RACIAL AMITY IN AMERICA
AN HISTORICAL REVIEW
BY LOUIS G. GREGORY
THE Sun of Truth, the Orb of Revelation that is Bahá’u’lláh, appears in the realm of being. Nothing is hid from the penetration and light of His rays; no soil of human hearts is neglected in cultivation; no veils of error need dim the sight of the sincere; no problem that has hitherto foiled even the wise now needs remain to vex and perplex. Simplicity, purity, potency, wisdom, concentration, guidance, harmony, unity, universality—all attributes and signs—are in the Creative Word which brought the world into being and it is that selfsame Word that now speaks with a new culture and laws. It also gives forth directions for its own application to human needs. Bahá’u’lláh by the might of both His teachings and life removed the causes of difference in the Orient. He also revealed His Great Tablet to the Americas, illustrating His Providence of freedom for all nations. It was during the days of His Covenant, however, that His Faith began to attract adherents in America, and ‘Abdu’l-Bahá, its Center, began to apply the healing and gladsome light of a new revelation to the great continent of the West.
Among the early American pilgrims to the Holy Land was Robert Turner, a Negro, who accompanied the party of Mrs. Phoebe Hearst. It was thus that the Master had his first personal touch with the American race problem and his keen and kindly interest begun, continued to the end. He gave many instructions both public and private. He showed most impressively to pilgrims of all races His universal love. During His American tour He addressed a number of gatherings of the colored people and seemed happiest when He saw the two races in cooperation. He wisely interpreted one group to the other and with the utmost love and kindness pointed to the time when all discord would cease and all superficial differences vanish. This divine outpouring of knowledge, although expressing but one reality, as mortals classify knowledge, may fall into three categories, the scientific, the social, and the mystic.
This wisdom inspires deeper knowledge of physics and a clearer grasp of all the phenomena of nature. Does it not become evident that skin color is a slow but constant variant even in an individual as it is among the masses of people? It may be duly admired, but not over-prized. Color is not inherent in surfaces but in light. Pure light contains all colors. Dark surfaces receive the light, a fact well known to the photographer and to that Great One Who made the pupil of the eye. Light surfaces refuse the light, reflecting it back to us and we attribute to the surface what is the innate quality of the light. Make the lens blue and all the surfaces appear blue. Withdraw the light and all the surfaces lose their color. People as a rule grow darker as they become older, thus being able to receive more light. The pallor of death followed soon by the discoloration of the tomb comes at length for each and all. As no one chooses his own color at birth, whence either pride or shame over a semblance that is fleeting? Among the various peoples scattered over the earth the amount of pigment lessens in higher altitudes and grows in lower. Where is the merit or demerit of all this? Certainly not in the creatures who did not cause such a spectacle. Color collapses as a test of both ability and character. If ever a test of racial differences it must be extremely and conveniently elastic to serve the world! A blonde and a brunette are often found in children of the same parentage. They are none the less sisters. Have not groups large
The grave of Thornton Chase, the first American Believer.
or small the same right to be varied? Shall we make an optical illusion the cause of widespread disturbance and ruin? Welcome the vision of basic oneness to free our souls from all such trammels. Sameness is dull. Variety lends charm. The Pure One stresses the color of service!
‘Abdu’l-Bahá envisioned a new sociology for the world in general and America in particular. He invites the attention of social workers to the oases rather than the deserts of their environments and helps them to extend the boundaries; He is able to make all places fruitful. His is a wonderful culture of hearts and minds. As a preliminary to the study of His teachings it may be fitting to observe that the close contact of two groups divided from each other by either racial, religious or national traditions has rarely if ever been happy. It has resulted often in conquest, slavery, even extermination of one by the other. The Tasmanians have completely disappeared. So have the American Indians once in Haiti. The Ainu of Japan are near extinction, showing what may happen in ordinary human processes to a white group who may contact a more powerful yellow group. The Maori of New Zealand although regarded ethnically as of the same stock as their Aryan neighbors from Europe, have been reduced, according to a statement reported by K. R. Kehler, from a million to sixty-five thousand. Glimpses of the known continents during the last thousands of years show continuous fermentation and upheavals with no end in sight which does not involve a change of human nature.
The American Negro, in striking contrast to all this, has increased his numbers threefold during the seventy years of his freedom, and his wealth, culture and influence in far greater proportions. This amazing progress indicates not only capacity and striving on his own part but the aid and cooperation of friendly whites. Yet despite all the good that has been done as proving merit on the part of both races, in the nation’s internal development there is no more lurid and tragic chapter than that of race relations. It is to this therefore that ‘Abdu’l-Bahá directs His great thought, turning his searchlight upon the national disease and prescribing with marvellous wisdom the remedy. It is thus that He summarizes the problem:
"The blacks hate the whites and the whites distrust the blacks. You must overcome
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this by showing that you make no distinction. The end will be very unfortunate for both if the differences are not removed.”1
This diseased state of the body politic brings from Him repeated warnings and He lays the responsibility for its removal upon both races. As the colored people were forcefully expatriated and brought to America, the situation arising imposes upon their abductors the obligation to be fair and just. Responsibility rightly goes with power. Kindness and generosity are its ornaments. While the colored people as a minority have less strength, they are not thereby freed from the duty of striving to heal the breaches of humanity. The plumb line suspended near a mountain is attracted out of its plumb; but the plumb also attracts, however imperceptibly, the mountain. Smaller social groups can influence larger ones, especially if they use their talents in ways prompted by Guidance.
The gravity of all the worlds is love and whoever learns to love and praise people for whatever tokens of the Creator they show has discovered an impregnable fortress of strength. The Master’s gentle injunction to the colored race is to remember the heroic sacrifices of the whites in the Civil War which led to the freedom of the colored people and to accord due praise for a service which was so great an incentive to freedom throughout the world. He has also mentioned the fact that the colored race in America enjoy educational advantages denied those in Africa, resulting in the progress of the former and the backwardness of the latter. Subtle and powerful is the effect of praise. It is acceptable to God and it gladdens the heart of man. The praise mentioned here is of course not flattery, which has a bad motive and selfish foundation. But praise of the good in man is in reality praise of God, since all good comes from the one Source. Sincerely and wisely used it favorably influences all human relations inspiring movement to a higher plane.
‘Abdu’l-Bahá teaches that "Colors are phenomenal; while the realities of men are essence. When there exists unity of the essence what power has the phenomenal? When the Light of Reality is shining what power has the darkness of the unreal?”
He is the first to enlighten us as to the many points of agreement between the races and which outweigh so greatly the one point of difference, color, relatively unimportant and which assuredly cannot always be a cause of estrangement.
Among His more mystical teachings is the explanation of the creation of man in the divine image and likeness as a station which refers to the virtues of his inner and true being. His annulment of superficial barriers and promise that the confirmations of the Holy Spirit will aid all those who labor for conciliation of the races give a bedrock of assurance.
‘Abdu’l-Bahá outpoured His great love and wisdom, with race amity in view, upon various gatherings. He told the story of the wonderful fidelity, heroism and courage of Isfandiar, the colored friend who served Bahá’u’lláh under the most perilous conditions. This meeting was in the home of white friends and was largely attended by the colored. At another meeting in a colored home largely attended by whites He compared the colored to rubies and sapphires and the whites to diamonds and pearls, showing how their harmony would adorn humanity and elevate the nation. He explained, at a meeting of the Bethel Literary and Historical Society, the divine nature of science and how it might be used for the unity of the world. Other occasions favored by Him were at Hull House in Chicago, founded by Jane Addams, and the National Association for the Advancement of the Colored People at their fourth annual gathering held in the same city. In these meetings He received most enthusiastic responses and made his audiences divinely happy. But perhaps the most powerful and impressive of all His utterances on race relations was that at Howard University, Washington, D. C., the premier institution for the higher education of the colored, although by its charter open to all races. On this extraordinary occasion its chapel was filled with faculty, students and a large number of visitors, both races mingling. The Master on this occasion went to the heart of the race problem. It was a talk which combined simplicity, beautiful imagery, noble idealism and practical application
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1‘Akká Lights, p. 11.
[Page 655]
with a spiritual
atmosphere which raised His hearers
to a pitch of joyous enthusiasm. The
applause which followed was so long
continued that this marvellous
speaker felt moved to speak briefly
a second time, assuring that a time
would eventually come when all
differences would fade. It appeared
to be His wish that the problem of
races in America should be worked
out along lines stated in this
address and in view of its extreme
importance it should not only
be read but studied.1
FIRST CONVENTION
It was following His return to the Holy Land, however, and after the world war that ‘Abdu’l-Bahá set in motion a plan that was to bring the races together, attract the attention of the country, enlist the aid of famous and influential people and have a far-reaching effect upon the destiny of the nation itself. This was the first convention for amity between the races and He placed its responsibility entirely in the hands of one of his most devoted American followers, Mrs. Agnes S. Parsons, whom He lovingly called His daughter. Her instructions were quite brief. The details she was free to work out with people of her selection to aid. Nothing daunted through her faith by the magnitude of this task, this heroine of God who had high rank in the social life of Washington returned from her pilgrimage and went prayerfully to work. She took as consultants the local Spiritual Assembly and a few personal friends, gradually widening the circle. Howard University responded in a way that showed the fruitage of seed sown by the Master nine years before. There were flowers and beautiful songs, the best musicians of the city lending their skill. The publicity was of the best with Martha Root at the helm.
The North and the South, Orient and Occident, colored and white mingled in a picturesque setting of five sessions over a period of three days. The First Congregational Church which in past years had welcomed so many liberal and progressive groups opened its doors for all sessions. Among the distinguished people who aided this endeavor were Rev. Dr. Jason Noble Pierce; Hon. Moses E. Clapp, former Senator from Nebraska; Senator Samuel Shortridge of California; C. Lee Cooke, famous southern business man; Dr. Alain Locke; Hon. Martin B. Madden, Congressman from Illinois; Alfred W. Martin, president of the Ethical Culture Society; William H. Randall; Albert Vail; Prof. George W. Cook; Mrs. Coralie Franklin Cook; Howard MacNutt; Mountfort Mills; Roy C. Wilhelm; Jináb-i-Fáḍil-i-Mazindaráni of Írán and Lieut. General Nelson A. Miles, commanding the American army. Certainly not less important was that little band of silent workers whose deeds were so apparent and whose names are doubtless better known in Higher Worlds.
The specific purpose of this initial convention was race understanding; but it also served to convey the Bahá’í teachings to the nation’s capital and many interests centered there and radiating therefrom. Eloquent addresses, large audiences, responding not only to the wide press notices but the circulation of nineteen thousand programs, ideal weather and an atmosphere that was spiritual and heavenly could have but an extraordinary effect. The workers had unusual experiences and the spirit of reconciliation seemed to sweep the city. This convention had the fervent approval of the President of the United States although officially he took no part in it. The gratitude of the chief executive may be well understood when it is recalled that but a short time before, that historic city had been violently disturbed by a race riot fatal to many. Now the cleansing and purifying power of the Holy Spirit was at work bringing harmony and peace to those who had passed through the shadows of death. This esoteric power of the Bahá’í Faith was thus illustrated. It enabled a few devoted believers to perform a herculean task.
This convention for sustained and interesting features seemed to make a unique record. But what was by far its most impressive event was the delivery of the message of ‘Abdu’l-Bahá, which He had entrusted to Mountfort Mills, a recent pilgrim to Haifa and by whom it was conveyed with admirable wisdom and tact. It was as follows:
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1 See Compilation, The Oneness of Humanity.
[Page 656]
"Say to this convention that never since the beginning of time has one more important been held. This convention stands for the oneness of humanity; it will become the cause of the enlightenment of America. It will, if wisely managed and continued, check the deadly struggle between these races which otherwise will inevitably break out.”
The importance thus attached to this great movement by such an authority shows the vast potentialities of the race amity work and the vital need of its continuance. The Words of Bahá’u’lláh and of ‘Abdu’l-Bahá appearing upon the program, the Bahá’í prayers used at each session, the universal principles of the Faith proclaimed by Bahá’í speakers, the humanitarian ideals expressed by eminent speakers who came to aid, the singing of the Bahá’í hymn, “Great Day of God,” the assembling and cooperating of two groups traditionally separated and the sublime faith and courage shown by the sponsor and her cohort of workers lifted the matter of race relations to a plane never before contemplated by those who had hitherto felt its burdens.
Under the leadership and through the sacrifices of the Bahá’ís of Washington three other amity conventions in after years were held. The Mount Pleasant Congregational Church opened its doors for two of these conferences and the Play-house in whole or part for the other. Christians, Jews, Bahá’ís, people of various races mingled in joyous and serviceable array and the reality of religion shone forth. In this way, as Bahá’u’lláh reveals:
"Religion is a manifest light and a strong fortress for the protection and tranquillity of the people of the world.”
Also as ‘Abdu’l-Bahá says:
"There is only one love which is unlimited and divine, and that is the love which comes with the breath of the Holy Spirit—the love of God—which breaks all barriers and sweeps all before it.”
Eventually the Washington friends continued their race amity work in another form by organizing an interracial discussion group which continued for many years and did a very distinctive service, both by its activities and its fame as the incarnation of a bright ray of hope amid scenes where racial antagonism was traditionally rife. Stanwood Cobb, Mariam Haney, Coralie F. Cook and Agnes S. Parsons were active leaders in this work. An interesting after effect of the first amity convention was the stimulus it gave to orthodox people, who started the organization of interracial committees very soon thereafter.
SPRINGFIELD
The second city to respond to the urgent call of the Master was Springfield, Mass., where at the time there were but three Bahá’ís, one of whom was an itinerant teacher. They consulted and first of all communicated by cable with ‘Abdu’l-Bahá, telling their wish to hold a convention for amity. They were assured that God would confirm their labor of love. These friends were Roy Williams, Olive Kiretz and Grace Decker. Going to the aid of them were three more experienced Bahá’ís, William H. Randall and Alfred E. Lunt of Boston and Dr. Zia M. Bagdádí of Chicago. The local workers who cooperated included three clergymen, a rabbi, the mayor of Springfield and another public man of prominence. The “Springfield Republican,” one of the most powerful newspapers of New England, gave the best publicity. The date of the two sessions was December 5 and 6, 1921, and the city high school auditorium was well filled with those who received both instruction and entertainment. The work left a sweet spirit in Springfield. Perhaps this was best expressed by Rev. Neil McPherson, a venerable clergyman who with Dr. W. N. DeBerry and Rev. A. L. Boulden took part, and a year or more afterward said, "The Bahá’í teachings are all love!”
NEW YORK
The next city to undertake this important
service was the metropolis of the country,
New York. The date of this public conference
devoted to interracial harmony was the period
March 28 to 30, 1924. The Spiritual Assembly
unobtrusively led with the following
participating groups: The Community Church;
the National Association for the Advancement
of Colored People; the National Urban League;
the Committee on International Cooperation of
the League of
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Women Voters and the
organization known as America in the Making.
The speakers were Mountfort Mills, Rabbi
Stephen S. Wise, Dr. Alain Locke, James
Weldon Johnson, Ruth Morgan, John Finley,
Dr. John Herman Randall, Lucius Porter,
Jane Addams and Stephen P. Duggan. The
plan was to attract people of other races
as well as the colored and white. One
of the best features of the program was
the address of Dr. Franz Boas of Columbia
University, who by scientific deductions
appeared to lay waste the foundations of
race prejudice. Quotations from the Words
of Bahá’u’lláh and ‘Abdu’l-Bahá were
creative and impressive. This praiseworthy
effort showed the possibilities of the work
and led to a brilliant succession of similar
conferences, interracial dinners and
fellowship meetings through the years,
under the Banner of the Greatest Name and
connecting Harlem, Manhattan and Brooklyn,
sections of New York. The names of Mary
Hanford Ford, Ludmila Bechtold, Saffa Kinney,
Mr. and Mrs. E. R. Mathews, Annie K. Lewis,
Wandeyne LaFarge, W. E. B. DuBois, A. Philip
Randolph, Samuel Allan, James H. Hubert,
Juliet Thompson, Harlan F. Ober, Dr.
Genevieve Coy, Horace Holley, Hopper
Harris, Elsa Russell, Hubert Dulany and
others appear in these various plans with
the added inspiration of beautiful music.
Especially outstanding for teaching and
nationalizing the fame and light of the
Faith was the dinner given by the National
Race Amity Committee through the generosity
of Mr. and Mrs. E. R. Mathews, to the leaders
of the New York Urban League and the National
Association for the Advancement of Colored
People. This gala event assembled about one
hundred and fifty prominent people in the
banquet hall of one of the large hotels.
The Bahá’í service, fine repast, unique
musical program, joint chairmanship of a
white with a colored teacher, number of
addresses limited to a few minutes, wide
publicity, genial wit and humor and what
seemed the special favor of the Almighty
made this occasion one of great significance.
All who attended seemed grateful and happy.
It harmonized some who had long been
discordant, even though in organizations
working for a common end. Truly those who
serve reality obtain results.
PHILADELPHIA
Philadelphia was the fourth city to respond to the idea. The Society of Friends, popularly better known by the derisive title of Quakers, applied to them centuries ago because of their opposition to warfare, gave hearty cooperation to the Bahá’í community, which made great sacrifices to present its ideals. The Bahá’ís on their part did a greater service for the Friends. This convention was the first to indicate by announcement that it was wholly under Bahá’í auspices. An appeal to the public read in part as follows:
“All humanity should reflect the love of God for all His children. Hatred between races must be removed if we are to follow God’s Word. A movement to fulfill the greatest law of Christ as well as to follow the Light of Knowledge revealed in our day is the convention for amity between the white and colored races, Witherspoon Hall, October 22 to 23, 1924. The aim is to remove the gloom of conflict by the Light of spirituality. For only Divine Teachings can create harmony where human traditions have long established discord.”
It had so happened that the Bahá’ís and the Society of Friends at the same time, as moved by one Spirit, had planned interracial conferences. As the dates selected were contiguous but not conflicting, each agreed to boost the spiritual enterprise of the other as well as its own. The result was phenomenal success for both. The Bahá’í conference illustrated happily, as announced on the program, that thrilling statement of ‘Abdu’l-Bahá:
"This is a new cycle of human power. All the horizons of the world are luminous. It is the hour of the unity of the sons of men and the drawing together of all races and all classes.”
Two large and exceptionally fine
audiences attended and among those
listed as speakers and workers,
besides the local community, were
Louise D. Boyle, Horace Holley, Dr.
Herbert E. Benton of the Universalist
Church, Agnes L. Tierney of the
Society of Friends, Leslie
Pinckney Hill, Albert Vail, Dr. Zia
M. Bagdádí, Dr. John M. Henderson
of the African M. E. Church, Dr.
Alain
[Page 658]
Locke, Judge John M.
Patterson and Hooper Harris.
The goal of amity was nobly won.
Philadelphia Bahá’ís improved Friendship Week to hold their second amity conference February 14, 1930, with the subjects, "How to Improve Race Relations,” "New Proofs of the Oneness of Mankind,” “A Brotherhood Which Is Eternal,” "A New Universal Brotherhood” and “God's Wonderful Plan for Humanity,” and speakers among those who had served previous conferences.
DAYTON
Dayton, Ohio, the “Gem City,” was the fifth to express the need of an amity conference and to set itself a task which seemed far out of proportion to the strength of its two resident Bahá’ís. This was during that memorable year for amity congresses, 1927. Joined by two traveling teachers, the little group improved the momentum of a scheduled world unity conference to append an amity conference as its first session. Several liberal organizations were rallied to their support and Wilberforce University, a few miles distant at Xenia, gave the services of its highly trained Glee Club. This meeting was successful in promoting good will, spreading the fame of the Faith and seed sowing in very promising soil, as students are aspiring and have a future. The home in Xenia of Mrs. Ada M. Young, widow of the late Col. Charles Young, U. S. A., from this time became a center for Bahá’í activities in that section, with many interracial meetings and addresses at Wilberforce University to follow. The Dayton Bahá’ís, recruited in numbers, held a second amity conference April 12, 1929, using the services of Prof. M. N. Chatterjee of Antioch College and a Bahá’í speaker, with Josef McCoy, versatile and accomplished, as both entertainer and chairman. The names of Frances Fales, Helen McVey, Josef and Helen McCoy, Ada M. Young and Sylvia Margolis will be inseparably linked with the early evolution of the Bahá’í Faith in Dayton, which now has the blessing of a spiritual assembly.
GREEN ACRE
Race amity conferences at Green Acre, the summer colony of the Bahá’ís in Maine, cover the decade beginning 1927. More than by any other great event since the passing of the Master, they were called into being by the moving eloquence of Shoghi Effendi, Guardian of the Bahá’í Faith, in his letter of April 12, 1927, to the National Spiritual Assembly. This letter came not long after the pilgrimage of a colored Bahá’í, Mrs. S. E. J. Oglesby of Boston, to the Holy Shrines at ‘Akká and Haifa, she being the third of that race to make the pilgrimage. Like those preceding her she received a warm welcome, meeting Shoghi Effendi and other members of the Holy Household. The letter of the Guardian mentions with approval the activities of the newly appointed National Racial Amity Committee and is a powerful portrayal of the needs of the work. The conferences began at this historic spot under most favorable conditions, having in addition to the seasoned workers of other conferences, the aid of Ruhí Effendi Afnán, a grandson of ‘Abdu’l-Bahá visiting America. Among others were Devere Allen, editor of "The World Tomorrow,” Dr. Samuel McComb, founder of the Emanuel Movement, Rev. William Safford Jones, Unitarian clergyman and Mesdames Edwina Powell and S. E. J. Oglesby, recent pilgrims to ‘Akká. Some themes in conferences during the decade follow: “The New White Man”; "The New Negro”; “A New Vision of Human Oneness”; “Superior Men: The Lovers of Mankind”; "The Message of the Orient”; "Welcome!”; “The Message of the Negro Spiritual”; “The Practice of the Heavenly Virtues”; “The Temple of God: Its Light of Unity”; “The Oneness of Humanity”; “How the Supreme World Illumines This World”; “Making the World Better”; “Progress toward Racial Understanding”; "The Negro’s Gift to Civilization”; “Youth’s Amity Forum”; “Race Prejudice and Modern Civilization”; “Better Race Relations”; “Scientific and Spiritual Proofs of Human Oneness”; “Negro Civilization in Ancient Africa”; “How to Improve Race Relations”; "The Spirit’s Fire of Attraction”; “The Great American Liberator”; “Economics and Race Relations”; "Negro Scientists Overcome Prejudice”; “Racial Amity and World Peace”; "A World Community”; “The Psychology of Prejudice.”
Among the workers and speakers of this
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fruitful period may
be mentioned: William H. Randall;
Alfred E. Lunt; Dr. Leslie Pinckney
Hill; Horace Holley; Juliet Thompson;
Dr. Glenn A. Shook; F. St. George
Spendlove; Hon. F. W. Hartford;
Dr. Albert D. Heist; Doris McKay;
James H. Hubert; May Maxwell; Paul
Haney; Samuel A. Allen; Reginald G.
Barrow; Albert Vail; Robert W. Bagnall;
Agnes S. Parsons; Loulie A. Mathews;
Ludmila Bechtold; Rev. H. B. Harris;
Prof. William Leo Hansberry; Dr.
Walter B. Guy; Rev. Harry B. Taylor;
Zlypha O. Mapp; Annie K. Lewis;
Louise N. Thompson; Philip A.
Marangella; Keith Ransom-Kehler;
Harlan F. Ober; Grace Ober; Saffa
Kinney; Orcella Rexford; Mary
Hanford Ford; Elizabeth Greenleaf;
Max Yergan; Stanwood Cobb; Judge Edward H.
Adams; Siegfried Schopflocher;
Carl Cartwright; Prof. J. S.
Carter Troop; Mynta B. Trotman;
Dr. T. E. A. McCurdy; Dorothy
Richardson; Maxwell Miller;
Mary Coristine; Sherley Graham; Dr.
Genevieve Coy; George
W. Goodman; Howard and Mabel Ives
and Rúḥíyyih Khánum. It is
with admiration and gratitude that
this mention is made of but a few
of those who have shared their
treasures of mind and heart to bring
about racial harmony and peace. A special
tribute seems due to the last mentioned,
Rúḥíyyih Khánum, née Mary Maxwell,
now the consort of our noble Guardian.
She was an amity worker from her
earliest years, being without race
consciousness in the selection of
her friends and showing a maturity
rarely found in one so young. She
seemed always to grasp so subtle
and profound a principle as the
oneness of humanity with all its
implications. While her frank,
courageous and winsome influence
will be missed in the West by
young and old, let us hope
that her prayers at the Holy
Shrines in our behalf will be
even more effective in shaping
the destiny of the work she loves.
Praise belongs also to the spiritual communities of Eliot and Portsmouth, to Boston friends and to Mrs. Lorol Schopflocher for their continued and delightful hospitality during the years, a pleasing and impressive feature of the amity work at Green Acre. These conferences have been cherished by the friends and have always ranked high among the season’s attractions, pouring out their scientific and spiritual knowledge, beaming hope, cultivating talents, broadening horizons, overcoming prejudices, diffusing through the descent of bounty the divine fragrances and heralding the great message of the Manifestation of God.
CHICAGO
Chicago gave setting to a brilliant amity conference under date of January 22, 1928. Its purpose was stated as improvement of race relations and strengthening friendships. This great city compared its own location to the center of the continent and its heart. The invitation was thus extended to cooperating friends to purify the heart that love and kindness might happily flow through it to all the arteries of the American continent. The response to this invitation filled with an exceptionally fine audience the large auditorium of Masonic Temple. Music and Bahá’í prayers brought a spiritual atmosphere to the gathering over which Albert Vail presided in his usually eloquent way. Following a prayer by Rev. Harold Kingsley of the Liberty Congregational Church were three addresses.
Prof. A. Eustace Haydon, teacher of Comparative Religions at the University of Chicago, said that men must be real friends, not on the basis of words but deeds. He advocated a reorganization of the social structure and a unity based upon loyalty to common ideals. He held that loyalty on a spiritual plane enriches and beautifies.
The second speaker, a representative of the colored race, presented some of the Bahá’í teachings on the overcoming of prejudices. As ignorance caused men to be narrow, those influences which had a tendency to broaden the horizons should be carefully noted. Travel, trade and commerce and education are playing their part in the expansion of men's minds through a better acquaintance. But the only power that will completely make a conquest of prejudice is the reality of religion. This led us to the great flood of Light through the Revelation of Bahá’u’lláh.
Rabbi Louis Mann of Sinai Temple
and also a professor at the
University of Chicago, made
a brilliant address frequently
interrupted by applause, on
the Oneness of Mankind. He
declared that God in His Holy
[Page 660]
Book speaks
of man, not of races, colors
or nationalities, not of Jews
or Christians. He deplored the
fact that religious people so
often allow business people to
be far cleverer, in that the
latter ignore racial and class
limitations when looking for
trade. Shall we do less when
trying to serve God? Love and
virtues have at times brought
Jew and Christian together and
will establish the unity of
mankind. He expressed admiration
for the Bahá’ís and his willingness
to serve them at any time. The
chairman told an interesting
story of how a colored boy to
whom white boys were hostile
during the race riot had won
them to friendliness by telling
them the teaching wherein the
Master had compared the
different races to the varied
flowers growing side by side
in the same garden. The spirit won!
Chicago’s amity activities continued over a number of years with monthly meetings resulting in a series of brilliant reports. The guidance of the Spiritual Assembly and the loving service put into the work by Rachel O. North, Fanny Lesch, Shelley N. Parker, Philip R. Savilles, Vivien Wesson and others is truly worthy of great admiration and praise.
MONTREAL
The Bahá’ís of Montreal, Canada, amplified their record of service to humanity by their amity convention of February 11 and 12, 1928. They expressed the hope that their stand in this regard would be emulated by all the cities of America. The artistic program bore quotations from the Words of Moses, Jesus, Bahá’u’lláh and ‘Abdu’l-Bahá. The Young Men’s Christian Association, Channing Hall and the Union Congregational Church, colored, gave their cooperation. Hon. Agnes MacPhail, the first and only woman member of the Canadian Parliament and a strong advocate of peace, was the first speaker. She seemed much pleased with the Bahá’í writings, demonstrating a most friendly spirit. Other contributors were Mr. and Mrs. W. S. Maxwell, Rev. Laurence Clare, Rev. Charles Este, Dr. E. M. Best and F. St. George Spendlove. The three meetings had appreciative audiences, a sign of the growing consciousness of unity. It is interesting to note that the only colored church of that great city and which had a part in this conference is made up of people of various denominations drawn together and that two of its successive pastors have been taught the Bahá’í Faith by that center. The contacts of the Bahá’ís with the students of McGill University are also a bright sign of promise. One of them, Miss Mathews of Louisville, Ky., after her return home was instrumental in arranging for a Bahá’í lecture which was the means of giving the message to many hundreds of students. The ardent Bahá’í love and understanding which these friends put into service has far-reaching results.
URBANA, ILL.
Urbana, seat of the great University of Illinois, is a fine strategic center for Bahá’í activity. Over a period of many years it has been active and successful in amity work, touching the lives of many groups within range. While such work is continuous, a special amity conference was arranged for May 6, 1928. The music was planned by Mrs. F. M. Leslie and drew upon Negro spirituals largely. Edwin W. Mattoon served as chairman. Dr. W. Russell Tylor of the university’s department of sociology was the principal speaker and went elaborately into a scientific study of humanity in races, giving proofs of its essential unity but recommending a wise approach to so complicated a problem. This was followed by another speaker with the Bahá’í teachings. The place of meeting, Lincoln Hall of the university, gave a classic setting to this conference and its spirit was most refreshing. This Bahá’í community, which is quite influential, has arranged both within and without the university many meetings for visiting Bahá’í teachers.
WILMETTE
The Bahá’í center of Wilmette has
the bounty of close proximity to
the Mashriqu’l-Adhkár
which some of its members serve.
They perform a valued aid for
racial amity by their charming
courtesy and kindness to visitors
of all races. Outstanding and
distinguished were the services
of their fellow member, Dr. Zia M.
Bagdádí, an associate for many years.
The son of Mustafá Bagdádí,
[Page 661]
one of the most
renowned and useful of the Oriental
friends, he was the sole Bahá’í of
the Occident whose life touched
successively three great leaders
of the Faith. As a child of three
in the Holy Presence of Bahá’u’lláh
he was given by Him his name, Zia,
meaning Light. As a student at Beirut
he went through perilous days of
devotion and was sent to America by
‘Abdu’l-Bahá, Whom he knew so well
and loved so devotedly. His loyalty
to the administrative order created
by the Will, his great personal love
for Shoghi Effendi are jewels of memory
to those who knew him. His courage was
leonine in demonstrating the oneness of
humanity. He met his fellow beings on
the basis of merit and attraction to the
Faith and this ideal he lived in his
business, social and professional life,
whether East or West, whether he labored
in Chicago or the far South. Ever
remembered will be his cool courage
in going to the rescue of the colored
Bahá’ís during the race riot when such
an undertaking, through the tying up of
traffic, meant great expense to one of
modest means and journeying to another
section of the city incurred the peril
of almost sure death. His passing in the
fullness of his powers fills his friends
with grief; but his many virtues are an
ornament to the world which leave a
fadeless mark. Under this intrepid
leadership the Bahá’ís of Wilmette
arranged a succession of gatherings
in the home of Dr. and Mrs. Bagdádí,
the Bourgeois studio and in the foundation
of the Temple. They also aided and
inspired similar efforts in the
neighboring city of Evanston, carrying
the campaign of divine education into
the Northwestern University through
the class in Comparative Religions
and elsewhere stimulating such interest
as resulted in a race amity meeting
addressed by the mayor of the city,
the former Vice-President of the United
States, Gen. Charles Dawes, and other
notables. The meeting of those of
different races, colors and social
ranks was the means of confirmation
and power to the workers.
VARIOUS CITIES
The year 1927 saw the genial fires of racial amity cheering and heartening various cities. Geneva, N. Y., in the dead of winter and despite the accident of meeting in a hall that was not heated, where heavy wraps were necessary to comfort, carried through a meeting for this noble purpose which all present enjoyed, divine enthusiasm entering hearts warmed by the Fires of God and minds illumined by the signs of reality. At Portsmouth, N. H., the friends gave glad welcome to Mabel Ives who traveled a long distance to sound the note of interracial accord in the friendly atmosphere of the Women’s Club and with the association of beautiful music.
Rochester, N. Y., a city famous for its traditions of freedom, held a conference that was highly successful under the banner of the Greatest Name. Doris McKay, thoroughly alive to the idea, made an impressive chairman. A remarkable address was made by Rev. Raymond Prior Sanford, executive pastor of the Brick Church. It was a stirring account of the melting pot of racial antipathies during the period following the world war and a most powerful plea for the brotherhood that is real. This was followed by a Bahá’í address in which both scientific and spiritual proofs were given. This conference inspired a column’s report in the leading journal of that city, the Rochester Democrat and Chronicle. It was most friendly and favorable to the Cause.
BOSTON
Boston, among the early cities to become active, inaugurated meetings which were to be extended over a period of years with a brilliant gathering during November, 1927. Dorothy Richardson, contralto, and George A. Fernandez, tenor, gave a festival of song. Dr. John Herman Randall spoke most eloquently upon “The Growing Appreciation between Races.” A second address was delivered by William Stanley Braithwaite, famous colored poet, literary critic and anthologist, who said that he felt moved by a high sense of duty to be present on such an occasion. The educational and spiritual value of this and the series of meetings that followed was to make the Boston friends wish entirely to forget color as a sign separating mortals. A. Philip Randolph, industrial leader, was one of the most polished and brilliant speakers at other meetings, all of which had unusual value.
DETROIT
The friends in Detroit under the rallying cry, "New Views on an Old, but Unsolved Human Problem,” raised the standard of unity in a conference March 14, 1929, using the auditorium of the Federation of Women’s Clubs. Mrs. Philomene Altman, representing the Bahá’ís, presided and the speakers were Rabbi Leon Fram, Rev. Frank Adams and Rev. Augustus P. Record. Their subjects were respectively, “The Search for Brotherhood,” “The Chief Obstacle to World Unity” and "The New Internationalism.” These religious leaders represented progressive schools and their brief and eloquent addresses indicated a search for reality. Under the caption, “Vision of the New Age,” their attention and that of the audience was focussed upon the ideals and message of the Bahá’í teachings. It proved a profitable and enjoyable evening for each and all. Other efforts of a like nature were made during the years following, to have the races know each other; this in cooperation with the National Racial Amity Committee. The services of these friends are unforgettable.
ATLANTIC CITY
One of the most remarkable of the racial amity conferences was that of Atlantic City, N. J., in that it had but one active Bahá’í worker on the field and was opposed by the orthodox among the clergy, an attitude which unfavorably affected the press. The date of this conference was April 19, 1931, and not less than twelve organizations of the island city were brought into cooperation in furtherance of its object. These were: The Society of Friends, the Young Men’s and Young Women’s Christian Associations, four churches, two schools, the Colored Board of Trade, the Unity Truth Center and the Jewish Community Center. The thought of the conference was directed into Bahá’í channels and the Bahá’ís of Philadelphia cooperated by coming and giving the message. A high note was struck in fellowship in a way to impress many of the noblest people of the city, about four hundred of whom attended. It was said to be by far the best meeting of its kind ever there attempted and it came at a time when race relations were much disturbed with blows struck at economic values. Other interracial committees had mustered but a feeble response. There was an outpouring of love and good will in the utterances of noble speakers from both groups, one of the most eloquent of whom was a former southern judge. Those who had heard the teachings of old and those to whom the good news came for the first time were alike charmed by the spell of the hour. The printed program carried lines composed by two friends:
O Temple of the living Word
Through Whom the universe is stirred!
Eternal Presence hid from sight
By countless veils of dazzling Light,
Yet viewed by those in every clime
Who penetrate the clouds of time,
Prepared with inner eye and ear
The PROMISED ONE to see and hear:
Let Thy sweet concord fill man’s heart
And all the din of strife depart!
Deign Thou our peaceful aims to bless;
Make real our vision; grant success!
Creative Source of ancient Power
Let brotherhood adorn this hour!
The place of meeting was the great auditorium and convention hall on the boardwalk and the program carried Words of Bahá’u’lláh: "Peace be to those who follow Guidance”; also those of ‘Abdu’l-Bahá: "The lovers of mankind, these are the superior men of whatever race, class or color they may be.”
PITTSBURGH
Pittsburgh, Pa., one of the great
cities visited by ‘Abdu’l-Bahá,
arranged a conference October 25
to 27, 1931, with three sessions.
The Central Young Men’s Christian
Association and the Oakland Methodist
Church cooperated with the plan by
giving the use of their auditoriums
and helping the attendance. The other
place of meeting was the Frick Training
School. A Bahá’í chairman and speaker
served each session. Other workers
were a rabbi, five clergymen and two
social workers. An impressive link
with the past was Mrs. Walter S. Buchanan,
whose distinguished father, the late
Dr. W. H. Councilor of Alabama, as
president of its Normal School for
colored students had a vision of
interracial friendliness and cooperation
[Page 663]
and had been its eloquent
advocate at a time when few believed
it possible. He did not live to hear
the Bahá’í message, but it seemed a
blessing to his memory that his
daughter and son-in-law should,
hearing it, have become confirmed
believers and have a part in
this conference.
The program was attractive in its artistic beauty and statement of the Golden Rule from many religions and Bahá’í quotations. As Pittsburgh is known to be one of the most conservative of American cities in religious matters, the small community of Bahá’ís showed great courage in taking this stand for the essential unity. Those who met them shared light and hope. Their work was like a breeze from the Eternal Garden of Roses.
THE FAR WEST
News has reached us from time to time of the interracial dinners arranged by the friends in Denver, Colorado, high up among the Rocky Mountains; of the great esteem in which the Bahá’ís are held by Fritz Cansler of the Young Men’s Christian Association Branch and of the faithful cooperation he gives whenever called to serve. Happy indeed have been those who partook of such heavenly treasures enriching both mind and spirit. Those who have been fortunate enough to see in action the Bahá’ís in the Bay Cities, Portland and Seattle, know that racial amity is one of their spontaneous habits, whether or not formally expressed. They are mindful of the needs of the Day of God. Most inspiring, however, have been the reports that have come from Los Angeles, where special success was attained under the brilliant leadership of Sara E. Witt, who developed a genius for this work. She succeeded with the cooperation of the Spiritual Assembly in widening the circle of racial amity activities so as to include not only the white and colored, but the red Indians, aborigines of America, also the Chinese and Japanese, who are found in such numbers in that region. A number of meetings taking the form of banquets appeared to give to those who shared them a foretaste of Heaven. As a sample of this work, the dinner of February 27, 1932, may be mentioned. Nellie S. French, a member of the National Spiritual Assembly, presided with grace, kept the meeting in motion and made all feel cordially welcome. A number of Indians under the leadership of Chief Standing Bear and decorated with their feathers and paint were in attendance. It was of this race that ‘Abdu’l-Bahá indicated a bright future when they would become imbued with the Spirit of the Bahá’í Faith. Robert Theiss voiced the Oneness of Humanity in behalf of the spiritual assembly. The Indian Chief then prayed and with eloquent voice praised peace as the covenant among all races. Among other speakers Joseph R. Scherer dwelt upon the unity which would come with the adoption of a universal tongue. Emmett R. Smith, colored, made a plea for the world court and peace. J. Kam Machida, president of the Chinese Club, who lives internationally by being the wife of a Japanese, made her spirit of conciliation felt. W. J. Clarendon, president of the Japan-American Club, and his wife extended cordial greetings. On this occasion their presence expressed a heroic resolve, as on that very afternoon of this conference dinner Mr. Clarendon had met with a painful and dangerous accident, which he refused to let enforce his absence from so notable a gathering. Nipo Strongheart, who let it be known that he was himself partly of Indian blood, spoke impressively for justice between the races. The program was further varied by an Indian Tribal dance. Near the end of this fascinating program and after many distinguished guests had been made known, Willard P. Hatch was called upon to speak for the Bahá’ís. He was first of all overcome by the Spirit, a Presence which all seemed to feel. Then recovering his composure, he found his voice and all were melted into unity by the great Message and its wonderful ideals. The Bahá’í Benediction played by Shahnaz Waite, who composed it, closed a meeting memorable and of great joy.
CINCINNATI
Among the last amity conferences of which
there is a record is that of Cincinnati,
one of the most interesting and
influential of all. The Bahá’ís of
the Crescent City having with one mind
and heart decided upon such an undertaking,
under the guidance of their Spiritual
Assembly proceeded to work
[Page 664]
the matter out in the
most methodical and scientific way.
Besides their own organization they
succeeded in laying under the tribute
of service some sixteen others noted
for welfare and progress. Among these
were centers of culture, such as
Wilberforce University, the University
of Cincinnati, the Cincinnati School
of Music, Hebrew Union College and
the Sherman School, Churches both
liberal and orthodox, the Bahá’í
Center of Lima and the National Race
Amity Committee. They touched the heart
of the city, evoking high praise,
through twenty-two press articles,
only two of which were paid advertisements.
Due to ceaseless rains over the period
of three days the attendance was small;
but results should in nowise be measured
by this. As according to the law of creation
“All life begins in water,” rain is one
of the signs of bounty. The rain of
bounty within the auditorium of the
Y. W. C. A., graciously given for all
sessions, seemed even more generous
than the falling weather without. Such
was the marshalling of gifted speakers
that no imaginable phase of the
constructive side of the American race
problem appeared to be left untouched.
The printed programs also reached wide
areas of progressive thinkers through
the courtesy of the local peace society
which lent its mailing list of about
nine hundred names.
Dorothy Baker as chairman opened the conference, voicing its purposes with golden phrases and spiritual attraction. Among other distinguished speakers was Rabbi Samuel Wohl, who but the summer before had visited the Holy Shrines on Mount Carmel and felt oneness with the Bahá’ís. John W. Scott, the scholarly principal of a colored school, nobly gave utterance to the spirit of interracial cooperation, using figures of speech drawn from the curious workmanship of nature. Prof. Gustave G. Carlson, visiting Professor at the University of Cincinnati, gave a curiously interesting study of race prejudices, exposing their fallacies. Other inspiring speakers were Rev. E. H. Oxley and Rev. C. Baker Pearl, pastors of colored churches. The Bahá’í ideals were set forth by chairmen and visiting Bahá’ís. The music was of an exceptionally fine quality. On Sunday afternoon following the conference a reception was held at the home of Mr. and Mrs. Joseph Stauss; it was especially helpful to those newly interested and diffused much happiness.
INTERRACIAL JOURNEYS
One of the most unusual and interesting forms of amity activities was that of interracial cooperative journeys by white and colored Bahá’ís into the heart of the South. There were three such trips, all inspired by a line from the Holy Land expressing the wish on the part of the Guardian, that two teachers whom he mentioned should campaign in the South together. Consultation with Dr. Will W. Alexander of the Southern Interracial Commission also brought assurances that the parties to such a plan, white and colored, would meet with many agreeable surprises. Thus the Holy Land and good old Georgia were animated by one spirit in an age of marvels.
During the autumn of 1931, Philip A. Marangella, an Italo-American Bahá’í, and Chauncey Northern, a famous musician of the colored race, journeyed South to give the Bahá’í message. Setting out from New York by motor, they visited Washington, Richmond, Hampton, Enfield, N. C., Orangeburg and Columbia, S. C., and found wonderful opportunities in schools and colleges for their entertainment of poesy, song and spiritual illumination. They met many who had previously heard of the Bahá’í teachings gladly and were now pleased to renew their interest in so artistic a setting. Others were hearing the call of the Kingdom for the first time, but almost without exception they found attracted souls in those they sought to reach. The journal of their work is beautiful and thrills with the joy of life. One of the most interesting discoveries of their trip was to find the same interest at the University of South Carolina, for whites, as at Allan University and Benedict College, located in the same City of Columbia, for colored.
During the spring of 1932, Willard
McKay of Pittsburgh, a former
instructor in the University of Texas,
and Louis G. Gregory, racial amity
worker, met by agreement at Atlanta,
Ga., where they started a Bahá’í
study class and conveyed the teachings
to various educational and religious
organizations. They later went to
Tuskegee Institute
[Page 665]
and the two State
Normal Schools of Alabama for colored
at Montgomery and Normal, in all of
which they were honored and welcomed
and given wonderful opportunities for
service. As they made use of the
ordinary method of travel by omnibus
and sometimes found it necessary to
room together, their work caused a
sensation and evoked inquiries wherever
they went as to an interest which could
make representatives of two races so
happily united in service. Later they
went to Fisk University; Nashville,
Tenn., and had many opportunities to
speak, also addressing the city High
School. At Cincinnati they served
meetings arranged by Bahá’ís and were
luncheon guests of Prof. W. O. Brown
of the University of Cincinnati, a
Southerner whom they met through an
Atlanta connection and the professor’s
keen interest in better race relations.
Their trip ended with work at Columbus,
Ohio, in meetings with the friends. The
detailed report of this itinerary written
by Mr. McKay consists of about two thousand
words and is unusually interesting.
During the winter of 1933, Charles A. Wragg, a Bahá’í and native of Australia, and the writer took a business trip together into the South and improved it for teaching. Starting from Portsmouth, N. H., they visited nine cities, six of which were in Virginia, their most notable work being in Petersburg, Norfolk, Charlottesville and Roanoke. They used a motor car and no friction arose as a result of their travels together, although so much at variance with custom.
Racial amity suffers a grievous loss by the departure from this mortal plane of our distinguished brother, Alfred E. Lunt, August 12, 1937. His sacrifices and devotion in many lines of service were extraordinary. He took a deep and special interest in the improvement of race relations, exemplifying the oneness of humanity as a principle of life. He served as chairman and speaker at various amity conferences and it was upon his motion as a member of the National Spiritual Assembly, that the series of amity conferences that gave such light and happiness to Green Acre was set in motion. In the pursuit of this ideal he had the united cooperation of his talented family. Highly trained and very able, he was strong, proficient and faithful to the end, with spiritual attraction and personal charm.
“The bravest are the tenderest, the loving are the daring!” Like an aroma of heavenly incense is the fragrance of so glorious a life.
In ending what is but a crude and fragmentary sketch of this one phase of Bahá’í work during the years, mention must be made of the letters and reports by the national and local committees, beautiful in expression, absorbing in interest, stimulating effort and raising high our hopes. Appreciation also goes to those devoted friends who have compiled the teachings which have a special bearing upon this subject and to one who, in addition, has marshalled the thoughts of contemporary men of genius whose discoveries in sociology reflect the great Light of Unity appearing in this marvellous age. Grateful acknowledgments must also be made to the Administrative Order which in letter and spirit has promulgated this vital use of the new civilization and to each and all who to any extent and in any way have aided these endeavors.
Since the passing of ‘Abdu’l-Bahá, the guiding wisdom of Shoghi Effendi has been the greatest blessing. At all times he clearly discerns the needs; discloses the state of the world; encourages the workers; opens new vistas of duty; clarifies methods; reconciles conflicting viewpoints and applies the teachings with consummate skill to the capacities of the day. He also keeps before his spiritual army the vision of a united world, that goal toward which all progress wends. His is a continuous motion which inspires others to move.
Considering the present state of
mankind, finite strength seems
directed in this spiritual
enterprise toward a superhuman
task; but divine promises assure
victory. Observe the little ball
thrown into the fountain. Buffeted
by the water it dances without ceasing
upon its uneven, moving floor, air
currents forming invisible walls for
its tenuous home. It is light, elastic
and rotund, traits which augment its
adaptability and power to please.
But that moment the flow ceases its
house collapses; gravity resumes its
sway and the dull earth reclaims its
own. Racial amity, peace, brotherhood,
with all they imply of new alignments
in the human world, are now
[Page 666]
ordained of God.
Those who prize them will try to keep
in motion, relying upon the Source of
all good. Zephyrs of Heaven are wafted;
streams of knowledge are gushing forth;
the Orb of Truth is gloriously ascendant.
The transformation of the world of being,
on the plane of reality, is already a
accomplished fact.
