Bahá’í World/Volume 20/Relations Between National Spiritual Assemblies and

The Bahá’í World
Volume 20

INTERNATIONAL SURVEY OF CURRENT BAHA’l ACTIVITIES

9. RELATIONS BETWEEN NATIONAL SPIRITUAL ASSEMBLIES AND GOVERNMENTAL AND NON-GOVERNMENTAL ORGANIZATIONS AND WITH THE PUBLIC IN GENERAL

FOR Baha’u’llah has not only imbued mankind With a new and regenerating Spirit. He has not merely enunciated cer- tain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He [has]... clearly and specifically laid down a set of Laws, es- tablished definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the es- tablishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth.1 In the opening years of the fourth epoch of the Formative Age of the Faith, Baha’is used

this Divine Pattern as their point of reference in submitting written statements directly explaining the relationship between Bahé’u— ’llah’s Teachings and the challenges facing modern society. A number of national Baha’i communities contributed recommendations to constitutional drafting committees and other governmental organizations determin- ing policies for the future. The enthusiastic response shown to these suggestions was notable. Among the various activities of this kind which took place, four examples— from Brazil, South Africa, Singapore, and the United States—are highlighted in this section and their documents are reproduced.

1 Shoghi Effendi, The World Order ofBahd ’u ’Zldh (Wilmette: Baha’i Publishing Trust, 1982), p. 19.

A. BRAZIL CONSTITUTIONAL REFORM

IN April 1987, a delegation of eight Baha’is from different parts of Brazil spent four days presenting material on the Baha’i perspective on government to the 559 con— gressmen and senators in charge of writing a new constitution. Each legislator received a folder including The Promise of World Peace, general information on the Faith, and a document called “The Baha’is and the Constitutional Assembly” which included 20 proposals to be considered for inclusion in the nation’s new charter. The proposals related to such topics as education, the rights of indigenous peoples, the rights of women, and international relations.

More than 100 cables, letters, and tele— phone calls were received by the National Spiritual Assembly expressing gratitude for

the suggestions. Several of the recipients sent to the Baha’is the texts of proposed amendments which would be of special interest to them, such as those relating to religious liberty and promotion of the con- cept of world citizenship.

Media coverage of the Baha’i contribu- tion was unprecedented. At least 19 daily newspapers from 17 Brazilian states printed articles; reports on 10 television programmes equalled 2 hours of live broadcasts; and 1 hour and 20 minutes of radio time on 7 dif- ferent programmes was devoted to the Baha’is.

More than 90 per cent of the articles pro- posed by the Baha’is were included in the final draft of the Constitution which was voted on by the legislators.

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THE BAHA’I’S AND THE CONSTITUTIONAL ASSEMBLY“ A CONTRIBUTION TOWARD A NEW SOCIETY

I. Introduction In full awareness of the fact that the drawing up of a Constitution represents an instrument for the promulgation of a new social pact in which all the shades of opinion within the coun- try are represented, the Baha’i community of Brazil presents, in this document, the Viewpoint of the Baha’is as a sincere effort to contribute to the noble endeavor cun'ently being undertaken by the National Constitutional Assembly.

The Constitution, as the [ex maximus of the country, is the Magna Carta Where general legal principles are enshrined. It is the foundation for the nation’s entire judicial system. It must reﬂect the emerging concern for inspiring life in society; it must mirror the sovereignty of a state of law whose most valued asset is justice, a justice which, above all else, seeks the fulfilment of the human being within the social context.

F ar from being a magic wand capable of extirpating all the problems of the nation, the Magna Carta should contain those cardinal principles which, while not demeaning the his- torical and cultural traditions of the nation, address the legitimate aspirations of the people, further economic and social development, favour a just distribution of wealth and, above all, institute mechanisms to assure the full attainment and exercise of the fundamental rights inherent to the human being.

It is within this context that, With the convocation of the National Constitutional Assem- bly recently elected by the people to discuss and vote on the new Constitution, we are witnessing a unique moment in history replete with challenges generated by the discovery of the growing interdependence among the nations which was expressed more than a century ago in the words of the Founder of the Baha’i F aith,1 Baha’u’llah, that “The earth is but one country, and mankind its citizens.”2 This thought reﬂects in its entirety the new stage of social organization toward which mankind is definitively headed.

Within this framework, we feel that the Vision of the Constitutional Assembly must, While seeking to reﬂect solutions for the current needs of our people at this historical and social moment, also be a bridge to the future, envisioning the full economic, social and spir— itual development of the nation, casting its light, like that of the sun, along the paths that lead us to a truly glorious future.

-—The Baha’i Community of Brazil

English translation of the statement submitted.

1 The Baha’i Faith was founded in Persia (now lran), by Mirza Husayn-‘Ali (1817—1892), known as Bahé’u’llah (which means “the Glory of God”), Who, in 1863, publicly revealed His divine mission as inaugurator of a new era of human civilization, the basic principles and general teachings of which He outlined in more than one hun- dred volumes, written during the 40 years of His ministry. Because of His religious convictions, He was exiled from lran—initially to Turkey, and subsequently to Palestine, the Holy Land, where He passed away, in the city of ‘Akké, in 1892.

The Baha’i Faith is today an independent world religion, which has followers of all nationalities, colors, races, social classes and professions, in more than 116,000 localities and in 340 countries and territories, of which 116 are independent nations. Its fundamental principles are the oneness of God, the oneness of religion and the one— ness of humanity. Baha’i literature has been translated into 739 languages and dialects.

Through the Baha’i International Community, one of the non—govemmental organizations accredited with the United Nations, the Baha’i Faith participates, with consultative status, in ECOSOC (the Economic and Social Council) and UNICEF (the Children’s Fund), and officially participates in the Environmental Program. It also collaborates with the Public Information Office. All these are organs of the United Nations.

2 Baha’u’llah, Gleam‘ngs from the Writings of Bahé ’u ‘lldh (Wilmette: Baha’i Publishing Trust, 1976), p. 250.

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II. Some considerations on cooperation, the consultative process, justice, education, and civil authority Below, we have enumerated celtain principles which we believe will be especially valuable at this unique moment in the life of the nation, in which the new Magna Carta of the countiy is being drawn up.

COOPERATION

One of the inevitable results of the process of disintegration of the current system of world interrelationships has been the growing emphasis on competition and self~presewation Sig- nificant sectors of public opinion, both in Brazil and abroad, are facing a crisis of confidence in the spirit of cooperation with which contemporary societies emerged from the Second World War. In today’s world, the spirit of competition is assuming grave proportions; and, should it become the predominant characteristic of social behavior, it may completely undermine the entire collective effort toward cooperation and human relationships which represent legitimate wishes of the people for social peace, justice, and progress.

We understand that the most urgent areas for the exercise of cooperation are the vital topics related to capital and labor, government and private initiative, etc.

THE PROCESS OF CONSULTATION

In the current legislative system, we observe an anachronism which is incapable of respond— ing to the challenges of the future—the political party. The system has undeniable merits, but the institutions were conceived to meet the needs of a different age. Considering the existence of political parties as one of the greatest challenges facing the system in its attempt to direct its efforts toward unity and harmony, with a View to achieving the common welfare and meeting the needs of social developmentwa reality which is unlikely to be changed— we believe that the most advisable thing to do would be to direct the energies of the nation toward the expansion and systematization of what we call the consultative process, or consultation.

We mention the principle of consultation, particularly, because it is intrinsically linked to the functioning of our own Faith. Bahé’u’lléh declared that consultation and compassion together form the foundation for the stage of the maturity of humanity. Our experience with His guidance on consultation in the administration of an extraordinarily varied international community has proven so fruitful that we are compelled to summarize a few of its guiding principles:

l.All of the parties involved in a decision must have the freedom and opportunity to

participate in the consultative process.

2. There must be a clear distinction between general consultation and the deliberations

of the democratically~elected body which will be responsible for making a decision. 3.Every individual engaged in the consultative process must be encouraged to freely express the dictates of his own conscience.

4.Any form of partiality is prohibited.

S.All of the participants in the consultative process have a responsibility to exercise

courtesy and moderation.

6.Each individual participant in the consultative process has the moral obligation to

detach himself from his own contribution, which, once made, becomes the common property of the group.

7.0nce a decision has been taken, it is a requirement that everyone—those in favor

and those originally opposed—unite whole-heartedly to carry out that decision.

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8.Decision—making bodies have an obligation to constantly evaluate their work and, Whenever necessary, to revise it.

JUSTICE

Justice, Baha’u’llah declared in the past century, is “the best beloved of all things”1 in the sight of God, and represents a gift granted to man in this age, the era of his maturity.

This being a complex topic, we believe that new moral and spiritual standards are needed today to solve the intertwined economic and social problems of our planet; and these rest on one single foundation: the consciousness, 0n the part of each individual, of the organic oneness of mankind. We are not just citizens of our own country; we are also citizens of the whole world. We are a part of an ecosystem; but this ecosystem is derived from our inner world, which encompasses values and attitudes, which give us the capacity for understanding, will and the power to uplift the quality of physical and spiritual life of all the peoples. This conviction on the part of the individual and society of the essential oneness of the human race is now the only Viable standard for eco- nomic and social justice. On it Will depend the successful resolution of the problems of environment, propeity, population, food, health, employment, etc. In summary, this means considering the welfare of the community as one’s own welfare, thinking of mankind as an individual and the individual as a member of its bodily form, and being convinced that if pain or illness aﬂicts any member of its body, this will inevitably

bring suffering to the remainder.2

We believe that a basic economic concern of the government should be to encourage a greater level of confidence and cooperation between capital and labor, the twin pillars on which rest the foundations of the material well being of the country.

EDUCATION

“Regard man, ” Bahé’u’llah declared, ”as a mine rich in gems ofinestz'mable value. Educa— tion can, alone, cause it to reveal its treasures, and enable mankind to benefit therefi‘om. ”3 We may also say that education is the only possession that cannot be taken away from a person. The potentialities latent in every human being need, therefore, the polishing stone of education in order to become manifest. This being the case, we Wish to emphasize a few guiding principles for a new approach to education in this day:

1.

The schools should stress the concept of the oneness of the human race and emphasize the importance of translating into reality the mutual interdependence of its members, leading to the unification of mankind and the establishment of world peace and stability.

. The students should be imbued With a sense of world consciousness and of loyalty to

the human race, a transcendent loyalty that does not belittle lesser loyalties, such as those due to any particular race, creed, nation or ideology. This is a particularly urgent challenge in our increasingly multi—racial and multi-religious society.

. The educators, in turn, should instill in their pupils from earliest childhood an awaken—

ing of love for mankind, a love capable, in the end, of abolishing all forms of racial, religious, political, social and intellectual prejudice.

Baha’u’lléh, The Hidden Words of Bahé’u’lléh (Wilmette: Baha’i Publishing Trust, 1975), p. 3. From a declaration by the Baha’i International Community entitled ”One World. . . One People. ” Bahé’u’lléh, Gleanings from the Writings ofBahd ’u ’lldh, p. 259.

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Within this framework, centered around the concept of world citizenship, the Baha’i teachings state, ”Every child must be instructed in sciences as much as is necessary. If the parents are able to provide the expenses of this education, it is all right; otherwise the com— munity mustprovide the means for the teaching of that child. ”1

CIVIL AUTHORITY

No one can fail to note the anxiety that the problems created by a disintegrating social order are causing for a steadily growing number of human beings who feel unable to protect themselves and their families. All citizens have responsibilities, too. The most important responsibility in a democratic society is submission to the will of the majority, expressed through the constitutional provisions that society has created and polished. Governments have the right to expect civil obedience. No good, but only harm, can result from the delib— erate Violation of civil law, or deliberate disobedience to the institutions duly constituted by the civil authority.

From the Baha’i scriptures, we have selected the following texts, which, we believe, well exemplify the Baha’i thinking on this matter: “The Law must reign, and not the individual; thus will the world become a place of beauty and true brotherhood will be realized.”2

What mankind needeth in this day is obedience unto them that are in authority, and a

faithful adherence to the cord ofwisdom. The instruments which are essential to the immediate protection, the security and assurance of the human race have been entrusted to the hands, and lie in the grasp, of the governors ofhuman society. This is the wish of God and His decree... .3

The Baha’is reaffirm their total loyalty and obedience to the new Constitution that Will soon be promulgated.

III. The Baha’i Proposal We present below the text of proposed articles to be considered in the new Constitution of the country, dealing with the following important‘topics: l. Sovereignty 0f the law . Equality of all before the law . Abuse of power . Defense of human rights . Uplifting socially discriminated groups .- The light of the individual to self—expression and manifestation of conscience . Freedom of religion . Freedom of marriage 9. Equality of rights and opportunities for men and women 10. Elimination of the extremes of wealth and poverty 11. Participation of the workers in the profits of the companies 12. Setting of a minimum wage compatible With human dignity 13. Obligatory and free education, directed toward human peace and fraternity

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1

‘Abdu’l-Baha, F oundations of World Unity (Wilmette: Baha’i Publishing Trust, 1979), p. 31. 2

‘Abdu’l-Bahé, Paris T alks (London: Baha’i Publishing Trust, 1972), p. 132. Bahé’u’lléh, exceipt from a Tablet directed to the Kings of the Earth, in 1863, cited in The Proclamation of Bahd’u’lldh (Haifa: Baha’i World Centre, 1967), pp. 13—14.

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14. Ethnic, cultural and geographical integrity of the indigenous population

15. International relations in harmony With the concept of world citizenship

l6. Peaceful resolution of international conﬂicts

17. Abstention from participation in the arms race or support of it

18. Obligatory service to the fatherland, of a military or civilian nature

19. Obligatory rendering to the needy populations of services in the area of economic and social development

20. Asylum for foreigners persecuted With Violation of human rights

21. Means of mass communication

ARTICLE:

BAHA’i PROPOSALS

The law is sovereign and all submit to it.

All power emanates from the people, and must be exercised for the benefit of the

people.

Paragraph: It is the responsibility of the state, through the organization of the branches of government, to assure to all citizens ample conditions for the development of their physical, intellectual and spiritual potentialities, in a peaceful way and in a spirit of unity.

The abuse of power on the part of any authority shall be punished in accordance

With the law.

Everyone is equal before the law without distinction of any kind, Whether of

sex, race, profession, social class, religion, creed, nationality, culture or political

convictions .

Paragraph: The state is to create instruments to guarantee the upliftment of any groups Which have been discriminated against socially.

Paragraph: Any discriminatory action shall be punished as a serious crime for Which no bail is acceptable.

The inalienable right of the individual to self~expressi0n and manifestation of

conscience is assured.

Freedom of religious worship includes the right of assembly, expression, or asso—

ciation for religious purposes.

Paragraph: In accordance With the law, religious ministering shall be given to the armed forces and their auxiliaries, and, in establishments of collective internment, to interested parties Who solicit it directly or through their legal representatives, respecting the creed of each.

Paragraph: Cemeteries shall have a secular character and shall be administered by the municipal authority; all religious faiths shall be permitted to practice their rituals in them.

Paragraph: In accordance With the law, religious organizations may maintain private cemeteries.

Freedom of marriage is assured, without any restriction as to the race, nationality

or religion of the spouses. The law establishes the equality of rights and duties

between the couple during the marriage and after its dissolution, should such occur.

Paragraph: Weddings shall be civil, and their celebration free of charge. Religious weddings, of any denomination, are equivalent to Civil cer- emonies provided that the act is inscribed in the Public Register upon request of the eelebrant or of any interested party, and that the requirements and prohibitions of the law are observed.

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Paragraph: The religious wedding celebrated Without the formalities 0f the pre- ceding paragraph shall have civil standing if the couple’s application is inscribed in the Public Register through prior arrangement before the proper authority.

Equality of rights and opportunities between men and women is assured in all

human relationships and in all elective, administrative, and decision~making

processes of society.

It is the duty of the state to promote the elimination of the extremes of wealth and

poverty, through mechanisms of taxation and distribution of wealth, in accor-

dance With the law.

Paragraph: The participation of the workers in the profits of the companies is assured.

Paragraph: A minimum wage capable of providing the worker and his family With dignity in meeting their basic needs for food, shelter, health, education, transportation, clothing and leisure is assured.

Education shall be inspired and conducted under the aegis of the following

principles:

a) The basic objective of education is to release the potentialities existing in each individual, and at the same time to eradicate prejudices of race, creed, class, nationality, and sex.

b) Education is obligatory and is the right of everyone.

0) The state must provide free schooling for everyone between 6 and 14 years of age.

(1) Public education shall always be free of charge, and private schooling shall be treated as a concession by the state to private initiative, in accordance With the law.

e) Religious instruction shall be optional; and, When offered, the inclusion of a complementary Vision of universal religious expression shall be obligatory.

f) Instruction shall promote an education directed toward the ideals of peace and human fraternity.

The ethnic, cultural and geographical integrity of the indigenous population

Within the national territory is assured and protected by law.

Paragraph: It is the duty of the state to assure indigenous peoples access to education as a means of appreciation and preservation of indigenous culture, customs and traditions making possible the unfolding of their potentialities.

Paragraph: The education of the indigenous peoples is also to be offered in their native language.

In its international relations, the executive branch shall, ad referendum by the

National Congress,

a) Promote, among all the countries of the international community, the concept of world citizenship, laying the foundations of a new world order in the eco— nomic, social and political fields.

b) Promote and support the unconditional defense of the fundamental rights inherent to the human person.

0) Defend peace; the employment of force is permitted only in case of external aggression.

d) Promote the interchange of the technological discoveries of the scientific and cultural heritage of humanity.

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e) Resolve international conﬂicts through direct negotiation, arbitration and other peaceful means, With the mediation of international organizations recognized by the international community.

The maintenance of diplomatic, commercial and cultural relations With countries

Which, as acknowledged by international organizations, Violate the fundamental

rights of the human person, principally by Virtue of discrimination by sex, race or

religious creed, and utilize terrorism or torture, is prohibited.

In the event of war between countries With which Brazil maintains diplomatic

relations, it is up to the Brazilian State to take the initiative to propose a peacefiil

solution to the conﬂict. Should the conﬂict persist, Brazil shall participate in the international forces of intervention to assure the re—establishment of peace.

Brazil shall not involve itself in an arms race of any kind or nature.

Paragraph: It is the responsibility of the federal government to authorize and monitor the production and sale of war materiel, for the exclusive use of the armed forces, in their function of defense of the fatherland, within the national territory.

A11 Brazilians are obliged to render service to the fatherland; this service may be

civil or military, in accordance With the law.

The rendering of services With a View to the economic and social development of

needy populations, by citizens Who have recently graduated from programs of

higher education, is obligatory, Within the conditions established by the law.

Brazil shall grant asylum to any foreigner Whose fundamental liberties, as defined

in the Constitution, were violated, especially if by reason of his political, religious

or philosophical activities and/or convictions.

The representatives of the mass media have a fundamental commitment to tmth,

and are to express themselves in a free and impartial manner; all manipulation by

public or private interests is forbidden.

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B. SOUTH AFRICA: VIEWS SUBMITTED ON CONSTITUTIONAL REFORM

ON 21 January 1991, a delegation com— posed of three members of the National Spiritual Assembly of South Africa and a member of the Local Spiritual Assembly of Pretoria met with Judge P.M. Olivier at the South African Law Commission in Pretoria to present materials explaining the Baha’i perspective on a new constitution for the country. A covering letter, a statement of principles, a compilation of extracts from the Baha’i Writings bearing on the issues facing South Africa, and the book A Pictorial

History of the Bahd ’1' Faith in South Africa, 1911—1989 were presented.

Judge Olivier was deeply impressed, indi- cating that the Baha’is were the one organi— zation that had so far spoken of moral and spiritual foundations for the constitution. He requested more Baha’i Writings so that he could add another chapter to his proposal to the government regarding this aspect of the constitution.

The following is the complete text of the submission:

T0 the Constitutional Commission, South Africa

Dear Sirs,

The Baha’i community of South Africa is grateful for the oppoftunity to offer its views in the drafting of a new Constitution for our countiy. We hope that the attached document, “Some thoughts for the drafting of a Constitution for South Africa”, based on principles set out in the scriptures of our Faith, will prove a useful contribution to this urgent national endeavour.

These same principles have animated the development of the Baha’i community of South Africa ever since its inception eighty years ago. A good deal of the optimism we feel about the ability of the people of South Africa eventually to build in this favoured land a just and unified society arises from the confirmations which have met our efforts to realize these spiritual and social ideals in the life of our own community.

If our experience can serve to reinforce a sense of confidence in the eventual outcome of the long struggle in which our nation is engaged, we would be honoured to share it, too, with those whose task it is to create the constitutional framework for the process.

In no sense does South Africa stand alone. The forces that are welding humanity into one family and our globe into a common homeland challenge all peoples and all of the cultural and political assumptions of the past. In such a world, the solutions we achieve here in South Africa can have inﬂuence far beyond our borders.

Please be assured of the ardent prayers of South Africa’s Baha’is for the success of the historic task you have undertaken.

Sincerely,

The National Spiritual Assembly of the Baha’is of South Africa

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Some Thoughts for the Drafting of a Constitution for South Africa

Human beings have been endowed by Divine Providence with immeasurable qualities of spirit and mind without discrimination as to sex, race or nationality. The progressive unfold- ment of the potentialities inherent in these qualities enables the human race to fulfil its pur- pose in carrying forward an ever advancing civilization. This is confirmed by the record of continuous development of human society as it has traversed the successive stages of its evolution from the emergence of the family as society’s basic comorate entity to the unity of tribe, of city-state and of nation.

Now, the world with its myriad peoples and cultures, and through the rapid advances in scientific discovery, has suddenly contracted into a neighbourhood, affinning that the path of its social evolution leads ultimately to global unity, implying the essential oneness and wholeness of human relationships, and thus requiring, at this stage of social maturity, that every unit of society, Whether at the local, regional or national level, of which this neigh— bourhood is composed, adopt a world-embracing Vision.

To ensure the orderly continuity of social life on the planet and to encourage the collec- tive realization of humanity’s latent endowments, governments are formed, maintaining their authority and capacity to canalize the ﬂow of civilization by upholding the principles of justice. Fundamental to all progress in human affairs is man’s right to a just government.

Sensible of this broad context in which its destiny must be shaped, fully conscious of the remarkable opportunity which Providence has bestowed upon it at this ripe time in human history, and confident of the positive inﬂuence which a fitting response to the challenges facing it can exert at home and abroad, South Africa must attend to these requisites in its consideration of the provisions of a new constitution.

- Ensure the peace, freedom, well—being, tranquillity and advancement of all persons under its jurisdiction, regardless of race, class, creed or economic condition.

- Safeguard the personal rights, freedom and initiative of individuals.

° Include among the specific rights guaranteed to all citizens: the right to a basic education, the right to work and free choice of employment, the right to freedom of movement and residence, the right to assemble peacefully, the right to freedom of association with people of all backgrounds.

- Devise a system of government which Will maintain a balance between centralized national or federal authority, on the one hand, and decentralized regional or local author- ity, on the other; which allows a Wide latitude for autonomous action at the local level; which adheres to the practice of consultation as the basis of decision-making; which pro- vides mechanisms for acquainting the government with the condition of the people in all areas—mechanisms that will encourage the freedom of the people to express their opin— ions for the good of the country and to air their grievances with impunity.

- Safeguard the stability of society at its primary source by promoting the well—being and solidarity of the family.

° Strengthen the fabric of society by promoting recognition of the equal rights of men and women.

- Guarantee education for all, and attend to the necessity of educating girls and women, who are the first educators of Children, giving primacy to this if for some compelling reason a choice has to be made between the sexes in providing education.

- Foster development of the sciences and the aits, and provide for the stimulation of interest in these essential pursuits of civilized life at all levels of society.

' Regulate the economic life of the country in such a way as to prevent destitution, on the one hand, and gross accumulation of ownership, on the other; and while promoting

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advancement in industrial development, maintain the primacy of agriculture, Which is Vital to the well—being of society.

Protect the natural resources from misuse, thereby aiming to preserve the fitness of the environment, while at the same time permitting the sources of raw material to be tapped for the economic benefit of the country.

Guarantee free choice in religious faith and practice, for the fear of God is conducive to the upbuilding of the moral character of a people, a prerequisite of social stability, Which cannot be guaranteed only by the enactment of civil laws.

Adopt a language to serve as the common vehicle of communications among the entire people; teach it in the schools along With the mother tongue in each region.

Collaborate With international efforts to secure the peaceful progress of the entire human race.

Excerpts from the Baha’i Writings that Bear on Constitutional Issues Facing South Africa

GOVERNMENT

. The world of politics is like the world of man; he is seed at first, and then passes by

degrees to the condition of embryo and foetus, acquiring a bone structure, being clothed With ﬂesh, taking on his own special form, until at last he reaches the plane Where he can befittingly fulfil the words: “the most excellent of Makers.” Just as this is a requirement of creation and is based on the universal Wisdom, the political world in the same way cannot instantaneously evolve from the 1121de defectiveness t0 the zenith of lightness and perfection. Rather, qualified individuals must strive by day and by night, using all those means Which Will conduce to progress, until the government and the people develop along every line from day to day and even from moment to moment.1

While the setting up of parliaments, the organizing of assemblies of consultation, consti— tutes the very foundation and bedrock of government, there are several essential require— ments Which these institutions must fulfil. First, the elected members must be righteous, God—fearing, high—minded, incorruptible. Second, they must be fully cognizant, in every particular, of the laws of God, informed as to the highest principles of law, versed in the rules Which govern the management of internal affairs and the conduct of foreign rela— tions, skilled in the useful arts of civilization, and content With their lawful emoluments.2

. It is obvious that not until the people are educated, not until public opinion is rightly

focussed, not until government officials, even minor ones, are free from even the least remnant of corruption, can the country be properly administered. Not until discipline, order and good government reach the degree Where an individual, even if he should put forth his utmost efforts to do so, would still find himself unable to deviate by so much as a hair’s breadth from righteousness, can the desired reforms be regarded as fully estab- lished.

. There must be special laws made, dealing With these extremes of riches and of want. The

members of the Government should considerthe laws of God When they are framing plans for the ruling of the people. The general rights of mankind must be guarded and preserved. _ V

‘Abdu’l-Bahé, The Secret ofDivine Civilization (Wilmette: Baha’i Publishing Trust, 1983), p.107. ibid., p. 17. ibid., p. 16.

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The government of the countries should conform to the Divine Law Which gives equal justice to all. This is the only way in Which the deplorable superﬂuity of great wealth and miserable, demoralizing, degrading poverty can be abolished. Not until this is done Will the Law of God be obeyed.1 '

ONENESS OF HUMANKIND

5. That one indeed is a man Who, today, dedicateth himself to the service of the entire human race. The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. In another passage He hath pro- claimed: It is not for him to pride himself Who loveth his own country, but rather for him Who loveth the Whole world. The earth is but one country, and mankind its citizens.2

6. The Great Being saith: 0 ye children of men! The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men. Suffer it not to become a source of dissension and discord, of hate and enmity. This is the straight Path, the fixed and immovable foundation. Whatsoever is raised on this foundation, the changes and chances of the world can never impair its strength, nor Will the revolution of countless centuries undermine its structure...3

PEACE

7. True civilization Will unfurl its banner in the midmost heart of the world Whenever a cer- tain number of its distinguished and high—minded sovereigns—the shining exemplars of devotion and determinationwshall, for the good and happiness of all mankind, arise, With firm resolve and clear Vision, to establish the Cause of Universal Peace. They must make the Cause of Peace the obj ect of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a bind- ing treaty and establish a covenant, the provisions of Which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race. This supreme and noble undertaking~the real source of the peace and well-being of all the world—should be regarded as sacred by all that dwell on earth. All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant. In this all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of govern- ments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The funda— mental principle underlying this solemn Pact should be so fixed that if any government later Violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a Whole should resolve, With every power at its disposal, to destroy that government. Should this greatest of all remedies be applied to the sick body of the world, it Will assuredly vrecover from its ills and will remain eternally safe and secure.4 ‘ h

‘ ‘Abdu’l—Bahé, Paris T alks.‘ Addresses given by 'Abdu ’l—Bahd in Paris in 1911—1912 (London: Baha’i Publish— ing Trust, 1979), p. 153.

2 T ablets ofBaIui ’u ’lldh Revealed aﬂer the Kitdb-i—Aqdas (Haifa: Baha’i World Centre, l982), p. 167.

3 Gleam'ngs from the Writings ofBaIzd ’u ’lléh (Wilmette: Baha’i Publishing Trust, 1984), p. 215.

4 The Secret ofDivine Civilization, pp. 64—65.

[Page 497]8.

10.

11.

INTERNATIONAL SURVEY OF CURRENT BAHA’l ACTIVITIES 497

EDUCATION [A] requirement of perfection is to arise With complete sincerity and purity of purpose to educate the masses: to exert the utmost effort to instruct them in the various branches of learning and useful sciences, to encourage the development of modern progress, to Widen the scope of commerce, industry and the arts, to further such measures as Will increase the people’s wealth. For the mass of the population is uninformed as to these Vital agencies Which would constitute an immediate remedy for society’s chronic ills.1 ...Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as Wings to man’s life, and a ladder for his ascent. Its acquisition is incum- bent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those Which begin With words and end With words... .In truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, of joy, of exaltation, of cheer and 2gladness unto him. Happy the man that eleaveth unto it, and woe betide the heedless.2 The education and training of children is among the most meritorious acts of humankind and draweth down the grace and favour of the All—Merciful, for education is the indis— pensable foundation of all human excellence and alloweth man to work his way to the heights of abiding glory. If a child be trained from his infancy, he will, through the lov— ing care of the Holy Gardener, drink in the crystal waters of the spirit and of knowledge, like a young tree amid the rilling brooks. And certainly he Will gather to himself the bright rays of the Sun of Truth, and through its light and heat Will grow ever fresh and fair in the garden of life... Every child is potentially the light of the world—and at the same time its darkness; Wherefore must the question of education be accounted as of pri- mary importance. From his infancy, the child must be nursed at the breast of God’s love, and nurtured in the embrace of His knowledge, that he may radiate light, grow in spiritu- ality,3be filled With Wisdom and learning, and take on the characteristics of the angelic host.

CONSULTATION Consultation bestoweth greater awareness and transmuteth conj ecture into certitude. It is a shining light Which, in a dark world, leadeth the way and guideth. For everything there is and Will continue to be a station of perfection and maturity. The maturity of the gift of understanding is made manifest through consultation.4

12. In all things it is necessary to consult. This matter should be forcibly stressed by thee, so

13.

ewww—

that consultation may be observed by all. The intent of What hath been revealed from the Pen of the Most High is that consultation may be fully carried out among the friends,

inasmuch as it is and Will always be a cause of awareness and of awakening and a source of good and well-being.5

...The first condition 13 absolute love and harmony amongst the members of the assem- bly. They must be Wholly freed from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the ﬂowers of one garden. Should

The Secret of Dzvme Civilization, p 39

Baha’ u ’llah, Epistle to the Son of the Wolf (Wilmette: Baha’ iPublishing Trust, 1979), pp 26—27 ‘Abdu’l—Baha, Selectionsfr am the W1 mngs 0f ‘Abdu ’I— Balm (Haifa: Baha’ iWorld Centie, 1982), pp. 129—131. Baha’u’llah, quoted in Consultation: A Compilation, prepared by the Research Department at the Baha’i World Centre, p. 1.

ibid., p. 1.

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harmony of thought and absolute unity be non—existent, that gathering shall be dispersed and that assembly be brought to naught. The second condition: they must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one’s views will lead ultimately to discord and wrangling and the truth will remain hidden. The honoured members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honoured mem- bers object to or censure, whether in or out of the meeting, any decision arrived at previ— ously though that decision be not right, for such criticism would prevent any decision from being enforced. In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness... If this be so regarded, that assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One... Should they endeavour to fulfil these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that assembly shall become the centre of the Divine bless— ings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of Spirit.1

THE ROLE OF RELIGION

14. O contending peoples and kindreds of the earth! Set your faces towards unity, and let the radiance of its light shine upon you. Gather ye together, and for the sake of God resolve to root out Whatever is the source of contention amongst you.... There can be no doubt Whatever that the peoples of the world, of Whatever race or religion, derive their inspira~ tion from one heavenly Source, and are the subj ects of one God. The difference between the ordinances under which they abide should be attributed to the varying requirements and exigencies of the age in which they were revealed. All of them, except a few which are the outcome of human perversity, were ordained of God, and are a reﬂection of His Will and Purpose. Arise and, armed With the power of faith, shatter to pieces the gods of your vain imaginings, the sowers of dissension amongst you. Cleave unto that which draweth you to gether and uniteth you....2

15. Universal benefits derive from the grace of the Divine religions, for they lead their true followers to sincerity of intent, to high purpose, to purity and spotless honor, to surpass— ing kindness and compassion, to the keeping of their covenants when they have coven— anted, to concern for the rights of others, to liberality, to justice in every aspect of life, to humanity and philanthropy, to valor and to unﬂagging efforts in the service of mankind. It is religion, to sum up, which produces all human Virtues, and it is these Virtues Which are the bright candles of civilization....3

‘ ‘Abdu’l—Baha, cited in a letter dated 5 March 1922 written by Shoghi Effendi to the Bahé’is of the United States and Canada, published in Bahd ’1' Administration: Selected Messages 1922—1932, pp. 22—23.

2 Baha’u’llah, Gleanings from the Writings ofBahd ’u ’lldh, p. 217.

3 T he Secret of Divine Civilization, p. 98.

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WOMEN

16. Woman’s lack of progress and proficiency has been due to her need of equal education and opportunity. Had she been allowed this equality, there is no doubt she would be the counterpart of man in ability and capacity. The happiness of mankind will be realized When women and men coordinate and advance equally, for each is the complement and helpmeet of the other.1

17. Divine Justice demands that the rights of both sexes should be equally respected since neither is superior to the other in the eyes of Heaven. Dignity before God depends, not on sex, but on purity and luminosity of heart. Human Virtues belong equally to all!2

18. The world in the past has been ruled by force, and man has dominated over woman by reason of his more forceful and aggressive qualities both of body and mind. But the bal— ance is already shifting; force is losing its dominance, and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascen- dancy. Hence the new age will be an age less masculine and more permeated With the feminine ideals, or, to speak more exactly, will be an age in which the masculine and feminine elements of civilization will be more evenly balanced.3

FAMILY LIFE

19. According to the teachings of Bahé’u’lléh the family, being a human unit, must be educated according to the rules of sanctity. All the Virtues must be taught the family. The integrity of the family bond must be constantly considered, and the rights of the individual members must not be transgressed. The rights of the son, the father, the mother—none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father, likewise, has certain obligations to his son. The mother, the sister and other members of the household have their certain prerogatives. All these rights and prerogatives must be conserved, yet the unity of the family must be sustained. The injury of one shall be considered the injury of all; the comfort of each, the comfort of all; the honor of one, the honor of 2111.4

1 ‘Abdu’l—Bahé, The Promulgation of Universal Peace, Talks Delivered by ‘Abdu’l-Bahé during His Visit to the United States and Canada in 1912 (Wilmette: Bahé’i Publishing Trust, 1982), p. 182.

2 Paris T alley: Addresses given by ‘Abdu ‘Z—Bahd in Paris in 1911—1912, p. 162.

3 ‘Abdu’l—Bahé, cited in J. E. Esslemont, Bahd ’u ’lldlz and the New Era (Wilmette: Bahé’i’ Publishing Trust,

1987), p. 149.

The Promulgation of Universal Peace, p. 168.

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C. SINGAPORE: STATEMENT ON THE NATIONAL IDEOLOGY

WHEN the Government of Singapore invited individuals and groups to submit ideas that would help them form a set of “core values” to take the nation along the path of progress into the twenty-first cen~ tury, the Spiritual Assembly of the Baha’is of Singapore prepared a “Statement on the National Ideology”. In 1990, after receiving

approval from the Universal House of Jus— tice, the Spiritual Assembly submitted the Statement to the Office of the First Deputy Prime Minister, Which was responsible for this issue, and to all 82 members of the Parliament of Singapore.

The following is the text of the statement.

Statement on the National Ideology

PREAMBLE

Singapore is a nation of many remarkable achievements. Despite its brief history, a dramatic economic expansion has resulted from the collaboration between a vigilant and responsible government and an enterprising population. Progress in such areas as housing, education, transportation, and communication can be traced to this same fortunate combination. Singapore society, With citizens Who come from diverse racial, cultural and religious back- grounds, is in many respects, a microcosm of the world. Despite their differences Sin— gaporese live together in prosperity and harmony, reﬂective of the essential oneness of humankind.

We now stand together on the threshold of the last decade of this century, facing not only dazzling prospects, but also great challenges. The Winds of change blow here as everywhere. There are trends in the world and our country Which, if not effectively countered, have the potential to undermine the achievements that have been so painstakingly gained. Such trends include deepening materialism, the disintegration of the family, and religious and racial intolerance. Such trends are profoundly divisive to the unity on Which our prosperity rests.

Consequently, the Baha’i community of Singapore welcomes the decision of the Govern~ ment of our country to consult the various segments of society on the principles that should govem our collective life. Singapore has a wealth of scholarly and professional expertise upon Which such a study can draw. We Will content ourselves With offering certain spiritual and moral principles that derive from the Teachings of our Faith and that have been central to the unity and progress of Bahé’is everywhere.

CORE ELEMENTS

We humbly put forward these values: . Balance—embi‘acing moderation, understanding and faimess. . Preservation of family unit. . Fostering the spirit of co— —opefati0n. . Consultation—applied to all facets of decision—making. . Social and economic justice.

Unity in diversity.

E‘hOQ-iOO‘SD

a.Balance: Balance is an important and fundamental concept that every individual shall strive to embrace. Inherent in this concept are the Virtues of moderation, understanding, and fairness Which should be inculcated at a very early stage of an individual’s education.

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This comes from the belief that “whatsoever passeth beyond the limits of moderation will cease to exert a beneficial inﬂuence”.

bPreservation offamily unit: The foundation stone of every human society is the family

unit. The family home, as a fortress for well—being, is the nucleus for the education and inculcation of values and Virtues. F ilial piety is one of these Virtues which is slowly being eroded in the name of progress and in the face of materialistic inﬂuences. According to the Baha’i Writings: “The family being a human unit must be educated according to the rules of sanctity. All the Virtues must be taught in the family. The integ- rity of the family bond must be constantly considered and the rights of the individual members must not be transgressed.”

c. F ostering the spirit of co-operation: The hallmark of the maturity of the individual is the extent to which he is able to go beyond self and extend the spirit of co~operation to society at large. “All progress is the result of association and co-operation.” Without co-operation, development and progress of society will be impossible. To the extent that we can imbue each and every individual with this quality will depend the advancement and growth of our society.

(2’. Consultationmapplied to all facets of life: The art of consultation is the method that

enables thoughts to combine and to evolve beyond the limitations of individuals. “Take ye counsel together in all matters, inasmuch as consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding.” Only when this principle is applied to all aspects of our lives will society be able to soar higher than ever imagined before. Consultation is the art of seeking truth through frank and thorough presentation of dis- senting ideas. “The shining spark of truth cometh forth only after the clash of differing opinions.” The very attempt to achieve harmony through consultative action can release such a salutary spirit among the peoples of the nation that no power could resist the final triumphal outcome.

6. Social and Economic Justice: Justice, as declared in the Baha’i Writings, is “the best beloved of all things” in the sight of God and represents God’s freely given gift to man in this, the age of his maturity. In the decades since this was written, justice has become the touchstone with which every proposal for social and economic change is tested. Those societies which are best organized to serve as vehicles of this divine gift are the ones who will ultimately succeed.

The importance of adopting social and economic justice as a core value becomes apparent when the topics of emancipation of women, care for the elderly, education for all and equal opportunities for everyone are considered.

f. Unity in diversity: This is the crowning value of the proposed group because it brings all the other values to fruition. Through balance, individuals are transformed. The upholding of the structure of the family provides a solid foundation for the individual to step into the society. Consultation consolidates myriad ideas within the society into one relative truth. Social and economic justice provides the means for the society to prosper. And finally, unity in diversity is the cohesive force behind a unified nation.

In the eyes of the Almighty we are “the fruits of one tree, and the leaves of one branch”. Once the weighty load of prejudice is shed from the shoulders of a nation, the spectacular rewards of co-operation in the light of unity become obvious.

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CONCLUSION

With the adoption of an appropriate set of core values, we are confident that this nation Will become a beacon of light within this region and beyond. In addition, we put forward the fol— lowing for consideration: ultimately the national ideology cannot be limited to the national boundaries. Nations are now bound and interlinked to other nations. The national ideology must foster peace and growth not just within the nation but also to the rest of the world itself. We, as representatives of the Baha’i community in Singapore, would like to thank the Gov— ernment for the opportunity to express our views on such an important exercise and we stand ready to present them in person, if so required.

D. UNITED STATES: STATEMENT ON RACE UNITY

IN June 1991, the National Spiritual Assem— bly of the United States published a statement to define and present Baha’i solutions to the problems home of the racism plaguing the nation. The Vision of Race Unity—Amer- ica’s Most Challenging Issue became the

centerpiece of a special campaign to educate

the public on Baha’i approaches to the sub- ject.Near1y 200,000 copies were sold before the end of the Six Year Plan and presenta- tions were made to members of Virtually every segment of American society.

The following is the text of the statement.

The Vision of Race Unity—America’s Most Challenging Issue Racism is the most challenging issue confronting America. A nation whose ancestry includes every people on earth, whose motto is e pluribus unum, whose ideals of freedom under law have inspired millions throughout the world, cannot continue to harbor prejudice against any racial or ethnic group without betraying itself. Racism is an affront to human dignity, a cause of hatred and division, a disease that devastates society.

Notwithstanding the efforts already expended for its elimination, racism continues to work its evil upon this nation. Progress toward tolerance, mutual respect, and unity has been painfully slow and marked with repeated setbacks. The recent resurgence of divisive racial attitudes, the increased number of racial incidents, and the deepening despair of minorities and the poor make the need for solutions ever more pressing and urgent To ignore the problem is to expose the country to physical, moral and spiritual danger.

Aware of the magnitude and the urgency of the issue, we, the National Spiritual Assem- bly of the Bahé’is of the United States, speaking for the entire US. Baha’i community, appeal to all people of goodwill to arise without further delay to resolve the fundamental social problem of this country. We do so because of our feeling of shared responsibility, because of the global experience of the Baha’i community in affecting racial harmony within itself, and because of the Vision that the sacred scriptures of our Faith convey of the destiny of America. ~ ' A

. I ‘

The oneness of humanity is the pivot round which revolve all the teachings of the Baha’i Faith. It is at once a statement of principle and an assertion of the ultimate goal of human experience on the planet. More than a century ago, Bahé’u’llah, the Prophet—Founder of the

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Baha’i Faith, wrote: “The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established.” It is a principle that issues naturally from the genesis and purpose of human existence. The Word of God as presented in the Baha’i writings offers compelling insights as in the following examples:

Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee; therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty.

Know ye not why We created you all from the same dust? T hat no one should exalt him- selfover the other. Ponder at all times in your hearts how ye were created. Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that fi‘om your inmost being, by your deeds and actions, the signs of oneness arid the essence of detachment may be made manifest. Such is My counsel to you, O concourse oflight/ Heed ye this counsel that ye may obtain the fruit of holiness from the tree ofwondrous glory.

All men have been created to carryfomard an ever—aa’vancing civilization. The Almighty beareth Me witness: T 0 act like the beasts of the field is unworthy of man. T hose virtues that befit his dignity are forbearance, mercy, compassion and loving—kindness towards all the peoples and kindreds of the earth.

Having gone through the stages of infancy and turbulent adolescence, humanity is now approaching maturity, a stage that Will Witness “the reconstruction and demilitarization of the Whole civilized world_a world organically unified in all the essential aspects of its life.” In no other country is the promise of organic unity more immediately demonstrable than in the United States because this country is a microcosm of the diverse populations of the earth. Yet this promise remains largely unrealized even here because of the endemic racism that, like a cancer, is corroding the Vitals of the nation.

For too much of its history and in so many places the human race has squandered its energy and resources in futile efforts to prove the unprovable: that one portion of itself, because of separation by geography, a difference in skin color, or the diversity of cultural expression, is intrinsically distinct from another portion. The ignorance and prejudice on Which such efforts are founded have led to endless conﬂicts in the name of the sanctity of tribe, race, class, nation, and religion. Paradoxical as it may seem, in the consistency of these negative efforts across the spectrum of the race, humanity has proved the exact opposite: it has affirmed its oneness. The proof is in the fact that, given the same circumstances, all peo— ple, regardless of ethnic or cultural variety, behave essentially the same way. In the futility of its efforts to classify and separate its diverse elements, humanity has become disoriented and confused. Unaided by the divine inﬂuence of religion, people are incapable of achieving a proper orientation to their innermost reality and purpose and are thus unable to achieve a coherent Vision of their destiny. It is in this respect that the Baha’is find relevancy, direction, and fulfillment in the teachings of Baha’u’llah, the F ounder of their Faith.

The oneness of humanity is a spiritual truth abundantly confirmed by science. Recogni— tion of this truth compels the abandonment of all prejudices of race, color, creed, nation, and elass—of “everything Which enables people to consider themselves superior to others.” The principle of the oneness of humankind” is no mere outburst of ignorant emotionalism or an

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expression of vague and pious hope... It does not constitute merely the enunciation of an ideal... It implies an organic change in the structure of present—day society, a change such as the world has not yet experienced.”

II

The application of the spiritual principle of the oneness of humanity to the life of the nation would necessitate and make possible vast changes in the economic status of the non—white segments of the population. Although poverty afﬂicts members of all races its Victims tend to be largely people of color. Prejudice and discrimination have created a disparity in the standards of living, providing some with excessive economic advantage while denying oth— ers the bare necessities for leading healthy and dignified lives. Poor housing, deficient diet, inadequate health care, insufficient education are consequences of poverty that afﬂict Afri- can Americans, American Indians, and Hispanic Americans more than they afﬂict the rest of the population. The cost to society at large is heavy. ,

Evidence of the negative effect of racial and ethnic conﬂict on the economy has prompted a number of businesses and corporations to institute educational programs that teach conﬂict resolution and are designed to eliminate racial and ethnic tensions from the workplace. These are important steps and should be encouraged. If, however, they are intended prima— rily to save the economy, no enduring solution will be found to the disastrous consequences of racism. For it cannot suffice to offer academic education and jobs to people while at the same time shutting them out because of racial prejudice from normal social intercourse based on brotherly love and mutual respect. The fundamental solution——the one that will reduce Violence, regenerate and focus the intellectual and moral energy of minorities, and make them partners in the construction of a progressive society—rests ultimately on the common recognition of the oneness of humankind.

It is entirely human to fail if that Which is the most important to people’s self—perception is denied them—namely, the dignity they derive from a genuine regard by others for their stature as human beings. No educational, economic, or political plan can take the place of this essential human need; it is not a need that businesses and schools, or even governments, can provide in isolation from the supportive attitude of society as a whole. Such an attitude needs to be grounded in a spiritual and moral truth that all acknowledge and accept as their own and that, like the oxygen that serves all equally, breathes life into their common effort to live in unity and peace. Absence of the genuine regard for others fostered by such truth causes hopelessness in those discriminated against; and in a state of hopelessness, people lose the coherent moral powers to realize their potential. This Vitalizing truth, we are con— Vinced, is summarized in the phrase: the oneness of humankind.

So essential is the principle of the oneness of humanity to the efficacy of educational pro- grams that it cannot be overemphasized. Without its broad inﬂuence such programs will not contribute significantly to the development of society. The very fact that businesses are themselves implementing educational programs is indicative of the glaring deficiency of the entire educational system. As we have already said, beyond the mechanisms of education lies the essential prerequisite of arproper attitude. on the part of those dispensing curricula and, even more important, on the part of society as a whole. On this basis, education is not only the shortest route out of poverty; it is the shortest route out of prejudice as well. A national program of education, emphasizing the values of tolerance, brotherhood, apprecia— tion for cultures other than one’s own, and respect for differences would be a most important step toward the elimination of racism and, as a consequence, the bolstering of the economy.

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III The persistent neglect by the governing bodies and the masses of the American people of the ravages of racism jeopardizes both the internal order and the national security of the country.

From the day it was born the United States embraced a set of contradictory values. The founding fathers proclaimed their devotion to the highest principles of equality and justice yet enshrined slavery in the Constitution. Slavery poisoned the mind and heart of the nation and would not be abolished Without a bloody civil war that nearly destroyed the young republic. The evil consequences of slavery are still visible in this land. They continue to affect the behavior of both Black and White Americans and prevent the healing of old wounds.

Healing the wounds and building a society in Which people of diverse backgrounds live as members of one family are the most pressing issues confronting America today. Her peace, her prosperity, and even her standing in the international community depend to a great extent on the resolution of this issue.

That the Virulence of the race issue in America attracts the attention of the entire world should spur this countiy to an unprecedented effort to eliminate every vestige of prejudice and discrimination from her midst. America’s example could not fail to have a profound inﬂuence on world society nor could it fail to assist the establishment of universal peace. “For the accomplishment of unity between the colored and white,” the Baha’i writings proclaim, “Will be a cause of the world’s peace.”

The responsibility for the achievement of racial peace and unity in the United States rests upon both Black and White Americans. To build a society in Which the rights of all its mem— bers are respected and guaranteed, both races must be animated With the spirit of optimism and faith in the eventual realization of their highest aspirations. Neither Black nor White Americans should assume that the responsibility for the elimination of prejudice and of its effects belongs exclusively to the other. Both must recognize that unity is essential for their common survival. Both must recognize that there is only one human species. Both must recognize that a harmoniously functioning society that permits the full expression of the potential of all persons can resolve the social and economic problems now confounding a society wracked With disunity.

It is evident that both Black and White Americans in large numbers are feeling deeply disappointed and frustrated by What each group perceives to be a failure of the efforts in recent decades at affecting progress in the relations between the races. To rationalize this failure, both have been reacting by retreating to the more familiar ground of racial sep— aration. As the problems With crime and drug addiction mount, the tendency is to use the seeming intraetability of these problems as a measure of the failure of years of struggle on the part of both to overcome the barriers of centuries. Formidable as is the challenge yet to be met, can it fairly be said that no significant progress has taken place since the days of the sit—ins at lunch counters across the South?

Similarly, the Victims of a protracted and entrenched racial discrimination seek relief in the notion that Black Americans, White Kmericans, American Indians, Hispanic Americans, Asian Americans are so distinctly different from one another that all of them must stake out their own cultural and social territories and stay Within them. Would this be sensible? Would it not be a retreat from the reality of our common humanity? Would it not be a formula for the total breakdown of civilization? Those Who raise the call for separation preach a grim doctrine indeed. If the nation is seriously to submit to such a View, Where exactly Will either the Black or the White Americans divide their cultural heritage, one from the other?

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Racism runs deep. It infects the hearts of both White and Black Americans. Since without conscious, deliberate, and sustained effort, no one can remain unaffected by its corrosive inﬂuence, both groups must realize that such a problem can neither easily nor immediately be resolved. “Let neither think that anything short of genuine love, extreme patience, true humility, consummate tact, sound initiative, mature wisdom, and deliberate, persistent, and prayerful effort can succeed in blotting out the stain Which this patent evil has left on the fair name of their common country.”

Both groups must understand that no real change will come about without close associa- tion, fellowship, and friendship among diverse people. Diversity of color, nationality, and culture enhances the human experience and should never be made a barrier to harmonious relationships, to friendship, or to marriage. “0 well-beloved ones!” Baha’u’llah wrote, “The tabernacle of unity has been raised; regard ye not one another as strangers. Ye are the fruits of one tree and the leaves of one branch.”

IV

Our appeal is addressed primarily to the individual American, because the transformation of a whole nation ultimately depends on the initiative and change of character of the individu- als who compose it. No great idea or plan of action by the government or other interested organizations can hope to succeed if the individual neglects to respond in his or her own way as personal circumstances and opportunities permit. And so we respectfully and urgently call upon our fellow Americans of Whatever background to look at the racial situation with new eyes and With a new determination to lend effective support to the resolution of a problem that hinders the advance of this great republic toward the full realization of its glorious destiny.

We mention the experience of the Baha’i community not from any feeling of piide and ultimate Victory, because that which we have accomplished still falls short of that to which we aspire; nonetheless, the results to date are most encouraging, and it is as a means of encouragement that we call attention to them.

From its inception in 1863 the Baha’i community was dedicated to the principle of the unity of humankind. Baha’is rely upon faith in God, daily prayer, meditation, and study of sacred texts to effect the transformation of character necessary for personal growth and maturity; however, their aim is to create a world civilization that will in turn react upon the character of the individual. Thus the concept of personal salvation is linked to the salvation, security, and happiness of all the inhabitants of the earth and stems from the Baha’i belief that “the world of humanity is a composite body” and that “when one part of the organism suffers all the rest of the body will feel its consequence.”

Guided and inspired by such principles, the Baha’i community has accumulated more than a century of experience in creating models of unity that transcend race, culture, nationality, class, and the differences of sex and religion, providing empirical evidence that humanity in all its diversity can live as a unified global society. Baha’is see unity as the law of life; consequently, all prejudices are perceived as diseases that threaten life. Rather than considering that the unity of huinankind can be established only after other problems afﬂicting it have been solved, Bahé’is believe that both spiritual and material development are dependent upon love and unity. Therefore, the Baha’is offer the teachings of their Faith and the example of their community for examination, convinced that these can make a contribution toward the eradication of racism endemic in American society. We do so with firm faith in the assistance of our Creator, Who, out of His infinite love, brought forth all humanity from the same stock and intended that all belong to the same household. We

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believe, moreover, that the day of the unification of the entire human race has come and that “the potentialities inherent in the station of man, the innate excellence of his reality, must all be manifested in this promised Day of God.”

ADDENDUM The National Spiritual Assembly of the Bahé’is of the United States is the national administrative body for the Bahé’is of the United States. The Assembly has nine members and is elected annually by delegates from the forty- eight contiguous states. It directs, coordinates, and stimulates the activities of local Baha’i administrative bodies and of the 110,000 Baha’is in the United States.

The Baha’i Faith is an independent world religion with adherents in virtually every country. The worldwide Baha’i community, numbering more than five million, includes almost all nationalities and classes. More than 2,100 ethnic groups and tribes are represented. There are 155 National Spiritual Assemblies. 1

Baha’u’lléh was the Prophet—Founder of the Baha’i Faith. The central principles of His religion are the oneness of God, the oneness of religion, and the oneness of humanity. His religion “proclaims the necessity and the inevita- bility of the unification of mankind... It, moreover, enjoins upon its followers the primary duty of an unfettered search after truth, condemns all manner of prejudice and superstition, declares the purpose of religion to be the pro- motion of amity and concord, proclaims its essential harmony with science, and recognizes it as the foremost agency for the pacification and the orderly progress of human society. It unequivocally maintains the principle of equal rights, opportunities and privileges for men and women, insists on compulsory education, eliminates extremes of poverty and wealth, abolishes the institution of priesthood, prohibits slavery, asceticism, mendicancy and monasticism, prescribes monogamy, discourages divorce, emphasizes the necessity of strict obedience to one’s government, exalts any work performed in the spirit of service to the level of worship, urges either the creation or the adoption of an auxiliary international language, and delineates the outlines of those institutions that must estab~ lish and perpetuate the general peace of mankind.”

1 By the end of the Six Year Plan (Ridvén 1992) there were 165 National Spiritual Assemblies.