Bahá’í World/Volume 31/Social Cohesion: Dwelling in the Same Land
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Social Cohesion ' DWELLING IN THE SAME LAND
A statement by 1/2:- Nan‘omzl Spiritual Anembb of I/Je Ba/M 75 afthe United Kingdom. May 2002.
ncreased attention has been focused recently on the need to pro-
moxe better intercommunity relationships between the various
elemcms of our society. Addressing this issue. a previous paper' has already referred to the need for a society—wide change of moral consciousness and understanding and a wider social vision. Poor relationships between individuals and between groups are symptoms of a dysfunctional and fragmented society. Particular attention has been given to questions ofrace and color, but these are not (he only issues. Hostility and suspicion can develop not only across racial boundaries, but also across those of ethnicity. culture, religion, gender, generation, nationality, region, education. and class.
The stresses within our society can be seen as symptoms of an unprecedented global restructuring of human society over the past [so years or so: the mingling of races, cultures, and creeds (o a previously unimagined degree. the reordering of Iong—chcrishcd institutions and a growing perception of our world as an increas» ingly interdependent “global village." The failure to respond fi1l|y to
lThe National Spiritual Assembly of the Bahei'l's of the United Kingdom, “Community Cohesion: A Bnhxi'l’ Perspective," February 2.002, available at hup://www.bahui.org.uk/dp/s—cohrsion.htm.
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such change and what lies behind it is reflected not only in signs of social disintegration but also in an accompanying moral crisis and abdication ofethical and behavioral standards. These are all signs of a loss of understanding of our true nature as human beings.
There is a need to reappraise many accepted approaches and at- titudes if this increased attention is actually to reduce the mistrust and antipathy that too often exist in our society.
The Bahé’l' Vision
While association with all people of diverse beliefs. customs. and outlook is enjoined on His followers by Bahé’u’lléh. His vision of a truly cohesive society goes far beyond the limits of mere association or appreciation of cultural difference, important though these are. He sets out the building ofa global society whose closely knit fabric shall be based on active cooperation, reciprocity, shared spiritual and moral values. and genuine concern for others. This society would go beyond a mere passive coexistence and would promote human dignity, stimulate the release ofhuman potential, and actively culti- vate the inherent nobility which Bahé'ls believe makes up the basis of human nature.
The Foundation of this vision rests unambiguously on the prin— ciple of the oneness of the human race. Such a unifying vision should not be confused with uniformity:
Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis.. .. It can conflict with no legitimate allegiances, nor can it undermine essential loyalties. [[S purpose is neither to stifle the flame of a sane and intelligent patriotism in men’s hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization arc to be avoided. It does not ignore, nor does it attempt to sup’ press, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world.l
l Shoghi Efi'endi, The World Order ofBabd 'qu/r: Selecled Letters. 2nd rev. ed. (Wilmette. IL: Bahé’l Publishing Trust. 1993), p. 4L
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The global community thus envisioned will delight in the diver— sity of the secondary characteristics ofevery minority, race, and class within it, but will firmly uphold unity in fundamental principles. It calls for complete Freedom from prejudice in dealings with peoples of a different race. class, creed, or color, and it imposes an inescapable obligation to nurture, encourage, and safeguard all, whatever their faith, race. class, or nation. A person’s origins will no longer be’seen as defining “who they really are," but will lend distinction and charm to such a society in demonstrating “unity in diversity."
Social change, in the Bahai'i view, begins not with the commu— nity but with the individual. A person's moral and ethical code and feelings of self—wotth come From the basic forces of human nature, but they can be developed positively or distorted, even destroyed, depending on that individual’s life experience. Social endeavors, from local group actions to changes in the structure ofsociety’s governing institutions, may be proposed or worked for, but no plan will have a lasting effect unless it is built upon an inner revolution, a dramatic change in the attitudes of the individual. It follows that establishing an agreed set ofcore values which all individuals, and hence society, are prepared to embrace is absolutely essential for any program of social cohesion.
A Reappraisal
Policies and attitudes concerned with diversity but which regard the human race as unalterably divided and which see society as a virtually impermeable “community of communities" need to be reassessed. They may all too easily be understood to reinforce old barriers and insularities. whether of culture, race. religion, or gender. be seen to protect groups from legitimate criticism and justify human rights abuses as “cultural differences," and they may unwittingly confirm the prejudices of those with no interest in integration.
And while anti-racist initiatives are clearly essential, and regulat- ing behavior by legislation has a place, they are uncertain 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 un—
achievable ideal.
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Racial discrimination is undoubtedly a major cause of division. and a force for harm in society, but it is not the only one. At the root of this and all forms of discrimination is the erroneous idea that humankind is somehow composed of separate and distinct races. peoples, or castes, and that those subgroups innately possess varying intellectual, moral, and/or other capacities, which in turn justify different forms of treatment. 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.
While a basic recognition of this reality is the antidote to societal division in all its forms. racial and ethnic prejudices are often rein- forced by, or are manifestations of. other corrosive agencies: cultural, economic, and educational prejudice; religious fundamentalism; d’IC impersonal nature of modern industrial society: or the influence of international events. Failure to recognize these influences will inhibit attempts to redress racial injustice and intolerance.
Much antagonism and confusion can be attributed to those who have appropriated religion for their own selfish purposes—fostering animosity, suspicion, and the condemnation of other creeds. Fanati- cism, notions ofsuperiority, and conflict poison the wells oftolerance and represent corrupt expressions of true religious values. As a result, the transforming power of religion is weakened or cancelled out and the positive contribution it can make reduced or eliminated. While the right to freedom of thought, conscience. and expression of belief is now codified in international human rights insuuments. the irresponsible exercise of such Freedom to promote hatred and disunity should be curtailed.
Changing Attitudes
Some intergroup prejudice expresses less a specific dislike so much as a kind of generalized timidin and feeling of awkwardness in coping with unfamiliar situations, unknown people. and misunderstood cultural practices.
If human beings were purely rational then the way to change attitudes and make them appropriate would be merely by the dis- semination of facts. This has been tried time and time again but has been shown to have little effect. Information alone. when it diHers
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from preexisting, currently held points ofview, seldom if ever causes attitude change. It is more likely to be rejected as propagandist and one—sided.
Genuine personal and social contact between members of dif- ferent ethnic groups can be more efiective. However, even this has its limitations. It is most eEective when contact is between people of approximately equal social status, when the individuals invélved have other things in common. Thus education, class, generation, and socioeconomic circumstances have a role to play in social co— hesion or lack of it. These factors deserve attention, but programs that exaggerate their importance or see things purely in sociological terms are bound to have limited results.
While such social distinctions are unavoidable indications of human diversity, it is a great mistake to believe that because people are less well-educated or live different lives they are lacking in either intelligence or sensibility. Discrimination against anyone on whatever grounds, whether social, cultural, or ethnic, is a violation of human dignity, is perverse, and must be repudiated. Prejudice and preten- sion ate, in efl'ect. failures to recognize, however the thought may be expressed. that we ate all children of one loving God. At the same time, we should not be blind to the distinctiveness and sensitivities of people who come from different backgrounds.
Education is essential to increasing knowledge and understanding of the great diversity of the human race, but it must be more than the ingestion of facts. It must emphasize the oneness of humanity, inculcate moral and spiritual values, and promote those personal qualities needed for a proper understanding of human diversity: “courtesy, reverence, dignity, respect For the rank and achievements of others are virtues which contribute to the harmony and well— being of every community.”3 In cultivating these qualities, example is one of the best educators. Those who today act or are seen as role models may take note.
However, while the Bahé’f writings elevate respect, dignity, and reverence to a high station and describe courtesy as “the prince of virtues,” they contrast them with frivolity and facetiousness, ribaldry,
3 Universal House ofjustice, letter to an individual, 21 February 1999.
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and effrontery. These last all-too-prevalent qualities—finding expres— sion in studied confrontation, intemperate abuse. and aspects of the adversarial system—have fomented mistrust and disdain for society rather than promoting harmony and well—being.
A Pattern for the Future
Greater social cohesion requires a commonly shared vision of com- munity life. This vision should recognize both a sense of individual and community purpose and the worth that each individual and each group contributes to the wider community. The success of such a pattern of society depends upon the attitudes and perceptions. and the personal integrity and moral responsibility of the individuals who compose it. While misplaced loyalty to one particular creed or another has at times provoked division, the rejection by many of attachment to any creed or faith has not led to a marked increase in tolerance or brotherly love. We may deduce, therefore, there is still a place For the spiritual impulse to encourage human virtue and elevate human nature above the crudely material.
lnscparable from the elevation ofhuman nature is an appreciation of what is meant by diversity and the oneness of humankind. One— ness and diversity are complementary and inseparable. That human consciousness operates through an infinite diversity of individual minds and motivations detracts in no way from its essential unity. Indeed, it is this diversity that distinguishes unity From homogeneity or uniformity. The notion of diversity without the concept of unity becomes merely a euphemism for division.
With an approach that is neither solely pragmatic nor solely spiritual, Bahai’l's suggest their own experience can offer a useful pattern of social cohesion. Their success in building a unified com— munity stems solely from the inspiration of the spiritual teachings of Bahzi’u’llzfll, writing extensively, more than a century ago, about the importance of unity, the reality ofoneness, and the imperative need for creating a peaceful world civilization. His words stand at once as a cornerstone of Bahé’f belief and as a challenge to all humankind:
Know ye not why We created you all from the same dust.> That no one should exalt himselfover the other. Ponder at all times in
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your hearts how ye were created. Since We have cmtod you all from one same substance it is incumbent on you to be even as one soul, to walk with the me feet, at with the me mouth, mddweflinthesamchn¢thatfromyourinmostbeingby your deeds and actions, the signs of oneness and the essence of detachment may be made manifest.‘
4 Wn’llfih. ThHiddm Wmlv (Wilmette, IL: Bah“ PublisMnngst, 1994), Arabic no. 68, p. 2.0.
