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Race Unity
and Social Cohesion
uring the summer of 2001, England was marred by riots D rooted mainly in racial strife. More than a thousand people ultimately participated in the unrest, which left hundreds injured and caused nearly US$20 million in damages. The events Forced an examination of the society that spawned them, with govern— ment and citizens seeking answers to the questions of why the riots had happened and how to prevent them from erupting again. Racism may not be the sole cause. but in a country where more than halfof the people feel they live in a racist society,l it is certainly a pervasive and insidious disease that erodes the underpinnings of society. In the words of the National Spiritual Assembly of the Bahi’l’s of the United Kingdom, its effects are “undoubtedly a ma- jor cause of division, and a force for harm in society." The National Assembly continues,
At the root of this and all forms of discrimination is the erro— neous idea that humankind is somehow composed of separate and distinct races. peoples. or castes, and that those subgroups
' According to a May 2001 poll conducted by [CM Research. available at http://www.icmresearch.co.uk/reviews/ZOOZ/bberace—poll.may—2002.htm.
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THE BAHA’f WORLD 2002—2003
innately possess varying intellectual, moral, andlot other ca- pacities, which in tum justify different forms of trmtment. The reality is that there is only the one human race, a single people inhabiting the planet Earth, one human family bound together
in a common destiny.2
The government launched inquiries into “community cohesion” that identified not only racial strife but other elements, sud! as public service failures and inequitable access to social services, as factors in the social unrest. But even these other factors can be ultimately seen to be caused by separation, segregation, and underrepresentation in politics—the symptoms of creating a system with an undoubted hierarchy of value associated with ethnic and cultural heritage.
But addressing these symptoms by creating laws to encourage integration and increasing public works is not the key to uniting a society that is divided along racial lines. Even such measures as increasing interaction between races and ensuring equal representa- tion address only part of the problem.
Racism does not exist in a vacuum. These attitudes and ptejudica penetrate to all levels of society. including its political. economic, and cultural frameworks, and such deep social divisions cannot be undone by legislation alone. As the National Spiritual Assembly of the United Kingdom pointed out in its May 2002 address to the people of the UK, “while anti-racist initiatives are clearly essential, and regulating behavior by legislation has a place, they are uncer- tain modifiers of basic attitudes and beliefs. Unless these latter are changed, it is doubtful if a truly cohesive society can ever be more than an unachievable ideal.”
Evidence of the inadequacy of law unto itself can be seen in the experiences of countries like the United States and South Africa. Racist laws in the United States were largely repealed in the 19605, during the American Civil Rights Movement, and apartheid in South Africa ended in the 19903, but in spite of Freedom from legal
’ National Spiritual Assembly of the Baha’ls of the United Kingdom. "Social Cohesion: Dwelling in the Same Land,” May 1001. For the full text, see pp; 257—63-
‘ lbid., p. 159.
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RACE UNITY AND SOCIAL COHESXON [ls
restrictions, neither of these countries is Free from racism’s blight. lts healing is a complex process, and one that must finally rest not in civil authority. but within the hearts of people.
Clearly, there exists a need to bridge the gap between the laws and the hearts. It was in this regard that the British Baha’i community sought to bring the Baha'i perspective into discussions on causes of and solutions to disconnection in society through its Institute’ for Social Cohesion, a forum for research and discussion.
The institute’s first national colloquium in May 2002 hinged on the question, u\What makes a society cohesive?” Nearly 130 people at— tended, including British government representatives From the Home Office, the Race Equality Unit, and the Community Cohesion Unit; MP john Battle. the Prime Minister's informal interfaith adviser; and high—ranking members of the British Police Department. Signifi— cant nongovernmental organizations (NGos) represented included the Council of Ethnic Minority Voluntary Sector Organizations (CEMVO), the Citizenship Foundation, and BUILD, an ethnic minor— ity mentoring and networking organization.
Related to the work of the institute. the British Bahé'f com— munity has issued four statements on the subject of community cohesion. The first, “Community Cohesion: A Baha’l Perspective,” was issued in May 2001. and the most recent, “Social Cohesion: Prospect and Promise." was issed in January 2003.
“This is a turbulent time in the history of mankind," said Barney Leith, Secretary of the National Spiritual Assembly of the United Kingdom, at the colloquium, “and all around us the cohesion of our society is being disintegrated. Religion has the capacity to bring this cohesion back. The Baha’l' community feels it can make its contribu— tion by providing this forum for dialogue.”
The National Spiritual Assembly hopes through the colloquium to influence processes towards world peace and to contribute to heal- ing rifts in British society. Mr. Leith also pointed out that the Baha'i community is pleased that its initiatives are being found increasingly useful by government officials, parliamentarians, and organizations of civil society.
He stressed the “increasing need expressed by policy makers for coherent ideas and policies based on principle" and the fact that Bahé’fs are being offered opportunities to show that the principles
116 THE BAHA’f WORLD 2002—2003
that govern their Faith can be used to contribute actively and posi— tively to British society.
The institute sponsors conferences and symposia on the processes and issues that shape and sustain cohesive, unified societies, and the role ofspiritual values in underpinning sustainable, cohesive societies will also be explored. Four special interest groups have been formed to work as informal information—sharing networks, for which the institute offers administrative support. The eventual goal of the insti- tute is to establish an academic resource that will research questions related to social cohesion, to be attached to universities in Britain.
“The institute will provide a long—term, nonpartisan environ— ment where academics, activists, parliamentarians, and members of society can contribute to repairing social breakdown of all kinds,” said Dan Wheatley, external afiairs spokesman for the UK Bahé’l community.
Government representatives publicly thanked the Bahé’i’ com— munity for running the colloquium, and some also emphasized that no one else had tried or been able to bring together such a diverse group of people to discuss these important issues. The diversity of opinions and the intense need for change expressed in the dialogue have formed the basis of a search For common ground and a sense not only of shared community but of a common future.
Origins of Racism
The problems facing Britain are far from unique. Similar problems are found elsewhere in Europe, with its rising immigration; in Africa, where the scars of colonialism are slow to heal; in America, where damage done by the policies of slavery is still evident; and in virtu- ally every other country in the world.
It would be easy to dismiss racism as nothing more than a by— ptodifct of modern societies, where the world has been compressed into a “global village” and immigration is creating increasingly diverse societies. In fact, many are tempted to see the stress in race relations as an inevitable result of the confrontation between irreconcilable cultural and ethnic differences.
In stark contrast are examples found in the work ofauthor Frank Snowden. He gives compelling evidence not only For the possibility
RACE UNITY AND SOCIAL COHESION 117
of racial amity but also that certain racist attitudes are a relatively modern invention. In his examinations of the ancient Mediterra- nean world. he shows that Greek, Roman, Egyptian, and Ethiopian societies intermingled for centuries in a spirit of cooperation and mutual respect. He notes that most scholars who have examined the evidence
have come to conclusions such as these: the ancients did not fall into the error of biological racism; black skin color was not a sign of inferiority; Greeks and Romans did not establish color as an obstacle to integration in society; and ancient society was one that for all its faults and failures never made color the basis for judging a man.“
Much has changed in the thousands ofyears since those ancient civilizations commingled without regard for skin color. Snowden‘s conclusions come amidst an ongoing debate among scientists and sociologists over the origins of both race and racism. Though the current tide tends towards acceptance that the old concepts of “race” are inventions of ignorance, the eEects of slavery. xenophobia. and other social factors have all Funneled into the problems of the modern world, where people are often judged based on their race or ethnicity. The world in which we now live is replete with nations and peoples struggling to find solutions to these problems.
Bah ’1' Approach to Racial Unity
The Bahd’f writings affirmed the reality of racial unity more than [50 years ago. when Bahé’u'lla'h wrote that all people were “one same substance" and “created from the same dust.”i
‘Abdu'l—Bahri acknowledged that differences exist, while stressing that they are not insurmountable obstacles to unity. In lectures in the United States in the early twentieth century. he spoke on the value of racial unity. notwithstanding that the country was barely
“ Quoted in Richard Thomas. Rat: Unity: An Imperative fir Social Pragms. rev. ed. (Ottawa. ON: Association for Baha'f Studies. 1993). p. 8.
‘ Baha’u'llih. 771: Hidden Word: (V/ilmette. IL: Bahzi'f PublishingTrust, 1994). Arabic no. 68, p. 20.
us THE BAHA’f WORLD 2002—2003
50 years removed from its system ofslavery and the idea ofequality was an unpopular one in some quarters. While many people at the time sought to establish the scientific basis of the inferiority of cer- tain races, ‘Abdu’l-Bahé asserted, “The differences existing between nations and people: will soon be annulled."6
He further explained,
In the human kingdom itself there are points of contact, prop- erties common to all mankind; likewise, there are points of distinction which separate race from race, individual from indi— vidual. If the points of contact, which are the common properties of humanity, overcome the peculiar points of distinction, unity is assured. On the other hand, if the points of diEerentiation overcome the points ofagreement. disunion and weakness result. In fact numerous points of partnership and agreement exist between the two races; whereas the one point of distinction is that of color. Shall this, the last of all distinctions, be allowed
to separate you as races and individuals.>7
Bahé'u’lléh called upon people not to accept the separations between them but to actively strive to eliminate them, writing, “0 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 ofcontention amongst you.”8 There must be true amity, and indeed even a celebration of differences, where the variety of colors are valued even as the differing flowers in a garden. As ‘Abdu'LBahfi wrote.
How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fmits, the branches, and the trees of that garden were all of the same shape and color! Diversity ofhues, form, and shipe, enricheth and adorneth the garden, and heighteneth the
‘5 ‘Abdu‘l-Bahé. 771: Promulglm'an af Uniurrml Pratt: 721/13 Drliuered by 'Abdu'l—Babd during Hi5 Visit to the United State: and Canada in 1912, rev. ed. (\Vxlmctte, IL: Bahé‘f Publishing Trust. 1995). p. 66.
7 Ibid., p. 67—68.
“ Bahé'u'lléh, Gleaningsfiom 1/7: Writing: 0fBah4 'u’lH/I (Wilmette. IL: Bahé’l Publishing Trust. 1994), p. 216.
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eflect thereof. In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest.“
Baha’i acrivities are guided not only by the reality of spiri- tual equality, but also by the idea that human power alone caqnot eliminate racism. ‘Abdu'l—Bahé stated clearly: “[T]here is need of a superior power to overcome human prejudices, a power which nothing in the wotld of mankind can withstand and which Will overshadow the effect of all other forces at work in human condi— tions. That irresistible power is the love of God.""’
The presence of a “superior power” does not exempt humanity from its responsibilities or its difficult struggles, however. Shoghi ElTendi delineated the requirements for true unity. While discussing racial division in the United States, he explained that the responsibiL ity rests on both sides:
Let neither think that the solution of so vast a problem is a mat— ter that exclusively concerns the other. Let neither think that such a problem can either easily or immediately be resolved. Let neither think that they can wait confidently For the solution of this problem until the initiative has been taken, and the favorable circumstances created. . . Let neither think that anything short of genuine love, extreme patience, true humility. consummate tact, sound initiative, mature wisdom, and deliberate. persistent, and prayerful efTott, can succeed in blotting out the stain which this patent evil has left on the fair name of their common country.“
It is within this spectrum of spiritual virtues such as patience, humility. and wisdom that solutions must be constructed. While Baha’ls do not dictate solutions. not claim to possess easy or exhaus— tive remedies, they do seek honest dialogue. They are motivated by a desire for unity and not by the blame and finger-pointing that so
" ‘Abdu’l—Bahfi. Selections fiom t/Jt Writing: qf ?lbdu'l—Ba/Jd (Wilmette IL: Baha‘i Publishing'l‘rust, 1997), pp. 19I—92.
“’ ‘Abdu’l-Bahé, Promulgation of Um'umal Peace, p. 68.
" Shoghi EtTendi, The Advent afDivintjum'tr (Wilmette. IL: Baha‘i Publish— ing Trust. 1990), pp. 40—41.
110 THE BAHA’f WORLD 2002—2003
often overshadow the question of race and racism. In Bahé’f com- munities throughout the world, individual and collective el’forts to aid in the process of healing are proving that the goal of unity is not out of reach.11
Patterns of Integration
Though the writings of the Faith ate a firm foundation for the unification of the world, the Bahfi‘l’ communities are still learning how to implement them. In each country and in each community, the needs And the challenges are different. Bahé’is have no precise formula for addressing these problems, but no matter how differ— ent the situation or divisive the elements, they have built a record of achievement whose successes are worthy of attention from all sectors of society.
AUSTRALIA
In Australia, the intersection of communities comes not only from the relationship between the indigenous population and the descen- dants of the British colonists, but also from the influx of refugees from Asian countries who seek a haven from the chaos in their own states. The Bahé'f community is committed to creating an environ— ment that not only appreciates the history of the land and its ancient peoples, but also welcomes newcomers.
Australian Bahé’fs, interested in making a contribution to national reconciliation efforts, submitted a report in 2002 to the Senate Legal and Constitutional References Committee’s Inquiry into the Progress towards National Reconciliation. The submission describes racism as the most “fundamental barrier” to reconciliation and describes progress towards reconciliation as “slow and marked with setbacks" despite notable progress in some arm.
“The recent resurgence of divisive racial attitudes in Australia, the increased number of racial incidents, and the unrelieved depriva- tion faced by many Aboriginal and Torres Strait Islander Australians make the need for solutions ever more pressing,” it says. “Healing
'1 For more information about Bahd'f activities towatds racial unity‘ sec pp. 51—55 of this volume.
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RACE UNITY AND SOCIAL COHESION 121
the wounds and building a society in which people of diverse back— grounds live as members of one family are the most urgent issues confronting Australia today. Our nation’s peace and prosperity and our standing in the international community depend to a great extent on their resolution.”
In 1999, the Bahé’l’ community appointed an Indigenous Advisory Group, consisting ofAboriginal and Torres Strait Islander members of the Bahé‘l’ community, to advise the National Spiritual Assembly of the Bahé’fs ofAustralia on matters including indigenous community development and indigenous protocols. Other initiatives include the development of relationships with the traditional custodians of the land on which the Bahé'l’ House of Worship and national Bahé’i center are located, participation in the Advisory Group on Faith Com— munities t0 the Council for Aboriginal Reconciliation. and support for its Week of Prayer for Reconciliation.
Wthin the community, too, much has been done to maintain diversity and assist in reinforcing the importance of traditional cul— tures. Indigenous Australians have been part of the Australian Bahé’i community since the 19505, have participated in its development and national administration, and have represented the Faith at national and international events. The Bahé’f community encourages historiml research into early contacts between the Australian Bahé‘f community and indigenous Australians, and renders Bahé'f scriptures into indig— enous languages as a means of fostering mutual understanding and supporting the spiritual development ofAboriginaJ and Torres Strait Islander Bahé’ls. Institute courses focused particularly on youth have also been developed to educate members of the Bahé‘l’ community in basic issues of indigenous cultural practices and protocol. and to encourage personal commitments to the reconciliation process.
In response to the increasing stress regarding immigration, the Australian Bahé'is contributed a report to the Department of Immigration and Multicultural Affairs in relation to the 1999—2000 Migration and Humanitarian Programsv The submission contended that immigration to Australia can be increased without creating a negative impact on the economy or the environment. It ac- knowledged a need for migrants with viable skills in order for the migration program to receive public support, and argued that a larger humanitarian intake is a moral imperative. “Given the global scale
17.2 THE BAHA’f WORLD 2002—2003
ofrefilgee and humanitarian flows, a setting of 12,000 for Australia’s humanitarian program is lower than we should contemplate,” the submission says. “Australia faces the challenge of continuing to re- spond to the legitimate aspirations of our fellow human beings for a better life."
The Bahé’l community has also participated in and sponsored events during the annual National Refugee Week, ranging from the holding of seminars on the problems facing refugees to the hosting of simple receptions and prayer gatherings. The issue of sheltering refugees is of particular poignancy to a community in which many members were forced to flee their native Iran because of religious persecution.
UNITED STATES
Racism is regarded by the Baha’f community in the United States of America as its “most challenging issue,” but it is one in which notable strides have been made. Baha’i groups in the country were among the first religious communities to hold fully integrated meetings, in the early 19005. In the 19205 and 19305, the Baha’is in the United States also began holding public “race amity" meetings. One such event in 1921, sponsored by the Baha’i community in Springfield, Massachusetts, drew some 1,200 people. Race Amity Day eventu— ally became Race Unity Day, an event that is now commemorated annually in localities all over the world. In many countries, the Bahé’ls have worked with the government to have the day nation- ally recognized.
In 1991, the National Spiritual Assembly issued the statement “The Vision of Race Unity,” which was widely distributed through— out the country and offers a hopeful vision of the future for both the country and the whole of mankind. It states,
Baha’i’i’s see unity as the law of life; consequently, all prejudices are perceived as diseases that threaten life. .. Bahé’i’s believe that both spiritual and material development are dependent upon love and unity. Therefore, the Baha'is oflrer 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
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assisrance ofour Creator, Who, out oins infinite love. brought forth all humanity From the same stock and intended that all belong to the same household. We believe, moreover, that the day of the unification of the entire human race has come.”
In pursuit of that goal, Bahé’is in the United States have also lent support to other prominent initiatives. Bahé'is organize or_are substantial contributors to countless Martin Luther King Jr. Day Observances throughout the country. Representatives of the National Spiritual Assembly served on the MLK Jr. Federal Holiday Commis- sion. Bahé’t's have also supported the activities of the King Center in Atlanta and played a major role in King Week festivities each year.
The Bahé’i' community also collaborated closely with Presi- dent Clinton‘s year-long Initiative on Race, launched in July I997 to stimulate a dialogue on race relations throughout the country, which engendered a series of local town meetings and regional re— ligious forums. Local Bahé't’ communities throughout the country participated in those forums and, as a result. Bahé'l‘s were asked to serve on the planning committee for a summit in October 1998 of 40 national faith leaders to discuss how religious communities can contribute to improving race relationst The Bahé’fs were later asked to participate on the planning committee for a second conference with the President and some 150 faith leaders in March 2000.
In another campaign to promote race unity, the US Bahé’l's pro— duced and broadcast ofa series ofvideos designed to reach households in every part of the country with messages about spiritual solutions to social problems. The first video, “The Power of Race Unity," is about four individuals who actively work for racial reconciliation in their communities. It continues to be broadcast on cable television chan— nels along with public service commercials on the themes “Children Without Prejudice.” “World Citizen," and “One Race.”
SOUTH AFRICA
The campaign of apartheid in South Africa provided the world with one ofits most striking and shameful examples ofinstitutionalized
D National Spiritual Assembly ofthc Bahi’is ofthe United States, “The Vision of Race Unity" (1991). available at httpzllus.bahai.org/ourvision/visionhtm.
12.4 THE BAHA’f WORLD 2002—2003
racism. Apartheid was the rule of the land from 1948 until [992. Despite this program, the Bahé’f community, established in South Africa since 1911. remained completely integrated throughout those trying years.
Under the watdmful eye of the South African government’s special police. who were charged with maintaining racial separation, Bahé’fs held administrative and worship meetings in private homes, since integrated meetings in public were forbidden.
In such meetings, whites usually entered through the front door, while blacks came in through the kitchen. Yet, despite such restric- tions. the first national Bahé’f governing council of South Africa, elected in 1956, had four white and five black members—a degree of integration that was extremer rate, if not unique, for any sort of national organization in South Africa at the time.
In 1997, while many other religious communities throughout South Afiica ofl'ered apologies to the Truth and Reconciliation Com— mission for their practices under apartheid, the National Spiritual Assembly of the Bahé’ts of South Africa issued a statement titled “A Pathway to Peace and Justice" that summarized the important place of racial integration in Bahé’f belief." It gave a summary of the endurance of the Bahé'i community during the apartheid years and explained that, despite difficulty and harsh legislation, the Bahé’fs clung to the ideals of their Faith.
Of the 10,000 people in the South African Bahé’f community to— day, more than 90 percent would have been classified as “non-white” under apartheid laws. Members come From nearly all the tribal and ethnic groups in the country. And although many of those groups, such as the Zulu and Xhosa tribes. are in conflict with one another. tribal members are united in their beliefs as Bahé'fs.
RWANDA
1n Rwanda, violence by the Hutu majority against the Tutsi minor- ity resulted in the deaths of some 800,000 people in 199+ As the country struggled to create unity and rebuild trust between the ethnic groups, the National Spiritual Assembly of the Bath!“ community
“ The text of this statement can be found in The Buhd’l World 1997—518, pp. 229—31.
RACE UNITY AND SOCIAL COHESION 125
issued a statement in March 2000 to the National Commission for Unity and Reconciliation urging consideration of the principle of human oneness as a basis for reconciliation in the country. “Bahzi’fs believe that humankind has always constituted one spe— cies, but that prejudice. ignorance, power seeking, and egotism have prevented many people from recognizing and accepting this one- ness,” stated the Rwandan National Assembly. urging the adopfion of a program For moral education that would seek both to abolish prejudices and to Foster social and economic development.
BRAZIL
The national Bahd‘f community in Brazil has had to contend with deep divisions of race and class since its beginnings, in a country where the vast chasm between rich and poor also separates black from White.
In just over 80 years since the inception of the community, though, the Bahé’is have established a reputation for their work to unite the varying elements of Brazilian society. As a result, Brazil- ian Bahé'l's were invited by the government to assist in national preparations for the 2001 World Conference against Racism, held in Durban. South Africa." In the fall of 2000‘ the national Bahé’f community sent a delegation to preparatory conferences in Brazil and participated in a Seminar of Experts.
In 2002. the Brazilian School of Nations was Featured at the ln- ternational Meeting of the Global Network of Education for Peace. The school seeks to raise up a new generation of leaders instilled with the ideal of world citizenship. Established in Brasilia, where there are some 8; foreign embassies, the school has more than 550 students from at least 2; national backgrounds. With courses from kindergarten through grade eight, the school ofTers a distinctive curriculum that blends an emphasis on cross—cultura] experiences with moral and religious education in a bilingual setting.
In an effort to promote and appreciate diversity within their own community. Bahé'fs in Salvador. in the state of Bahia, organized a Bahé’l’ gathering of‘Afm-Descendants in 1996. The even: gave special
"’ For a report of this conference. see The Bahu’? World 2001—2002. pp. 125—32.
126 THE BAHA’I’ WORLD 2002—2003
attention to Afro—Brazilian cultural elements that are present in the arts, cooking, dress, and history. The gathering also aimed to help participants recover lost social and family cultural traditions, seek— ing to raise the self—esteem of Afro-Descendants. The gatherings now occur annually; more than 170 people attended the meeting in March 2003.
BAHA’I INTERNATIONAL COMMUNITY
Beyond their efforts to build a model of racial integration within their own communities, Bahé’is have also actively sought to pro— mote the ideal of unity at an international level, using a wide range of nonviolent and peaceful means. These activities include work with the United Nations and its agencies; collaboration with governments, like—minded NGos, and religious groups; educational initiatives; media-based outreach campaigns; grassroots initiatives; youth workshops; and individual initiatives that encompass a va— riety of innovative and creative approaches to local problems and concerns.
In 1997, for example, the Bahé’f International Community (BIC) launched a global campaign to promote human rights education, in support of the UN Decade for Human Rights Education (1995—2004). The campaign encourages national Bahé’f communities to become involved with their governments and with other NGos in promoting human rights education, outlining a broad program of action that includes as a key element eflcorts to promote tolerance and an end to racial discrimination.
More than [00 of the Brc’s national affiliates participated in training sessions at the start of the campaign, and 50 have already undertaken some form of human rights education activities. In ad— dition, 39 have held in-country training for those who, in support of the Decade, will be interacting with government officials and N605, either‘nationally or locally.
Conclusion
As noble as these efforts are, they cannot be seen as ends unto them— selves. Racial unity is a goal for humanity, but ultimately it is only a stepping stone to the unity ofhumanity in all spheres, one in which
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all prejudices are erased and mankind can finally be regarded as hav— ing reached both is destiny and its natural equilibrium.
As with all efforts where sincere change is sought. the issues must be approached with understanding, tolerance, and a commitment to persevere until solutions are found. These efiorts cannot survive if they exist only as a reaction to antisocial forces. Rather, they must. if they are to be lasting in influence and scope, be a propellant tow’ards ever greater unity among all people.
For real progress to be made, the problem of racism must be addressed through practical efforts and the sincere belief, Free of cynicism and utopian idealism, that the unity ofpeople can be estab- lished. This, the Bahai'i’ community is resolved to do. Shoghi EfTendi
succinctly summed up this resolve in the following words:
Let there be no mistake. The principle of the Oneness of Man- kind—the pivot round which all the teachings of Bahé‘u’lléh revolve—is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and goodwill among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations. Its implications are deeper.. .. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family.”
"’ Shoghi Effendi. The World Order oan/M 'u'lbl’l): Stirnm' Lmrrs. 2nd rev. ed. (Wilmette, IL: Bahé'i’ Publishing Trusr. 1993). pp. 42—4}
