Bahá’í Youth Bulletin/116-117 (Feb-Mar)/Text

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PUBLISHED BY THE NATIONAL lAHA'i YOUTH COMMIT”! OF YHE UNHED STAYES OF AMERICA

[Page 2]NATIONAL BAHA'I YOUTH COMMITTEE — YEAR 116

‘ Zahrl Schoeny. Dan Jordan . . . Nancy Jordan . W Gail Meyer . . Larry Cooper

Glory Fraser

Deanne Fraser Joanna Thomas Donald Streets Mrs. Vivian Fellows - Adult Adviser

AREA CO-ORDINATORS

New England States. . . North Atlantic States . Central Atlantic States South Atlantic States . ‘Tennessee Valley states

Gulf states . . . . . East Central States . . Central States. . . . South Central States. . North Central States. .

. . . . . . Chairman Vice- Che irman 8c Treasurer .COrresponding secretary . . .Racording Secretary

0 o o a I o o o u 0 o o o a I O o O o o a o o a o o o I O O O C

. . . .Glory Fraser . . . . .Gail Meyer . . . . .Gail Meyer . . .Donald Streets . . .Vivian Fellows o o 0 .Glory Fraser . . . .Larry Cooper . . .Vivian Fellows . . . Joanna Thomas . . . .Nancy Jordan . . . . .Dan Jordan . .'. ZaherSchoeny . . . Joanna Thomas

Rocky Mountain States Southwestern States . Northfiestern States ‘

D C C O O O I O I O Q I O o l o o o‘ o t a U 0‘ I O a o a I a I 0 o a a I o o a 0 u 0‘ l D o o u a 0 n o o 9 n . t t -,. ,. o i o '0 o o o‘ c I '. a o o o o o u o o 0

Please address all NBYC correspondence to: ,féi ‘ Mrs. Nancy Jordan ¢qv“ 907% East 60th Street Chicago 37, Illinois

m

The Bahá’í Youth‘ Bulletin is published every other month by the National Bahá’í Youth Committee under the auspices of the National Spiritual Assembly of the Bahá’ís of the United States. All copies are distributed without charge to Bahá’í Youth. This Bulletin is circulated to declared Bahá’ís only.

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FEBRUARY (5’1 MARCH 1960 BAHA'I YEAR 117

"I pray for you. one and all, that you may receive the Bounties of the Holy Spirit, so will you become in truth enlightened, and progress ever onward and upward to the Kingdom of God. Then shall your hearts be prepared to receive the glad tidings, your eyes shall he opened and you will see the Glory of God; your ears shall he unstopped, and you will hear the Call ol. the Kingdom. and with tongue made eloquent shall you call men to the realization of the Divine Powor and Love of God."

— — Abdu'l Baha

"We were commanded, and do not uskl‘orthee anythingwhatsoever save to come high to that which will prol'itthee in this world and the world to come. Say. Dost thou put to death Him who summdn‘ethrthée unto Everlasting Life?"

"Bahá’u’lláh

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[Page 4]C/o Mrs. Mary K. Johnson Apnrtnclo Aei'eo 391 Mnniznles, Colombia

15 January 1960

NBYC C/o Don Streets Dear Friends,

I arrived in Mnnizales October 9, 1959,11nvinglet't New Jersey the night of the 5th. Since then I have been getting" adjusted to the life of :1 pioneer, which to me seems really quite the best life. After 1111, in this critical, irretrievable, and most important moment in the affairs of our blessed Faith, we have but one duty, transcending :111 other considerations, physical, material, and intellectual:

"Ours rather the duty, however (“ontusedthe scone, however dismal the present outlook, however circumscribed the resources we dispose of, to labor serenely, confidently 11nd unremittingiy, to lend our share of assistance, inwhicheverwny Circumstances may enable us, to the operation of the forces which, :15 marshaled and directed by Bnhn'u'llnh, nrc lending humanity out 01' the valley of misery to tho lol‘tiest summits 01‘ power 11nd glory."

~~Shoghi Effendi, PDC. p. 129.

I never cease to wonder and he humbled by the vimving~ of those bounties and gifts I'm always receiving, and nt times I feel sonwwhnt guilty that Bnhzl'u'lluh has been so good to me, when it has l't‘tlllil't‘d so little effort,

albeit :1 certain limited amount of resolve, on my part, to be in this position.

Before the national convention of 1959, from which time I date my decis‘ion to go pioneering, I used to admire those who arose, and to remark how fine it was for so—zlnd—so to go, and give up such—and—such. But always, for my part, I felt that this was not for me, that my goal was to go on for my Ph.D., become :1 university professor, and be involved in the affairs of the Faith in the U.S. The stories of pioneers being so lucky; having doors opened up for them "miraculously"; being so much happier in their new posts; not having the desire to return permanently t0 the comforts of United States living; and living under such seemingly disagreeable conditions while maintaining that light heartedness of spirit, and high-mindedness 01' purpose——these stories were just that to me, stories. Even with my parents in the pioneering field, I was unable to translate into feelings of reality the events that they reported to me. I

[Page 5]Finally, however, the same words I had heard quoted before, or that even I had uttered previously regurdingthe necessity of arising to serve God's—Cause, struck home, because the time was ripe——conditions in the affairs of the Faith and also in the soil of my inner being joined together in mutual insistence that I must nownrise, that the time for letting George do it had passed, practically leaving me stranded, not fulfilling, to the fullest of my capacity, the duty and the privilege granted to all those who have been given this precious and, in the entire history of the world, unique, gift of God, the Faith of Bnhn'u'llnh.

For One who truly believes in this Faith whose name we have adopted, there can be no problem too grent, no Obstnole too formidable, no block too massive, to prevent him from deciding for himself "to rush into the arena of service ready to sacrifice his all {01' the Cause he is called upon to Champion.”——Shoghi Effendi, July 28, 1954, "American Bahá’ís in Time 01' World Peril”.

While all of these things have been snid before, and probably even in much the same way, perhaps by their reiteration at this particular moment, to this particular people, will have its effect in no matter how small a way. To this end I have written.

As for my present situation here, let me say that I couldn't be happier. I have a job in 21 University as :1 research biochemist (without having had a formal course in biochemistry) and us nn nssister in the translations from English to Spanish [or the students. I've been variously referred to as doctor, professor, and even Herr Doktor, us there are German speaking people here too. I have visited 7 01' the 8 Cities which are to be the L.S.A.'s for the formation 01' the N.S.A. in 1961, partaking 0f the magnificent scenery and even of the benefits 01' the Colombian

weather to go swimming in the Carribbenn Sea on the last day of 1959 and the first day of 1960, in Cartngenn. The goals are being won, although at times it looks pretty dark Lllld desperate. There are times, of course, when I am feeling blue or tired or disheartened. During mos? tinfes. however, I step back a pace; observe the situation which causes the sadness; realize how really small and insignificant it is in comparison with all the bounties present in the spiritual realm, and in comparison with the greatness of this Cause; and laugh. 2

[Page 6]In total, I am ever thankful for the privilege of being 21 pioneer, and of being enabled to partake of that tremendous bounty as described by Bahá’u’lláh in the following words, with which it is only fitting thatI close:

"They that have forsaken their country for the purpose of teaching Our Cause—-these shall the FaithfulSpiritstrengthenthrough its power.... By My life. No zict, however great, can compare with it, except such deeds us have been ordained by God, the All—Powerful, the Most Mighty. Such a service is indeed the prince of all goodly deeds, and the ornament of every goodly

act." ——ADJ, p.57.

Sincerely, in His service,

Kenneth Kgilzintnr

ACTIVE BELIEVER AS A PROBLEM 2nd in the Series Dun Jordan

A leading center for training seeing—eye dogs for the blind once found itself faced with a problem very similar to one we have us Bahá’ís. Seeing eye dogs from this center cost $1500 because only 40% of all the dogs that went through the training course were able to be used. The time, money, and energy that went into the training of 60% of the dogs were wasted; and this, of course, made the usable dogs very expensive.

Why did 60 out of every 100 dogs turn out to be unusable? It was found that they were not usable because in the course of their training they would become so attached to their trainer that they would not be nble to perform like seeing—eye dogs for any other person. Pzirt oi' the difficulty lay in the "personality" mnke-up oi' the dogs, but much oi" it was due to the method oftrnining:indthepersonality 01' some of the ti'niners.

There is the active believer who, :15 :1 teacher. exhibits personality traits which are attractive to many investigators of the Faith. This is

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[Page 7]fine; Bahá’ís should be attractive. It often happens, however, that the investigators, in the course of their "instruction," become attached to their instructor (just as the dogs become attached to their trainers). This, I think, is quite a natural phenomenon; but it means that the successful Bahá’í teacher must then ”detach" his contact (or newly declared believer) from himself and help him to become attached to the Cause and to Bahá’u’lláh. When an active believer fails to detach his contact from himself because he doesn't want to, (it is sometimes a boost to one's ego to have others attached to oneself) then he emerges as an active believer that is aproblemto himself and to the community. This kind of teacher is like the dog trainer who produces dogs that are quite well trained, but at the same time 'useless.‘ There are several reasons why this analogy, though somewhat crude, is valid.

One of the essential principles of the administrative order is that of consultation. True consultation means that every member of the consulting body must give full expression to his own views based on his own thinking, experience, prayers and meditation. An attached believer does not do his own thinking. Heallows himself to be manipulated by the one (or ones) to whom he is attached, because anyone who is attached will interpret opposition to his views as rejection of himself, and this is a pain he wants to avoid at all costs. He avoids this pain by repressing his own views and agreeing with the views of those to whom he is attached. Thus, within the framework of this discussion, we have two kinds of active believers who are problems: the one who manipulates others, and the one who allows himself to be manipulated. When these kinds of believers are on a consulting body, true consultation cannot take place, and the progress of the Cause is hampered.

For this reason, it is one of the Bahá’í tenchers' primary responsibilities to 'wean' his 'spiritual' offspring from the 'milk of attachment' so that he may grow in the cause and become an independent and sturdy pillar in the Bahá’í Community. The community, in turn, must help in this weaning process by providing the kind of nourishment the new believer requires. This nourishment consists in loving encouragement and reinforcement of all his efforts towards independence and in showing him by example that he can get the strength he needs to grow through active participation in the administrative order, from his own prayers and meditation, and from teaching the cause in ways which may be unique to him as a personality. 4

[Page 8]The attached believer always lacks internal stimulation. He must always wait for external stimulation before he acts. Thus when the one to whom he is attached moves away, he becomes inactive.

Sometimes whole communities are :tttnched to one 01‘ two persons, 11nd When they leave the community, it becomes innctive. These are the communities we are striving to reinstate year utter year. The active

believer who allows this :1ttnchment easily hetrnys himself. He is Often heni‘d t0 sny. "When I left snt‘h—nnd—stn'h :1 community, it fell to rack and min." In truth, lllllt‘lt (if its ruin wns mused by him because he allowed others to permit him to become indispensable to the community.

Another renson why this kind of :1t‘ti1't‘ believer is :1 problem is that since he manipulates others rather th:111 helping to develop them, the Faith does not benefit from the intent talents within the community. I suspect thnt we haven't even hegun totnptho resourt'es ()i~ the American Bahá’í Community and this is one (11' the renstnis why we haven't. The manipulating believer. of course. is :1t'1‘:1i(t nt'too much tnient, :1nd under the guise of discretion 01' protection of the Cause, he m:nig'es to discournge many good ot‘t‘m'ts 11nd rejet‘t ninny good ideas. He is afraid of too many good ideas ht‘t'nust‘ ho is ntm'c \t'm'i‘ivtl about :1 ‘position' he fancies he holds thnn he is ú111ú‘1‘111‘tl :thout tho 1J1‘t)_‘.L1‘L‘SS 0f the Faith. He‘ too. is attached to something \\'ilit'i1 ilL‘ considers painful to lose, so he will manipulate others to maintain his [)Usitimi within the Cnuse; or he may be trying)‘ to 11Hint.1in :1 tttisitiun external to the Cnuse 21nd teni‘s that too much Bahá’í activity will bring“ the attentinn mt" the public to the Faith Lllld that the (‘OHSCtlllt‘IH'L‘ (it this m.ty ctitnit .1 lnss 0t1)1‘estige——‘.1 pain he Ctmnot endure.

Of course. the \thlo illll'kit‘ll u! this matter ttut‘sn't rest on [ilL‘ active DEIiet'er 2110110. Hundreds of titt‘turs .11‘1‘ ill\'t)i\k‘\i. Hut 1111' the e.tlu‘ Ht analysis, it is sometimes helpful tu t'tn'us 1111 vermin snliont tuttni-t-s 111' a problem in ()i‘tit‘l' tn (‘Xltillillt‘ them t':11't‘t'1111y. It is thi‘tnitth tho independent investigntiun ul' our problems on tilt‘ p.111 til" many people that Will lend us to tho \ú11‘k.1htu sutntitwn. 11' .111\‘ 111‘ ynu h.1\'u ideas on this matter. plense \\ I‘iit‘ tn 1111‘. The Bulletin is .1l\\.1\'s httinutw ú11‘ stimulating; idens. 5

[Page 9]WINTER SESSION :\'I‘ D:\VISON

The Davison Bahá’í S(‘hnol, Davisun, Mit-hignn, opened {01' the annual Winter Session 011 Devemhcr 26, 195$). Nearly eighty Huhn'is gathered together for six clzlys of intensive study, 111vdit;1tio11, prayer zmd followShip. Friends came from :11! nvvl‘ the United States with friends from Canada and Iran.

The daily schedule of study ('011sistwl 01' four courses running from 9:30 a.m. to 11:30 (1.111., and from 2:30 till 4:30 in tho :1t'toúmon. The four courses and teachers were :15 follows:

Spiritual Aspects of the Bahá’í Faith by Dr. William Lave: The Divine Art of Living by Dr. George Winder; The World Order of Bahá’u’lláh by Wallace Baldwin and Bahá’í History by Koyvun Nzxzorimn. 'l‘wn special classes were conducted by Allan Ward and (7:11 Rollins un pmblems of community life, particularly lmckbitiug 11nd gossiping.

During the evenings there were special programs consisting of slides and presentations on the following: Laos, South East Asia, by Miss Banu Hassan, pioneer to Laos; Finland, by Donald Streets; and slides of the Holy Land and the Beloved Guardian's grave. A special treat was given to the friends by two pioneers to Latin America, Delores Thomas and Joanne Blecka, who shared many of their pioneering experiences in the hope of stimulating the Friends to fulfill the posts in Latin America in order to complete the World Crusade goals during the coming year. One evening, the young people and adults consulted, led by co—chairmen, Joanna Thomas and Steve Foster, concerning,r the responsibility and function of youth in the last remaining days of the World Crusade and the sacrifices and deeds we must show forth in bringing about the completion of the goals. Music, singing and refreshments followed every evening program. '

New Year's Eve brought the friends closer together in a spirit of true happiness and thankfuluess to God for being able to share in the love and fellowship during the session. The friends gathered for singing and refreshments in the main house till we began prayers and meditation, crossing the threshold of :1 new year with the realization that time is beginning to run out. Nineteen hundred sixty-three is upon us!

This overwhelming feeling stayed with us as we parted, suddenly realizing the affinity and love that were between us all, and how we must teach, teach, teach in order to complete our remaining tasks of the World Crusade!

— -J0;1111111 Thomas

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[Page 10]EXPERIMENTER IN INTERNATIONAL LIVING

As an "Experimenter in International Living" and us the Community Ambassador from St. Joseph County, I had the privilege of visiting this past summer in Finland, "The Land of the Midnight Sun." It was an experience for which I am very grateful--one that Ishnll never forget.

It was wonderful living in a foreign izmd us :1 member of a family whom I had never met, taking part in :1 mode of life that in some respects was entirely different. I must admit that I was rather apprehensive of my own ability to adapt myself to :1 different way 01‘ living where one is required to integrate oneself into the social pattern of :1 Finnish family. However, as hospitality and friendship transcended the language barrier, this apprenhension ceased to exist.

The trip over was athrilling experience in itself. We left from Montreal, Canada instead of New York as was scheduled due to a dock strike.

Life aboard ship was :1 luxury. The Ascunia, an Italian ship, had three

swimming pools, several lounges and sun decks, anda ball room. Dancing, movies, community sing, talent shows, and jam sessions as well as listening to classical music provided interesting evening entertainment, not to mention the eighteen beatniks that were aboard.

During the day there were panel discussions concerning subjects that were timely such as: "Minority Problems in the United States"; "Reunification of Germany"; "Methods of Implementing Integration"; "Is Christianity Pass'e"; and "Should Nuclear Testing be Banned". Also, there were courses in several foreign languages. Of course, the one that I took was Finnish.

On the morning of the nineth day we docked in Southampton, England. Seeing Southampton, England, and other places in Europe such as LeHavre and Paris, France, Copenhagen, Denmark, and Stockholm, Sweden were a perfect prelude to my visit in Finland.

It was wonderful traveling by train through France, Germany, Belgium, Denmark and Sweden, enjoying the fellowship of other "Experimenters", eating cheese and hard bread, singing folk songs, reaching through the window to buy candy and soft drinks from a gentleman with a push cart as the train stopped, as well as the humorous experiences such as having to brush our teeth with coco—colzi due to the absense of potable water. 1

[Page 11]It was also interesting to see the reaction of a group of Danish school children when they saw Carl Thomas, aNegro who was the group leader for the "Experimenters" who were going to Sweden. They clustered around him hugging him and asking many questions, the first one being, "Are you Louis Armstrong?" They certainly demonstrated the fact that the most popular American in their estimation is none other than Louis Armstrong.

We were surprised and somewhat apprehensive when we learned that the group of fifteen youths our own age with whom we became friendly on the boat from Stockholm to Turku were from East Berlin. They mentioned that they were not allowed to travel in capitalistic countries alone, and their politically and racially oriented questions of America were directed to our group.

We invited the East Berlin youth to have coffee and pasteries. As we sat on the floor of the lounge that was crowded with Finns who were returning home from travel, we ate and had a folk singing exchange. The Finns were somewhat disturbed when the East Berliners started by singing a song that Hitler had made the Finns sing during the German occupation. The Finns, however, seemed to delight when, in terribly broken Finnish, we Americans sang several Finnish folk songs that we had learned on the Ascania. It wasn't long before the Finns were joining in with our songs and cheering as we completed each number. We were,

however. somewhat embarrassed at the disclainful silence that followed songs that were sung by the East Berliners. Ithink they realized that they were representatives of a way of life that was unpopular among the Finns.

The most delightful experience while in transit to Finland was experienced on the train from Copenhagen to Stockholm. While the members of our group were in the process of finding; our compartments, one

_of the vivacious girls in our group met a Finnish gentleman who spoke

English. Shortly we found ourselves gatheringaroundintho narrow corridor askingr questions about Finland. As other Finns gathered, before we knew it, Judy Vollmar had her guitar and we were singing "Minun Koultani Caunis On", a Finnish folk song. They reciprocatecl by singing Finlandia by John Sibelius, famous Finnish composer. Their beautiful voices coupled with intricate harmony gave forth music beautiful beyond discription. It was then that we learned that they were members of the famous Finnish Chorus just returning; from a European tour. For 2-1—2 hours we sang back and forth in that narrow corridor. Our anxiety for Finland rose with each song. 8

[Page 12]We finally arrived in Helsinki the next afternoon. Twenty-five news reporters with flash cameras were between me and two stalwart young men who broke through the crowd and approaching me asked, ”Are you Donald Streets?" They were Erkkie and Haanu Helasvuo, my newly acquired Finnish brothers. Their command of English was just a little better than what little Finnish I had learned on the boat, so needless to say there was a language barrier. But their hospitality and genuine friendliness transcended this language barrier, and no longer was I a stranger in a different land.

We traveled a short distance north of Helsinki t0 Kerava where they lived. Mrs. Helasvuo had a wonderful meal waitingr and it was just the beginning of many delicious dinners in Finland.

I can still remember the beautifulhomeinwhich we lived. As you enter, to the left is my bed room which was once the room in which John Sibelius wrote some of his famous compositions. To the right was the dining room which contained traditional Finnish furniture with its leaded glass china cabinet.Just past the combination sitting: room and entrance hall is located the spacious living room with Ceramic fire place and concert grand piano.

I was surprised at the number of original paintings, musical instruments, handicraft articles, hand—made linens, and pm't'clian china that seemingly were in every home. This is a true reflection ml" the high cultural level that Finland has reached. While visiting; a neighbor's home I saw some of the most beautiful china that I had t‘.\'t‘1‘ soon. 1 later learned that the lady of the household hadmade every piovv. It was then that I began to appreciate the aesthetic excellence nl'thcso people.

While visiting the summer home of my family, swimming, fishing, sunning on the rocks, motor boating in the Baltic Sea, motor biking and going to barn dances were common activities. It was a joy to swim or boat over to the island at 9:30 in the evening and sit on the rocks until 11:30 to see the sun set. Sun rise was at 3:00 a.m. although I can't verify that fact from personal experience.

There were many humorous experiences that came as a result of the language barrier. I'll never forget the many puzzled expressions that followed the statement, "Let's hit the road." A slang counterpart of that same expression, "Let's split the scene", became verypopular when prefaced by "nakamein" which in Finnish means ”good-bye". "Nakamein, let's split the scene". 9

[Page 13]One Of the funniest language experiences hnppened during :1 light discussion between an American girl and :1 Finnish boy in which the girl retorted, "You are pulling my leg." His t'nce flushed red with embarrassment as he weakly answered, "But I didn't touch your 190'." I can still remember the surprised and puzzled expression on the face of a woman who was selling ice cream when Diane, 2111 American girl, said, "You are welcome" after the woman thanked her for buying the cone. ”Terve Tula” does mean you are welcome literally, but as many expressions in English are not intended to be taken literally, neither is "Terve Tula". Actually, figuratively speaking it means welcome to my home. The proper response would have been "Olkn Hym" which means please.

The only Finnish word that I could say without nn American accent was "mitta" which menns what. It contrasted so t'nvoi'ntny with other Finnish words that I spoke that every time Itxli'ked "niitt:1” it always brought :1 laugh. However, the most humorous language experience is directly related to one of my most emhnri‘nssing moments in Finland. I could never get them to undei'stnnd what the wont bathroom meant. And I didn't understand the Finnish won! for the same place. So we compromised by mutuality Lnidei‘stnn(iing.: the American tei'm "onthouse".

We were at :1 rather formal and stiff coffee at :in uncles home who was the assistant Directorof Sibelius Aendumy 01. Music. There were some 50 distinguished guests, most of whom spoke English. As usual, ;It the most inappropriate time, I had to find the bathroom. Beingr in an unfamiliar home, I asked my Finnish brother, Hnunu, where the out house was. He said, "I don't know, but I'll tindout." With that he shouted clear across the Spaceous living room filled with guests who were sophisticatedly sipping coffee, "Does anyone know where the out house is?" I could have crawled through the “001' :15 they fl'OZL‘ for :1 brief moment, and then turned toward me. I was somewhat relieved when I learned that the same thing happened to another experimenter who was attending a wedding where there were over 150 guests. 10

[Page 14]Many evenings were spent listening to music played by my talented family. Aunt Anne Helasvuo who taught music at a teacher training institution, quite a pianist in her own right, used to accompany my Finnish Father who is an accomplished cellist. He surprised me one evening by putting on the recorder 21 long playing album of an entire cello concerto and playing along with Peter Gorski who made the recording.

Having a preference for the piano I was particularly delighted in hearing the many informal concerts given by the family of the uncle who was director of Sibelius Acadamy of Music.

Every Finn delights in introducing visitors from foreign countries to a national institution—-the Sauna. The Sauna is the famous bath house that Danny Kaye detested while visiting Finland. The Sauna usually has two rooms, one in which to bathe, and the other in which to bake, and I do mean bake. The latter room is made extremely hot (200 to 240F) by pouring water over rocks that are heated by a small stove. The wood paneling absorbs the steam and the heat is sealed tightly in that room. After about ten minutes you are gasping for air feeling as though you are going to pass out at any moment. In the meantime you are beaten with young birch twigs to enhance circulation. After about 1/2 hour in the hot room, you are either dipped into cold water, or you run and jump into a near by lake. You really feel refreshed, that is, if you survive the hot room.

I had my first sauna experience in a public sauna in Helsinki. After 25 minutes in the heated room made too hot by a couple sauna fanatics, I decided to go into the next room and shower. No sooner had I gotten into the shower room, a woman attendant came in to bathe me. Never before had a language barrier made words in English seem so futile. Needless to say, against my wishes I got bathed.

The informal trip that we took the last two weeks was very enlightening as well as enjoyable. Chasing trains, walking, daily sauna, walking, swimming, walking, boating, walking, visiting paper mills and glass factories and other industries, visiting historic places such as the castle of Olavinlinna and the home of Sibelius, and visiting institutions of higher learning gave us an insight into Finland that the run—of—mill tourist doesn't see. But this isn't the main reason why Ishull never forget Finland. The friendship, hospitality, the kindliness and warmth that were extended to me coupled with the laughs and fellowship brought this one—time experience that I shall never forget.

H ——Don St roots

[Page 15]Announcement:

The Youth Convention Conference will be held on Friday, Apri129 at 7:30 p.m. in the Dunbaugh room located on the second floor of the YMCA Hotel, 826 South Wabash, Chicago, Illinois. Meals may be gotten in the resturant of the hotel between 5:00 and 7:00 p.m. at reasonable prices. Although under this arrangement it will not be necessary for reservations, the NBYC would like to have an idea of how many people are coming and therefore request the youth who plan to come to drop us a postcard with their name. The agenda of the Conference will be approximately the following:

1. Welcome and opening prayer

2. Reports of Area Youth Committees

3. "World Crusade" "Speaker: Dan Jordziy 4. Presentation of plans for next year's NBYC 5. Consultation from the floor

6. Closing prayer

The distinction between self—interest and narrower selfishness is not usually clear. Selfishness is a graspinglustforimmediate gratification. The thoroughly selfish person has no patience with the unavailable world and is frustrated when he cannot be served by it. Seif—interest has as its basis the frank recognition that one is not concerned with things that exist outside the individuuland his experience. We must have some sort of contact——physical, mental, social, spiritual, or intuitional-before we can in some way use what was once beyond us. Even the most cursory glance through our Scriptures will serve to convince us that we as Bahá’ís are not required to forsake our development for the benefit of others. On the contrary, we are told from many sources, not only Bahá’í, that we shall grow as we participate in the lives of others and help them in their search.

Therefore, it seems to me that we as Bahá’ís and as positively active human beings should first of :111 accept this basic principle of all life, that we are vitally concerned with our own well-being. Secondly, we should allow every other person the dignity of self—concern. These two fundamentals form 21 united whole, for it is obvious that in human society one cannot protect his interests without pledging his support for the guarantee of equal protection for others. We serve ourselves by establishing certain rules, even though limiting some of our freedom, and enforcing the observance of those rules. The altruistic person is either one who has secured himself from danger, be it phvsicnl 01'

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[Page 16]spiritual, or he is an unseeing fool. The alternative to self—interest through social co-operation is self—interest without social co-operation--which is the jungle.

Psychologically, every action performed by every human being is seen by the performer as a positive good. The individual may miscalculate, he may base his decisions on inadequate information, or he may be torn between two or more possible activities; but he is trying essentially to better his own condition. The ascetic who starves his body to enhance his soul, the poor wretch who violates one of society's taboos, the thing-acquisitor, or the humble missionary are all guided by the principle of self—interest. They are all-trying to get what they feel they must have, or doing what they feel they must do in order to preserve or better themselves.

Certainly, mistakes are made. But the seemingly selfless person with an immense God-consciousness is just as subject to the influence of a delusional system as the crassest materialist is subject to the condemnation of the God-seer. Sincerity and fervence have little to do with truth. Ultimately, the final cause of all our actions, the final purpose of all our lives, is self—interest, no matter how we sublimate it.

The recognition of this inherent property and right to be concerned with self is valuable in many ways. It is an affirmation of human variability within universal law. It serves, not to make us more tolerant (which is but one step removed from indifference), but to make us more sympathetic. It becomes a curb upon our reckless interference in the lives of others, for such presumptuous activity implies that we have privileged status that others do not. Finally, it is a bond of brotherhood coming, not from unrealistic dreaming, but from the logical conclusion of the dignity and rights we claim for ourselves.

- - Bill Specknian

NEWS BRIEFS

A letter from the Ruys (Olga and Theo.) pioneers in Delft, The Netherlands was received telling of their work for the Cause--translating,

firesides--both in Delft and Leiden, and taking Bahá’í teachers' train ing course.

Despite language problem, traditional beliefs, and slower pace, progress has been made. Response from youth is expected.

The Ruy's state the need for pioneers in the Benelux countries in order

to meet the number of assemblies (8), groups, and isolated believers

desired by the beloved Guardian by 1962. 13

[Page 17]An appeal is being made to youth of university age to come to study in The Netherlands and assist in the ten-year crusade. Any interested youth can write for information and application forms to:

INSCHRYVING ACADEMIC GEBOUW

RAPENBURG 73

LEIDEN, THE NETHERLANDS (before May 1960) and to:

INSCHRYVING

HOOFDGE BOUW NASSAULAAN

DELFT, THE NETHERLANDS

Registration in September - October. Dutch can be learned in a year, although most study books are in English and exams can be taken in English. Cost around $800.00 21 year. Students may work. For additional information, contact the Consulate General of The Netherlands in Chicago or New York. The Ruys' will be glad to give assistance on arrival if needed.

The Youth Conference of North Western states was held in Pendleton, Oregon in January.

The agenda centered around talks on: The Báb - Farhang Seald

Bahá’u’lláh — Barbara Taylor

Abdul'baha — Ken Muir Shoghi Effendi — Ross Lindstrom

Meetings and meals were in the Piff and Hines homes. Several adults present. Considered one of the very best conferences with many contacts as well as Bahá’í Youth. Having several speakers talk on various subjects held the interest of all present. All are looking~ forward to February Conference. -—Ed:l Burns Youth Committee 'I‘reas.

14

[Page 18]The Area Conference of Bahá’í Youth of the Tennessee Valley Area was held August 1 — 2. Nineteen people attended the conference. The Nucleus of the program was the polling campaign with seventeen people participating. The activity centered around Vanderbilt University (white), Fisk (predominately Negro — some white) and Peabody College

(predominately white — some Negro) and the residential and business areas surrounding these schools. The polling was done in teams of two with at least one inter—racial team on each campus. The aim was to get the name Bahá’í before the public, to hand out literature, to test the poll technique as a medium of teaching the Faith in America, and to advertise the public meeting on Sunday with Winston Evans as speaker.

Result of P011 - 359 persons contacted during 6 hour polling; period. 335 took literature. Those who had heard of the Faith had done so by means of personal contact, class room discussion, newspapers, posters, etc. There was a general feeling that the poll technique had tremendous teaching possibilities - particularily on college campuses — with modifications elsewhere. The following week :1 poll was held in Tullahoma, Tennessee in order to contrast the backgrounds.

Some of the questions asked were: "Have you ever heard of the Bahá’í World Faith?" (If answer is yes,) (1) "How, when, where." (2) "What is your attitude toward this Faith?'f (3) ”With what religious group are you identified?" (4) "Would you care to have some free literature?"

If the answer was no, the question was asked: We would like to read :1 brief statement about the beliefs of this Faith and get your reaction to this statement. Some of the above questions were then asked; literature given, and thanks given for pollee's co-operution. Pamphlet used - I am a Bahá’í.

— —Guy Murchie

[Page 19]NOTICE

When moving or changing your address please notify the Bahá’í Youth Bulletin of your new address as soon as possible. Fill out the form below and mail it in an envelope or as a post card, by folding it over and'stapling it together.

————————————————— Cut Here ~-——-————————————-- Date Effective

Name

01d Address

City &\ State

' New Address

" ' .City‘-& State

Date of Birth

.———.———..__.__.______._._._______..._.____.__

SIONIT'II ‘ELLEW'IIM ElnNEAV NEICINI'I lZl aaluwwoo HmOA hVHVS "IVNOILVN