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ONE

Spring 1989 Volume 1

””5 COUNTRY

Issue 2 Newsletter of the Bahé’i International Community

“The earth 1': but one country and mankind it: citizem”— Bahé’u’lléh

W my w

JUUIJH1 The Salman Rushdie affair made religious intolerance a hot topic last winter.

Where do we go from here.> Perspective.

Bahé’i Education: more than 600 schools and learning centers world-wide focus on women and the underprivileged.

A new temple blossoms in India: the New Delhi Bahé’i House of Worship wins both architectural — and

popular — acclaim.

1. 12

“To Be One: A Battle Against Racism” — A Review of Nathan Rutstein’s new book.

Bahé'itutorial schools like this one‘in upperZaire teach moral values, consultative skills and human oneness — in addition to reading and writing.

Decade-long Effort to Promote Literacy Launched

27 Non-Governmental Organizations — including Bahé’is — form international task force to assist UNESCO effort

NEW YORK — cbvgefs belrxwty qwerty onhfertx.

For one-fourth of the world’s adult population, writing looks like this: a string of unintelligible symbols. Nearly one billion adults cannot read, according to estimates by the United Nations Educational, Scientific and Cultural Organization (UNESCO), a cause and effect of social and eco- nomic misery on a world-wide scale.

In an effort to break the grip of illiteracy, 27 international non—govern- mental organizations -—- including the Bahé’i International Community — have formed the International Task Force on Literacy (ITFL) to promote and support efforts to end illiteracy. The ITFL plans a decade~long action starting in 1990 — a year which has been designated as International Literacy Year (ILY) by the United Nations.

Coordinated by UNESCO, this 10year initiative will include increased action by UN-member states to eliminate illiteracy, particularly through education of girls and women, among populations with special needs, and in poor rural and urban slum areas. It will also include efforts by various international organizations to increase public awareness of illiteracy, improve cooperation between various education agencies and stimulate new literacy projects among volunteer, community and other grassroots-

(Continued on page 3, “ITFL launched”)

[Page 2]‘ 9”“ COUNT“ Is pubiiShed quarte‘riybythe a

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ofthe Baha'I International I

Community. The Baha’I International Community is an international non- governmental organization

which encompasses and:

represents the worIdwi'de membership ofthe Bahé’I Faith. '

For more information on any ofthe stories contained in this newsietter, or any aspect of me Bahé iInternatIonaI Community and its work,

Ipiease contact:

ONE GGUNTR: I ‘ Office of Pubiiv nformation Baha'i Intematiohai Community Suite 120 866‘ United Nations Plaza NeWYOrk, New York 10017 USA.

Editorial Board: Douglas Martin Hugh Locke Brad Pokorny Sandra Todd

Editor: Brad Pokorny

Inquiries about subscription information should be

copyright Ia‘wsi Iht

parties are free; ho republish stories ‘ newsletterprovfied th'at‘th” are attributed as' foiiows " Reprinted from CINE

9OUNTRY the newsletter of

the Bahla'I ”Internatio

ONE COUNTRY / Spring 1989

Ending Religious Conflict

With so many grave problems facing humanity, it sometimes takes a dramatic event to focus the world’s attention on a given issue.

Early this year, the furor surrounding the publication of Salman Rushdie’s novel, “The Satanic Verses,” suddenly propelled the question of religious intolerance to center stage.

Dramatic headlines and harsh diplomatic exchanges prompted extensive discussion about re- spect for diverse religious b e l i e f s . Yet, like so many other problems placed in the spotlight by leaders of thought and the media, the attention to religious intoler- ance was fleeting and — as of this writing — has quickly faded.

Yet differences of religion stand at the center of many of the world’s most troub- lesome disputes. They are also used to inflame conflicts that are otherwise essen- tially political, cultural or economic.

The problem of religious intolerance is a puzzling one. People feel strongly about religion, and strong feelings often provoke disputes. At the same time, it is ironic that religious beliefs should create or exacer- bate conflict. Without exception, the Found- ers of the world’s major religions taught their followers to eschew conflict, practice tolerance and follow the “Golden Rule” of respect and love toward their neighbors.

In recognizing the seriousness of the problem of religious conflict, the United Nations GeneralAssembly in 1981 adopted the Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief, the culmina— tion of two decades of work.

Such international standard-setting, coupled with national laws that protect religious belief, although important in combatting religious intolerance, are in- sufficient to stem the tide of violent reli- gious conflict. Legislation can protect against many abuses and create an atmos- phere for change. True change, however, comes only when individuals re-think long- held attitudes and alter their feelings and

Perspective

responses.

The teaching of comparative religion in the world’s classrooms is one step toward promoting real change. By working to elimi- nate ignorance of other religions in children at a young age, and thereby promoting understanding of various systems of belief, we could largely eliminate one source of religious intolerance. When everyone is familiar with the world’s sacred literature and the history of religions, fanatics will find it increasingly difficult to distort religious teachings for their own purposes.

Baha’is are optimistic about the future. They see the world moving inexorably be— yond tolerance towards unity — a unity that will encompass even the diversity of religion and belief. Believing as they do that the Founders of all the great religions were sent

...contentlon over religious belief is , unacceptable and counter to the essence of religion itself If /

‘reli Ion becomes a

by one God, they also find an essential har- mony in the basic spiritual messages of the world’s faiths.

They believe that contention over reli- gious belief is unacceptable and counter to the essence of religion itself. The Baha’i sacred writings state that if religion becomes a source of conflict, hatred or enmity, it would be better to be without religion,

Should one question whether children are able to grasp the complexity of religious comparisons, a response by school children in India provides an encouraging note. A group of young children at an elementary

(Continued on next page)

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[Page 3]ONE COUNTRY / Spring 1989

International Task Force on Literacy launched

(Continued from page 1)

level groups.

As its contribution, the Baha’i Interna- tional Community will draw on its world— wide membership of more than four million individuals to promote a number of activi- ties aimed at fostering education for all, including:

0 Creating networks of educational insti— tutions on three continents — Asia, Africa, and South America — to further develop both the theory and practice of basic educa- tion. Currently, Baha’is operate more than 340 schools and learning centers in Asia and more than 160 in Africa.

0 Sponsoring, co-sponsoring or attending various regional and national conferences on literacy and education for all.

0 Launching an information campaign to encourage its more than 151 national affili- ates to become involved in ILY activities.

0 Assisting in the formation of selected national organizations to foster increased literacy activity at the national level.

“Literacy and education for all is a basic part of the global agenda,” said Mr. Daniel Wegener, a Baha’i International Commu- nity representative to the United Nations and the ITFL. “Throughout the world, we are involved in a variety of educational activi— ties, including literacy. Universal access to education is a basic principle of our Faith.”

“Literacy campaigns that operate in isola- tion from full human development have proven not to be effective,” Mr. Wegener

said. “People simply have to have a reason to become and remain literate, a reason that springs from the realities of daily life.

“So our educational efforts address the total situation and the entire range of hu- manity’s capacities,” Mr. Wegener said. “They derive from a conviction that spiri- tual development is as essential in promot- ing social progress as is the training of the other aspects of mind.”

Some of these literacy programs stress

r l “sake”

the use of indigenous language, for ex- ample.

“People learn better in their own lan- guage, especially when learning to read and write,” Mr. Wegener said. ”Those skills can then be transferred into another languageThis connects with our belief in encouraging cultural diversity.” 0

Perspective: Ending Religious Conflict

(Continued from previous page)

school in Chickhali, Maharashtra State, India, participated in a program of moral education, which included the study of sacred literature from various religions. Their own contribution to the program was a song that said:

“We are all children of God and we must mingle with one another as brothers of one family.

Page 3

“Eat together and praise the name of God. F orget high and low.

“Love one another, Hindu, Muslim, Chi- nese, Russian, Americans and J ews.

“Don’t have prejudice of country, reli- gion, because your deeds will show the truth.

“One who hates another is not human. Forget hatred and have faith in God. This is the way the prophets showed us.” 0

Left: Symbol ofthe United Nations International Literacy Year(|LY), to be observed in 1990, which will launch a decade-Iong effort to eliminate illiteracy around the world.

[Page 4]Right: The concept ofglobal citizenship and human unity are amongthe underlying principles taught in most Bahé’i schools and learning centers. Pictured are students oftheTadong Baha'i School in Sikkim. More than 870 students, rangingfrom nurseryto Class IX, attend this school, which is known locally for its high academic standards and harmonious integration ofa multi-ethnic student population.

ONE COUNTRY / Spring 1989

Baha’i Education: A Distinctive Approach

More than 600 schools and learning centers world— wide focus on women and the underprivileged, but With the emphasis on moving beyond simple skills.

Education has long been a primary focus of Baha’i activity. Because of priorities stressed in the writings of the Founder of the Faith, attention to those who have been bypassed by traditional school systems, such as women and people living in rural areas, has been a special concern.

Worldwide, Baha’is operate more than 600 schools and learning centers. The majority of these institutions are in the de- veloping world, and a high percentage of the students are women.

Their commitment to education, how- ever, goes beyond plugging a gap left by other institutions or promoting a special- ized curriculum or ideology.

Baha’is view education as the key to unlocking human potential, on both an in- dividual and a societal level. Convinced that the rapid unification of humanity opens the way to profound changes in human be havior, they advocate re—thinking educa- tional theory and practice. The focus of education is on the whole person, on the individual’s relation to the community and society, and on the necessity of moral, ethi-

cal and spiritual training in the creation of a peaceful and just society.

“Regard man as a mine rich in gems of inestimable value,” wrote Baha’u’llah, the Founder of the Faith. “Education can, alone, cause it to reveal its treasures, and to enable mankind to benefit therefrom.”

A Century of Efi'ort

In the 1880s, Baha’i communities in Iran established schooling programs and, over the next 50 years, built more than 40 schools for girls and boys, which were among the first modern educational institutions in that country. By the early 1950s, these commu- nities had achieved nearly total literacy within its ranks through a campaign that emphasized educating women and popula- tions in rural areas.

Attention to educating girls, and to those in rural or otherwise disadvantaged areas, continues to characterize educational efforts today. Equally important is an emphasis on community organization and grassroots participation in the construction and opera- tion of educational institutions.

In the Kivu region of northeast Zaire, for

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[Page 5]()NE COUNTRY / Spring 1989

example, a regional committee, working closely with local Baha’i councils, assists in the operation of more than 100 learning centers, which serve about 2,500 people. Women and girls comprise 73 percent of the students.

Underlying these efforts is another dis- tinctive feature of Baha’i education: moral and spiritual training that engenders a sense of world Citizenship and helps the individual to understand his or her role in building a global civilization.

Teaching Consultation

Consultation, a method of non-adversarial group problem—solving, is the preferred method of decision-making and administra- tion in all activities. Many 0fthe schools and learning centers train students in consulta- tion, aiming to help prepare them for a world society in which change is rapid and often threatening.

“In general, we have attempted to go beyond the acquisition of functional skills in our education programs,” said Dr. Falairiva Taafaki, who directed the social and eco- nomic development component of the New Era School in India during the mid-1980s. “We are concerned with the more intricate process of enabling people to understand who they are, to get to a greater sense of purpose, and to better integrate the individ-

ual into society.”

Baha’i schools aim to develop in stu- dents the capacity to analyze social condi- tions and discover the forces behind them; to take part in community planning and action; and to investigate the truth for themselves.

Such programs are often coupled with practical training in social needs, such as health and sanitation, agriculture and food production, and forestry and the environ- ment, as local conditions require. 0

Pacific (10)

Asia (342)

Below: As this chart 0fthe geographic distribution of Baha'i schools and learning centers shows, educational efforts are focused mainly in the developingworld.

Africa (168)

Amerlcas (82)

Left: The New Era School, in Panchgani, Maharashtra, India, serves students from all overthe world. Established in 1945, the school offers classes from pre-school throughjuniorcollege to more than 400 students. It is closely associated with an extensive regional development program in literacy, women's education, agriculture and health improvement. More than 190 adult literacyclasses, for example, are offered through the school’s outreach institute in nearbyvillages. This program is partiallyfunded by the government and serves more than 6000 people.

[Page 6]

ONE COUNTRY / Spring 1989

Below: Inspired bythe lotus flower, the Baha'i House ofWorship in New Delhi has won numerous architectural awards—and the hearts of India's people.

The Newest of India’s Temples Draws an

Extraordinary

NEW DELHI —Architects have extolled its beauty. Engineers have marvelled at the mix of high and low technologies in its construction. Critics have granted it some of the architectural world’s highest awards.

Dedicated to public worship in Decem- ber 1986, the Bahé’i House of Worship in India’s capital city is an expression in con- crete and marble of Bahé’i belief in the es— sential unity of all the world’s great relig- ions. Services include the reading of ex- cerpts from the Bhagavad Gita, the Qur’an, Old and New Testaments, and the Bahé’l’ scriptures, among other sacred texts.

The concept has evoked an extraordi-

Response

nary response from India’s people. They have embraced the newest of India’s temples by visiting in numbers that must be com- pared to a sacred pilgrimage.

Last year, more than 2.2 million people visited this House of Worship, putting it on a par with other major visitation sites in the world. The Taj Mahal, for example received an estimated 1.9 million visitors in 1988.

“It is easy to build a beautiful building," said architect Fariburz Sahba, who designed the white marble and concrete building. “But the challenge is to build something that people accept as holy, something that makes them want to come and pray. And

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[Page 7]ONE COUNTRY / Spring 1989

now we do see them come to pray.”

Completed after 10 years of work and an expenditure of US$10 million, the lotus flower—shaped House of Worship has re- ceived steady acceptance as both an archi- tectural — and a spiritual — triumph.

0 In 1987, it won a top international award for religious buildings, granted under the auspices of the American Institute of Archi- tects. That same year, the Society of Struc- tural Engineers of the United Kingdom granted it a special award for structural design and execution. And in 1988, the Indian House OfWorship won a special cita- tion from the Illuminating Engineering Society for excellence in outdoor illumina— tion design.

0 More than 300 architectural and engi- neering journals around the world have featured articles on the building, including Architecture, Progressive Architecture and Builder. Many reviewers compared the House of Worship to the Taj Mahal or the Sydney Opera House.

0 In addition to the general public, the steady stream ofvisitors has included digni- taries from around the world. In recent months, for example, the site has been vis- ited by the Dalai Lama; Mr. Vsevolod V.

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Bahé‘i House of Worship

(1988)

Eiffel Tower (1986)

Grand Canyon (1987)

Taj Mahal (1988)

US White House (1988)

United Natlons (1988)

Annual visits In millions

Sitnin, the Deputy Minister of Finance for the USSR; and Mr. J ohn K. Galbraith, the American economist and author.

“When we plan for dignitary visits, I do recommend to them to go and see this place, a place of humanity and peace,” said Mr. RK. Sachdeva, the protocol officer for the Indian Ministry of Defense. “So we generally include it on their itinerary. Be— cause whenever they come back, they have

Above: Last year more than 2.2 million peoplevisited the Baha'i House ofWorshipin New Delhi, opened tothe public in 1986. The above chartofestimated numbers ofvisitors compares the buildingwith other major touristand visitation sites in the world. The scale is in millions ofpeople. The data has been compiled from a variety of sources, usingthe mostrecentyearavailable.

Right: Interior photo ofthe New Delhi Bahé'iHouse of Worship shows how the entrance isfrom all directions, a symbol ofthe Bahé’iconviction that all faiths lead to one God. Duringworshipservices, chairs are brought in and arranged to suitthe size of thegroup.

[Page 8]

Below: As this architectural sketch shows, the Indian Baha'i Temple is composed of 27 poured-in-place concrete petals, arranged in groups ofthree to form nine sides — a design inspired by the lotus flower. The design and construction process involved a mix ofhigh and low technologies. Computers were used to calculate the stresses on the concrete petals, which are extremely thin for a self—supponing structure. The process of pouring the concrete required that concrete be carried in baskets balanced on

people's heads. The exterior was then clad with white marble.

ONE COUNTRY / Spring 1989

a good feeling.” A Symbol of Hope

Funded with contributions from Baha’i communities around the world, the House of Worship stands as a symbol of hope for peace. Its distinctive design is patterned after the lotus flower, revered as a symbol of life, beauty and rebirth in all of India’s major religions. The lotus flower theme is executed through 27 billowing concrete and marble “petals,” raised around a cen- tral point. The concrete petals are arranged in groups of three to give the building nine distinct sides.

Each side has a door, and this is sym- bolic, too — the nine doors facing in every direction stand open to the followers of all faiths, proclaiming that all religions are paths to one God.

“We have visitors, who are notthemselves Baha’is, who nevertheless feel that this is their own holy place,” said Mrs. Zena Sorab- jee, director of the House of Worship. “People call it ‘Mandir.’ That is the Hindi word for temple. The moment people enter, they know this is something that has a sanc- tified atmosphere. It is peaceful, it is serene. They come with respect”

Each day, crowds line up to tour, pray in, or admire the building. The average is more than 6000 visitors per day. On some holi- days, the numberswellstomorethan 50,000.

“We are now getting people who come every day, regularly,” Mrs. Sorabjee said. “Some come before they go to work in the morning. And many women come during the day, to meditate quietly and pray.”

Added Mr. Sachdeva, who is not a Baha’i:

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[Page 9]ONE COUNTRY / Spring 1989

“People like it because India is becoming a source of pride. secular state and people feel that this is a Said Architect Sahba: “In India, every- temple where we can learn that we should one respects the lotus flower. A11 religions all believe in humanity, and that we should accept it as a symbol of beauty, purity and renounceviolence and all otherthingswhich the manifestation of God. So this temple are against humanity.” really crystallized the concept of the Baha’i For India’s 1.3 million Baha’is, this Wide- Faith — that there is a great universality to spread acceptance has become a special all religions,” 0

Appreciations of the Baha’i House of Worship in New Delhi:

0 “The Bahé’i Temple now nearing completion in New Delhi will probably be recognised in years to come as one of the building masterpieces of the 20th century.... Not without justification the eminent German engineer Dr. Fritz Leonhardt has described the New Delhi Temple as the Taj Mahal of the 20th century.” - Construction News, April 10, 1986, p. 16.

0 “[The] high quality exemplifies care beyond the normal standards In completeness of context, Site design, form and mate- rials expression, circulation and design furnishings. This place of worship is an extraordinary feat of design, construction and appro- priateness of expression, both for the Bahé’i Faith and in the context of India.” —- Statement of the judges who granted the House of Worship the Interfaith Forum on Religion, Art and Archi- tecture (IFRAA) honor award for religious architecture in 1987. lFRAA ls an afflllate of the American Institute of Architects.

- “The Baha’i temple ln New Delhl is probably one of the most rmmw special and most dlstlnctlve buildings to be built in today’s world.... CEMENTO When the work was completed, not only could a very Important place for meetlngs and rellglous meditation go into operation, but an example of excellence of design and construction was concretely reallzed." — L’lndustrla ltaliana Cemento, January 1988, p. 23.

- “One of the most remarkable achievements of our time proving that the drive and vision of spirit can achieve miracles.” -- Arthur Erickson, archltect, March 1987.

- “Beautlful concrete structures have always been built, as is " amply demonstrated by two examples, the Pantheon in Rome and the Lotus Temple In New Delhi, between which constructions there Is a whole 2000 year gap; It Is indeed astonishing how the ancient Romans could bulld such a superb concrete structure as Is undoubt- , edly the case with the Pantheon in 27 B. c. long before any theoretical tools for Its design were available... It is hoped that future generations will contemplate the recently completed beautiful Lotus Temple In New Delhi with the same admiration and respect, appreciating that In our technologlcal era the sense for beauty and harmony has not been totally Ios .” —-— Dr. Rene Walter,

Professor, Swiss Federal Institute of Technology, September 1987.

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[Page 10]“Although the state-sponsored execution of Bahé’is has waned and many Bahé’is have been released from prison, the Baha’i community as a whole remains deprived ofjobs,

p ropertyand— perhaps most important—ofthe fundamental right to religious freedom.”

ONE COUNTRY / Spring 1989

U.N. Commission on Human Rights continues Iran investigation

GENEVA — For the eighth year in a row, the United Nations Commission on Human Rights (CHR) has expressed deep concern over reports of human rights vio- lations in the Islamic Republic of Iran, in- cluding allegations of continued persecu- tion and religious intolerance against members of the Baha’i Faith there.

In a resolution passed on 8 March 1989, the Commission called on the Government of Iran to respect the International Cove- nant on Civil and Political Rights and to ensure all its citizens the rights guaran- teed by that Covenant. The Commission also extended for another year its ongoing investigation into Iran’s alleged human rights violations “as a matter of priority” and specifically directed its representative to report on the situation of minority groups, including the Baha’is of that country.

“The continuing international concern expressed in this resolution remains a primary source of protection and support for Iran’s Baha’is,” said Wytze Bos, a Baha’i International Community representative to the United Nations.

“While the degree of persecution against the Baha’is has lessened somewhat over the past year, the situation of the 300,000- member community of Bahé’is in Iran remains uncertain," Mr. Bos continued. “Although the state-sponsored execution of Bahé’is has waned and many Baha’is have been released from prison, the Baha’i community as a whole remains deprived of jobs, property and — perhaps most impor- tant — of the fundamental right to reli- gious freedom.

“Baha’is are not allowed to meet as a community, to have places of worship, or to maintain the administrative institutions of the Baha’i Faith. Baha’is remain effec- tively as ‘non-persons’ and ‘unprotected infidels’ under Iran’s constitution, a situ- ation that implies that anyone in Iran can quite freely rob, assault, or even kill a Baha’i without fear of punishment.

“The Commission’s deliberations high- lighted the issues of religious intolerance and respect for religious thought. Bahé’is have experienced this type of intolerance firsthand. The Iranian Government contin- ues in its refusal to recognize and emanci- pate the Baha’i Faith in Iran,” Mr. Bos said.

The vote of the CHR went 20 in favor of the resolution, with 6 against. For the first time, the Commission’s resolution on Iran was jointly co—sponsored by the twelve member countries of the European Com- munity, reflecting their support for religious tolerance and human rights.

The Commission is composed of 43 member states of the United Nations, which gather each year from J anuary to March to oversee the promotion of human rights and the implementation of international human rights covenants.

Since 1982, the Commission has closely monitored allegations of human rights Viola- tions in Iran, paying special attention to the case of the Bahé’ls. Since 1979, more than 200 Iranian Baha’is have been killed in a campaign of systematic persecution. Hun- dreds more have been jailed and thousands have lost jobs, property and/ or access to education.

”The Baha’is have no recent victims of torture to present to the special representa- tive,” Mr. Bos explained, “because Baha’is at the present time are not experiencing torture. However, serious problems remain for the Baha’is of Iran.” The Baha’i office in Geneva will present people who have been denied business licenses, deprived of edu- cation, or denied permission to travel.

“Although people are being released from prison one by one,” Mr. Bos said, “we are not yet free in Iran. Our goal is the emancipa- tion of the Baha’i Faith in Iran, which is to say that we simply want to be treated like the followers of other religions in that country. This is the only status that can protect Iran’s 300,000 Baha’is against further outbreaks of the abuse they have repeatedly suffered.” 0

—_———__——

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[Page 11]ONE COUNTRY / Spring 1989

Review: “To Be One” — an account of racism

(Continued from back page)

tactics are essential in the battle to end racism, only self-reflection can change the attitudes that promote racial discrimination.

For Mr. Rutstein, the most powerful tool in his own transformation was his practice of the Baha‘i Faith. He pulls no punches in saying that prayer and meditation played a key role in helping him to recognize his own racist tendencies, and in effecting a change.

“...overcoming racism is like overcoming alcoholism! What’s most important is ac— knowledging your disease. Seeking and getting the right help is essential, and fol- lowing. the prescription is necessary... I found the teachings of my Faith essential to solving my problem.”

Baha’is in America had been challenged to address the racial problem even before World War 1, some forty years before the civil rights movement drew national atten- tion in the 1950s. Mr. Rutstein drew inspira- tion from the life of ’Abdu’l-Bahé, the son of the Founder of the Baha’i Faith, who, during a visit to America in 1912, identified racial division as a key problem, warning that it would lead to bloodshed if not quickly over-

Page 11

come. ’Abdu’l-Bahé also encouraged an interracial marriage between two Baha’is, who were particularly close to him, ex- pressing unequivocally the intent of the Baha’i teaching on racial oneness.

The book ends with the story of how Mr. Rutstein and a group of concerned neigh- bors organized to challenge the racism within their own community, focusing on the local school system in the central Massachusetts valley where Mr. Rutstein now lives.

Upon hearing of racial attacks on a Black high school student, Mr. Rutstein helped to organize a local citizen’s group, The Pioneer Valley Force for Racial Unity. That group succeeded, through a series of meetings with school administrators, fel- low townspeople, and the local media, to institute significant changes in the school system’s administration and curriculum.

The ending is upbeat, and, like the en— tire book, offers evidence of what can be done when one person resolves to change, and then makes efforts in good faith to pro- mote change in his community. 0

Left: South Africa's widely acclaimed popularsinger, Blondie Makhene, (left), contributed to the success of this year's World Religion Day celebration in Johannesburg. A highlight of the celebration was a song written by Mr. Makhene, quoting from Baha’i scriptures on the harmony of the world‘s religions. Shown with him are seniorofficers 0fthe Baha'i Faith’s Board ofCounseIlors forthe African continent, Mrs. Lucretia Warren, (center), and Mr. Daniel Ramoroesi, (right). World Religion Day, originally an initiative of Baha'i communities, nowenjoys wide support around the world.

“...overcoming racism is like overcoming alcoholism! What’s most important is acknowledging your disease. "

[Page 12]True Confessions: One Man’s Journey through Prejudice

“ To Be One: A BattIeAgainst Racism”

By Nathan Rutstein

George Ronald

Oxford

ONE COUNTRY / Spring 1989

In the summer of 1953, journalist Nathan Rutstein shared an apartment with ayoung Black man in Chicago. He accepted the roommate sight unseen, on the recom- mendation of a mutual friend. And so begins the opening anecdote in this intensely personal account of one man’s struggle against racism.

Just out of college at the time, Mr. Rut- stein relates how until that moment he believed himself to be extremely liberal- minded about race. While in school, he had cheered the advancement of civil rights and re— fused to join a fra- t e r n i t y that dis- c r i m i - nated against non-whites.

Yet living with a Black man generated in Mr. Rutstein previously unknown feelings of both superiority and fear. His roommate worked the evening shift as a bus driver, and Mr. Rutstein stayed up late waiting for him, unable to sleep.

“I couldn‘t sleep because I was scared, afraid that Pete might come home drunk or bring home a bunch of drug addicts from the Black ghetto where he grew up. When these thoughts seized me, a sense of shame gripped me as well. How could I think such terrible thoughts? I wondered. Yet I did. They sprang from the core of my being...”

It is in such candor that the power of this book lies. Mr. Rutstein, a white American of J ewish descent, describes With painful honesty how he has come to recognize the deep roots of racism within his own con- sciousness, and his subsequent struggle to overcome those prejudices.

Despite its setting against the struggle for civil rights in the United States, the book has a universal relevance to the world- wide problem of racial and ethnic strife.

This universality comes because of the honesty with which Mr. Rutstein recounts his own struggle to overcome racist feel- ings — and his ultimate success in doing so. Although he uses few statistics and avoids rhetoric, Mr. Rutstein’s story can be seen as an archetype for the kind of soul-searching that must take place if men and women everywhere are to free them- selves of every vestige of racism.

Review

Lying in the darkness, waiting for his roommate to come home, Mr. Rutstein re- flected on how childhood experiences had shaped his attitudes towards Blacks. His father once proposed opening a liquor store in the Black section of town, because “the coloreds love to drink.” When a well—dressed Afiican-American couple expressed inter- est in buying a house across from his boy- hood home, his father openly expressed his fears that the neighborhood would become a “slum.”

“After a while it became clear how [these incidents] could have reinforced whatever impression I already had of Blacks at the time. What amazed me was how seemingly innocent those incidents were; and then I thought of the countless other men and women who had had similar experiences.”

As a journalist, Mr. Rutstein covered the civil rights movement of the 1960s and then later, as an educator, confronted it again in the 19705. He gradually concludes that ra- cism, more than anything else, is a social

To BE

ONE

A Battle Against Racism

NATHAN RUTSTEIN

disease. Onlywhen individuals confronttheir sickness and stop denying it is a true cure possible.

He further concludes that although social movements, laws and other broad-based

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