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ONE COUNTRY

Newsletter of the Baha’i

International Community October—December 1998 Volume 10, Issue 3

HAGU E APPEAL FOR PEACE

Toward a culture of peace: commemorating the Hague Peace Conference Centenary

In southeastern Eu- rope, an new approach to public dialogue on ethnic tolerance.

In Honduras, a grass- roots network mobi—

lizes for disaster relief after Hurricane Mitch.

Imam. w. z

Review: The Advance— ment of Women — Janet and Peter Khan exam— ine religions role in promoting equality

"The earth is but one country, and mankind its citizens" — Bahé’u’lla’h

In Iran, Baha’is engage in “an elaborate act of communal self-preservation”

Government raids on 500 private homes and the arrest of some 30 faculty members seek to close the Baha’i Institute for Higher Education, a decentralized university that aimed to give Baha’i students access to the education they have been otherwise denied.

EHERAN, Iran — The raids were swift, efficient and well planned. Starting on 29 Sep-

tember 1998, agents of the Revolutionary Guard, in cooperation With government agen— cies such as the Ministry of Security and Information, spread out across the country in dozens of small groups.

By the time they were finished five days later, more than 30 people had been arrested, some 500 private homes had been invaded, and hundreds of thousands of dollars worth of books, furniture and equipment had been confiscated. One witness said some of the raid- ers were accompanied by film crews — evidence of the methodical nature of the attacks.

The aim of the raids was to shut down the Baha’i Institute for Higher Education (BIHE), a unique effort by the Baha’i community of Iran to provide a university education for its young people, who have been systematically excluded from colleges and universities in Iran for more than 18 years. Founded in 1987, the BIHE operated as an independent, full- ﬂedged university with an enrollment of some 900 students, a faculty of more than 150 first-rate academics and instructors, and complete course offerings in ten subject areas.

Yet the BIHE was forced to operate in a highly circumspect and decentralized manner. Most of its classes were held in private homes throughout Iran and what little permanent infrastructure it had was composed of a handful of rented classrooms and laboratories scattered throughout the capitol.

It was, as The New York Times said, “an elaborate act of communal self—preservation” — a creative and wholly nonviolent response to systematic government-sponsored persecu- tion that has been waged against Iran’s 300,000 member Baha’i community since the found- ing of the Islamic Republic in 1979 and that is based solely on religious intolerance.

“The materials confiscated were neither political nor religious, and the people arrested were not fighters or organizers,” said The New York Times, in a 29 October 1998 article about the raids. “They were lecturers in subjects like accounting and dentistry; the materi- als seized were textbooks and laboratory equipment.”

To informed observers, the arrests and confiscations are clearly part of a Iong-standing and centrally orchestrated campaign by Iranian authorities to deal with Iran’s Baha’i community “in such a way that their progress and development are blocked” — as stated in a secret 1991 Government memorandum instructing authorities how to deal with “the Baha’i question.”

“The goal of the government of Iran is to discontinue the [Baha’i] University and si— lence this educational and spiritual movement,” said one Baha’i Who was Closely involved in the University’s operation and did not wish to be named. “They claim that a Baha’i has no right to develop and must not have higher education, so that the community may become degraded.”

The actions against the BIHE likewise reﬂect a new and dangerous period for Iran’s Baha’i community, ushered in by the summary execution of Mr. Ruhu’llah Rawhani, a 52- year-old medical supplies salesman who was hanged in Mashhad on 21 July 1998 solely for religious reasons, and the subsequent confirmation of death sentences against two other Baha’is in Mashhad in September.

Iran, continued on page 12

[Page 2]

ﬂ ONE COUNTRY

is published quarterly by the Ofiice of Public Information of the Baha’i International Community, an international nongovernmental organiza- tion which encompasses and represents the worldwide membership of the Baha’i Faith.

For more information on the stories in this newsletter; or any aspect of the Baha’i International Community and its work, please contact:

ONE COUNTRY

Baha’i International Community — Suite 120 866 United Nations Plaza New York, New York 10017 U.S.A.

E—mail: 1country@bic.org http://www.onecountry. org

Executive Editor: Ann Boyles

Editor: Brad Pokorny

Associate Editors:

Nancy Ackerman (Moscow) Christine Samandaii-Hakim (Paris)

Kong Siew Huat (Macau) Guilda Walker (London)

Editorial Assistant: Veronica Shoffstall

Design: Mann & Mann

Subscription inquiries should be directed to the above address. All maten'al is eopyn'ghted by the Baha’i International Community and subject to all applicable international copyright laws. Stories from this newsletter may be republished by any organization provided that they are attributed as V'follows: “Reprinted from ONE COUNTRY, the newsletter of the Baha’i International Community.”

ISSN 1018-9300

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The Hague Centenary: towards a culture of peace

onvened in 1899 by Czar Nicholas II of

Russia and Queen Wilhelmina of the Netherlands, the First International Peace Conference at the Hague was an historic event in more ways than one.

From it emerged the Permanent Court of Arbitration, which was the first interna- tional intergovernmental organization de- voted to the peaceful settlement of disputes and, as such, an all-important precursor the United Nations. The Conference also re- sulted in important (albeit limited) prohi- bitions on several terrible new weapons, specifically asphyxiating gases, expanding bullets and the discharge of projectiles 0r explosives from balloons.

Looking back, it can also be said that this initial modern effort at open-ended, multi- lateral diplomacy also stands as perhaps the first tangible political evidence of humanity’s collective consciousness of its own oneness. Together, the First and the Second Hague Conferences (the Second was held in 1907) established the principle of universality in international relations, inasmuch as states from outside Europe participated in both conferences. The two conferences also es— tablished the diplomatic equality of small states with large ones, in that each state had one vote. The Hague Conferences also called attention to the emerging reality of a global state system and the need to regulate it within a framework of international law.

The upcoming centennial celebration of the First Hague Peace Conference, sched— uled for May 1999, promises to be a signifi- cant milestone in the further development of humanity’s collective identity. The com- memorations will begin With an event 0rga~ nized by non—governmental organizations (NGOs), The Hague Appeal for Peace, fol- lowed by an intergovernmental gathering that will serve as the official observance of the centenary of the first Conference.

The two events have identified impor- tant themes for discussion and reﬂection. At the intergovernmental event, the agenda will feature the same discussion points as the First Conference: 1) the question of ar— maments; 2) humanitarian law and the laws and customs of war; and 3) the peaceful

settlement of international disputes.

The NGO-sponsored event will focus on four themes that, in many respects, are sim~ ply somewhat more passionate elaborations of the points identified by governments. These topics, which comprise the planks of an international campaign or “appeal” for peace, include: 1) strengthening interna- tional humanitarian and human rights laws and institutions; 2) advancing the preven- tion, peaceful resolution, and transforma- tion of Violent conﬂict; 3) developing and linking disarmament efforts, including nuclear abolition; and 4) identifying the root causes of war and developing a culture of peace.

The focus on such themes is timely The 20th century has been among the bloodiest in history. At the same time, steady progress towards the eradication of war has been made.

With each successive step, from the First Hague Conference to the League of Nations to the United Nations, the means for the peaceful settlement of international disputes have been more firmly established. And the succession of other conferences, conven- tions and agreements aimed at promoting human rights, sustainable development and disarmament, in addition to strides in pub— liC education and the increasing reach of a globalized media, has made war increasingly unacceptable — both morally and politically — as a means for resolving conﬂict.

Yet much remains to be done. Regional and civil wars still rage, and the threat of wider conﬂict remains. Terrible weapons remain at the ready. In many places interna- tional covenants to respect and promote human rights continue to go unheeded.

It is significant that both upcoming Hague events recognize civil society as a key actor in international affairs today. The NGO-sponsored “Appeal” makes this point manifestly Clear: not only is it organized by Civil society itself, but it relies on global Civil society as the main engine for its campaign. Moreover, the Program of Action for the in- tergovernmental conference also explicitly takes note of the importance of civil society in furthering the processes of peace, stating

ONE COUNTRY/ October-December 1998

[Page 3]“the work of NGOs to mobilize public opin- ion will be invaluable during the regional sessions and seminars in preparation for the 1999 conferences, as will be their expert knowledge on the subject matter.”

Indeed, one of the goals of the NGO- sponsored “Appeal” is to create “new part- nerships between Citizens, governments, and international organizations” in the hope of establishing a “new diplomacy that will “delegitimize armed conflict.”

In this respect, the NGO event may well eclipse the intergovernmental one, inas- much as the agenda of the governments at the Hague is largely commemorative while the NGO event aims at further mobilizing civil society and effecting a general change in public consciousness.

This is important because the key ques- tions facing humanity today surround not so much the founding of entirely new insti- tutions but rather the creation of public sup- port that will promote the effective function- ing of existing ones. And this includes not only the United Nations but also the vari— ous action plans and conventions on human rights, sustainable development and other global issues.

What is needed at this moment in his— tory, as the Hague Appeal indicates, is the creation ofa “culture ofpeace” — something that can probably be accomplished only if civil society takes a leading role.

In 1919, just after World War I, ‘Abdu’l- Baha, the son of the Founder of the Baha’i Faith, addressed an extended letter to the Central Organization for a Durable Peace at The Hague, a non-governmental organiza— tion founded in the wake of the first two Hague Peace Conferences. The letter remains noteworthy for its Vision of peace — and its advice about the prerequisites for the estab- lishment of peace.

“This recent war has proved to the world and the people that war is destruction while universal peace is construction; war is death while peace is life; war is rapacity and blood— thirstiness while peace is beneficence and humaneness,” wrote ‘Abdu’l-Baha. “There is not one soul whose conscience does not tes— tify that in this day there is no more impor— tant matter in the world than that of uni- versal peace.”

He stated that the key to establishing peace is “unity of conscience.” He wrote, “until the minds of men become united, no important matter can be accomplished. At present universal peace is a matter of great

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importance, but unity of conscience is es— sential, so that the foundation of this matter may become secure, its establishment firm and its edifice strong.”

According to ‘Abdu’l—Baha, such unity of conscience must be based on a number of progressive principles and actions. These include the equality of women and men, the provision of education for all, and a cease— less search for truth and justice.

Further, ‘Abdu’l-Baha’ indicated that the root causes of wars are the various forms of prejudice and intolerance that stem from dis- agreements or differences over religion, race, political or economic ideology, or simple na- tionalistic patriotism. The key to ending war lies in overcoming and abandoning these prejudices, which can be done only by under- standing humanity’s innate oneness.

“The surface of the earth is one native land,” He wrote. “Every one can live in any spot on the terrestrial globe. Therefore all the world is man’s birthplace.”

He also called for the establishment of a universally representative “supreme tribu- nal” to which international disputes could be referred for definitive settlement, some- thing that might well be built on the foun- dations of today’s United Nations system (in- cluding the International Court of Justice, the direct antecedent t0 the Permanent Court of Arbitration).

In many respects, the world has begun to act on this Vision. The Centenary of the First Hague Peace Conference and the as- sociated Hague Appeal for Peace offer an important and timely occasion for collec- tive reflection on how far we have come — and how much farther we have to go — in creating the “unity of conscience” that un— derlies the creation of a culture of peace. 9::

ONE COUNTRY / October-December 1998

Prof. Abdelfattah Amor, the UN’S special rapporteur on religious intolerance, (shown abovefar left), at a panel discussion on 5 November 1998 at the United Nations, warned against re~0pening discussions on a new international convention on thefreedom ofreligion and belief, saying many states have changed their position on religious freedom since 1981, when the current convention was signed. “I’m afraid that opening a new discussion on conventions would lead us a step backward on religious freedom,” said Prof. Amon Other panel members, shown left to right, included Lilli Schindler 0f the United Nations Department of Public Information; Kamalesh Shanna, Permanent Representative oflndia t0 the UN; Robert Traer 0f the International Association for Religious Freedom; and Nikoo Mahboubian 0f the Baha’i International Community.

[Page 4]“Cold CQlﬂT” was the title

ofa short play developcdfor

theﬂnal demonstration show of “Promoting Positive Messages Through the Media, ” a workshop conducted in November by the Baha’i International Community in Croatia. The play sought to highlight ethnic intolerance — and stimulate a public dm’ussion oj’the issue with the audience.

Under the framework of an international diplomatic initiative known as the Royaumont Process, a series of workshops in southeastern Europe is seeking to promote ”a new public mechanism " for social healing and interethnic communication.

AGREB, Croatia — As a work of drama,

the short play performed here at Europe House Zagreb one Saturday night in Novem- ber might not have won much praise from theater critics. About five minutes in length, the sketch had been written in less than a week and rehearsed the day before. None of the four actors was a professional.

But that did not prevent the performance from touching many hearts and, by all ac- counts, fulfilling its mission. Called simply “Cold Coffee,” the play struck a theme of huge importance in this region: the need for better interethnic relations.

Set in a local coffeehouse, the piece fea- tures three Croatians, two men and a woman. Sitting around a table, they talk in derogatory terms about their waiter, who is reputedly a Serb. At the drama’s climax, the waiter accidentally spills coffee on one of the Croatians, and the two men rise to at- tack him.

At this point in the performance, a curi- ous thing happened. A voice called out “freeze” and the audience was asked to en— ter into a discussion about the play’s central conﬂict — a highly sensitive one in this re— gion, where ethnic violence and civil con— flict have claimed thousands of lives since

In southeastern Europe, an innovative approach to public dialogue

the breakup of the former Communist state of Yugoslavia a decade ago.

The ensuing exchange was lively. Audi- ence members offered up many points of view, from simple pleas for tolerance to the suggestion that ethnic differences are a re- ality that cannot be ignored or easily cov- ered up. Yet in the end, most of the approxi- mately 75 people who attended seemed to feel that some old barriers had been breached and there were new possibilities in the air.

“I thought it was excellent in that it was actually trying to solve the issue, and people were speaking openly,” said Igor Zagrecki, a 23—year-old student of economics at Zagreb University. “Sometimes in your family, you are not allowed to speak, but ifyou can come here, to events like this, you can be heard.”

Laying the groundwork for such events, which seek to explore difficult social problems in a way that is both entertaining and condu— cive to creating positive solutions, is the goal of a series of workshops organized last fall in southeastern Europe by the Baha’i Interna— tional Community in collaboration with its national and local affiliates. The performance

here was the product of one such workshop, held 16—21 November 1998. Other workshops

ONE COUNTRY / October—December 1998

[Page 5]

have been held so far in Hungary, Romania, Bulgaria, Slovenia, and Albania, and another series is scheduled for Yugoslavia, Macedonia and Bosnia in spring 1999.

Operating within a framework estab- lished as a parallel process to the Dayton Peace Accords and under the direct finan— cial sponsorship of the Government of Lux— embourg, the workshops are conducted by Russian television journalist Shamil Fattakhov. They are designed to train broad- cast and press journalists, educators, and representatives of non-governmental orga- nizations in the creation and production of an innovative type of show that combines techniques drawn from drama, journalism and the “talk-show” format to promote “good—neighborliness” and social stability.

The reaction to the workshops so far has been overwhelmingly positive. Not only have participants throughout the region indicated that they hope to start their own versions of the show and/or apply its methods in their own communications efforts, but government officials who have observed the project in action say that its techniques have the potential for a wide application in helping to promote social healing and interethnic communication.

“It is a very interesting way of approach— ing this question of ‘good neighborliness’ — or how to make good relations between people,” said Per Vinther, the special envoy of the European Commission to Croatia, who attended the public performance of “Cold Coffee” here. “In every family and every nation, there are these type of prob- lems that you could find better ways to solve. And this is one way to solve them.”

Part of the Royaumont Process

The phrase “good neighborliness” is a key term of the so-called Royaumont Pro- cess, a diplomatic supplement to the Day— ton Peace Accords. The 1995 Dayton Ac- cords established a cease-fire in the war in Bosnia and Herzegovina, which then in— volved that state, Yugoslavia and Croatia, and did much to promote regional stabiliza- tion.

The Royaumont Process takes its name from the French town of Royaumont, where Dayton Accords member states met in 1995 to consider how to promote, as Ambassa— dor Vinther indicated, “stability and good neighborliness in southeastern Europe.” A collaborative effort of member states of the European Union, the United States, Russia,

Turkey, and the nations of southeastern Eu— rope, as well as most of the major regional intergovernmental organizations such as the European Commission and the European Parliament, the Royaumont Process is a “soft” diplomatic effort that seeks to mobilize Civil society in an effort to overcome the cultural and social prejudices that have caused ten— sions for so long in the region.

Some 70 proj ects have been proposed by NGOs and at least eight projects have so far been launched, according to Panagiotis Roumeliotis, coordinator of the Royaumont Process. The Baha’i International Commu- nity project was the first to be funded and launched, he said, in part because “it was so well prepared and comprehensive.”

Entitled “Promoting Positive Messages Through the Media,” the project was devel— oped by the Paris branch of the Community’s Office of Public Information. It is based on a creation of Mr. Fattakhoyz The Happy Hippo Show, a television program that aired in Kazan, Russia, from 1994 to 1996, where it was hugely popular. Oriented towards youth, the show dealt principally with the dynamic new kinds of moral and ethical situations that had arisen in the former Soviet Union.

Mr. Fattakhov collaborated with the Of— fice of Public Information to create a work— shop designed to train participants in the art of producing a similar show for televi— sion, radio or the stage that can be used to promote positive moral values in a wide va- riety of venues, from a national broadcast to a local cultural festival.

In this regard the project, which has a

”In every family and every nation, there are these type of problems that you could find better ways to solve. And this is one way to

solve them.”

— Per Vinther, special envoy of the European Commission to Croatia

Russian televisionjournalist Shamil Fattahhov, standing, leads participants through the “Promoting Positive Messages Through the Media” workshop in Bulgaria, held 12—1 7 October 1998.

ONE COUNTRY / October—December 1998

[Page 6]

In Zagreb, after the play “Cold Coffee” had been baited, the audience discussed the issues of interethnit‘ tolerance In the center ofthe photo, to the right 0fthe white signboard, is a woman wearing a “Happy Hippo” costume. Her role is to reward people who make positive statements by giving them a piece offruit.

budget of about US$80,000, is a fairly straightforward effort in “development com— munication” — the use of music, drama or other artistic forms to promote a social mes- sage. Yet its implementation brings a num- ber of noteworthy innovations.

These include the use of a live audience in a “TV talk show” format in combination with the production of short dramas based on moral dilemmas. These skits focus on the essence of a particular social or moral issue without presenting it in terms of Violators and/or Victims. The project also introduces elements of “consultation,” a distinctive spiritually based non-adversarial decision- making process used by Baha’i communi- ties worldwide as a tool for building unity and consensus.

Dr. Roumeliotis said governments in the region were initially skeptical about how a workshop on the production ofa youth—ori- ented television show could help their situ— ation. “But after seeing what the organizers have done in these countries so far, they are now very enthusiastic about the implemen— tation of this project,” said Dr. Roumeliotis. “The implementation of the project is a suc— cess and the reports we have been receiving demonstrate a profound interest by the tar- get countries on the work proposed by the Baha’i International Community.”

According to Ronald Mayer, who over— sees the Royaumont Process for the Luxem— bourg Foreign Ministry, the extensive net- work of national and local Baha’i commu- nities in southeastern Europe has been an- other key reason for the project’s success. “This was a decisive factor in our decision

to support the project,” said Ambassador Mayer “Because it was obvious that only an N60 with a local entity in each of the coun— tries could have done the project. You need people who know the people on the spot."

“Freeze”

What makes the program so effective in eliciting public discussion of difficult moral issues is the manner in which drama is used to engage the live audience. Every workshop ends with a “demonstration” show, and the centerpiece of these shows is a short skit or drama which takes its characters to the threshold of an important moral decision, such as how to respond when someone makes an ethnic insult.

At this point, the show’s host suddenly yells “freeze” and the action is halted. “This is the magical thing, stoppingjust before the main dilemma,” said Mr. Fattakhov. The host then engages the audience in a discussion ofwhat step the actors should take next, with an emphasis on achieving a positive moral outcome.

“Most of the talk shows people are fa- miliar with pick up a social problem and start investigating it as if it is an itchy place on your body and the best thing to do is to start scratching until blood comes out,” said Mr. Fattakhov. “Then that’s it. The show is over. What we are trying to do with The Happy Hippo Show concept is to search for a positive solution through consultation.”

According to Mr. Fattakhov, the process of consultation used in The Happy Hippo Show is based on the following principles: 1) understanding that positive solutions are indeed possible; 2) defining the highest moral principle involved; 3) focusing on practical ways to solve problems; and 4) leading the audience through a shared ex— perience of different cultures and points of view. The result, Mr. Fattakhov said, “is a spiritual methodology” that offers “a new public mechanism for the collective inves- tigation of truth.”

Addressing critical issues

As adapted for the Royaumont project, the workshops led by Mr. Fattakhov cover everything from the need for and processes of moral education to the practicalities of writing and staging a five-minute drama. Around the region, the workshops inspired participants with the possibility for open— ing a new public dialogue on critical social and moral issues.

ONE COUNTRY / October-December 1998

[Page 7]

The first training seminar was held in Sofia, Bulgaria, from 12-17 October 1998. The final demonstration show was on the topic of “good neighborliness.” Among seminar participants were a representative from the Ministry of Education, a represen— tative of the Ministry of Youth and Sports, two program directors from Bulgarian Na— tional Broadcast radio, a program director from Vitosha radio, a country-level coordi— nator from UNICEF, several teachers, and representatives of a youth movement pro— gram and a Children’s theater group.

Many of the participants said they hoped to adapt the program’s format to meet their own objectives. “The program can be ap— plied in the projects of UNESCO for civil education in orphanages, youth groups and schools, where a great percentage of the children come from minorities,” said Margarita Dimitrova, a teacher who partici- pated in the Bulgaria workshop. “And maybe later business clubs can be invited to dis- cuss morality and ethics in business.”

Other sessions in Romania, Hungary, and Slovenia all featured demonstration shows that focused on interethnic tensions and new approaches to solving them. The final show in Romania, for example, was held 25 OC- tober 1998 at the World Trade Center in Bucharest before an audience of more than 120, including representatives from the Min— istries of Foreign Affairs and of Education, the media, UNICEF, UNESCO, other NGOs and foundations, and many youth. A wide range of follow—up ideas emerged, includ- ing requests to institute The Happy Hippo Show in schools and a plan by a local youth magazine to start a regular column based on the show’s message.

“The aim is that the participants will be trained in techniques of the show, and that they will then implement it in their own organizations,” said Christine Samandari— Hakim, director of the Community’s Office of Public Information in Paris. “The long — term objective of the program, of course, is to contribute to peace and we believe the process for public dialogue offered by this project opens a new way to help create the conditions for understanding, cooperation and, finally, for a lasting peace.”

The Croatian reaction

In Croatia, participants in the workshop likewise agreed that the format promised to be valuable in promoting communication on difficult social issues. “One thing 1 had never

thought about before was the possibility of resolving the problem [on the air],” said Robert Zuber, a talk show host and radio journalist on Radio 101, the most popular independent radio station in Zagreb. “The idea of thinking about solutions, this is quite a new thing for Croatian journalists.”

Representatives of local NGOs also said they would try to apply what they learned in communication efforts within their own organizations or aimed at their target audi- ences. “I will integrate what I have learned here into what I am already doing,” said Elizabeta Rudic, who attended the workshop as a representa- tive of Open Circle, 21 Rijeka- based NGO that deals with the addiction problems of young people. She said she hoped to do performances at an annual festival in Rijeka. “This show is unique.”

For some participants, the workshop was deeply affect- ing. “1 know that television and media can influence people,” said Helena Vidosavlj eVic, a 31-year-old art— ist who participated in the training. “Because they did in- ﬂuence people in 1991, dur— ing the war.”

Of mixed parentage — her father is Serbian and her mother is half Croatian and half ethnic Italian — Ms. VidosaVlj evic felt intensely the divisions that underpinned the Croatian war of independence and were magnified by its outcome. “While I lived in a region that was not directly affected by the war, that was not touched by actual destruction, we were eco- nomically affected. There was a breakup in people’s heads. The system was Changing and it was a very tough period, with aggression on both sides.”

She hopes to participate in any efforts that might be undertaken to actually launch something like The Happy Hippo Show here. “It has the potential to Change one mind, two minds, and slowly, slowly, 100 minds,” she said. “It is not the only thing that will bring peace, but it is part of the process. Because what we see on the television right now is garbage, mostly, and something like this 1 would like to watch, like to have my Children watch.” 92.?

Shamil Fattakhov, giving stage directions during rehearsal in Croatia.

”It has the potentialto change: one (mind, two minds, and‘ sIon‘stawmewp minds.” ' i ._ l , _ +Hglggna Vidos‘avfieyic. _« participant

ONE COUNTRY / October—December 1998

[Page 8]

In the district of Olumtho, about 200 kilometers northeast o/Tcgucigalpa, a medical teumfrom the international Medical Corps (IMC) treated vit‘tims of Hurricane Mitch. The distrit‘t is largely inhabited by the Pt’t‘h people, and it was the National Baha'i Commission‘for Humanitarian Aid that helped IMC to identify the area as a region with urgent needs joining the IMC team is Di: Tim Thurber, kneeling, ofBrownsville, Texas, a Baha’i who had worked in the Olancho region pn‘viouslv

The Bahé'i community of Honduras -— although inexperienced in the business of disaster relief - energetically mobilized itself after Hurricane Mitch, providing a much-needed and tmstworthy network for the timely distribution of aid and services.

DISASTER

RELIEF

In Honduras, a grassroots network mobilizes after Hurricane Mitch

EGUCIGALPA, Honduras — In his job

as a disaster relief coordinator with In— ternational Medical Corps (1MC),Stephen Tomlin has been to many of the world’s most chaotic crisis areas. The American equivalent of the French-founded “Doc— tors without Borders,” IMC has provided medical relief teams to crisis spots such as Afghanistan, Somalia, and Rwanda, to name just a few of the places Mr, Tomlin has been assigned.

The scene that greeted him in Honduras two weeks after the passage of Hurricane Mitch, which battered Central America for nearly a week in late Oetober-early Novem— ber 1998, was as grim as any he has faced.

“In Honduras, the devastation was such that the last 25 years of development assis- tance was just washed away, especially in rural areas, in terms of agricultural devel- opment, the health network and the educa- tion sector,” said Mr. Tomlin. According to news accounts, more than 3,000 — and per- haps 5,600 — people lost their lives because of the tropical storm.

One of the biggest problems facing in— ternational relief teams, Mr. Tomlin added, is finding a ready local counterpart that knows the country and the people and that

can effectively help direct incoming relief teams and commodities so that the most needy receive help first.

“When the world’s attention is on a coun- try after a disaster, there are a lot of sources of relief that come into the target area,” said Mr. Tomlin. “But it often only comes around once. And so the Challenge for anybody working in disaster relief is to maximize the incoming resources to make the most sig— nificant impact, in order to deal with the priority needs of the communities that are most in need.”

In this regard, said Mr. Tomlin and oth- ers, the Baha’i community of Honduras played a special role in helping other estab— lished humanitarian organizations identify priorities in the distribution of aid in the aftermath of Hurricane Mitch.

“The Baha’is have been instrumental in helping us clarify where the help was needed most and how to distribute it well,” said Luisa Willingham, who coordinated disas- ter relief efforts for Foundation Maria, a humanitarian non-governmental organiza— tion sponsored by Mary Flake de Flores, the First Lady of Honduras.

Indeed, by its own account, the Baha‘i community — although inexperienced in the

ONE COUNTRY / October-December 1998

[Page 9]business of disaster relief — energetically mobilized itself after Mitch, seeking to pro- vide whatever help it could. Its role grew quickly, providing not only a muCh-needed and trustworthy network for the timely dis- tribution of aid and services but also reach- ing out to sister communities overseas in an effort to Channel more aid into the coun- try. This mobilization took place at the 10- cal, national and international levels, pro- viding a model for what grassroots-based or- ganizations can do in times of crisis.

With an organized presence in some 53 Cities and towns and a national membership of about 40,000, the Baha’i community here was well positioned at both the national and local levels to help in such a crisis. About a week after the hurricane, the national gov- erning council of the Honduran community established the National Baha’i Commission for Humanitarian Aid, giving it the respon- sibility to coordinate Baha’i-sponsored relief efforts. One of the Commission’s first moves — one that was almost a reflex action for a community whose principles underscore the concept of global citizenship — was to reach out to Baha’is overseas.

Campaign on the Internet

In a series of electronic mail dispatches, Baha’i communities around the world were told of the plight of Honduras and other Central American countries. At first, the Hondurans asked only for prayers. But later, as offers of material aid came in, the Hon- durans explained what commodities were needed and how they could be sent.

These dispatches led to a largely infor- mal campaign by Baha’is overseas, con— ducted primarily over the Internet, to raise money and send critical commodities to Honduras. Although aid continues to flow, an early assessment of this effort indicates that Baha’i communities — mostly at the local level — in some 18 different coun- tries sent more than US$60,000 in cash assistance to Honduras by various means, according to Nancy Garcia, a member of the National Baha’i Commission for Hu- manitarian Aid, as the special commission is formally known.

In addition to cash donations, Baha’i communities overseas also solicited and or- ganized the shipment of at least 8,000 kilo- grams of medicine, food and Clothing, which was sent directly to the Baha’i community of Honduras for distribution. So far, Baha’i individuals and/or communities in the fol-

lowing countries have sent donations of cash or commodities: Angola, Australia, Belize, Canada, Colombia, Costa Rica, Great Brit- ain, Greece, Holland, Italy, japan, Puerto Rico, South Africa, Spain, Switzerland, Tai- wan, Trinidad and Tobago, and the United States of America.

Baha’i communities overseas were also in the frontlines in terms of helping to or— ganize donations to other humanitarian or— ganizations. The local Baha’i Center in Bos— ton, Massachusetts, USA, for example, served as the meeting place and collection center for the Honduras Association of Mas- sachusetts, which sent a donation of some 8 standard shipping containers of food, medicine and supplies to COPECO, the Honduran national civil defense agency, and to the Honduran Red Cross. A group of Baha’is in Vermont, USA, working with other local organizations, raised some $ 100,000 of hurricane relief money for Part- ners of the Americas, a major private vol- untary organization that focuses on local— to—local partnerships.

New relationships

In Honduras itself, the Commission for Humanitarian Aid offered assistance to other non—governmental organizations, mostly in the form of volunteers. From this offer evolved a series of new relationships with organizations such as Foundation Maria, UNICEF, and IMC, as well as with govern— ment agencies; And it soon became appar— ent that the most helpful role for the Com-

”The Bahé’is have been instrumental in helping us - V clarify wheresrhe- ' help was needed most and howwto‘ distribute it well” ﬂ

— Luisa Willingham,

’ Foundation Maria

In Tagucigalpa, the Baha’i community worked with other humanitarian organizations to assist in the distribution of relief supplies. Pictured below is a group ofpeople — among whom are several Baha’is —

who helped to load an

International Medical Corps (IMC) truck.

ONE COUNTRY / October—December 1998

[Page 10]

Dr: Tim Thurber; working with an International Medical Corps team, examines a young boy in Honda ms,

mission was to help other agencies priori- tize their relief distribution efforts.

“The Baha’i community in Honduras had an administrative organization and network throughout the country in both urban and rural areas,” said Mr. Tomlin. “That made a lot ofdifference in terms ofrapid response.”

Ms. Willingham of Foundation Maria explained that in the first weeks following Mitch’s passage, efforts to provide assistance were hampered by poor communications, an effect that stemmed in part from the de— struction caused by the hurricane. “We were getting conflicting stories,” said Ms. Willingham, a special assistant to First Lady de Flores. “One government office would be telling us that everything was fine, while the people in a region were telling us that help was getting there, but it wasn’t being directed well”

She said, however, that the members of the Baha’i Commission she worked with were able to draw on the network of Baha’i communities throughout the country, as well as their own knowledge of specific re- gions, to help identify areas most in need.

For example, the Commission suggested that IMC send a medical team to the rural district of Olancho about 200 kilometers northeast of Tegucigalpa, an area that was especially hard hit by Mitch. The region is largely inhabited by the indigenous Pech people, who have often been ignored.

“It was as a result of the Baha’i network that we were able to identify this group as a priority group in need of assistance,” said Mr. Tomlin, who joined an IMC medical

unmet 03“ Aq oloqd

team that was sent to Olaneho. “And as a result of us coming back and writing a re— port and interacting with international do- nors, we were able to target World Food Program attention to that area.”

In other Cities and departments, local Baha’i communities also played an impor— tant role in identifying needs, serving as volunteers, and/or acting as local distribu— tion agents. To give a few examples:

0 In San Pedro Sula, the major city on the north coast, the Baha’i community worked with UNICEF to prioritize which neighborhoods had been hardest hit and were most in need of aid. Local volunteers then used their own vehicles to deliver milk, rice, beans, cornmeal, water, soap, diapers and other commodities to those neighbor— hoods and to outlying areas. They helped repackage 20,000 pounds oflima beans, sent in by air from the United States, into five- pound bags for local distribution. And the community set up an IV ﬂuid holding de- pository, keeping the ﬂuids ready for rapid distribution in the event of an outbreak of cholera or other similar diseases.

' In Choluteca, an agricultural region in the south that was badly hit by ﬂooding, the Baha’i community set up a short—term distri— bution center for food, medicine and cloth— ing. The Commission was also instrumental in directing to Choluteca a team from the USA’s Centers for Disease Control to do a survey of water contamination caused by the hurricane and a study of the long—term threat it poses.

0 In Comayagua, in the country‘s cen- tral region, the local Baha’i community of Siguatepeque distributed Clothing and food to needy families. An orphanage, El Hogar de Tierra Santa, which is operated with Baha’i involvement, took in some 20 addi- tional children.

In Gracias a Dios, Hospital Bayan played a critical role in Palacios, a small community on the remote northeast coast. Established by two Baha’i doctors in 1985 to provide medical care to an under-served population composed mainly of Miskito and Garifuna people, the small medical center became a refuge and rallying point for the community during and after the hurricane.

Shelter from the storm

During the storm, more than 200 people took shelter in the hospital‘s buildings, which are some of the strongest structures in the area. After the storm, the hospital

10

ONE COUNTRY / October—December 1998

[Page 11]served as host to an international medical team from Cuba, as well as an emergency relief team from Ireland.

The Cuban Medical Brigade brought in some 15 tons of medicines, equipment and mattresses, and saw more than 5,000 pa- tients during November and December. “Bayan supported all aspects of the work of the Cuban Medical Brigade in terms of elec- tricity, water, general supplies,” said Dr. Victora Abraham Salazar, coordinator of the six-member Cuban team that was sent to Palacios. “And there was a close relation- ship at all times between the Bayan staff and the Medical Brigade.”

For the Baha’i community of Honduras itself, the experience of working at disaster relief has clearly pushed the community in new directions. “Although the Baha’is are used to working in communities, we have

not before worked under these circum— stances,” saidJeannie Hernandez Imboden, secretary of the Honduran Baha’i commu- nity. “I believe that in spite of all that is bad that it is a very good experience for us, be- cause we have redoubled our efforts and developed our capacities as a community”

The Commission itself has already begun discussing how it can contribute in the long run to helping to rebuild the nation as a whole. “As Baha’is we see that this catastrophe has immense potential for inspiring new attitudes of cooperation, collaboration, and reciproc- ity,” said Ms. Garcia of the Commission. “If we help communities develop the skills for consulting and working together to find solu— tions for restoring their homes and livelihoods for the good of all, they will benefit also from newfound unity, self—worth and Vision as in- dividuals and as a community.” at

w

Millennium Forum planning continues

NITED NATIONS — Efforts to draw

broad support from non-governmental organizations (NGOs) worldwide have been the main focus of the planning process for a proposed Millennium Forum, which back- ers hope to hold here in the summer of 2000 in connection with a scheduled UN Millen- nium Summit meeting.

An interim steering committee, which was appointed by an ad hoc gathering of NGOs in July 1998, worked throughout the fall to es— tablish both an organizational structure that will draw into the planning process well-re- spected NGO leaders and activists from both North and South and a mechanism by which such a structure and its membership can be confirmed.

A two-day meeting to establish the orga— nizational structure and membership of the Forum’s leadership has been scheduled for 22— 23 February at the UN. An earlier meeting, which had been scheduled for 2 December 1998, was cancelled to allow the interim steer- ing committee more planning time.

The main purpose of the Forum, which was previously called the “Millennium NGO Forum,” would be to channel the “ideas and Visions” of NGOs at all levels for presenta- tion to the UN Millennium Summit, which is scheduled to be held during the first two weeks of the UN General Assembly’s 55”1 meeting in September 2000.

The proposed organizational structure is

built around three committees. The largest, the Planning Consultative Council, which will set policy for the Forum, will be composed of 100 or more members. Its membership has been put forward by the interim steering corn- mittee in a way designed to reﬂect the global nature of world civil society as well as the broad range of thematic issues to be addressed by the Forum.

At the second level, a Steering Commit- tee of approximately 30 members will be the primary planning and decision-making body of the Forum. Its membership has been pro— posed by the current interim steering com— mittee and it will be confirmed at the Feb- ruary meeting.

Finally, an Executive Committee, com- posed mainly of the officers of the Steering Committee, will direct the day-to-day op- erations 0f the Forum, overseeing the work of an Executive Director and staff.

Among those Who have already agreed to serve on the Steering Committee, subject to confirmation, are: Dianne Dillon-Ridgley, acting executive director of the Women’s En— vironment and Development Organization (WEDO); Bill Pace, secretary general of the Hague Appeal for Peace 1999; Mia Adjali, UN representative for the General Board of Global Ministries; Malick Gaye, head of Environmen~ tal Development in the Third World; and Amparo Claro of the Latin American and Caribbean Health Network. fit:

”We see that this catas‘trOpha has immenSO potentialfor inspiring new attitudes of cooperation, callaboration, and reciprocity”

- Nancy Garcia

ONE COUNTRY / October-December 1998

ll

[Page 12]

just wrate ‘Bahé’l.

12

"In Iran, you have to apply for an examination to go to college. If you are successful at your exam, you can go to university. There is a place [on the examination form] which asks, ‘What is your religion ?’ On the left side I So they don’t let us take that

examination.”

— a former BIHE student

W

In Iran, a Baha’i university is raided, depriving

hundreds of education

Iran, continuedﬂ'om page one

It would be incorrect to call the Baha’i Institute for Higher Education an “under- ground university,” since its existence was well-known to the authorities from its earli- est years. In fact, in 1996 Iranian authori- ties conducted raids against BIHE sites, con— fiscating records and equipment but not moving to shut down its operation.

In keeping with Baha’i religious teach- ings on obedience to government, the Baha’is in Iran always answered questions forthrightly when asked about the Institute and any other activities. Nevertheless, in a Climate where the government has outlawed the operation of their institutions, the Baha’is resorted to running an “open uni- versity” that was both highly dispersed and prudent in its operation.

Until the Government raids at the end of September 1998, the Institute offered Bachelor’s degrees in ten subject areas: ap- plied Chemistry, biology, dental science, pharmacological science, Civil engineering, computer science, psychology, law, literature and accounting. Within these subject areas, which were administered by five “depart- ments,” the Institute was able to offer more than 200 distinct courses each term. In the beginning, courses were based on corre— spondence lessons developed by Indiana University, which was one of the first insti— tutions in the West to recognize the Baha’i Institute for Higher Education. Later on, course offerings were developed internally.

Teaching was done principally via cor- respondence, or, for specialized scientific and technical courses and in other special cases, in small-group classes that were usu- ally held in private homes.

“At the beginning, the students did not even know the names of their professors,” said one BIHE professor, who, like most oth— ers quoted in this article, wanted to remain anonymous out of fear for his safety and that of his relatives in Iran. “Even after three or four years, the students did not know the names of their professors. They had never seen them. Because it was very dangerous. If somebody knows the name of them, maybe they would tell their friends. So it

was all correspondence at the beginning of this plan.”

Over time, however, the Institute was able to establish a few laboratories, operated in privately owned commercial buildings in and around Teheran, for computer science, physics, dental science, pharmacology, ap- plied chemistry and language study. The operations of these laboratories were kept prudently quiet, with students cautioned not to come and go in large groups that might give the authorities a reason to object.

An all-volunteer, unpaid faculty

At its peak, the Institute had more than 150 faculty members. Approximately 25 or 30 were professors who were fired from gov— ernment-run universities after the 1979 Is— lamic Revolution. Other faculty members included doctors, dentists, lawyers and en— gineers. The ma] ority were educated in Iran, but a good number have degrees from uni- versities in the West, including the Massa- chusetts Institute of Technology, Columbia University, the University of California at Berkeley and the Sorbonne. None of the Baha’i faculty members were paid for their time; all worked as volunteers.

“These youth are very precious people,” said a faculty member, explaining why they were willing to take such risks, without monetary remuneration, to establish the Institute. “We all care about them. They have been through tests and trials and they had no hope. They have been deprived of many things so if there was any chance for us to get something better for them, we did it.”

Each of the five departments drew not only on these volunteer professors for their academic expertise but also on a small and anonymous group of Baha’i academics in North America, Europe and Australia who sent in the latest textbooks and research papers, occasionally made visits to Iran as guest lecturers, and otherwise provided in- structional and technical support.

“The Baha’i youth are all raised to want to study and become professionals,” said one of the outsiders involved in supporting the Institute. “So to sit around and do nothing is a very serious psychological pressure. And

ONE COUNTRY / October-December 1998

[Page 13]before the Open University really got going, the youth were in a hopeless position.” This man, who was born in Iran and still has fam- ily there, asked that his name not be used.

One former BIHE student, who also wished to remain anonymous, explained the difficulties of getting into a state-recognized university. “In Iran, you have to apply for an examination to go to college. If you are successful at your exam, you can go to uni— versity. There is a place [on the examina- tion form] which asks, ‘What is your reli- gion?’ It has items just for Islam, Christian- ity, Judaism and Zoroastrianism. And all of us [the Baha’i students] , we didn’t write any~ thing at that place. On the left side Ijust wrote ‘Baha’i’.’ So they don’t let us take that examination. They didn’t give us the en- trance card to go to the examination hall. So we can’t even take the exam.”

High academic standards

Entrance examinations for the BIHE were required, and they established high standards. Of the roughly 1500 students who applied for admission in its first year of op- eration, 250 were accepted for the first se- mester of study. By 1996, a total of 600 stu— dents had enrolled in the Baha’i Institute of Higher Education and were pursuing their studies, and by 1998 approximately 900 stu— dents were enrolled.

“There are a lot of the students in Iran who study because it is a sort of fighting, a sort of positive fighting, sort of like Gandhi,” said one former student, who is now living outside of Iran. “If the authorities don’t let you get an education, if they don’t let you study, you want to show them that you can study”

Among the indications of the Institute’s surprisingly high academic standards and in— structional level was the success that a few of the graduates had in gaining admission to graduate schools outside Iran, including major universities in the United States and Canada. It should be noted, however, that some of the Institute’s graduates and former students outside Iran have had a difficult time getting their credits recognized — a fact of life that stems directly from the Iranian Government’s policy of blocking their ac- cess to education and its failure to recog- nize the Institute officially

Complex administration

In its day-to-day operation the Institute functioned basically like a correspondence school, but with its own delivery service. In

its early years, students and faculty sent homework assignments and lessons back and forth Via the state-run postal system. But the packages often did not arrive and were as~ sumed to have been intercepted as part of the Government’s attempt to interfere with Baha’i education.

Since professors could not deliver lec— tures openly, they prepared their own writ— ten notes and compiled text books for dis— tribution to the students. Again, as noted above, some of these texts were based on the latest Western research. One student in civil engineering, for example, was study- ing the construction of earthquake proof earthen silos — and the Institute’s overseas contacts were able to provide him with some of the latest research on this topic from the Massachusetts Institute of Technology

“Our aim was to offer the best courses available in Iran,” said a faculty member.

The entire operation relied heavily on the use of extensive photocopying, and one of the biggest blows in the recent raids was the con— fiscation of several large photocopying units.

The Institute system also featured a net- work of special depository libraries around the country Numbering more than 45, these libraries existed in the private homes of Baha’is and enabled students in each district to obtain access to the necessary textbooks for the courses. Some of these libraries were seized in the recent raids.

Told to shut down

Over time, as Institute officials began to feel increasing confidence about their op- eration, they started to organize many group classes in addition to the independent study taking place in private homes. The Institute began to publish sophisticated course cata— logues, listing not only course offerings but the qualifications of the faculty members. And through the international network of Baha’i communities worldwide, the Institute began to establish the means by which its graduates might become fully recognized by other institutions of higher education out- side Iran.

It is not Clear to the Baha’i community of Iran why the raids and confiscations were launched in late September. Those who were arrested were principally faculty members and administrators, and most have now been released. Yet at the time of their arrests, they were asked to sign a document declaring that the BIHE had ceased to exist as of 29 September and that they would no longer

ONE COUNTRY / October—December 1998

UN General Assembly again calls for the "emancipation”

III

of Iran’s Baha IS

UNITED NATIONS — 0n 9 December 1998, the UN General Assembly once again expressed concern over ”continuing violations of human rights in the Islamic Republic of Iran,” specifically mentioning the ”unabated pattern of persecution" against the Baha'is of Iran.

By a vote of 64 to 41, the Assembly approved a resolution calling on Iran to "abide by its freely undertaken obligations" under various international covenants on human rights and to take steps to ”ensure that all individuals within its territory and subject to its jurisdiction, including persons belonging to religious minorities, enjoy all the rights enshrined in those instruments."

The resolution was the 13th such expression of concern in 14 years by the Assembly. This year, as in its 1997 resolution, the Assembly called for the full emancipation of the Baha’i community of Iran, in line with the recommendation of the UN Special Rapporteur on religious intolerance.

In 1996, the Special Rapporteur, Abdelfattah Amor ofTunisia, concluded that the persecution of Iran's Bahé’is was religious in nature, not political as claimed by the Government, and that the Baha’i community should be allowed ”to engage fully in its religious activities.”

13

[Page 14]

COMMEMORATION

In Paris, hundreds of Bahd’isfmm dozens th‘ountries gathered under the Eiffel Tower to commemorate ll’lt’ lOOth anniversary ofthe establishment tifthe Baha’i Faith in continental Europe. The three—tlay celebration, held 27-29 November 1998, int’luded an opening ceremony that drew more than 2,000 people — qfwhom more than 600 werefmm outside France — representing more than 50 COLH’IU’l-L‘SI The Baha’i communities gftht’ United Kingdom and Canada are also celebrating the tenlenaries oftheir

founding this year. The celebration in the UK included a umtt‘rl tour by “Om“ World Rhythm,” a

distinctively diverse choir composed of UK citizensfrom many lands. In Canada, the commemoration was marked by a gathering ofsome 1,200 in Montreal, aﬂlm production and publicity about the

publication ofa hook on the community’s history.

Iran university shut down Iran, t‘ontinuedfmm previous page

cooperate with it. The detainees all refused to sign any such declaration.

Iranian Government officials have not been forthcoming with explanations when asked about the actions. According to The New York Times, Iranian officials made no comment when asked about the raids and arrests.

However, a secret Government memo— randum, drawn up by the Supreme Revolu— tionary Cultural Council in February 1991 and which was obtained and made public in 1993 by United Nations’ Special Repre- sentative Reynaldo Galindo Pohl, who was then charged with investigating the human rights situation in Iran, provides a context for the raids. Signed by Iranian Supreme Leader Ali Khamenei, the memorandum established a subtle government policy aimed at essentially grinding the commu— nity into nonexistence by forcing Baha’i chilv dren to have a strong Islamic education, pushing Baha’i adults into the economic periphery and forcing them from all posi—

tions of power or inﬂuence, and requiring that Baha’i youth “be expelled from univer— sities, either in the admission process or during the course of their studies, once it becomes known that they are Baha’is.”

Among other significant human rights conventions, Iran is a party to the Interna— tional Covenant on Economic, Social and Cultural Rights, which was adopted by the United Nations General Assembly on 16 December 1966. Parties to this Covenant “recognize the right of everyone to educa- tion” and more specifically that “higher edu- cation shall be made equally accessible to all, on the basis of capacity, by every appro— priate means.”

“The exclusion of Baha’is from access to higher education in Iran certainly consti- tutes a gross Violation of the Covenant,” said Techeste Ahderom, the Baha‘i International Community’s main representative to the United Nations. “These latest steps taken to shut down the Iranian Baha’i community‘s creative and peaceful response only in— creases public outrage regarding the Iranian government’s attempt to strangulate the Baha’i community.”:‘a‘e‘

14

ONE COUNTRY / October-December 1998

[Page 15]

The Advancement of Women

Review, continuedfrom back page.

both religions have consistently accorded women an inferior position that is not sup— ported by the authoritative statements of the Founders and have, at times, even gone to the extreme length of denying the spiritual equality of men and women.”

In contrast, the equality of women and men has been progressively championed within the Baha’i community since its found- ing about 150 years ago in Iran. The Khans offer it as a model, suggesting also that the Baha’i writings can serve as a guideline for changing attitudes and practices that con— tinue to prevent both women and men from realizing their full potential.

In the course of this discussion, the reader learns much about the Baha’i Faith and its distinctive approach to social issues. The authors make clear, for example, that Baha’is see progress on this and other issues as occurring in an evolutionary fashion, through the social and spiritual transforma- tion of individuals and their relationships.

The Khans suggest, for example, that key to the genuine shift in attitudes necessary for the bona fide advancement of women on a global level are changes in the family Transformation at this level, they argue, in- ﬂuences larger processes and even deter- mines the course of world peace.

At first glance, this emphasis on the fam- ily may seem conventional. And, indeed, the Baha’i teachings reaffirm that men have a cen— tral role as providers and women an all—im— portant role as mothers. However, say the Khans, the Baha’i Vision of the family is far more advanced than the patriarchy 0f the past, which categorized women as subordinate to men and bred attitudes that limited both sexes.

“The Baha’i teachings call for a new form of family dynamics, based on equality, that provides a family structure appropriate to the present age and intrinsically far stron- ger than that of ages past,” the Khans write, “a family structure that offers to all of its members — husband, wife, and children — a level of fulfillment and satisfaction other- wise inaccessible.”

Equality, as outlined in the Baha’i writ- ings, write the Khans, does not imply iden- tity of function. Motherhood is greatly val- ued in the Baha’i Faith because the mother is the first educator 0f the child, and educa- tion is key to the advancement of civiliza- tion. The Baha’i writings clearly specify that

“the ‘training and culture of daughters is more necessary than that of sons.m

The father’s role is to support the family, and while this, too, may seem conventional, it imposes upon the man a spiritual obliga— tion that is neglected in many societies. “The husband’s responsibility to support the wife has revolutionary implications in those cul— tures in which the women currently do a disproportionate share of the work, includ- ing growing the food, collecting water and fuel, and generally taking care of the sur— vival needs of the family”

Vital as it is, motherhood is not the only valid role for women, and the Baha’i teach- ings call for the adoption of an identical pro— gram of education for both sexes. This, the authors explain, would prevent males and females from being channeled into different fields of endeavor without regard for their true capacities.

In some instances, the father may be better suited to tend to domestic matters while the mother may be better qualified for an outside career. Using the tools of coop- eration and consultation within an equal partnership, decision-making on such fam— ily matters has a ﬂexibility that is not pos- sible within a patriarchal structure.

The Baha’i Faith also Views the equal par- ticipation of women in all spheres of activ- ity as a prerequisite to peace, the Khans write. ‘Abdu’l—Baha, one of the central fig- ures 0f the Faith, wrote that “when women participate fully and equally in the affairs of the world...war will cease.”

The Khans argue that such transforma— tions can be realistically achieved “in an evolutionary manner” if “sustained by a commitment to fundamental change and nurtured by educational programs designed to assist individuals and communities to gradually bring attitudes and actions into conformity with the spiritual principle.”

The book covers numerous other aspects of this topic and constitutes a comprehen- sive reference to the Baha’i teachings on the equality of women and men, which Baha’is see as an essential element of a mature civi— lization. The book also makes an important contribution to the general literature on the subject, offering the unique perspective of a non-patriarchal religious society that fo- cuses on logical reasons to strive for true equality in a way that advances not only women but men — and consequently the whole of civilizations}:

— by Veronica Shoffstall

ONE COUNTRY / October—December 1998

”The Bahé’i teachings call for a new form of family dynamics, basgd I equality, thittfifavides a family structure appropriate to the present age and intrinsically far stronger than that

of ages past.”

— Janet and Peter Khan

15

[Page 16]Advancement of Women:A Bahé’i Perspective

By Janet and Peter Khan

Bahé’i Publishing Trust

Wilmette, Illinois, USA

BOOK

REVIEW

Transforming the roles of women and men

In recent years, the role of religion in promoting — or retarding — the advancement of women has become a growing topic of discussion.

From the reactionary response of Is— lamic fundamentalists to questions among Roman Catholics about whether females should be priests, and to household argu- ments almost everywhere about whether the wife should pursue a career or stay home with the children, the collision be— tween religious traditions and feminism has stirred heated debate.

In View of this critically important dis- course (more than half the world’s popula- tion are women and four—fifths of the world‘s population identify themselves as religious believers), a new book by Janet and Peter Khan on Baha’i views about the equality of women and men is especially welcome.

The Baha’i Faith is the first major world religion to explicitly identify the equality of women and men as a social principle, and as such its history and teachings on the sub- ject naturally assume significance.

Advancement of Women: A Baha’i Perspec— tive not only thoroughly and authoritatively explores the Baha’i position on this topic, it also examines how original texts and teach- ings of other religions can be interpreted to support the advancement of women‘s rights and prerogatives.

Of equal significance is the book’s main theme: that the only adequate resolution of this discourse lies in the concept of part- nership. Partnership, of course, has been emphasized at the 1995 Fourth World Con— ference on Women and in meetings of the United Nations Commission on the Status of Women by governmental delegates and representatives of non-governmental orga— nizations alike.

The Khans, two well—respected Baha’is who are also a married couple, are well suited to undertake a book of this sort. janet Khan has a PhD. in education counseling and has held academic positions at the Uni— versity of Michigan and the University of Queensland. A former chairperson of the national governing body of the Baha’is of Australia, she has served at the Research

lo

Department of the Baha’i World Center since 1983‘ Peter Khan, who holds a PhD. in elec— trical engineering, has also occupied aca— demic posts in Michigan and Queensland. He, too, served as a member of the Austra- lian Baha’i national governing body. Since 1987 he has been a member of the Univer- sal House ofjustice, the elected world gov- erning body of the Baha’i community.

The Khans’ book begins with an exami- nation ofhow the status ofwomen has been defined in the authentic texts and teachings of other world religions, with specific focus on Christianity and Islam. In both cases, the authors conclude, the Founders of these religions have taught that “there is no spiri—

Jildi/a n ce m e n t

of

Mother:

A Baha‘i Perspective

Mm! l. Mitmmu. H'lt': I. ‘an

tual distinction between men and women.”

The Qur’an, they write, actually did much to raise the status ofwomen, “forbid- ding female infanticide, providing a limita— tion on polygamy and extending to women the right to initiate divorce proceedings,” among other things. The real problem, they suggest, has been that the “hierarchies of

Review, (ominut’d on page 15

ONE COUNTRY / October—December 1998