Bahá’í World/Volume 20/Australasia and the Pacific Islands

The Bahá’í World
Volume 20

INTERNATIONAL SURVEY OF CURRENT BAHA’i ACTIVITIES

325

D. AUSTRALASIA

DURING the Six Year Plan, there were a number of highly significant developments in Australasia, Which reﬂected the growing maturity of the various national Baha’i com- munities in that vast region of the planet, and the increased receptivity of its peoples to the Message of Baha’u’llah.

One of the most heartening features was the emergence into the forefront of Baha’i activity of the indigenous believers in the Pacific Islands. The services rendered by the valiant pioneers are unforgettable, and are yielding their fruit in the full involvement of the islanders in the teaching and adminis- trative work of the Cause. This welcome development provides a striking example of the practice of the oneness of mankind, and offers the promise of the even more prodi- gious achievements of the peoples of the Pacific Islands in the construction of the World Order of Baha’u’lléh in the future. Associated with this development has been the great participation of the indigenous Baha’is of such countries as Australia, New Zealand and Hawaii in all aspects of Baha’i community life.

Amidst cultures which have traditionally not accorded to women the freedom to par- ticipate as equal to men in the activities of society, the Baha’i community in Australa~ sia has attracted favourable attention for the involvement of women in its affairs at all levels, including service in its international and administrative institutions. Educational programmes, training institutes and confer- ences have aimed to encourage and prepare Baha’i women and girls to fulfil their ordained role as full participants in commu- nity life, and to encourage men and boys to give their total support to such Vital endeav- ours.

The Australasian region is composed largely of island states, which have rela— tively small populations and which are separated from each other by vast expanses

of ocean. While this presents unique chal— lenges to the development of the Faith, it also offers opportunities the like of which may occur nowhere else in the world. In many small countries of Australasia, the Baha’i community has become a substantial and Visible proportion of the total popula— tion, and the character of its community life is readily perceived by all; thus its unity and harmony, the diversity of its composition, its commitment to the process of change, its respect for indigenous culture, and its open- ness to new ideas are evident, and are attractive to seekers.

These circumstances have also made it possible for the Faith to be proclaimed to the highest levels of government and to people of inﬂuence in the society, with the result that the Bahé’is have won the friendship and respect of heads of state and of government in a number of nations, and Baha’i concepts and perspectives have been offered to the solution of the issues arising as these nations seek to find their place in a fast-changing and interdependent world.

In the light of these considerations, the future for the Baha’i Faith and its commu- nity in Australasia must be regarded as extremely bright. It must surely build on the impressive strength it has now acquired, and proceed to Victories of a magnitude which will astonish both admirers and adherents, and will propel it forward to the attainment of its high destiny.

Indigenous Peoples Great as are the services rendered by pio- neers, and unforgettable as are the deeds they accomplish, they cannot take the places of the indigenous element which must constitute the bed—rock of the Com- munity, carry on its own affairs, build its own institutions, support its own funds, publish its own literature, etc. A mother gives birth to a child, but the child then

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has to grow for itself. The older it gets,

the more responsible it is for its own

acts.1

As teachers of the Cause reached a more sophisticated understanding of how to share the Revelation of Baha’u’lléh in its purest form without adding their own cultural biases to the Message, methods of teaching indigenous peoples evolved and greater numbers responded. Native peoples took the initiative to teach their kin, and added their unique perspectives to the consultative pro— cess through greater participation in the administrative order.

The Aborigines of Australia enrolled in the Faith in large numbers during the Six Year Plan, mainly in the relatively isolated region of the northwest. Several prominent Aborigines embraced the Cause, and the respect and attention they commanded in their communities induced greater numbers to listen to the Message. In July 1986, Jack Malardy, tribal leader of the Karradjarrie people, and his wife, Lilly, became the first Aboriginal believers in the region of Bidy- adanga, Western Australia. In the spring of 1988, when Mr. Malardy was 90 years old, he was elected as a delegate to the National Convention of Australia. He took advantage

1 From a letter written on behalf of Shoghi Effendi t0 the National Spiritual Assemblies of Brazil, Peru, Colombia, Ecuador and Venezuela, 3 July 1957, in The Importance of T eaching the Masses, p. 12.

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A group offiaditional dancers, Bahd ’z’sfifom Kimama Village in the Western Province of Papua New Guinea, involved in a teaching project in 1989.

of the trip from his home to the Convention in Melbourne to devise a 6,500 kilometre route, Visiting Bahé’is and teaching along the way. When he met with the believers in northeast Australia in June 1988, it marked the first meeting between Aboriginal Baha’is from the far—ﬂung northwest and northeast regions.

On the south coast of New South Wales, a tribal elder of the Yuin people enrolled in the F aith in 1989. Well—known throughout the country, Mr. Gubboo Ted Thomas was a keynote speaker at the “Earthwalk Confer- ence” in April 1989, a major gathering at Ayers Rock which was attended by indige— nous people from North America, Africa, New Zealand, and parts of Australia.

Baha’is expanded their knowledge of Aboriginal culture and provided opportuni- ties for public education during several peace-related expositions they sponsored. At one peace festival co-sponsored by Baha’is in Caboolture, Queensland, in October 1986, an Aboriginal pavilion displayed artifacts from a museum, story—tellers recounted tra- ditional legends, craftsmen demonstrated their skills, and video presentations educated Viewers about Aboriginal culture. When Baha’is held an exposition in conjunction with a local annual festival in Herberton Shire, north Queensland, the same month, the Jittabul Aboriginal tribe of Ravenshoe strongly supported them. '

[Page 327]Bahd ’z's from all around Samoa converged on their National Centre in Apia in July 1991 for a National

T eaching Conference. Many 0fthefriends danced, providing an opportunity for the children to see and learn cultural traditions.

Following the “Tablelands Peace Expo” in May 1986, which was attended by 4,500 people, the Office of the Premier of New South Wales, Special Advisor on Community Relations, wrote a letter to the organizing committee, saying that “yours is so far one of the most successful peace initiatives in the Whole of the Commonwealth of Australia. You can also proudly take the title that you have involved more Aboriginal people than any other peace initiative in any State or Territory.”

One of the first teaching trips initiated and undertaken by Aboriginal believers occurred in July 1991 when two Bahé’is from Queensland travelled to Kowanyama in the remote “Gulf Country”, where they enrolled six more Aborigines. When added to the existing community, this provided enough believers to form the Local Spiritual Assembly there.

Also in 1991, Aboriginal men, women, youth, and children from eight areas in northern Queensland, the Northern Territory, and Western Australia, formed a group called The Storytellers as a means of sharing Baha’u’llah’s Teachings With other Aborigi— nes. The shows included traditional dances, singing, playing of the traditional Wind instrument, the didgeridoo, and a play about the connection between traditional laws and laws suited to new times. A report on several of their first performances stated: “Aborigines

in the audiences said they were delighted that they, and especially their children, could catch a glimpse of the beauty of their cul- tural heritage”.

In a report about the activity taking place among the Aborigines of northwest Australia during the Plan, one observer commented on the intangible aspects of the changes occur- ring. “It is of qualities like gentleness and of emotional and spiritual bonds between peo- ple, that a revolution is being forged in the northwest. It is no media event. The profile stays low, but the roots of faith, without which no civilization can long endure, go deeper into the soil.”

The Baha’is of New Zealand named Maori teaching a priority for the Six Year Plan. The growing commitment of Maori Baha’is to teaching contributed noticeably to an increase in enrolments. More and more, Baha’i activities incorporated elements of Maori culture.

Early in the Plan, a delegation of Bahé’is led by Maori Elder Ephraim Te Paa pre- sented copies of T he Promise of World Peace to the first Maori Governor-General of New Zealand, the Most Rev. Sir Paul Reeves. Copies of the statement in both the Maori and English languages were presented after an exchange of Maori greetings, and at the end of the Visit, the Governor-General bade farewell with a traditional Maori embrace. ‘

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In 1987, New Zealand’s National Con- vention was held on a maraema traditional Maori meeting placewfor the first time in the thirty—one years since the establishment of the National Assembly. A call to unity in the Maori language was sent from the gathering to the Baha’i World Centre, the message stating that the momentous deci— sion to hold the Convention on a marae had tapped the spiritual reservoir of the indige— nous culture.

Another first occurred when a marae was chosen as the venue for a major National Teaching Conference in October 1987. Coun~ se110r Lisiate Maka of Tonga was given a customary welcome with full Maori protocol, to which he responded in his mother tongue. The National Assembly called the gathering a “hallmark conference” symbolizing a tran- sition the New Zealand community was passing through. “There was a strong shar- ing of cu1tures and a welding together of groups in an atmosphere of joy and empa— thy”, the Assembly reported.

The National Spiritual Assembly of New Zealand acted to deepen understanding of the relationship between Maori culture and Baha’u’llah’s Revelation by establishing a Whare Wananga (School of Learning) for Maori Baha’is in June 1987. The Whare Wananga took the form of intensive courses held on maraes at least twice a year in differ- ent parts of the country to study the history

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and teachings of the Faith in conjunction.

with study of Maori culture. Seventeen believers attended the first course at the Kearoa Marae.

In 1988, a Maori carving became a highly significant symbol of the power which Baha’u’lléh’s Revelation possesses to unite and yet still preserve diverse cultures. The carving, a 1ong spear—like Maori weapon converted into a digging tool, was given as a gift from New Zealand’s Baha’i community to the Baha’is of India to mark the first anni— versary of the opening of the Baha’i House of Worship in that country. It was unveiled during a moving ceremony in Whangarei, at the workshop of its creator, Master Carver of the Tai Tokerau people, Mr. Wallace Heteraka. The participation of some of the country’s prominent Maori leaders and local dignitaries contributed to the stirring blend of tradition and change. From Whangarei, the carving was taken to the Baha’i World Centre and then to the Indian Temple.

The participation of Maori believers in Baha’i community life steadily increased. The first Maori family pioneered during the Plan, and in early April 1992, a large per- centage of the Maori Baha’is attended a national huz‘ (gathering) at Tanuwhara Marae to discuss initiatives of the Maori friends and to consult on teaching and deepening. An Auxiliary Board member reporting on the event said, “Nearly every believer stood

W

Wallace Heteraka (centre), a Maori Bahd ’z' from New Zealand, converted a long spear—like Maori weapon into a digging tool as a gift from New Zealand ’5 Bahd ’1' community to the Bahd ‘z's oflndia; 1988.

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and spoke from the heart without feeling intimidated. It was wonderful to see friends who had never spoken before at any hat" I have attended, speak quite freely.”

The Baha’i population of the Mariana Islands, which grew from approximately 250 to 1,400 during the Plan, was reported to have become noticeably more representative of the ethnic groups on the islands. On Guam, a grassroots institute devoted to teaching and deepening among Microne— sians met with unprecedented success during the final year of the Plan. More than 90 new believers, mostly youth, became very active in the teaching work. On Saipan, substantial enrolments took place among the Carolin— ians and Trukese, largely as a result of gatherings at the National Centre where Trukese believers shared the Faith and cele— brated their cultural traditions with their relatives.

In Tuvalu, all the teaching in the outer islands during the Plan was carried out by local believers.

Near the end of the Six Year Plan, the initiative demonstrated by Australasia’s indigenous peoples rose to an entirely new level with the inauguration of the Ocean of Light teaching campaign. Inspired by the Trail of Light project in the Americas, this campaign in the Pacific sought to support the efforts of indigenous Bahé’is to express the Faith within the context of their own

In response to the call for travelling teachers to arise during the Ocean ofLightproject four Bahd ’1' women from Samoa travelled to the Cook Islands in September 1991. A welcoming friend from the Cook Islands is second from right.

traditions and to draw on their particular strengths as teachers. The name of the ongo— ing project was suggested by indigenous Counsellor Betra Majmeto.

In June 1991, about fifty Bahé’is repre- senting Australia, Fiji, the Hawaiian Islands, Kiribati, the Mariana Islands, the Marshall Islands, New Zealand, Samoa, Tonga, and Tuvalu met in Samoa to prepare for the cam— paign. A representative of the International Teaching Centre, all members of the Board of Counsellors for the region, members of National Spiritual Assemblies in Australa- sia, Auxiliary Board members, and the Knight of Baha’u’llah for Samoa, Mrs. Lilian Alé’i, were present. “We marvel at the power of the Holy Spirit which has instantly created a Pacific family in an intimate atmo— sphere of joy, empathy and genuine love,” participants reported. “The Pacific Ocean will be set ablaze, turning the ‘water herni— sphere’ into an ocean of light that will illuminate the earth with Baha’u’llah’s Revelation.”

This preparatory meeting motivated a group of four Samoan women, headed by Her Highness Tosi Malietoa, to Visit the Cook Islands for one week. It marked one of the first times a group of women from Samoa had travelled overseas to teach the Faith. The women Visited the President of the House of Ariki and Pa Ariki, and the Queen’s Representative and his wife. They

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were given a Polynesian—style official wel- come by one of the local Queens, and they travelled to the island of Mangaia, which never before had been visited by royalty.

During this Visit to the Cook Islands, Tosi Malietoa was interviewed by radio, televi— sion, and newspaper reporters. To each of these she explained that the main purpose of her journey was to promote peace and unity among mankind.

The Baha’is of Efate Rural, Vanuatu, exemplified the initiative being taken by indigenous believers When they organized a teaching project to celebrate the Anniversary of the Birth of Baha’u’lléh in 1991. Two groups of about twelve Bahé’is each walked from the picnic site where the community was commemorating the Holy Day to neigh- bouring groups of houses to share the Faith. “Today is a Baha’i Holy Day,” one of the friends would begin, and after a brief expla- nation of the Faith, the teacher would say, “In honour of the occasion we would like to give you a gift”. Then the listeners would be presented with copies of The Promise of World Peace in either Bislarna or English, as the recipient preferred.

Baha’i men, women, youth, and children all participated in this activity, and all of the adults and youth took turns giving the talks. If a male spoke, then a female presented the Peace Message, and vice versa. There was one youth who, according to the report, was

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Mr. Peter Kaltoli (centre), thefirst local believer in Vanuatu, Shown

with members ofﬂze Continental Board of Counsellors Bruce Saunders (right) and Sirtis Nardqz’; 1991.

very quiet and stood at the back, but when it was his turn to speak, it was as though a light bulb had been turned on inside him. He seemed to radiate from his love for Baha’u’llah.

A traditional Maori welcome began a meeting held in New Zealand in January 1992 to examine the role of the Maori and Pacific Island believers in the Ocean of Light campaign. Organized by the National Spiri— tual Assembly of New Zealand, the gathering was attended by 600 people, including Coun- sellor member of the International Teaching Centre Joy Stevenson, the Australasian Coun- sellors, and Auxiliary Board members. Talks were interspersed with singing and dancing by Maori, Tongan, and Samoan friends, and participants reported that “awareness of spe~ cial forces set in motion by the Ocean of Light campaign was heightened”.

Just before the close of the Six Year Plan, the spirit of the Ocean of Light project touched the community of Vanuatu in a sig— nificant way. The events of March 1992 dramatically demonstrated how hearts were opened when Pacific Island Baha’is pre— sented the Faith to their peers in a traditional manner.

As part of the campaign, Counsellor Afemata Moli Chang of Samoa, a traditional High Chief, re—enacted the landing of his ancestors at Port Resolution, this time bring- ing the Message of Bahé’u’llah. Samoans

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had brought Christianity to Vanuatu in the 18003.

The people on the island of Tanna had been eagerly awaiting a special message, believing that 1992 would be significant for them. They happily greeted Mr. Chang, who wore his traditional dress as a High Chief of Samoa.

One of Tanna’s most respected chiefs, Chief Fangota, honoured Mr. Chang by presenting him with a kava root, a highly valued cultural symbol. He said, “I give you the key of my life”, a statement which, according to custom, means that he and his people will follow the teachings given to them.

Another chief told of a dream he had of a person coming to his Village bearing aloft a bright light. This happened a few days before Mr. Chang arrived on Tanna. He later had a dream of two horses racing towards him. He put out his arms and was able to stop one of them. On Tamra, horses repre— sent courage and power: the fact that he could stop a horse confirmed to him that the light that he saw in the first dream had the power and that he must now join the Faith.

By the time of National Conventions at Ridvan 1992, several countries had been touched, inspired, and challenged by the Ocean of Light and mentioned its inﬂuence in their convention messages. This shining example of indigenous peoples making the

Counsellor member of ‘ the International

T eaching Centre Donald Rogers

(back rowfourz‘h from right) visiting Bahd ’z’s in Perth, Western Australia, in 1990.

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Cause their own and arising to serve in their own unique ways crowned the achievements of Australasian communities during the Six Year Plan.

Activities Among the Chinese

The friends of Australasia also reached out to the Chinese population in their midst. The Baha’is of Hawaii reported that their efforts to share the Faith with the Chinese popula— tion of the islands resulted in much greater diversity at Baha’i-sponsored events. “By the end of the Six Year Plan it was not uncommon to witness public events at the Baha’i National Centre filled to capacity with Chinese, Japanese, Koreans, African- Americans, Tongans, Hawaiians, Caucasians, Fijians, Persians...”.

The National Spiritual Assembly of the Hawaiian Islands presented more than 100 Chinese community leaders with the Peace Message during the first year of the Plan and regularly distributed fifty copies of the Chinese edition of One Country. When the International Society for Chinese Philosophy brought 200 scholars together in July 1989 in Hilo, a Baha’i presented a paper on the evolution of Chinese and Western philoso- phies toward a universal philosophy for world peace and unity. The Baha’is were granted permission to have a book and pam— phlet display during the conference, and conference officials requested sufficient

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copies of the Peace Statement to give to each participant upon registration.

The Local Spiritual Assembly of South Hilo established an annual Gordon Tong Award, named after a believer of Chinese descent from Hawaii who was killed while serving the Cause. That Assembly also spon- sored welcoming parties for Chinese students entering the University of Hawaii at Hilo.

In 1992, interaction between the National Assembly of Hawaii and the Worldwide Farm— ers Association resulted in co-sponsorship of a China Peace and Friendship Tour. Parti- cipants constituted the first large group of Baha’is to Visit China under co-sponsorship of a Baha’i community.

In Australia, several cultural evenings pro- vided forums for Chinese artists and speakers to share their traditions with Baha’is and the general public and to learn about Australian culture. Distinguished Chinese scientists, physicians, academics, and students attended such an event organized by the Bahé’is of Sydney in April 1987. The evening, titled “Dragon Night”, included music, demonstra— tions of classical painting, and screenings of cultural films.

In 1988, a multicultural evening in Aus- tralia attracted more than 500 people, 300 of whom were Asian guests from China, India, Japan, Korea, Malaysia, the Philippines, Vietnam, and Thailand. Highlights of the evening included an address by the Deputy- Chairman of the Ethnic Affairs Commission for New South Wales, musical presenta- tions, demonstrations of classical Chinese painting and cultural dances, and an expla- nation of the geographic significance of Australia with translations in Mandarin.

In New Zealand, an unusual cross-cul- tural event allowed Chinese and Maori people to learn about each other’s customs. More than 100 Chinese people met with Baha’is in a traditional Maori gathering organized by the Local Spiritual Assembly of Hamilton in consultation with the Waikato Chinese Association, the Chinese Heritage Society, and the International

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Student Association at Waikato University. Most of the Chinese people had never been in a Maori meeting hall before so their pri— mary goal was to learn more about Maori culture and to teach people about Chinese culture. Additionally, there was extensive discussion of the Baha’i Faith and its principles.

Weekly firesides, Sunday afternoon talks, and English classes held at the Cabramatta Centre in New South Wales, Australia, attracted many Asian Visitors to the warm atmosphere, with regular announcements of activities made on the radio. Baha’i study courses presented in Chinese were held sev— eral times at the Yerrinbool Baha’i School.

Articles and advertisements about the Faith appeared in the Chinese Herald, Aus— tralia’s Chinese weekly newspaper with a circulation of 9,000 in all the maj or cities of the country.

Peace Activities

F ollowing the release of The Promise of World Peace in October 1985, Baha’is around the world increased their involvement with organizations and events promoting peace, sharing the message of the Universal House of Justice as Widely as possible. Thus When the Six Year Plan began, in the middle of the International Year of Peace (IYP), Baha’i activity in this area was in full swing. A number of significant and well—attended events took place in Australasia.

Numerous peace expositions, festivals, and fairs met with stunning success in Aus- tralia. More than 4,000 people attended a “Festival of Peace” organized by the Local Spiritual Assembly of Fremantle, Western Australia, in September 1986. The two-day event included forty stalls, twenty-two workshops, live entertainment, a programme for children, an art exhibit, and a film festi- val. In August 1988, a second peace festival took place in Western Australia, this time commemorating the 25th anniversary of Martin Luther King, Jr.’s famous “I have a dream” speech, delivered in Washington,

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DC. All the exhibitors, entertainers, and speakers who participated in “Celebration of a Dream” were presented with copies of the Peace Statement. A report on the event, which was attended by 4,500 people, said: “The unity and devotion of the Western Australia Baha’i community...has demon- strated in undeniable terms the power of the Baha’i message and this has been clearly recog- nised in the comments from non- Baha’is praising the spirit and organization of the Festival and noting the diversity of the Baha’i community.”

Also in Australia, a Peace Garden was dedicated in Toowoomba in 1987. The gar— den is circular to symbolize the gathering of the races, nations, classes, and religions, and has nine pathways leading to the centre.

The Baha’is were recognized for their efforts by the Australian Government. In 1986, the Foreign Affairs Department of the International Year of Peace Secretariat asked the Baha’i community of Tasmania to deliver peace kits to all the schools in the State. Direct praise of the efforts made by Bahé’is came from Mrs. Stella Cornelius, Director of the International Year of Peace for the Government. She wrote: “The Baha’i partic- ipation in the International Year of Peace has been inspirational. I know this to be true both nationally and internationally. Baha’i expositions in 1986 have brought together dozens of seemingly diverse themes, and thousands of seemingly diverse people... All over Australia, I have noticed with joy- ous acknowledgement, how members of the Baha’i Faith have made themselves part of other IYP programmes. With impeccable objectivity they have brought reconciliation to factions in the cause of peace—building. The history of the year must include how much we owe to the Bahé’is.... To all the participants I say: ‘Your work for IYP will go far beyond the confines of this year. It is a blessing for all times.’ ”

In 1987, the United Nations Secretary— General designated the National Spiritual Assembly of the Baha’is of Australia as a

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“Peace Messenger”, one of only 300 organi- zations worldwide to be so named.

Significant peace—related activities took place all around the Pacific. The Baha’is of Fiji made major contributions to Peace Week in November 1988, held to mark the 20th anniversary of the National Council of Women in Fiji. The Baha’i National Women’s Committee organized a devotional programme, which was highly praised, and the believers participated in a peace march, carrying a banner which displayed a quota- tion from the Writings of Bahé’u’llah. An article submitted by the Baha’i National Council of Women on the contributions of women to peace was published in the Fiji T imes, and a group of Baha’i youth per- formed a musical drama before an audience of 900 people.

In Papua New Guinea, 1,000 people attended a highly successful peace festival held in Lae in July and August 1986. The festival was opened by the Vice-Chancellor of the University of Technology and attended by the Premier of the Province. Panellists representing many professions and several religions led seven seminars on peace. An opening concert was attended by 700 people.

A peace exposition initiated by the National Assembly of Papua New Guinea garnered the enthusiastic support of Port Moresby Bahé’is and prominent community members. Held at the end of August 1986, the exposition attracted 2,000 Visitors. A high point of the event was a peace forum attended by 250 university students, profes— sors, and government officials. Counsellor Tinai Hancock presented a Baha’i perspec- tive, and eight other distinguished speakers“ including the Governor—General of the country “delivered talks.

In the latter months of 1986, several more major peace—related activities took place in Papua New Guinea. On 2 September, the Baha’is of Port Moresby presented The Promise of World Peace to the Central Provincial General Assembly and the Gov- ernment of the Central Province. The

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In the Marshall Islands, President Amara Kabua (second from left), and F irst Lady Emaline Kabua (second from right), join Bahd ’z’s during dinner to commemo- rate the International Y ear ofPeace;

24 October 1980.

The Bahd ’z'ﬂoat entered in the parade held in Apia, Western Samoa 071 3 June 1987 to celebrate the 25th Anniversary of the Independence of Western Samoa. The Bahd ’1' ﬂoat won thirdplace in the competition.

Bahd ’z'youth with the ﬂoat they created to help celebrate the 10th anniversary of the independence of the Solomon Islands. About 20, 000 specta- tors saw it in aparade held in July 1988.

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Deputy Premier requested the presentation after he had received the Peace Statement in a private presentation the day before.

On 24 October, the Baha’is of Lae hosted seventy people, inc1uding leaders of the Government, the University of Technology, and the community, at a peace luncheon to observe United Nations Day. At the same time, the Baha’is of Goroka began a three- day celebration of the International Year of Peace which included the dedication of a Peace Park and an inter-faith prayer meeting in the new park.

In Hawaii, a Baha’i ﬂoat With a world peace theme won the first place Mayor’s Award, non-commercial category, in the annual Aloha Week parade in 1986. Multi- coloured ﬂowers displayed the earth with two doves, and ﬂoral ﬂags of many nations encircled the ﬂoat. Parade observers and television audiences equalled approximately half a million people.

To celebrate World Peace Day in Hawaii in 1986, the Baha’is took part in a Candle- light Peace Walk and released more than 11,000 copies of The Promise of World Peace through publication as a local news— paper insert. On the same day in Honolulu, the Local Assembly achieved publication of the Peace Statement in the combined Sunday edition of the Advertiser Star-Bulletin with an approximate circulation of 300,000.

Other peace-related events sponsored by Baha’is included: a Peace Symposium held on Guam which exposed the community “to the public as never before”; an inter—religious observance of the 40th anniversary of the UN Declaration of Human Rights at which the Governor of Guam gave the primary address; and a national peace conference in the Marshall Islands, oo-sponsored with the Peace Corps, called “What is the meaning of world peace to me?”

As these events were occurring, a group of eight young Baha’is was sailing the Pacific in the Iron Butterﬂy to promote world peace. The youth—two Tongans, four New Zealanders, one Iranian, and one

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American—stopped to speak in schools, before community organizations, and on radio and television, always emphasizing the oneness of mankind. The ship’s captain was quoted in the Samoa News of 7 August as saying, “Once this is universally recognized, humanity will then be able to develop a sys— tem that is fair for everyone”.

Prominent People

Courtesy calls paid to government officials, public events organized to commemorate special days, and awards banquets honouring outstanding community service provided some of the opportunities for prominent people in Australasia to become better acquainted with the Faith.

The Deputy Prime Minister of the Cook Islands received the Peace Statement in October 1990 during a courtesy call paid by Mrs. Violette Haake. It was reported that he was most appreciative and stated that he was very happy With the Baha’is of the Cook Islands and their loyalty to the Government. When Counsellor Haake returned to the islands in April 1991, she met with the Prime Minister, the Queen’s Representative, and a number of other prominent people.

An Auxiliary Board member wrote in a report about Mrs. Haake’s Visit that a notice- able change had occurred in the attitudes of leaders toward the Baha’i Faith. “Every dig- nitary Visited by the Counsellor was aware of the Baha’i teachings and knew some of the Baha’is,” Auxiliary Board member Teata Makirere wrote. On the Twelfth Day of Ridvén, the Queen’s Representative, his wife and an attendant, the Speaker of the Parliament, the Minister of Health and his wife, the Ombudsman, and the former Prime Minister, Sir Thomas Davis, attended a Unity Feast. The Speaker of the Parliament com— mented during the evening that “I can feel from your prayers, readings, and the talk by the Counsellor that your thinking and my own thinking are the same”.

Toward the end of the Six Year Plan, Sir Thomas Davis, who had Visited the Baha’i

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World Centre and consulted with the Uni— versal House of Justice in August 1986 (see pp. 152—153), referred to “the new world order perceived by Baha’u’lla ” in a paper written as his contribution to the Pacific Islands States and World Peace Project.

In August 1990, all thirty-one members of the Constitutional Convention of the Fed- erated States of Micronesia were presented with copies of The Promise of World Peace by members of the National Assembly of the Eastern Caroline Islands. The presentation was made during a brief recess in a conven- tion session, called by the President who announced the purpose of the pause. Three Baha’is came forward bearing copies of the Peace Statement, each gift-wrapped, personally addressed to a delegate, and accompanied by a letter from the National Assembly. The Constitutional Convention is held every ten years to review and make amendments to the country’s constitution, with the delegates representing the highest ranks of elected officials of the nation—state governors, senators, and congressmen.

Welcome gifts were presented by the National Spiritual Assembly of the Eastern Caroline Islands to members of the South Pacific Forum during its meeting in Ponape in 1991. Dignitaries visiting Hawaii—includ— ing United States President George Bush, former presidents Ronald Reagan and Jimmy Carter, and Marshall Islands President

THE BAHA’I WORLD

Amata Kabua~—were welcomed to that State with ﬂowers or fruit baskets sent on behalf of the Hawaiian Baha’i community.

Earlier in the Plan, in September 1986, a delegation of seven members of the National Spiritual Assembly of Samoa met with the Prime Minister of Western Samoa, His Excellency Afioga Vaai Kolone. The delega- tion presented the Peace Message and called attention to the persecution of the Baha’is in Iran, spoke of the principle of loyalty to government, and assured the Prime Minister of the Assembly’s willingness to sponsor a special service in the House of Worship in honour of the 25th anniversary of Western Samoa’s independence, inviting representa- tives of all religions and strata of society to participate.

In the Western Caroline Islands, the Pres- ident of the Republic of Palau, seven members of his cabinet, and the Attorney— General all received copies of the Peace Message in 1991. The National Spiritual Assembly of New Caledonia and the Loyalty Islands met with one of the Melanesian High Chiefs from the South Province of New Caledonia after he had received the Peace Message. In French Polynesia, tribunal presidents, mayors, military personnel, and members of the Senate received The Promise of World Peace during a 42-day intensive campaign conducted by a team of local believers in November and December 1991.

Photo 0fthe National

,. "‘ Spiritual Assembly of l the Bahd ’is of the

7. Eastern Caroline

Islands taken in 1 98 7.

T hat Assembly pre—

, sented copies of the

[Page 337]INTERNATIONAL SURVEY OF CURRENT BAHA’T ACTIVITIES

The Bahé’i Faith became quite well- known among prominent people in Hawaii, as evidenced by the invitations the Bahé’i community received to be represented at important gatherings. In December 1988, the Director of the Bahé’i Office of External Affairs was among the 200 delegates and observers invited to consult on Hawaii’s future role in the Pacific at the “Governor’s Congress on Hawaii’s International Role”, convened by Governor John Waihee. Bahé’is were appointed to the Governor’s Commission on the Status of Women, the Governor’s Task Force on AIDS, and the Permanent Commission for the Commemo- ration of Dr. Martin Luther King, Jr. Week. Two members of the National Assembly were the only representatives of a religion among sixty-two environmental groups to be invited to participate in the Governor’s state- wide Earth Day planning session.

The Governor of Hawaii invited the director of the United States Commission on Civil Rights in Hawaii and the head of the state’s Affirmative Action programme to attend a presentation by the Bahé’is of the statement, The Vision ofRace Unity.

In Tonga, 200 copies of Complete Obe- dience to Government were published and distributed to government leaders to famil- iarize them with the Bahé’i teachings on this subject. The National Assembly of Tuvalu reported that Bahé’is were well represented in non-governmental agencies and at gov- ernment functions during the Plan.

Bahé’is created opportunities to meet community leaders by organizing public cel- ebrations of Naw-Rfiz and by sponsoring special gatherings to commemorate events related to the teachings of the Faith.

One celebration of Naw-Ri'lz in Auckland, New Zealand, in 1991 became an occasion for sharing the Faith with community lead- ers. The Local Spiritual Assembly invited about 140 guests to join 100 Bahé’is for a special dinner at one of the city’s leading hotels. Many of Auckland’s city councillors, district court judges, high school principals,

337

university professors, doctors, lawyers, media people, United Nations personnel, ethnic council leaders, and consul-generals from overseas legations attended. The programme featured musical performances, the reading of a passage from Bahé’u’lléh’s Writings, and a ten-minute talk. All guests were given a copy of The Promise of World Peace and a red rose as they left.

The Bahé’is of the Hawaiian Islands cele— brated Naw-Ri'iz 1990 with an International Literacy Year Banquet which included the presence of fifty special guests. The Gover— nor of the State of Hawaii, a State Senator, a State Representative, the managing director of a television station, and the head of the University of Hawaii Institute for Peace were among those attending.

A special dinner in honour of International Year of Peace was hosted by the National Assembly of the Marshall Islands in 1986. President Amata Kabua, cabinet members, and other high officials were present. A sim— ilar occasion for local and traditional leaders was held on the island of Milli.

President Kabua Visited the Bahé’i World Centre during his trip to Israel in June 1990 (see also p. 129 and p. 153). In January 1992, the National Assembly of the Marshall Islands worked with the Continental Board of Counsellors for Australasia to host a reception for the President, members of the cabinet, foreign ambassadors, and the Presi- dent of the Chamber of Commerce.

When the Bahé’is of Australia held a spe- cial service at the House of Worship in 1986 to commemorate United Nations Day and celebrate the International Year of Peace, the Governor—General made an official Visit and read one of the selections for the pro— gramme. It appears to mark the first time a Head of State participated in a service at a Bahé’i House of Worship.

Through the Human Rights and Minori- ties Portfolio of the Office of External Affairs in Hawaii, the National Assembly hosted at the National Centre numerous dig- nitaries concerned with racial unity. Among

[Page 338]338

those Visiting the Centre were the founder of CORE (Congress of Racial Equality), the president of the Hawaiian chapter of the NAACP (National Association for the Ad— vancement of Colored People), and the publishers of the Afro—Hawaii News.

In Hawaii, numerous prominent people were introduced to the Faith when they attended awards banquets sponsored by the Baha’is. The Agnes Baldwin Alexander Award for Service to Humanity was bestowed bi— annually, honouring individuals such as a chairman of several organizations in Hono— lulu devoted to self—help housing projects, and the head of the University of Hawaii Institute for Peace. Presentation of the Award in December 1986 was carried out in conjunction with the presentation of a spe- cial International Year of Peace Award to United States Senator Spark Matsunaga.

Baha’is also worked to create links with fellow professionals and religious leaders. In New Zealand, a series of symposia called the Auckland Forum included speakers from a variety of backgrounds. In Australia, the Baha’i Business and Professional Associa— tion held regular functions with speakers on business-related topics. The Baha’is of Hawaii sent representatives to professional gatherings such as the State Conference on Global Education in 1988—1989, the Pacific Rim Lawyers Conference, and the Pacific Educational Conference. A Baha’i also par- ticipated in the Asia Pacific Dialog.

At a special “Prayers for Peace” gathering in Hawaii in 1991 honouring Visiting Pope Shenouda 111, head of the Coptic Christian Church, Baha’i prayers were chanted and the Peace Message was presented to the Pope. Also in Hawaii, Bishop Joseph Ferrario received the pamphlet “What is the Baha’i Faith?” (see pp. 242—244 for the full text of the pamphlet) and then requested 250 copies to be distributed among his church’s leaders. More than 200 professionals attended a talk by a Baha’i at a seminar held during the International Conference of the Council of Churches in Canberra, Australia.

THE BAHA’l WORLD

Women

In a letter to all National Spiritual Assemblies dated 23 J anuary 1985, encouraging the Baha’is to plan for the International Year of Peace, 1986, the Universal House of Justice wrote: “Calling upon local and national Baha’i communities to sponsor a wide range of activities which will engage the attention of people from all walks of life to various topics relevant to peace, such as: the role of women...” This challenge was taken up by the Bahé’is of Australasia.

Throughout the International Year of Peace, the Baha’is of Hawaii organized con— ferences on “The Role of Women in Peace”. During the following two years, “Especially for Women” conferences were held on each of the major islands. A Pacific women’s conference called “Empowering Women to Achieve” was co-sponsored by the National Spiritual Assembly of Hawaii, the Local Spiritual Assembly of South Hilo, the Hilo College Club and the University of Hawaii at Hilo in the final year of the Plan. More than seventy people representing seventeen countries participated in activities designed to help women develop leadership skills.

The Baha’is of Papua New Guinea orga~ nized a number of women’s conferences and weekend institutes, and sessions on equality were incorporated into youth conferences. One national conference, co-sponsored by the Baha’i community and the Morobe Women’s Association in July 1989, received significant attention from the media when several prominent people attended. Among the participants were the President of the National Council of Women, the President of the Morobe Women’s Association, the Regional Member for Morobe Province in the National Parliament, and the wife of the Prime Minister.

To meet one of the goals of the Six Year Plan, the National Assembly organized a regional women’s conference which was held at Moreguina Station, Cape Rodney, in September 1991. Attended by over 200 peo- ple from four provinces, the conference gave

[Page 339]

INTERNATIONAL SURVEY OF CURRENT BAHA’l ACTIVITIES

many participants their first opportunity to stand up and address a large gathering. A highlight of the event was the performance of a drama portraying the life of Tahirih which was written and produced by the Port Moresby Baha’i Women’s Literacy Group.

Reports from a number of conferences in Papua New Guinea mentioned that contrary to traditional custom, the men took care of the cooking, washing, water—fetching, and ehild-minding during the gatherings, thereby leaving the women free to focus on the dis- cussions. In some remote Villages, this was considered a maj or achievement. Non—Baha’i Visitors were impressed by witnessing such examples of principle in practice.

In New Zealand, more than 100 “hand— maidens of all ages” met in the heart of the tribal area of Ngati Tuwharetoa in February 1987, for the first women’s hui (traditional gathering). Members of the National Spiritual Assembly, members of the National Teach— ing Committee, and immigrant women from the Pacific Islands sang, prayed, laughed, and confronted difficult issues together.

Participants in another women’s lmz‘, held in May 1991 at the Tutanekai Marae in Rotorua, reported the following: “We addressed, with courage, conviction and audacity, the diverse, frightening, Challenging and thrilling matters affecting us, our homes, our families, our work, our intellect and our souls... The result is that we leave here with our Vision clear, our purpose unshaken, our zeal undiminished, our hopes undimmed. We know we are destined to achieve great things for our beloved Cause”.

Baha’is were among those who helped organize the first International Indigenous Women’s Conference, called “Finding Com- mon Ground”. Held in Australia in July 1989, and funded by UNESCO, the confer- ence was attended by more than 1,000 women. The gathering began with a two-day celebration of the arts of indigenous peoples. Topics discussed during the conference included women and racism, education, and domestic Violence.

339

A series of women’s conferences was also organized in the Solomon Islands by the National Women’s Committee, and women’s conferences took place every few months at the beginning of the Plan in Tonga. Baha’i consultation was the topic of one conference for sixty women in Tonga, held in October 1986; the topic was new to the women of Ma’ufanga, who responded with enthusiasm.

One particularly successful women’s con— ference in New Caledonia and the Loyalty Islands highlighted the lives of Tahirih and Bahiyyih K_hanum as models for present—day women.

Baha’is served as representatives to vari— ous women’s organizations, sharing their Viewpoints and contributing to the work already under way to raise the status of women. A major breakthrough for Baha’i women in the Pacific took place when, after years of involvement between the Baha’i International Community and the South Pacific Commission, the Commission invited Baha’i women from around the Pacific, as members of a non—governmental organiza— tion, to attend a Regional Women’s Affairs meeting in Fiji in September 1988. The South Pacific Commission is made up of twenty-seven member nations from the Pacific region, as well as France, the United Kingdom, and the United States.

Two members of the Continental Board of Counsellors in Australasia and thirty- siX Baha’i women from nineteen Pacific countries attended the conference, which was organized to assist Pacific women policy- makers and trainers to review the programmes for women. Recommendations from the conference to the South Pacific Commission reﬂected a weighty contribution from Baha’i participants.

The Commission also invited three Baha’i women to serve as resource people on a panel discussion addressing health and education, economic planning, and rural development, in relation to women.

Following the gathering, the Baha’i par— ticipants met for three days to discuss the

[Page 340]

relationship between the conference and the Six Year Plan, particularly in regard to pro— motion of equality in the Baha’i community.

When the six delegates from the Mariana Islands returned home, the Baha’i Public Affairs Committee sponsored a post—confer- ence forum at the Hilton Hotel on Guam. The delegates, all featured speakers at the conference, shared experiences and impres- sions of the conference, as well as their recommendations for the next Women’s Affairs Conference.

Other recognition of Baha’i work on women’s issues came in New Zealand when the Baha’i Women’s Committee was invited to become affiliated with the National Coun— cil of Women. The speaker who proposed the admission during the Council’s annual conference in September 1986 spoke appre— ciatively of her branch’s good relationship with the Baha’i community. The vote of acceptance was unanimous.

In Papua New Guinea, Bahé’is achieved representation on the National Council of Women in 1989, fulfilling one of their goals for the Six Year Plan. At the time of this achievement, the Baha’is were already col- laborating with other women’s organizations of East New Britain to prepare for celebra- tions of National Women’s Day.

In the town of Rabaul, Papua New Guinea, Women’s Day was celebrated with

T wo members of the Continental Board

A ofCounsellors, representatives ofﬂze Bahd ’1' International Community, and Bahd ’1' women from 19 Pacific countries attend a meeting

. sponsored by the South Pacific Commission and held in Fiji in September 1988.

a music festival, at which a well—known band performed songs about peace, women, and a safe and happy home. When four judges presided over a competition among thirteen groups for best songs and perfor- mances, the winning group was the Baha’i Dawnbreakers from New Ireland. Baha’is also set up a bookshop for the event and handed out ﬂyers with songs, prayers, and Baha’i Writings.

In Port Moresby, two Baha’is were invited to participate in planning the Women’s Day events, and one of them was chosen to be Mistress of Ceremonies. The Baha’is took part in all the activities——~reading Baha’i prayers, serving as judges for several events, presenting a short drama, performing tradi- tional dancing, and singing in a choir. Baha’i books, posters, and pamphlets were on dis— play at a stand. “The word ‘Baha’i’ seemed to be on everybody’s lips through the day”, one participant said.

In 1986, the National Women’s Council of Vanuatu asked two Baha’i women to help set up a non-political, non-denominational women’s committee for the Port Vila munic- ipal area. The two women were subsequently elected President and Vice-President of a committee of twelve. Eventually, a place was reserved for a Baha’i representative. Two Baha’i women also served for several years on the National Women’s Council.

[Page 341]INTERNATIONAL SURVEY OF CURRENT BAHA’I ACTIVITIES

Baha’i women of the Solomon Islands contributed to Women’s Week in 1988, which was sponsored by the Honiara Council of Women. Baha’is marched in a parade; a Baha’i prayer was chosen as the first prayer for the official opening following the march; and the President of the Honiara Council—a Baha’i and the only female lawyer in the Solomon Islandsuwas chosen to deliver an address.

For National Women’s Day in Samoa in 1990, the Baha’is created a ﬂoat in the shape of a bird completely covered with fresh ﬂowers and a sign that read “Equality of Men and Women”. The Baha’i women walking in the parade with the ﬂoat sang, “With two wings, we will ﬂy...”

The Baha’i Women’s Committee of Fiji was represented at a national “Women in Development” conference held in July 1986. A Baha’i stall displayed pamphlets and handicrafts. In July 1991, the Baha’is of Australia were represented at the “Recogni— tion for Women in Australia” seminar hosted by the House of Representatives Standing Committee on Legal and Constitutional Affairs, Office of the Status of Women and the Department of the Prime Minister and Cabinet.

In March 1989, United Nations’ Interna- tional Women’s Day was celebrated in Australia with a special service at the Baha’i House of Worship in Sydney. Eminent community leaders were among the readers at the service, including the President and Vice President of the Women’s International League for Peace and Freedom.

In 1989, the Baha’i women of Guam formed a Baha’i Women’s Association—a step towards achieving some of their goals for the Six Year Plan. The purpose of the Asso- ciation was defined as “promotion of the role of women in working for peace in the family, the community, and the world through edu— cation, spiritual enrichment, investigation of the true significance of the equality of men and women, and through appropriate philan— thropic and social service activities”.

341

As efforts were made by Baha’is all over Australasia to raise awareness of women’s potential and seek ways to remove barriers standing in the way of women’s progress, signs emerged of greater participation by Baha’i women in the areas of teaching and the administration of the Cause.

At the 1990 National Convention of Kiri— bati, two indigenous women were elected to the National Spiritual Assembly, for the first time in the history of Kiribati. In 1991, a Gilbertese woman was elected as chairman of the Assembly. In relation to this occur— rence, Counsellor Ben Ayala said, “When I was assigned to work in Kiribati over five years ago, the women were subdued—they kept quiet. Gradually, with the constant encouragement of the Auxiliary Board members, they came out of their shells and began to speak up. At the Convention all women delegates very actively participated in the consultation.”

In 1989, the Baha’i women of the island of Yap in the Western Caroline Islands were reported to be holding regular weekly meetings at the Baha’i Centre in Colonia. Invitations to the public to join these gatherings were being broadcast over radio repeatedly on Monday and Tuesday mornings. Eleven women from American, Palauan, Ulithian, and Yapese backgrounds attended the first meeting and discussed the role of women in working for peace in the family, the Village, and the world.

The National Spiritual Assembly of the Marshall Islands reported that an “increase of women’s participation in the teaching work is witnessed in all Baha’i communities throughout the Marshalls”.

A report from the Continental Board of Counsellors in November 1988 relayed news of the active involvement of Papua New Guinea women in the administrative chan— nels of the Faith, with the proportion of women on national and regional committees close to fifty per cent. The report also noted the full support for women’s initiatives being demonstrated by men.

[Page 342]342

Education of Children

We prescribe unto all men that which will lead to the exaltation of the Word of God amongst His servants, and likewise, to the advancement of the world of being and the uplift of souls. To this end, the great- est means is education of the child. To this must each and all hold fast.2

One of the most outstanding achieve- ments in the area of Baha’i education in Australasia came when in 1988 the Depart- ment of Education in New South Wales, Australia, granted permission for Baha’i religious instruction to take place in state schools. Classes in primary schools in New South Wales grew to such an extent that parents asked for classes to continue in the high schools. Later, the State Department of Education of Queensland invited a Baha’i representative to be present at meetings of the Curriculum Development Committee, and the State Religious Education Advisory Committee voted to offer membership to the Baha’i F aith.

In Kiribati, a preschool project initiated by a small group of local women and coordi— nated by the National Child Education Committee gained recognition from national and international organizations, such as the University of the South Pacific and UNICEF.

2 Bahé’u’lléh, from a Tablet translated from the Per- sian, in Bahd '1' Education, p. 3.

THE BAHA’l WORLD

In T onga, the

Bahd ’1' kindergarten Kolofo ’ou Nuku’ alofa is located in the

, National Bahd ’t'

1 Centre and is run

by the National Children ’3 Committee. Onlyfour 0f the twenty—one students of this English— language school are Bahd ’z'S; I990.

The project began in August 1991, and by the end of the Plan, at least seven Baha’i preschools were being operated by local communities, with demand for more con— tinuing to grow. Integral to the programme was the involvement of mothers.

Progress was made around Australasia in the area of developing curricula for chil- dren’s classes. The National Child Education Committee in Hawaii created a standard cur- riculum for Baha’i education and sent teams to meet with Local Assemblies and present model classes. In Samoa, a children’s curric— ulum was developed, translated into various vernaculars, and distributed to all Local Assemblies holding classes. Systematic les- son plans were also developed in Fiji.

In Papua New Guinea, the Child Educa— tion Committee prepared a cutriculum for primary classes. A resource centre for child education material and teacher training oper- ated in the town of Goroka. In the Marshall Islands, a manual written in Marshallese was distributed to all Local Assemblies holding classes. New materials for children’s classes were developed in Australia, including five textbooks and audiotapes of songs and stories.

Regular Children’s classes were held in virtually all Local Spiritual Assembly areas in New Zealand, the Marshall Islands, and Tuvalu. Regular activities for junior youth, such as special camps, were organized in

[Page 343]INTERNATIONAL SURVEY OF CURRENT BAHA’1 ACTIVITIES

Australia and Hawaii, and an institute for pre—youth to study the Peace Statement was established in New Caledonia.

Performing Arts

Music, dance, and drama acted as powerful links between the various cultures of Aus- tralasia and the wide range ofpeople waiting to hear Bahé’u’lléh’s Message of unity.

In Samoa in 1987, Bahé’is were involved extensively in Arts Fiafia, a celebration honouring both traditional art forms and modern creative expressions. Bahé’is helped erect and paint displays, performed in the International Folk Dance Troupe, and dis- played original paintings. Interest in artist Duffy Sheridan’s portrait of ‘Abdu’l—Bahé led to a ten~minute television special on the painter and his art.

In the Marshall Islands, 21 number of peo- ple were introduced to the Faith when they participated in a multicultural variety show to celebrate Naw-Rfiz in 1991. Music and dance played important roles in conferences of Australian Aborigines, and they helped to attract many people from the surrounding communities.

Several performing groups went on tour, using their talents to spread the teachings. The Wildfire Theatre Group from Australia toured every year of the Plan, offering a pro— gramme of music, dance, and comedy on peace themes. Their performances were seen all over Australia, in Eastern Europe, and in parts of Asia. Youth for One World formed in New Zealand and toured throughout the country and in Eastern Europe, Australia, and the Cook Islands. The Storytellers formed and toured among the Aborigines of Australia.

The Rainbow Dancers, a twenty—person theatre group composed of Aborigines, Australians, Chinese, Maoris, Persians, and Tongans received extensive publicity on te1evision, radio, and in the press for its per— formances around Australia of ethnic songs and dances. New Caledonia’s music group Tcho Era toured New Zealand.

343

Several musical performances drew quite large audiences. “Peace Child”, a musical drama produced in Hawaii by the National Spiritual Assembly’s International Year of Peace Committee, had an average of 900 people at each of three performances, in addition to a special presentation for more than 500 school children. A maj or te1evision network also produced a prime-time news feature on the drama.

Also in Hawaii, a musical drama called “On the Road to Montgomery”—-written, produced, and directed by a Bahé’i—was given a major performance at the War Memorial Convention Hall for Martin Luther King Week.

About 1,000 people attended a musical history of New Zealand hosted by the Bahé’is of Lower Hutt in November 1990 and held in Wellington’s Michael Fowler

Posing on a playground in Masterton, New

Zealand, members of Youth for One World,

a group which formed in 1990 to use music to proclaim the Faith.

[Page 344]344

Centre. Called “New Zealand Panorama”, the production was an official project for the celebrations marking the 150th anniversary of New Zealand’s founding document. Pro- ceeds from the show benefited the Child Cancer Foundation. The Assembly reported it was the first time so many non-Bahé’is had gathered in such a prestigious venue and heard the principles of the Faith.

Mass Media

Press coverage of Baha’i activities increased in a number of Australasian nations. The National Assembly of Australia reported that media achievements were “remarkable”, with newspaper articles escalating from ninety-five in the second year to 400 in the last. More than 1,100 articles were printed during the Plan. Radio programmes in Aus— tralia increased from seven to a final count of 100. At one point the Australian Broad- casting Commission requested a half hour interview with a member of the National Assembly to discuss basic information about the Faith. The number of television pro— grammes rose from four in the first year to thirty during the final year. In July 1987, a seven—minute story on the Faith was broad- cast in prime time.

To facilitate use of radio, the National Assembly of Australia prepared an introduc- tory Baha’i radio manual and distributed it to all Local Spiritual Assemblies and groups with public stations in their areas. A data- base was also created listing all public stations accessible to Baha’is, and a large number of scripts and sample cassettes were dispatched to institutions and individuals.

In Samoa, the involvement of Baha’is in any conference was published in local papers. Radio Vanuatu featured news items and interviews about the Faith on a number of occasions. Local communities in Hawaii were provided with public information kits on special events and Holy Days to use when contacting the media.

Baha’i news was also of increasing inter- est to the media of Papua New Guinea,

THE BAHA’I WORLD

where the International Convention of 1988 and several women’s conferences during the Plan were reported on television. In the Eastern Caroline Islands, the text of The Promise of World Peace was read in English six times on Ponape radio.

Baha’i~produced programmes were heard on radio and seen on television. “Practical Peace” was the title of a four~programme series based on The Promise of World Peace and aired over the National Radio network of New Zealand. Produced by a Baha’i for Radio New Zealand’s Continuing Education Unit, the series was broadcast in September and October 1986. Also in October 1986, a 45-minute documentary about the making of the music Video “Mona With the Children” was shown on New Zealand National Tele- Vision.

In the Western Caroline Islands, after pre— vious unsuccessful attempts to have Baha’i Videos shown on television, permission was granted in August 1988 to show “Mona with the Children”. Subsequently, four additional Baha’i films were televised. The Baha’i media staff in Yap reported: “It has been gen- erally observed that the airing of these Videos has created a...respeet for and acceptance of the Baha’i Faith and the Baha’is in Yap”.

In the Cook Islands, a thirty—minute musical fireside which aired in September 1990 began a series of four locally produced Baha’i television programmes broadcast on Cook Islands Television. Other educational and informative programmes followed. Weekly radio programmes were aired for several months in 1989 in Ponape, Eastern Caroline Islands. In the Solomon Islands, the National Assembly was offered a fifteen—minute pro- gramme on Radio Solomon beginning in August 1988. It marked the first time Baha’is were given time on this station, which reached 5,000 Villages throughout the islands.

Radio Baha’i Hawaii, a weekly one-hour talk show on the Faith, began in 1990. This led to an invitation for the Baha’is to join the Olelo Project, a programme to train

[Page 345]INTERNATIONAL SURVEY OF CURRENT BAHA’l ACTIVITIES 345

community organizations in the use of tele- vision. Baha’i programmes were featured at least four times a year on statewide televi- sion, and a thirty—minute Baha’i programme on public access cable television was shown every Sunday morning.

Excerpts from the Writings appeared in the sole local newspaper of New Caledonia almost weekly during the whole Plan. For two years, the National Spiritual Assembly of the Mariana Islands placed selected Writ- ings in the region’s maj or newspaper, Pacific Daily News. Toward the end of the Plan, a Local Assembly in Samoa sponsored daily radio programmes which included prayers and readings in the mornings and at midnight.

Hawaii’s Office of External Affairs officer was invited to write a monthly column on “Unity in Diversity” for Afro-Hawaii News, in which he regularly quoted from the Baha’i Writings.

Houses of Worship The world of existence may be likened to this temple and place of worship. For just as the external world is a place where the people of all races and colors, varying faiths, denominations and conditions come togethermjust as they are submerged in the same sea of divine favourswso like- wise, all may meet under the dome of the Mashriqu’l-Aghkar and adore the one God in the same spirit of truth; for the ages of darkness have passed away, and the century of light has come.3 The Baha’i Houses of Worship in Australia and Samoa continued to serve as meeting— plaees where members of the diverse human family could worship together in peace. In addition to regular weekly services, a variety of special services were devoted to various themes, such as the environment, children, and peace. The House of Worship in Sydney, Australia, was the site of numerous special services

3 ‘Abdu’l—Bahé, T he Promulgation of Universal Peace, pp. 65—66.

which provided opportunities for new Visi— tors to enjoy the beauty and peace of the Temple and for Baha’is to meet people from different community organizations working toward similar aims.

The Governor-General of Australia, Sir Ninian Stephen, and Lady Stephen, attended a service held in October 1986 in celebration of the International Year of Peace. These special guests were escorted into the House of Worship by the Hand of the Cause of God Collis Featherstone. At least 300 of the 850 attending were guests of the Faith, including political and community leaders, media representatives, and a high—ranking Tibetan Buddhist monk. A programme for 200 chil- dren was simultaneously held in a large tent on the Temple grounds. Afterwards, 1,000 people were served lunch on the lawns.

The main service included the perfor— mance of a choir which deeply moved the guests. Following the service, a member of Parliament wrote: “I felt that only in heaven would I enj 0y such peace and beauty.”

Several special services spoke to the Asian population of Australia. In October 1987, approximately 170 people, forty-five of whom were of Chinese origin, attended a service with readings in various Chinese dia- lects, Vietnamese, Khmer, and English. On the Chinese New Year in February 1989, more than 350 attended a service conducted in Chinese, Korean, Vietnamese, and English. In June of that year, prayers for China and world peace were offered at a service attended by 250 people.

Other special days commemorated by services in Australia’s House of Worship included World Environment Day and United Nations International Women’s Day Eminent community leaders were among the 400 people who attended services for Inter- national Women’s Day in March 1989. World Environment Day was observed in June 1991 with a completely filled audi- torium.

National Refugee Week, 18—24 June 1989, sponsored by the Refugee Council of

[Page 346]

346 THE BAHA’i WORLD

I

A specialprayer service held at the Bahd ’1 House of Worship in Samoa during the summer school in January 198 7.

A day—long gathering for Bahd ’z’families and their friends held at the Bahd ’1' House of Worship in Sydney, Australia, in 1988.

[Page 347]INTERNATIONAL SURVEY OF CURRENT BAHA’T ACTIVITIES

Australia and by Austcare, was marked with a service attended by representatives of the Department of Immigration, Local Govern- ment and Ethnic Affairs; the National Refugee Council; Austcare; UNICEF; and the Australian Council of Churches.

Annual events at the Australian House of Worship included United Nations services attended by a range of prominent people, and celebrations of United Nations Children’s Day. For the latter event, invitations were sent to local schools and organizations and advertisements were placed in local news- papers. At the celebration in 1992, twenty- five children read during the programme.

Children also played major roles in ser- vices at the House of Worship in Samoa. Universal Children’s Day was celebrated in October 1987 with the participation of Scouts, Cubs, Rangers, Guides, Brownies, and Path— finders. Altogether, 122 children and youth were present, and twenty-two readings were presented by children ranging from a four- year—old Baha’i to a teenage Scout. The cel~ ebration of this day in 1989 included 200 participants and focused on “The Rights of the Child”. The ancillary building was deco— rated with the artistic creations of ninety Baha’i children who had gathered for a con- ference just prior to the service.

When a National Youth Conference called “Youth for Peace” took place in Apia in October 1986, a special service for youth was held at the Temple.

The Temple was honoured several times With the presence of Samoan royalty. In October 1986, His Highness Malietoa Tanumafili II and members of his family

347

attended a special service held to mark the culmination of a year of activities in support of International Year of Peace. Among the 400 people present were the Prime Minister and his wife, the Speaker of the House, members of the Parliament, and members of the diplomatic corps representing many races and religions. Readers for the service included United Nations officials; staff from government offices, the University of the South Pacific, and the Peace Corps; and individuals from Japan, Tonga, and New Zealand. A programme on peace took place at the ancillary building following the service.

His Highness Malietoa Tanumafili H was also present for a service in May 1987 com- memorating the 25th anniversary of the independence of the state of Western Samoa. More than 400 people heard a beautiful choir and listened to readings given by a variety of government officials. After the service, the ancillary building was filled with guests who witnessed the presentation of a gift to His Highness: a large portrait of the Malietoa rendered in oils by a Baha’i artist, Duffy Sheridan.

Samoan Independence Day was com- memorated annually with a special service in the Temple.

In 1990, following a parade to mark the 50th anniversary of the service of His High- ness Malietoa Tanumafili 11 to the people of Western Samoa, guests filled the House of Worship to commemorate the event.

The Government of Western Samoa issued four new postage stamps of religious buildings in December 1989, one of which featured the Baha’i House of Worship.

[Page 348]348 THE BAHA’i WORLD

...the breaths 0f the Holy Spirit [Should] be diﬂused to all parts 0f...Eur0pe, that the call 0fthe Kingdom of God may exhilarate and rejoice all the ears, the divineprinciples bestow a new life, the different parties may become one party, the divergent ideas may disappear and revolve around one unique center... — ‘Aba'u ’Z-Baha