Bahá’í World/Volume 5/Youth Activities Throughout the Bahá’í World
YOUTH ACTIVITIES THROUGHOUT THE BAHÁ’Í WORLD
1.
SURVEY OF YOUTH ACTIVITIES THROUGHOUT THE BAHÁ’Í WORLD
THIS is an age of contrast in which we live. Perhaps there is none more striking than that between the emphasis placed upon youth, and the responsibilities in fact assumed by young people. Especially is this true in America. Volumes of words have been written, hundreds of groups formed; every commentator on the current spectacle lauds or bewails youth; the older generation enjoins them to assume the woes that have engulfed the world; young people themselves talk with fervor of their opportunities. Everyone expects that youth will act. But youth has not acted. Intentions, when there were any, have been dissipated in talk. And as for the most of young America, they have had too much fun to bother.
In Europe the situation may be somewhat otherwise. A strange and compelling movement visited Germany immediately after the war, and gave rise to the now famous Youth Movement. Since that time, young people have distinguished themselves both for their follies and their energy. Indisputably, they have formed the strength of the parties of such men as Lenin, Mussolini, Hitler. But that a portion of them have been lacking in essential qualities must be deduced from such criticisms of society as those, for example, of José Ortega y Gasset. This acute and brilliant Spaniard is unrelenting in his condemnation, having written: “This fightingshy of every obligation partly explains the phenomenon, half ridiculous, half disgraceful, of the setting-up in our days of the platform of ‘youth’ as youth. Perhaps there is no more grotesque spectacle offered by our times.”1
But if the hopes of maturer men have so
1 The Revolt of the Masses, Chap. XV.
far been misplaced, they have not been unjustified. Nothing is more natural than to expect that in these difficult times even children must lay aside their playthings, while men and women in their first strength will muster every talent to the answering of our supreme challenge. It is as bewildering as it is disappointing to have to admit that a sound expectation has still to find some response in the actions of young people.
In the light of this universal condition, Bahá’ís must note with eagerness an undercurrent which is just now growing up. All over the Bahá’í world, there has been a development of interest in the possibilities of youth work. One can almost date the tendency. The beginning of the year 1933 saw the establishment of the Bahá’í Youth Committee of the United States and Canada, while groups were organized in London and Baghdád, and in what other places one cannot tell. The data is unfortunately limited. But one may hazard a guess that the movement is sound and genuine, genuine because, perhaps, it rests directly upon a remarkable and historic letter from the Guardian of the Bahá’í Faith, enunciating the goal of a New World Order. It does not appear ridiculous nor even improbable that this ideal—and this alone—is capable of engaging the enthusiasm of a generation not at all insensitive to the character of our modern world.
Whatever the cause, the fact remains that already Bahá’ís may note a response worthy of the hopes of Shoghi Effendi. In January, 1933, one of his letters was printed in the Herald of the South. "The movement,” he wrote, "is in need of young people, who have been spiritually awakened, to arise and stem the tide of a material civilization that has brought mankind to the verge of ruin.
Bahá’í Youth group of London, England
[Page 372]
Should the forces, now
playing havoc with
society, be let loose, should we neglect our
duty to check them and bring them under
our control, no man dare imagine what the
future will bring.
“It is upon the young people that the greatest suffering will fall. They should, therefore, mobilize their ranks, and, with one accord, arise and consummate their task and establish the Kingdom of God upon the earth."
It is the purpose of this survey to indicate, although incompletely, the nature of the activities now being undertaken by young Bahá’ís.
THE UNITED STATES AND CANADA.
At various times in the past few years, the National Spiritual Assembly has attempted to inaugurate some type of action among younger believers, but never with any great success. At last, however, a mechanism has been evolved which it is hoped will perpetuate itself and stimulate growth. In February, 1932, a Bahá’í Youth Committee was announced, the purpose of which was to “make a study of the range of activities suitable for Bahá’í young people and to recommend plans and programs to be carried out by Bahá’í Youth Committees to be appointed by Local Spiritual Assemblies.” Upon the receipt of a preliminary report, the National Spiritual Assembly named a National Committee of six members for the year 1933-34, issuing at the same time a call for appointments of local Committees. The organization is to be of the simplest, with a large flexibility gained through local solution of most problems. The national body, as at present envisioned, is of course directly responsible to the National Spiritual Assembly. It will also attempt to advise local youth groups, assist in the working out of their programs, disseminate news of mutual interest, and maintain a high standard of effort and enthusiasm.
The Guardian has also indicated a larger field of work, in a letter addressed to the Committee in August, 1933. His secretary wrote: “There are two important points which Shoghi Effendi would like you always to emphasize. In the first place he would strongly urge you to cooperate, heart and soul, with all the various assemblies, groups and committees throughout the Bahá’í world, to ask for their assistance and help for the successful discharge of your duties and obligations, and in this way to try to build up an active and ready mind among the Bahá’í youth throughout the world. In other words, you should not confine your activities to the national sphere but should strive to create under the supervision of your National Spiritual Assembly an international body of active young Bahá’í men and women who, conscious of their manifold and sacred responsibilities, will unanimously arise to spread the Holy Word. The second point which the Guardian wishes you to stress and to keep always in mind is the necessity for every loyal and active member of your committee to fully concentrate on the thorough study and understanding of the spiritual and administrative principles of the Faith, as a necessary step for active and fruitful teaching. You should first equip yourselves with the necessary amount of knowledge about the Cause and then, and only then, try to teach.” At this writing, it is not possible to say in what manner these instructions will be carried out, but the Committee is impressed by the magnitude and seriousness of the Guardian’s purposes.
Although the Youth Committee stands at the threshold of its undertakings, there are already established numerous groups throughout the country. It would be quite impossible to describe the nature of these various organizations, although their diversity of method is intriguing and valuable. A few examples, however, may serve as types.
New York City has probably the largest group. Its activities are directed by a Committee of seven, elected directly by the young people and approved by the local Assembly. Several kinds of meetings are sponsored, including weekly forums, public symposiums, and social occasions in the nature of teas, literary discussions, musical or dramatic programs, and picnics. At the forum meetings, such subjects as the following are presented, always with a Bahá’í emphasis: “Ecclesiasticism and Faith Today,” “Youth and a World Superstate,” “Molding the Mass Mind," “Crime—Cause and Cure,”
[Page 373]
{{center|The World Council of Youth.
Held in Pasadena, California, in August, 1932. Many of the younger members of various Bahá’í Communities were in attendance at this Conference and rendered valuable services in the interest of World Peace and World Understanding.
[Page 374]
"Art, the Pulse of Life,”
"Changing Science,” "The Marriage Tablets,”
“Economic Equity,” etc. The symposiums have
also been highly successful, attracting a
large hearing because they include speakers
representative of all schools of thought and
of all racial and national groups.
The Bahá’í young people in Peoria, Illinois, conduct a type of indirect teaching which is most interesting. They have organized a group of high school girls, to the number of sixty, into a “Charm, Culture and Character Club.” The principles of their charter were taken directly from that Tablet of ‘Abdu’l-Bahá’s beginning, “O army of life—”. Their study for the year 1933-34 is character as evidenced in the lives of great men, and they are using for a text Albert Vail’s book, Heroic Lives. The Bahá’ís are now planning to organize two more units, one among the grammer school girls and another from the first year high school students. The work is wholly indirect, but many of the members attracted to the Club are later susceptible to direct teaching.
In Honolulu, Hawaii, there are a number of university students who meet weekly to participate in discussions and informal lecturing. They began some two years ago as a World Fellowship group, under the guidance of Miss Julia Goldman, but through the study of Esslemont, several have become confirmed and a good many more interested. This group also presents speakers of note, from time to time, placing a public invitation in the campus newspaper.
In Inglewood, California, under the auspices of the Los Angeles Assembly, a number of students have been meeting since the spring of 1933, instructing themselves most earnestly, with the help of Mrs. Roxan Allen. Starting with five, they have grown to include sixteen regular members and have loaned their books to some thirty people. The secretary writes, "Our group is a purely study group. . . . We feel that much of our success has been due to the fact that we do not combine study with social activities. In this way we attract only students. . . At our regular meetings, we read only the words of Bahá’u’lláh and ‘Abdu’l-Bahá.”
Perhaps the most interesting development among the American young people has taken place in Montreal, Canada. A full account of the history of that youth group was carried in Volume IV of THE BAHÁ’Í WORLD. Another phase has since appeared which is worthy of comment, because it illustrates in a perfect fashion what should be the ideal achievement of all youth groups: namely, an integration of young Bahá’ís into mature responsibility in the community. Miss Rosemary Gillies writes: “In Montreal a youth group such as we used to have no longer exists. . . . However, as most of our qualified speakers are young Bahá’ís, youth predominates at the meetings. . . . Only two of our young people are under twentyfive, while all are serving on Committee actively. The chairman of our Teaching Committee is from our youth group, as well as the chairman, corresponding secretary, and treasurer of our local Spiritual Assembly. Therefore you can easily see that we are in every sense of the word now an integral part of the community, capable and eager to serve. While evolving to this state through the agency of our Youth Group, this has always been our aim and the purpose of the Youth Group—to fit us for responsibility. Whether we could have done this without the medium of our Youth Group is doubtful. . . . The attitude of our local Assembly at this time is to be highly recommended. Never were we under a feeling of constant supervision, but were trusted to carry on our work by ourselves, reporting our activities in the normal way required by all other Bahá’í committees. I do not think this liberality or trust was ever violated by the Youth Group. Now we recognize that we are one of these ‘shifting armies of youth’ . . . ; so we are considering the advisability of beginning another group for young people between the ages of seventeen and the early twenties.”
Another phase of youth work which received
new emphasis in 1933 was the development of
specialized courses of study in the
three Summer Schools. In Geyserville, a
course of twelve lessons was offered on the
Influence of Religion on Society. The subject
matter was designed to cover the needs
of young people who must be able to meet
the intellectual arguments of their
contemporaries. The approach was historical
and[Page 375]
social, emphasizing the
Bahá’í explanation
of the prophetic cycle, but including as well
an analysis of what are, precisely, the
fundamentals of any true religion. This study,
which was highly successful, grew out of the
experience of some of the younger Bahá’ís
in the World Council of Youth, which was
held in Pasadena directly after the Olympic
Games of 1932. At this conference, Bahá’í
leaders were able to direct the discussion in
such a manner that a thorough groundwork
for the presentation of the Cause was laid
down by the conferees themselves. But to
do this required the historical, social and
psychological data which the Geyserville
School later attempted to pass on to its
students. Knowledge of the trends of
current thought, together with a sound
knowledge of the Bahá’í Faith, and a
facility in discussion method are
proving to be
impregnable defenses against the
insufficient attitudes of modern young people.
The Central States Summer School had planned a full program for its younger students. The attendance was so high—twenty-six—that there is a possibility of holding a separate conference for them in 1934, the facilities of the school being limited to sixty. The work was under the guidance of Mrs. Dorothy Baker, who is herself young and unbelievably successful in this field. Classes were held in the morning, recreations in the afternoons, and in the evenings the young Bahá’ís took entire charge of the programs for the adults. Mrs. Baker writes, “I can honestly say that in the two years we have specialized on the young people at Louhelen, we have witnessed a unity impossible to describe.” All of the students, including an atheist and several strangers to the Cause, left the School with a new enthusiasm, and with complete devotion to the leadership of Bahá’u’lláh.
The details of the program at Green Acre have not been received, but there too a special effort was made to attract the young Bahá’ís, and a dinner meeting was held which was most impressive to all in attendance.
The National Convention in June, 1933, cannot be ignored, for it was at this time that another dinner occurred which will long remain in the minds of all Bahá’í young people. Ninety-nine persons were there. It was the final gathering of the Convention, and the final dedication of the sincerest loyalties of the younger believers. It marked, too, the real inauguration of the campaign of Bahá’í youth in America to awaken their contemporaries to the significance of our age, to energize them in service to the new world order, and to lead them in the end to the sure and friendly haven of Bahá’u’lláh’s guidance and protection.
If the record of developments among young American believers arouses a sense of expectancy, no less impressive is the survey of the international scene. The Guardian’s objective, “an international body of active young Bahá’í men and women,” builds from a foundation of considerable strength, even in this early period. Although reports have not been received from all groups, it is interesting to note conditions in the following countries.
ENGLAND.
In London a Bahá’í Youth Group was started in January, 1933. Numbering six in the beginning, the group now lists twenty voting members, all of whom are Bahá’ís, governing their activities through a General Committee of nine and three sub-committees on Meetings, Hospitality and Propaganda. Their weekly programs alternate between a study of Nabil’s Narrative and a general meeting, at which subjects of public interest are discussed and related to the teachings of Bahá’u’lláh. This group has been exceptionally successful with its social activities. Two plays, written by a Persian Bahá’í student, were acted and an attendance of two hundred registered for one of the performances.
In August the group arranged a Summer School, taking a bungalow at Shoreham. Eight were able to attend, studying under the direction of Mr. Balyuzi, chairman of the Youth Group. “The lectures were based on the cultural and social evolution of man since the very early days of Christ, touching briefly on the effect of Christianity upon the world, and following events to the birth of Muḥammad, with special emphasis on Islamic culture and civilization right up to the time of the Báb and Bahá’u’lláh.”
Bahá’í Youth Group committee, Ṭihrán, Persia.
[Page 377]
The secretaray writes:
“The young people are very earnest,
study apart from the meetings, and we
are always receiving fresh ideas
from one or the other to make the group a
success.”
The National Spiritual Assembly also sponsors a youth group in Manchester, whose activities at present are centered around an Esperanto class.
FRANCE.
In France, although some fifty Persian Bahá’í students have come to attend the various universities, they are so scattered that no organization is possible except in Paris. Here they have formed an Oriental Students’ Union whose members cooperate actively with the local Bahá’ís. The students also maintain their own weekly meetings, with the help of Miss Edith Sanderson. Since not more than twenty of the members of the Union live in Paris, annual conferences are called. “The aim of the conferences is to exchange views and to initiate them into the ways of developing the Cause in Europe and especially the way in which it is possible to attract the university youth to the Cause.” The coming meeting, which is to be held during the Christmas holidays of 1933, promises to be very fine. Not only will all of the Persian members from the provinces re-unite, but the Union has invited the young people of other countries to attend, and the participation of the London Youth Group is assured.
The Union fulfills a most necessary function for Bahá’í students in France, and contributes as well to the growth of understanding between the friends of Persia and Europe. And that is, as the secretary says, "our final aim and hope.”
GERMANY.
Dr. Hermann Grossmann writes this interesting comment from Germany: “As the new government (Nazi) in Germany has collected the different youth movements in Germany under the leadership of a special state commissioner, there is in fact no private youth-work in Germany now and it is for this reason that no report can be published in THE BAHÁ’Í WORLD.”
HUNGARY.
Word comes from the Geneva Bureau of four young Bahá’ís who are trying to form a group in Gyür. At present, they are greatly handicapped by local conditions, but it is cheering to know of their efforts. They write: “It is impossible to get up any meetings in our city for fear of having trouble.. . . One could develop a certain activity among the intellectuals, but lack of translated literature hinders the work in spite of good will. We are therefore now looking for correspondents for our little group in all parts of the world; for this reason we would be grateful if you would send us addresses of local groups and individuals, and—what is the most important to us—addresses of different translators of Bahá’í literature.” The address of the secretary is: Mr. Nicolas Erdelyi, Kálvária u. 21, Gyür, Hungary.
‘IRÁQ
One of the most impressive accounts has been sent from Baghdád, and its interest is so great that we are printing the report almost verbatim. The secretary, Mr. Jamil I. Baghdadi, writes:
“The early summer months of 1933 found the Bahá’í community of Baghdád alive with a considerable number of enthusiastic Bahá’í young men, eager to volunteer their services to the world-wide Cause of Bahá’u’lláh. This remarkable new spirit of enthusiasm and responsibility for the progress of the Faith, felt among the youths, is undoubtedly a divine outpouring of the Holy Spirit. By suggestion of the local Spiritual Assembly of Baghdád, a group of about thirty young men assembled and, having discussed the question as to the best manner whereby they could promote the interests of the Faith, concluded that it was advisable to formulate and adopt a set of by-laws for the efficient conduct of their endeavours and the proper organization of their activities. A committee of three, appointed for the purpose, submitted certain rules which were accepted by the body of the young men and approved by the Spiritual Assembly of Baghdád. The following are among the outstanding articles:
The Karachi Young Men's Bahá’í Association.
[Page 379]
1. The purpose of the
Bahá’í Youth Committee shall be to
assist the said Assembly
of Baghdád in its efforts, and
to carry out its decisions.
2. Every member of the Bahá’í Youth Committee is urged and expected to make regular monthly contributions to the Committee’s own fund.
3. The age of the voting members shall be above 19 and below 40 years.
4. The Bahá’í Youth Committee shall elect an administrative body of nine, which shall consist of a chairman, a vice-chairman, a secretary, a treasurer, and five other members.
“The activities that the Committee are undertaking are many and diversified. They include: teaching Bahá’í children; welcoming and serving pilgrims to and from the Holy Land; running the library; arranging and presiding over the weekly meetings; delivering talks; translating into Arabic the Guardian’s translation of the Dawn-Breakers, circular letters from Assemblies, certain articles from the Bahá’í World, Bahá’í Magazine and Bahá’í News; corresponding with solitary believers in different parts of ‘Iráq, as well as with Bahá’í groups throughout the world; and last but not least, teaching the Cause to young interested souls.
“It is rejoicing to say that several young people have accepted the Bahá’í Teachings this year, and there are some who are about to do so.
“We hope that this feeling of responsibility and of assuming a leading part in the construction of the World Order of Bahá’u’lláh will dominate the life of every devoted and faithful young man and woman throughout the Bahá’í world.”
JAPAN.
There are no youth groups in Japan, due apparently to the fact that “the youth of Japan are strongly turning, or have been turning for a good many years, to the Communist ideas.”
Bahá’ís have reason to make note of this tendency, and of the qualities of mind which have contributed to its development. A correspondent states that the ideas are "very widespread.” “Hundreds of students are in prison. The policy of the police has been such as to increase the fire of communism among the students even though they dared not express it. . . . I would say the majority (of the young Japanese) are serious minded. . . . The youth find the religions of today out of date, from which they gather nothing to help them solve the present day problems. . . . Some years ago a professor of the Imperial University who is internationally known said to me that it was not the better part of the students but the best of them who were willing to sacrifice themselves, knowing they would not be able to get positions afterwards. . . . The great gap between the rich and poor and also the lack of sympathy of the rich has been the greatest cause of the spreading of communistic ideas, and people who did not acknowledge themselves as communists yet held sympathy for them in a surprising way.”
The observer then adds, "I am very fond of the students in Japan. I have been able to reach them through teaching in some of their English speaking classes. . . . It was most wonderful how the students themselves would suggest talking of the Bahá’í teachings or of Bahá’u’lláh, asking me to tell them more.”
New ZEALAND.
The prospects for youth activity in Australia and New Zealand have been analyzed by Mr. Bertram Dewing:
“The Bahá’í Cause in these lands does not contain many young people as yet, although there are indications that this deficiency will ere long be remedied. The Auckland Assembly, and the Sydney Assembly both possess a few active young Bahá’ís and it is hoped they will be able to establish groups fairly soon. Wellington, Perth and Brisbane, where there are groups only, each contain young Bahá’ís. . . . Only Adelaide has an active Bahá’í youth group which has been in existence now for about two years. . . .
“The prospects of interesting young people
in these lands is probably not much less
bright than elsewhere, although on the face
of it, it would appear that there are a
number of severe handicaps. The climate is so
mild even in winter, and outdoor and indoor
pleasures so numerous, that the
opportuni[Page 380]
ties for serious
thought are greatly reduced.
In view of this, it would seem that any group
to be really successful must be able to adapt
itself to these conditions by organizing
frequent picnics, hikes and so on. Another
drawback is the lack of a more liberal
education. The great social problems of the
day from the viewpoint of the
internationalist are scarcely touched upon,
although Australia probably suffers less
in this respect than New Zealand.
Spiritual teaching is
gravely neglected in the government schools
and the University Colleges of New Zealand
do not even have courses in comparative
religion. The consequence is that when
young people do think, they are led either
to support emotional reactionary evangelical
movements, or to discount the value of
religion altogether and to confine their efforts
to flash-in-the-pan political panaceas that
may or may not be highly radical. . . .
Nevertheless, there are compensations. The
very isolation of these lands is a guarantee
that the young people will grow up free from
the violent national prejudices that afflict
the older countries of the world; the perfect
climate builds two of the healthiest groups
on the face of the globe; and the absence of
religious teaching is an invitation to the
young people to investigate for themselves.
In New Zealand of late, there are definite indications that the people are taking matters into their own hands and are determined to create educational facilities to provide themselves with a broader and more spiritual culture. One of these indications is the astonishing growth of dramatic clubs; the other is the creation of the New Zealand People’s University Movement. This movement is based on the Danish Folk Schools and aims to establish residential colleges in the country where the people are taught to acquire a love of knowledge and to have an open mind upon all matters, even upon religion. The young Bahá’ís in Auckland are supporting this movement to the best of their ability.”
PERSIA.
The following account of activities in Ṭihrán has been extracted from an article, “Progress in Persia,” printed in THE BAHÁ’Í MAGAZINE of September, 1932.
“The Bahá’í youth of Ṭihrán are organized in a club known as ‘The Association of Bahá’í Youth.’ Mr. A. M. Nabili says:
“ ‘This is a sort of a club, but you shall find it a very unique kind of club for it has as its object the training of the young men on the Bahá’í lines of organization and preventing their being influenced by the general moral weaknesses.’
“ . . . The club is open to all Bahá’í youth from eighteen to forty in age, irrespective of color, nationality and former religious belief. . . . The organization and administration is along Bahá’í lines. A Managing Body of nine has charge of all affairs of the association. This Managing Body is chosen by the Bahá’í Spiritual Assembly from nineteen who are elected annually by vote of all the members of the club.
“The varied and far-reaching work of this very active organization is carried on by commissions of nine each appointed by the Managing Body. The names of some of these commissions will give an idea of the scope of the work of the association: The Library and Reading Room Commission, The Education Commission, The Commission for Teaching the Cause, for Classes in Public Speaking, for Amateur Theatricals, the Sports Commission, the Social and Census Commissions. Other Commissions are Finance, Employment, Assistance, Commercial Institutions, Entertainment. This ‘Club’ is indeed only ‘a sort of Club.’ It would seem to be a whole school and welfare organization combined. . . .
“The Education Commission organizes classes for teaching English and other languages, arts and craft, music, etc., publishes a bulletin (hung on the wall) every Bahá’í month (19 days) called ‘The Message of the Youth,’ in which is given news of activities of the Association and articles on the Cause and other useful general subjects. The latest activity of this Commission is the establishment of a class for teaching music on modern lines. This commission also arranges for dialogues on the lives of the Bahá’í martyrs and the great servants of the Cause. . . .
“ ‘A place has been appointed by the commission for Teaching the Cause, very centrally located, where once a week a teacher receives any seekers brought there by mem
Bahá’í Youth Group, Manchester, England.
Group of ninety-nine young Bahá’ís participating in a luncheon held during the Convention period (1933) at the Hotel Orrington, Evanston, Illinois, for the purpose of discussing plans for Bahá’í work among the youth of the World.
[Page 382]
bers of the
association. . . . Among the
general duties of the members is to bring at
least one seeker of truth to this place in the
year.’ Public conferences on the various
teachings of Bahá’u’lláh are arranged by this
commission, leaflets and pamphlets printed
and distributed. . . .
“A Social and Census Commission keeps a record of the members and is on the lookout for new members.”
The magnitude of the work undertaken by these young Bahá’ís in Ṭihrán is truly amazing to us in the West. A letter from Mr. Jamsheed Bahranesh of Tabríz, Persia, indicates the same type of activity, executed upon a somewhat smaller scale.
SYRIA.
Writing from the American University of Beirut, Mr. A. Faizi has contributed a paragraph which may well serve as a summary for the ambitions of all of these young Bahá’ís, in whatever part of the world they live and work.
“The Bahá’í students at Beirut form a nucleus of youth that fully believes in a ‘new cycle of human power’ to be brought about by putting in practice the heavenly teachings of Bahá’u’lláh. Armed with the weapons of scientific thinking and of past and current events, and equipped with the spiritual heritage of the Bahá’í Faith to which they are jealously devoted, they are preparing themselves to take part in the great labor of constructing a new world order out of the débris of the shattered civilization of today. As a matter of fact, every believer must and shall have a task in that great labor.”
HERALD or THE SOUTH
We cannot close this survey of the international scene without some reference to the Bahá’í magazine printed in Adelaide, S. A., The Herald of the South. “About two years ago,” writes Mr. E. B. M. Dewing, “half the Herald of the South was placed at the disposal of the Bahá’í youth of the world. . . . The main objects of the Youth Section are to enable the Bahá’í youth to express themselves individually and as a whole; to encourage them to develop their literary ability; to enable them to become familiar with one another’s names and by getting to know one another better, the unity of the Cause will be enhanced. . . . One of the most vital services of this magazine will be that it will help the Bahá’í youth to understand their own problems and those of other groups. . . . All Bahá’í Assemblies and Youth Groups are invited to make this section a success, and to enable the Cause to contribute some constructive and original thinking to the cause of the world’s youth.”
Mr. Dewing, who lives in Auckland, New Zealand, having recently completed his studies in America, has been appointed editor of the Youth Section. This is the first international magazine to be specialized to the pursuits of young Bahá’ís, and it is gratifying to know that a medium already exists, through which this rapidly-growing body may express itself.
The Guardian has written a note to the American Youth Committee, but it is addressed in a larger sense, we may feel sure, to the whole body of young Bahá’ís throughout the world. One could not conceive more invigorating instructions, addressed by a beloved leader to the army of those who desire to be his "celestial warriors.”
“You are eminently qualified for the work you have undertaken, and you should therefore redouble your efforts and be always thankful, happy and confident. I will constantly pray for your guidance and spiritual advancement. Rest assured, and persevere in your high endeavours.”
2.
THE WORLD COUNCIL OF YOUTH HELD IN PASADENA
BY NELLIE S. FRENCH
IT WAS eminently fitting that so much excellence of brawn and such physical prowess as was assembled in Southern California for the celebration of the Tenth Olympiade should find its higher expression subsequent to the athletic contests, in a World Council of Youth for the consideration of intellectual and spiritual matters as Well. Thus the World Council of Youth,* conceived in the mind of a brilliant young graduate of the California Institute of Technology, was born and developed remarkable proportions right here under our eyes, and, while independent of the sponsorship of any particular educational institution, it was accorded the hospitality of the Institute of Technology where one of the lovely new buildings was placed at its disposal. Practically all of the closed sessions of the Council were held in the Humanities Building except on a few occasions when cordial hospitality was extended from various sources.
The age limit of eligibility to participation in the discussions was thirty years, and the only adults whose presence was welcomed were those especially invited to shed light upon some given subject, or to act as advisors. Two large public meetings were held, however, one at the opening of the Council, when the aims and plans were announced, and the second at the close of the ninth day, in order that the public might be made cognizant of what had transpired during the discussions. But although these meetings were held behind closed doors one could but feel the vibrant forces set astir by the clean, honest, earnest discussions, in which these hundred and more delegates, young men and young women from thirty-four countries, representatives of many races, associated together in a real quest for the means of better international understanding.
* Pasadena, California, August 16-27, 1932.
The public meetings were held in the new Civic Auditorium where fifteen hundred or more people attended, evidence sufficient of the interest and enthusiasm with which this new gesture was received.
The accompanying photograph, and the resume of proceedings which appears elsewhere, written by an accredited delegate to the Conference, will amply justify the pride and gratification which the writer, as patroness, experienced in having lent a humble share to the success of this unique and significant event. It was a rare privilege merely to meet these splendid, intelligent young people, outstanding representatives of the celebrated universities of China and Japan, of Germany, India and England, and of our own and other countries, all fine looking and some particularly attractive in their native costumes, and all, heart and soul, dedicated to the spirit of service to humanity.
When the Council came to an end and the separation took place, there stole over all a cloud of sorrow at the parting of the ways, for a bond of true friendship had been formed which had its roots down deep in the hearts of every participant. Every argument, every difference of opinion, every feeling of strangeness had given place to the most harmonious conclusions, the most respectful consideration, the most lasting friendship. A sameness of purpose had engendered a knowledge of the sameness of ideals and established that incontrovertible proof of human oneness, regardless of color, race or creed.
And so we have seen the first World
Council of Youth come and go, but not
without lasting results, for we have also
witnessed the organization of a permanent
Council with definite plans for a next
meeting to follow the Eleventh Olympiade in
Berlin in 1936, and we have burnished up
the star of hope until it shines radiantly
in[Page 384]
our minds with the
promise of future glories
yet untried, and future internationalism yet
unknown; one not founded upon political
or mercenary relationships, but upon the law
of justice to all and the consciousness of
universal love for God and man.
3.
RELIGION AND THE WORLD COUNCIL OF YOUTH
BY MARION HOLLEY
BAHA'IS must find a special interest and significance in the proceedings of the World Council of Youth. And particularly they may discover, in a study of its discussions, implications of a method susceptible of sensible development and wide application to the field of spiritual education.
The World Council, conceived in the mind of its chairman, Mr. Ray Cromley, as a mental counterpart of the Olympic Games, held its first sessions in Pasadena, at the California Institute of Technology, August 16-26, 1932. Out of a total of one hundred and ten delegates, approximately sixty represented nations other than the United States. Among these delegates were numbered men who had "worked with Gandhi; one who had suffered imprisonment for pacifism; men outstanding in educational fields in China and Japan; leaders of the European and American Youth Movements; actual participants in the Olympic Games; countless others, renowned and obscure, but each one vibrant with purpose to discover those mutual ambitions and needs which might serve as bonds in a world whose physical proximity demands a spiritual mating.
In the words of its chairman: "Youth must learn to face things clearly, to find behind the confusion and the misunderstanding, wrongs to be righted and bridges of friendship and cooperation to be builded. Always, it seems, the standards of education and religion have conflicted with the standards of life—and Youth raised in an idealistic world is flung unprepared into a world of life, whose every purpose seems contrary to that former world. What then is Youth to do—reject the teaching of its training, or attempt to inculcate those teachings into life? But were this statement obvious-and it is not—there is yet the question of what education? What religion? What life?
To answer one of these questions was the direct purpose of the Commission on Religion and Philosophy. To facilitate progress, discussions were divided among four sub—commissions, on The Place of Religion in the Life of Today, Comparative Religion, Young People’s Methods, and Missionaries. These, after four days, gathered again to attack their problems together. The subject was vast, and time of necessity limited. Yet in a few days, the horizon of religion, distant and vague to a modern mind, divided into questions of concrete and specific import, questions met squarely and shaped into some analysis of value. What is religion? What are its indispensable minimums? Is philosophy a sufficient ethical impulse? How are the arguments of a scientific naturalism to be met? Is religion chiefly humanitarianism? Will an atheistic order of society be sufficient for the needs of a future world? Is religion’s present ineffectiveness due to religion, or to man? What relationships are discoverable between the various forms of religion? What must be the essentials of the religion of the modern? Is there any justification for missionary endeavor? What applications has religion to the fields of economics, politics, education?
Such were the problems attacked, and in
a manner to develop that creative discussion
which “represents a faith in the possibility
of setting up thought-conditions by which
people will find the right ways for
themselves.” The method is none other than that
of group thinking, a process at first
alien[Page 385]
to a collection of
individualistic egos, but
an ideal much sought after by those who
glimpse, in the amalgamation of diverse
viewpoint, the possibility of a greater
creation than many develop from the lonesome
sterility of an isolated mind. Let us not
impute a mysterious power or inspiration to
rational method. Upon the foundation of
share thinking, no structure will rise
unproportionate to the dimensions of its base.
The scope, profundity and quality of
intellectual material inevitably shapes the result;
and a well-stocked mind, tolerant and
imaginative, may thus alter the whole course of
group thought.
Here, indubitably, appears the Bahá’í opportunity. In the sessions of the Commission on Religion, it was often the privilege of Bahá’ís to indicate the more comprehensive attitude, to suggest explanations which, in their lucidity and reasonableness, appealed as obvious to delegates not yet informed of our modern Educator. But influence exerted in this manner must never be understood as the imposition of one opinion upon unwilling recipients, nor propaganda seizing unfair advantages. The laboratory of a creative discussion group is receptive only to those ideas which appeal.
The consideration of religion in a World Council must needs be general in its implications. It was our fortune to have among the participants a Hindu; a Buddhist; an atheist; white, colored and Chinese Christians representing diverse Protestant sects and Catholics; a Theosophist; and three Bahá’ís —numbering thirty-four in all. The foremost problem, before any advance could occur, was to mark off religion from other phases of activity, characterize it, find its basic factors, if any, and judge these factors as to validity and usefulness in the modern world. Had the Commission, in other words, anything to apply to society, or was religion a chimera of the uneducated mind, at best an outworn mode of belief and behavior? Moreover, did these various delegates find in their elementary faiths a common denominator to apply mutually? Or must they return to their home countries and circles, condemned to local endeavor? If so, the vision of international consultation and action found itself shattered.
This was not to define religion, however. The optimism of the first sessions dissolved into despair, as philosophy, humanism, atheism, naturalism, humantarianism, institutionalism, insistently monopolized a discussion which had set itself to understand the nature of religion. These might be interesting subjects in themselves, but surely to consider them must only delay the course of that inquiry which pointed towards the place of religion in the world today. Let us grant that “philosophy is the rational approach to reality,” an intellectual activity, whereas “religious experience involves the whole personality,” working radical changes in man. Refute naturalism as an insufficient explanation of the origin of life, not to mention spiritual manifestations. Show the impotency of humanism to transmute character in the large, and in the face of grave discouragement and tests, to sustain an exalted social attitude, a vital and efficacious morale. Admit the lamentable ineffectiveness of present religious institutions, but face the dilemma that no social force may operate except through an institution. Consider all of these problems. But in the end a solution remained as remote as the day you began. You had not yet defined religion. Thus did the sessions appear at the close of three days.
But suddenly, and with what astonishment, the group perceived in this chaotic mass of data and deliberation the outlines of a definitive form. Clarity of conception on the nature of religion, a clarity long since resigned to the unknowables, shaped itself in the minds of the exhausted delegates. And they realized to their delight that time spent in wrestling with these impinging ideas had served to mark them off from their object. Religion, elusive to the finish, had unwittingly been captured and bounded and set off, both from its opposites, and from related subjects. Although they had not yet settled upon what it was, they knew very well what it was not.
Now this is a very great triumph. The
gravest difficulties that beset a believing man,
the most bewildering arguments, silence him
principally because he cannot disentangle
from the opposing viewpoint those
factors[Page 386]
which do not apply
to his case, those assumptions having no
relevancy because they
attach something he does not in reality
support.
The members of the Religion Commission discovered that religion is usually underestimated. Either it is judged as an institution, and an outworn one, or envisioned as a purely personal relationship with the motivating Power often named God. Neither conception is adequate or just. Consequently, neither conception can withstand the concentrated scrutiny of an antagonist. The very minimum definition, they decided, must include both phases. And indeed, what phenomenon of nature is there that does not require two things: the idea or impulse or spirit, and the expression or form? Religion, therefore, according to this group, must be defined as “an attitude toward Divinity which is reflected in life.”
With this to stand on, the burden grew considerably lighter. Two facts, puzzling in themselves, found meaning in reference to their decision. The sub-commission on Comparative Religion had reported that their study revealed a distinction in the teachings of religions. Each religion consisted of two phases, primary and secondary. The primary doctrines seemed comparable in every major faith. These include a belief in some sort of power controlling the universe, and a consequent attitude toward humanity, an attitude social, or brotherly, or loving. This sounded like the long-sought definition of the group. And in fact, it would seem natural that a minimum definition should apply to the teachings of all Prophets. If Muḥammadanism and Buddhism and Christianity could be called alike religions, then one might expect a common core of similarities between them.
There were in addition the secondary teachings, and these appeared to vary, according to historical time, locale and culture. These shaped the institutions, and gave them a specific character. Moreover, they often grew into a nuisance. As one boy wrote: "Secondary teachings that find expression in form, theology and moral concepts differ widely, change with the times, are often corrupted, and have been the cause of religious prejudice and strife. They have been the means of alienating religiously-inclined people and peoples from religion. They have fostered the strife between the liberated modern mind and religion.” Institutional form, in other words, quite logically became outmoded, or found no justification when applied to an alien society. And form was too easily confused with the fundamental thing. Men forgot that the stream of religion might be turned into new banks, if occasion should warrant it. Here, indeed, was an explanation of our present situation. Dynamic life could not accord with static dogma.
“When man and his particular religion seem to come to the parting of the ways, it need not necessarily imply that either one or both of them are inherently wrong within themselves. Quite possibly they did not keep pace down the avenue of time. At an impasse such as this, one or the other must change pace or direction, conform to the other, or go a separate way. The institution, divorced from man, cannot survive. Man, on the other hand, can survive and found new institutions.”
Well then, what shall be the nature of these institutions? Five points characterized the description:
1. “The religion of the modern must satisfy the intellect.
2. “Religion must aid in and hasten the development of culture. Philosophy and art ought to be cultivated in connection with the modern’s religion.
3. “The religion of the modern must strive determinedly for the abolition of all prejudices and rivalries between those of various religious beliefs, and for the abandonment of superstition.
4. “The religion of the new type must maintain and increase the humanitarian activities of the present, at the same time not neglecting the development of the spiritual phases of man by a too-absorbing interest in the alleviation of suffering and pain in others.
5. "The religion of the modern should cultivate wholesome physical development and the recreational side of life.
“SUMMARY: The new form of religion
which must come will touch all phases of
man’s life. The body must not suffer at
the[Page 387]
hands of the spirit,
neither must the spirit
occupy all the attention. The intellect must
be satisfied, man must retain his sympathy
for and interest in his fellows, he must
develop his body, and especially must he attend
to the needs of his spiritual nature.”
Thus ended one aspect of the discussion. In a summary of this sort, more must be omitted than included. There has been no mention of that portion of the argument which introduced the judgment that religion is a basic human institution, the essence of culture, and that a decadent religion must of necessity herald a decadent society. Nor have these fundamental assertions been developed, in their application to economics, race problems, international politics, education. The compass of the paper does not permit it.
Bahá’ís, however, must ask at least these questions. The Commission has stated that “intelligent spiritual leadership is the only thing which can reinstate the dynamic of religion.” From whence do we procure this leadership? What persons may we look to? Is it reasonable to expect that men, heretofore dependent upon assistance, may at last lift themselves by their own bootstraps? Does any movement of humanity stir to life, crystallize and vigorously wheel into action, without a rallying point, without that impulsive Center Who alone is the nexus between unlimited Power and feeble but responsive instruments?
HERALDS OF THE DAWN
Dedicated to the Bahá’í Youth in all lands.
As shining Knights went forth of old
On their quest for the Holy Grail,
So go we forth in armours bright,
With courage which ne’er will fail;
We fear no foe—the “Greatest Name,”
Is on our Banner unfurled;
Bahá’u’lláh is our defense,
We are Knights of the Living Word.
CHORUS
Onward we march with the Sword of Truth
Our breast-plate and shield is Love;
Our helmet Faith—our army made strong
By Hosts from the Realms above;
And loudly we cry in clarion tones,
Which resound over land and sea;
Awake! Arise! ye nations all—
For Heralds of the Dawn are we.
Our hearts are ever aflame with love,
Our feet with the Gospel shod;
We hold aloft our Sword of Truth,
A symbol of the Word of God;
The Guardian is our Captain sure
And we follow at His Command,
While the Light of El Abhá appears
Over sea and over land.
CHORUS
Onward We match with the Sword of Truth
Our breast-plate and shield is Love
Our helmet Faith—-our army made strong,
By Hosts from the Realms above;
And loudly we cry in clarion tones
Which resound over land and sea,
Awake! Arise! ye nations all—
For Heralds of the Dawn are we.
