local Spiritual Assemblies.

As Assemblies gained experience and in- creased their understanding of the institution, they took more initiative and responsibility, sometimes collaborating with neighbouring Assemblies. One example comes from Burkina Faso, where in 1989, about thirty members of the eight Local Assemblies of the Zecco region organized a teaching project in the Village of Nibrogo. On the third Visit to the Village, 100 people embraced the Faith and a new Assembly was formed. The same group of Assemblies later launched projects in Ziou and Arrombissi.

In 1990 and 1991, the Local Assembly of Nabou, Burkina Faso, carried out two phases of a suecessfuI teaching campaign called ‘El Bab’ which opened fifteen localities, resulted in the formation of ten new Local Assem— blies, and enrolled more than three hundred people.

In Transkei, eleven Local Assemblies adopted twenty-four extension teaching goals, Visiting the areas at least once a month and some as often as weekly. The National Spiritual Assembly wrote: “One of the encouraging points about these campaigns is that they have a11 been organized by the respective Local Spiritual Assemblies and supported by the whole nation”.

One example is the cooperation between the Local Assemblies of Uintata and Polini to teach the Faith in Mnganmye. Their con— tinuous collaboration to organize numerous trips, proclamation events, and deepenings resulted in the re—formation of the Assembly of Mngamnye.

Of the many new Local Spiritual Assem- blies that were formed in Africa during the Plan, several examples are noteworthy. In 1987, due to the efforts of the Baha’is of Batal- inio in the Central African Republic, that country formed its first LocaI Assembly made up of Pygmy believers. Two members were later able to attend the National Convention.

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266 THE BAHA’i WORLD

0n the island of Rodriguez, in the Indian Ocean, some of the Bahd ’z’s of

La F erme pose with Counsellor Gilbert Robert, shownfourth from left, and hiS wife, Daisy Robert, onfar right, during the couple’s visit to the island in October 1990.

In Sierra Leone, Bahd’z’s in Yikandor, Pujehun District, work together to make mud bricks for a new Bahd ’1' Primary School. In addition to labour, the friends contributed cash, wood, stones, and sand for the construction; I 98 7.

‘ A T eaching Institute

V being held in Bamako, Mali, on 19 and

20 December 1 98 7.

[Page 267]INTERNATIONAL SURVEY OF CURRENT BAHA’l ACTIVITIES

Liberian refugees held fast to the importance of the Baha’i Administrative Order, establish- ing a Local Assembly in a camp in Nigeria and Virtually transferring the membership of three Assemblies from Liberia to Céte d’Ivoire. There the community expanded to include twenty—five Local Assemblies and nearly one thousand believers, both Liberians and Ivorians.

The Baha’is of Ethiopia rose to the chal- lenge of replacing the one Assembly of Addis Ababa with twelve new ones when the gov- ernment sectored the city into districts, each with its own municipal seat. The National Assembly considered the community’s re- sponse to this opportunity to be the single most important achievement of the Plan, as it increased the base of the work—force in the area. Deepening courses were provided for the urban Assemblies, which in turn strength— ened the believers under their jurisdiction who increased their participation in the activities of the Faith.

Literature Translation In a letter to all National Spiritual Assemblies dated 10 July 1989, the Universal House of Justice wrote: The Holy Word has been extolled by the Prophets of God as the medium of celes- tial power and the wellspring of all

267

spiritual, social and material progress. Access to it, constant study of it and daily use of it in our individual lives are Vital to the inner pers onal transformation towards which we strive and whose ultimate outer manifestation will be the emergence of that divine civilization which is the prom- ise of the World Order of Baha’u’llah.

During the Plan, efforts continued to be made to provide the greatest access to the Sacred Writings by translating the Holy Word into as many languages as possible. Among the African languages into which the Writings were translated were: Kwangali in Namibia, Kirundi in Burundi, Kinyarwanda in Rwanda, Bambara in Mali, Tigrinya in Ethiopia, and Fang in Equatorial Guinea. Translations were made into multiple local vernaculars in Burkina Faso, Céte d’Ivoire, South Africa, and Uganda.

In order to bring the Creative Word to illiterate seekers, the Writings were recorded on audiotape in languages such as Portu— guese Creole in Guinea-Bissau and Santiago Creole in Cape Verde.

The Central African Republic, Transkei, Malawi, and Zambia reported great strides forward in the area of translation, with the latter increasing its production by using pro— fessional translators whose work was then reviewed by Baha’is.

Dr. Bahman Sadeg—

‘ zade/z, cm Auxiliary Board member, handing medicine to Liberian Bahd ’z' refugees in Céte

d ’Ivoz're during a conference held in March 1991. He also addressed rhefi‘iends

0n the subjects of

hygiene and the use Ofnatural remedies.

[Page 268]268 THE BAHA’i WORLD

0 yefriends ofGod! Exert ye with heart and soul, so that association, love, unity and agree~ ment be obtained between the heart... Should success crown your enterprise, America will assuredly evolve into a center from which waves ofspz‘ritualpower will emanate... — 'Abdu ’l—Bahd