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ONE
April-Iune 1990
“The earth 1': but one country and mankind its citizens”— Bahé’u’llah
A distinctive approach to programming at a Baha’i
radio station in Chile helps “rescue” the language and
culture of the Mapuches.
ay 1990: Although criticized by some, the event stimulated environmental awareness and activity.
An alternative approach to the conservation of resources is offered at the Bergen conference in Norway.
Review: Do’ah, an American jazz group, explores “world music” on a new album.
”"35 COUNTRY
Vol. 2, Issue 2 Newsletter of the Baha’i International Community
Among the Daga people in Papua New Guinea, a newfound sense of cooperation emerges
Once known for their volatility and tribal fighting, the Daga seem transformed, outsiders report
MILNE BAY PROVINCE, Papua New Guinea ——About two years ago, after his son accidentally killed a member of the Daga people in an auto- mobile accident, Mr. Levi George fully expected that he and his own family would face death in a traditional “payback” killing.
Mr. George, a former official in the Milne Bay provincial planning office, spent a week in hiding after the accident. Finally, forced to return to work, he found a group of Daga waiting to see him—people that Mr. George had regarded as among the “worst known killers and sorcerers in the area.” He felt certain he was to be attacked and killed.
“To my great surprise they smiled and walked towards me, extended their arms, and shook hands with me,” Mr. George recounted recently. “They said ‘Brother, we are from the area of the dead boy. We came to tell you that you and your family must not be worried. We are brothers and sisters. We are from the Baha‘i Faith and we want to assure you and your children that there will be no payback killing.’ ”
(Continued on page 8)
In a new classroom erected recently in the Daga region of Papua New Guinea, Bahé’is—many of them new—gather for the first day of a Baha'i summer school, an adult education program that includes courses about cooperation and consultative decision-making.
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ONE COUNTRY / April-Iune I990
Ending Ethnic and Racial Strife
Can we live in harmony with those from different racial and ethnic groups?
The question is an urgent one. Apart- heid in South Africa, ethnic violence on the Indian sub—continent, deteriorating race relations in the United States, and, recently, the re—emergencepf long—simmering ani- mosities in Eastern Europe and the Soviet Union are but a few examples of the seem- ingly endless stream of ethnic and cultural conflicts that threaten humanity’s hope for a lasting and uni- , v e r s a1 Perspective peace.
E d u — cated men and women everywhere, of course, condemn such conflicts and argue for universal tolerance and equality of rights. Yet, as lofty as these notions may seem, such calls for tolerance and recon- ciliation among the “races” belie a funda- mental fallacy in the prevailing analysis of the problem.
Too often, despite good intentions, the idea is proposed that ethnocentrism is an innate human characteristic. Accord- ing to this line ofthinking, the best we ever can do is to “paper over” our differences with laws and rights that will at least ensure that our public institutions are blind to ethnic and racial distinctions.
For Baha’is, however, the issue of human diversity requires an understand- ing that goes beyond mere tolerance, equality of rights or even the oft-repeated call to universal brotherhood. It goes beyond a reconciliation of the “races” or any other concept which presumes that the barriers currently dividing humanity are in any way fundamental or fixed.
Rather, Baha’is start from the teach- ing of Baha’u’llah that humanity is but one single race. In this view, all attempts to distinguish separate “races” in the con- temporary world are artificial and mislead- ing. Humanity exists on this planet as one people, dwelling, as our newsletter’s ban- ner proclaims, in one country, the earth.
This conceptofhuman unityruns deep. Bahé’is understand that all peoples are component parts of a'single great organ- ism—an organism that is civilization itself.
In this view, individuals have a role to play in maintaining the vitality of this great social organism, regardless of their back- ground or genetic heritage. Discord among the races and ethnic subgroups is accord- ingly likened to disease, and eradication of this disease is a primary goal.
This vision of human unity is not a mandate for uniformity and sameness. Di— versity is embraced. In Baha’i circles, the variety of ethnic and cultural backgrounds is sometimes compared to the flowers of a garden. Only when the flowers display a diversity in their size, shape and color, does the garden reach its fullest beauty.
Putting this ideal into practice is not al- ways easy. Yet the worldwide Baha’i com- munity, it must be noted, has been notably successful at integrating diverse peoples and races—while at the same time maintain-
...the issue of human diversity requires an understanding that goes beyond mere tolerance, equality of rights or even the oft-repeated call to
universal brotherhood... Baha’is understand that all peoples are component parts of a single great organism— an organism that is civilization itself.
ing their distinctive individuality.
Although it originated less than 150 years ago in Iran, the Baha’i Faith today is the world’s second most widespread reli- gion, with significant followings in more countries than any religion except Christi- anity.
This geographic spread reflects the world-embracing character of Baha’i beliefs. In most of the more than 160 countries where Baha’is are established, native-bom believers are in the majority. In all, mem- bers of more than 2100 distinct ethnic, racial
(Continued next page)
Page 2
ONE COUNTRY / April-Iune 1990
Prince Alfred of Liechtenstein, center, was among the more than 100 guests at a reception held in his honor at the Baha’i International Community office in New York on 24 May. Shown above with him are Archbishop Renato Raffaele Martino, permanent observer to the United Nations for the Holy See, right, and Feng-Haung (Phoenix) Lee, left, an intern at the Bahé’i International Community from Taiwan. Prince Alfred is the president and founder of the Vienna Academy for the Study of the Future. The New York reception was part of a recent United States tour by the Prince in an effort to expand the Academy's relations with U.S.-based organizations. The Academy is a private, multidisciplinary postgraduate institute dedicated to encouraging and developing an integrated and interdisciplinary approach to complex international problems.
— an effort aimed at helping to promote
Ending Ethnlc and and preserve that people’s linguistic and
. . cultural heritage. Ultimately, the effect is RaClal StrlfC to bring the Mapuche as full and equal —— partners into the world community. (continued from preVious page) What enables Baha’i communities to
and tribal groups can be found among the overcome traditional suspicions and rival- more than five million Baha’is worldwide. ries is a simple belief that God Himself Despite this diversity, the Baha’i Faith desires that human beings live together in manages to administer its affairs peacefully harmony, without seeking advantage over through a grassroots-based system of freely one another. Baha’u’llah writes that all elected governing councils, which function men were created from the “same dust,” atthe local, national and international levels. adding that “no one should exalt himself In this issue of ONE C0 UNTRYare two over the other.” storiesthatreflectsome aspectsofthe Baha’i “Ponder at all times in your hearts approach to ethnic and cultural harmony. how ye were created,” Baha’u’llah contin- Our correspondent in Papua New Guinea ues. “Since [God has] created you all from tells howthe Daga people, once widely feared one same substance it is incumbent on you for their violent ways, have learned to con— to be even as one soul..., that from your sult together peacefully. This burgeoning inmost being, by your deeds and actions, spirit of collaboration, grounded in a new— the signs of oneness and the essence of found belief in the Baha’i Faith, has helped detachment may be made manifest.”
to create an atmosphere for the blossoming As the peoples of the world wonder of small-scale social and economic develop- whether people of diverse backgrounds ment projects. can truly learn to live in harmony, the
In Chile,aBahé’i-operated radio station experience of the worldwide Baha’i is distinctive for its emphasis on broadcast- community encourages an affirmative ing in the language of the Mapuche people answer. 6
Page 3
ONE COUNTRY / April—Iunc 1990
Helping to “rescue” a language: Radio Chile offers an alternative for
Baha’i in
its Mapuche listeners
Mapuche folksinger Zeron Marivil, shown left, tapes 8 song for broadcast at Radio
Baha’i in Labranza, Chile.
Half of the broadcasts are in Spanish and half in Mapudungun, the language of the Mapuche, and Radio Bahé’i is the only radio station in Chile to devote so much air time to an indigenous language.
FM" . i. .
LABRANZA, Chile —Telephone1ines are scarce among the Mapuche people here in southern Chile’s rural lake region, so when individuals suddenly take ill and are moved from local health clinics to the big regional hospital in Temuco, notifying relatives can be difficult.
Once or twice a week, therefore, someone from Radio Baha’i visits the Temuco hospital to collect personal mes- sages, which are then broadcast over the air. The messages range from joyous announcements, such as “It’s a boy—bring diapers,” to simple medical reports, like, “I had the operation. I’ll be home Tuesday.”
This type of community bulletin board is just one of many services—in addition to musical entertainment—provided by the Baha’i-operated noncommercial radio sta- tion that broadcasts from a windswept plain outside this small village. Known simply as Radio Baha’i, the l-kilowatt station also provides health information, advice about new agricultural techniques and programs to assist in literacy development.
Perhaps the most distinctive aspect of the station’s programming, however, is its
emphasis on the language and culture of the Mapuche people, who, although a minority in Chile, form a majority within the station’s 100kilometer broadcast radius.
Half of the broadcasts are in Spanish and half in Mapudungun, the language of the Mapuche, and Radio Baha’i is the only radio station in Chile to devote so much air time to an indigenous language. This fact, according to specialists in the Mapuche language, has contributed significantly to a resurgence in the use of Mapudungun and a renewed pfide in Mapuche culture.
Feared Language Was Dying
“1 had thought my language would be lost,” said Mr. Rosendo Huisca, a consultant on Mapudungun for the Catholic University in Temuco and the director of publishing for the Organization for Mapuche literature (OLM). “Here in Cautin Province, where about 100,000 Mapuches live, it was odd that almost no radio broadcasting existed in Mapudungun. Then I heard Radio Baha’i. And when I heard it, I felt from the first momentthatalanguage was being rescued.”
Mr. Huisca and others say Mapudun- gun had never been written until about ten
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[Page 5]
ONE COUNTRY / April-Iunc 1990
——————————
years ago. Its use was discouraged in favor of Spanish, and Mapuche youth often felt ashamed of using it. Indeed, in some area schools, children were commonly punished for speaking in Mapudungun. The language was in danger of dying.
According to Mr. Huisca, at least two poets now publish their work in Mapudun- gun. “Chilean critics say that poetry in Mapudungun lacks aesthetics,” he said. “But when I tell Mapuche stories in Spanish, they lose all their musicality, musicality from the speech of the animal characters.”
Mr. Huisca produces a storytelling show in Mapudungun, called Epeu, for Radio Baha’i. “We tried to tape it in Spanish, but it didn’t come out well...,” he said. “What are considered as legends and tales in Spanish are true oral histories to Mapuches, when told in Mapudungun.”
A Cultural Revival
In addition to broadcasting in Mapudun- gun—or perhaps because of it, the station has also become a focal point for the revival of Mapuche culture.
The station sponsors music festivals and other events on its grounds, bringing to gether Mapuches from distant regions. Often, they have had no previous contact with each other. Frequently, they arrive in traditional dress, sometimes riding in horse- carts or oxcarts, bringing traditional musi— cal instruments.
Personnel from Radio Bahé’i record songs for later airing—or even broadcast them directly. T0 the outsider, the music
Page 5
sounds simple and direct. Among the basic instruments are a drum, called a cultnm, which is made of skin stretched over a tight bowl and tied with leather thongs; a kulkut , horn made like a ram’s horn; and a pifilka, a wooden whistle.
Songs and interviews are also recorded in the field, and the station’s archive of re- corded music represents an important storehouse of Mapuche music.
About half of the station’s staff are Mapuches, said Paula Siegel, secretary for the National Assembly of the Baha’is of Chile, the national Baha’i governing coun— cil, which owns and oversees the station’s operation. “We really see it as their sta— tion,” Ms. Siegel said. “The Mapuche people really identify with it.”
“As Bahé’is, we feel that the indige- nous peoples of the world have a great cultural and spiritual richness,” Ms. Siegel added. “This richness should be shared, as it is something from which we can learn. That’s part of why Radio Baha’i empha— sizes Mapuche programming.”
A young Mapuche woman, Roxana Loncon, who works at the radio station as an announcer, showed a visitor a photo of herself in traditional clothing, worn for the station’s third anniversary celebration. “I never felt comfortable in wearing this before coming to Radio Baha’i,” she said. “The young people usually don’t. Only the grandmothers.” The pride in her native culture is evident as she speaks.——- by janet Ruhe—Schoen Q
Above: Map of Chile shows location of Radio Baha'i near Temuco. Left: Front view of the offices and transmitter of the station, which broadcasts to a region 100 kilometers in radius. About half of its programming is in the native language of the Mapuche people, who are a majority in its broadcast area. Housing for the station's staff is visible behind the main building.
Teacher Mario Cayun, left, broadcasts a literacy class in Mapundugun, the native language of the Mapuche
people, at Radio Baha'i Chile.
To his right are Lia Cheuquelof and José Schiattini, who broadcast literacy classes in Spanish.
()NE COUNTRY / April-Iune 1990
An Experiment in Literacy Training takes to
the Air
LABRANZA, Chile — As educational strategists seek new ways to improve liter- acy skills, radio is becoming an increas- ingly important medium.
In 1989, Radio Baha’i Chile partici- pated in a six— month pilot program to teach reading in Mapudungun over the air.
In collaboration with the Cautin Prov- ince Ministry of Education, the station broadcast literacy classes twice daily, in both Spanish and Mapudungun. At the same time, worksheets, pencils and eras- ers were provided to about 60 students in five selected villages. Teachers were also made available to the students at local
schools in those communities.
‘The radio classes were found to be very useful for people who are illiterate because of disuse, such as people who left school in second or third grade and ‘forgot’ how to read,” said José Schiattini, a ministry official who oversaw the program. The radio program was something new in our educa- tional strategy.”
Although the government strives to make school available to all children, the lit— eracy rate in Cautin Province is lower than the national average. “Chile’s national liter- acy campaign began in the 1980’s,” Mr. Schiattini said. “During the 19405, we had 20 to 40 percent illiteracy. Now, 50 years later, we have 6 percent illiteracy. But aver- age illiteracy in our province is about 10 percent because, in remote areas, people haven’t had access to schooling.”
In addition, said Mr. Schiattini, the way of life in the countryside is not oriented to the written word; there are no newspapers, circulars, billboards or street names. “People need to feel the necessity of literacy,” said Mr. Schiattini. “Otherwise, some feel, ‘why complicate life? I’ve gotten along all right so far without reading.’ We presented literacy in its functional aspect, so a person could write letters, learn about bargains, find an address in town.”
Radio literacy Classes allowed adults, who might otherwise feel foolish going to school, to participate and learn, Mr. Schiat- tini said. F arm families also find it difficult to make time for education, he said.
“The radio literacy program opened up a new communication experience for the whole family," Mr. Schiattini said. “A big advantage, too, was that children listened with their parents and helped them."
Mr. Schiattini said the Ministry hopes to continue its collaboration with Radio Baha’i. “A big advantage of Radio Baha’i for us is that it is noncommercial,” he said. “The station doesn’t charge a cent. And in our region, with more than 30 radio stations, Radio Baha‘i is the only one with systematic service and educational programming.”
Even if the Ministry cannot continue its funding, however, Radio Baha'i will con- tinue some sort of literacy education pro— gramming, said Roberto Jara, the station’s director. “Learning to read and write better
is a major need in the area we serve.” — by janet Ruhe-Schoen 0
Page 6
ONE COUNTRY / April-Iunc 1990
Maintaining cultural diversity: Radio stations around the world can play an important role
Mr. Ramén Nina, a staff member at the Bahé’i radio station in Caracolla, Bolivia , is shown taping a program in one of the station’s production studios.
“In general, the populations served by Bahé’i radio stations are under extreme pressure from a dominant external culture... their voices and cultures have been lost in the over- whelming influ- ence of modern, popular media. ”
Page 7
A newfound cooperation emerges among Papua New Guinea’s Daga people
The Local Spiritual Assembly of the Baha’is of Bonara, the freely elected administrative council that oversees Baha‘i affairs in that locality, meets. Mr. Dale Rutstein, the author of this article, is shown using the video camera. He is producing a videotape on how Baha'i communities work together.
ONE COUNTRY / April-Iunc 1990
———_—_—_—_
(Continued from page one)
To outsiders, the Daga people in the mountainous interior of this South Pacific nation have long been known for tribal fighting and intimidating sorcery. By tra- dition, transgressions large or small call for quick and often lethal vengeance.
Recently, however, reports of dramatic changes—such as this account by Mr. George—have begun to emerge. Accord- ing to regional government officials and travellers to the Daga area, several of the tribes are acquiring a reputation for peace- making and inter—tribal harmony.
The new reputation has been further enhanced through new efforts at economic development and self-education. Although the Daga district ranks among the most underdeveloped regions in Papua New Guinea, a number of small cash crop proj- ects have recently sprung up, and coffee from the region is now renowned for its high quality. Plans have also been made to re-open a defunct regional health clinic, using local resources.
Among the causes of this multi—fac— eted transformation, according to those close to the scene, is the Daga people’s growing acceptance of the Baha’i Faith, which teaches peaceful resolution to con- flict and the brotherhood of all peoples — a revolutionary belief for this region.
Recently, for example, a Baha’i confer- ence in the village of Tua—which means “new flowering”—drew nearly 1000 people.
Representatives of some 60 villages were present, speaking seven different dialects. In the past, such a gathering would have been unthinkable, a sure-fire mixture for violence. The chairman of the local govern- ment council was surprised at the lack of even nominal security for the conference.
As the conference progressed and no incidents ofviolence occurred, local authori- ties were delighted. Never before had so many villagers assembled in one place with- out friction or dispute welling up.
An Historic Moment
“It is indeed a historic moment for the Daga people to come together in such large numbers, as has never happened before, in a genuine spirit of love and friendship,” said Mr. Thomas Ilaisa, a former attorney for the Milne Bay Provincial Government and now a private solicitor. “This type of large public gathering with a common unifying zeal is something which some would call a mir- acle.”
Yet, the Tua conference was remark- able not only for the impressive spirit of unity in evidence. For the first time that anyone can remember, consultations were held to develop a long—term social and eco- nomic development plan for the area. The plan, developed from the grassroots, calls for establishing permanent training insti- tutes, appointing a team to rebuild an aban- doned health aid post, and creating new food gardens to support these institutions.
In 1984, news of the Baha’i Faith was
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[Page 9]
ONE COUNTRY / ApriI-Iune 1990
first brought to the area by an educated Daga man, who was then living in Lae, a majorindustrialcenterinPapua NewGuinea. Almost immediately, more than a thousand Daga people accepted the Baha’i Faith.
People in Daga who became Baha’is said they were impressed when Western Baha’i visitors showed a willingness to eat their food and sleep in their houses.
Rejecting “Cargo Cults”
The Daga say they have always been interested in modern ways and beliefs, but were considered too remote to most mis- sionaries and colonial officers, and were thus left behind. Indeed, to the outside world, the Daga people are perhaps best known as followers of “cargo cult” move- ments. Based on experiences during World War II, when Daga men were enlisted to help unload and deliver war goods and material—“cargo”—from transport ships and aircraft, the cargo cults teach that goods and money will miraculously fall from the sky in exchange for obedience to the com- mands of a cult leader.
Even though the area has been increas- ingly visited by westerners, such practices and beliefs have been slow to fade. The inland Daga area is mountainous, and to walk from one village to another may take half a day, often along perilously steep mountain paths. New ideas have tradition- ally spread slowly.
The problem of sorcery is an example. In the Daga area it has been a constant source of mischief and misery. Real or imagined, spells and hexes often produce dramatic results. Accusations that magic has been used to kill or sicken a victim often result in counterspells, and, sometimes, in armed attacks.
The spread of the Baha’i Faith, how- ever, has curbed these practices. While recognizing the spiritual insights thatunder- lie many ancient beliefs and practices, Baha’i teachings condemn superstition and em- phasize education. They seek a balance be- tween spiritual teachings and scientific method. Recently, for example, when the son of a Daga leader became ill and died suddenly, many expected accusations of sorcery. Outside observers were astonished when such accusations failed to materialize.
Learning Cooperation
Baha’itechniquesforharmoniousgroup
decision-making have also contributed to
('6 .§ 0 O . 'U C t: >—¢ Lac Port Moresby
MILNE BAY PROVINCE
the new atmosphere here. Mr. Hilarion Arnani, a Daga villager and manager of a successful cooperative general supply store, says locally elected Baha’i govem— ing councils, although established primar- ily to adminster the affairs of the Baha’i community, now regularly solve disputes which previously would have brought on the use of sorcery and warfare. As others in the area have observed these changes, they too have accepted the Baha’i teach- ings. Now some 38 locally elected govem- ing councils, known as Local Spiritual As- semblies, offer guidance to more than two thousand Baha’is.
Before the Baha’i Faith came to the area, contending villagers found it hard to work together successfully to produce and market their cash crops. Now, according to William Pandawa, a Baha’i who has served on the area’s Coffee Marketing Board, Baha’i influence has helped villag- ers to organize themselves, whereas be- fore disputes often rendered agricultural cooperation impossible.
Local Baha’i governing councils have organized a system, for example, whereby all villages pool their resources to concen- trate their labor, systematically assisting one village after another, so that obstacles, such as the lack of transport, are over- come. Last year, for the first time, the crop
was transported bag by bag, on foot to the (Continued on page 15)
Page 9
Map, above, shows Milne Bay Province, in Papua New Guinea. The Daga people reside in the mountainous interior of the province.
The second largest gathering ever of astronauts and cosmonauts was one feature of the “Only One Earth" program at the United Nations on Earth Day 1990. Organized by the United Nations Environment Programme, the gala event was co-sponsored by the Baha’i International Community and the Association of Space Explorers. Shown at right are some of the 40 space explorers, from 18 of the 20 countries whose citizens have flown in space, who appeared on the stage in the UN. General Assembly Hall.
ONE COUNTRY / April—Iune 1990
Earth Day 1990: the celebration
ranges from tree planting in Kenya to space explorers at the United Nations.
NEW YORK — Hundreds of Baha’i communities in more than 40 countries participated in Earth Day 1990, engaging in activities ranging from tree planting in Malaysia to participation in a gala celebra- tion here at the United Nations headquar- ters building.
Held on 22 April, Earth Day 1990 was observed by a variety of groups and indi- viduals in more than 100 countries. The day-long event was designed to galvanize broad-based support and a long-term com- mitment to “building a safe, just, sustain- able planet.”
For its part, the Baha’i International Community, through its national and local entities, participated in and supported Earth Day 1990 activities around the world.
“We found that Baha’i communities were more than eager for the opportunity to participate in Earth Day 1990,” said Law- rence Arturo, director of the Baha’i Inter- national Community’s Office of the Envi— ronment, which helped to coordinate Baha’i Earth Day activities.
“Although Earth Day was criticized by
some for its emphasis on public relations and the media, we found that it had a galva- nizing effect on many communities, and that it led to concrete activities such as tree planting and environmental education—ac— tivities that we expect to continue beyond the Earth Day celebration itself,” Mr. Arturo added.
At the international level, the Baha’i International Community assisted the United Nations Environment Programme (UNEP) in producing a gala Earth Day 1990 celebra- tion, held in the United Nations General Assembly hall. The Baha’is were designated as cesponsors, with the Association of Space Explorers, of the event.
With the theme of “Only One Earth,” the event was attended by more than 1000 dignitaries and featured 41 astronauts and cosmonauts, a live link-up with the Soviet Mir space station and a musical program led by the renowned children’s singer, Raffi.
Elsewhere in the United States, Baha’i communities sponsored or participated in hundreds of local Earth Day 1990 activities. Such events ranged from the sponsorship of
Page 10
ONE COUNTRY / April—Iune 1990
public talks on the environment to tree plant- ing ceremonies. Many Bahé’i communities also participated in Earth Day fairs and fes- tivals organized by other groups. Many also participated in conservation-oriented inter- faith services and activities.
Some efforts were quite innovative. In the state of Hawaii, for example, an “Adopt a Highway” project was launched, in which volunteers agreed to clean and beautify a length of roadway, and to maintain it free from litter.
Around the world, national and local Bahé’i communities often found themselves at the forefront of Earth Day 1990 obser- vances. In many localities, especially in remote areas, Bahé’is sponsored the only Earth Day program. According to Mr. Ar- turo, the following representjust afew of the Earth Day 1990 events with Bahé’i participa- tion around the world:
0 In Kenya, where the national Bahé’i community has worked closely with UNEP in the past, local Bahé’i governing councils were encouraged tosponsor activities in sup- port of Earth Day 1990. Activities included tree planting, speech-making and the per- formance of songs on the environment, composed by local musicians.
0 In Chile, the Bahé’i—operated radio station in the southern region (see story, page 4) incorporated short educational an- nouncements about conservation and envi- ronmental preservation into its program- ming. In Santiago, the Colegio Nnr school held a drawing contest, asking students to show the relationship between spirituality and conservationThe drawings were shown at an exposition on Earth Day.
0 In Finland, several local Baha’i com- munities participated extensively in Earth Day 1990 activities. In the Village of Kolkon— taipale, Bahé’is planted fruit trees as part of a festival focusing on agriculture and the environment. Other Bahé’i communities in Varkaus, J oensuu, Vaasa and Angeli partici- pated in or arranged similar events.
0 In Malaysia, the Bahé’i community organized an environmental awareness program for Earth Day 1990, sponsoring activities such as a nature walk, tree—plant— ing and several talks, including one by the Malayan Nature Society.
0 In Bangladesh, the Bahé’i community of Dhaka organized a day—long celebration that included a tree planting ceremony—
Page 1 1
which launched a year—long tree planting project—and an evening panel discussion.
0 In Mauritius, at the invitation of the Ministry of Housing, Lands and Environ- ment, the Bahé’i community helped to plan the celebration for World Environ- ment Day on 5 J une. For Earth Day itself, four regional gatherings were organized, and talks on the environment were given.
In recent years, local Bahé’i communi- ties have initiated numerous conservation projects in at least 40 countries. These projects range from on—going tree planting and reforestation efforts to the local manu- facture of fuel—efficient stoves; from rural research centers investigating the applica- tion of appropriate technologies like bio- gas and solar energy to the preparation of of conservation curricula at select primary and tutorial schools. Q
As part of Earth Day 1990 Observances in Bangladesh, the Baha’i community of Dhaka organized an informational program, which included a tree—planting ceremony, shown below.
From left to right are Mr. M.M. Babar, Mr. Nazar Abbas, Dr. P. Shahidi, and Mr. Rashid-un— Nabi.
ONE COUNTRY / April~Iunc 1990
Alternative approach for global environmental action discussed at Bergen conference in Norway
Dr. Ervin Laszlo, Dr. Arne Neess, and Mr. Robert White say only a radical change in attitudes towards the environment can prevent ecological catastrophe.
BERGEN, Norway — In contrast to the often contentious political and techni- cal discussions among government repre- sentatives during the “Action for a Com- mon Future” environmental conference here in May, three environmental special- ists outlined a vision of environmental con- sciousness that integrates science, philoso- phy and spirituality.
Speaking at a Baha’i-sponsored panel discussion held in conjunction with the conference, Dr. Ervin Laszlo of Italy, Dr. Arne Naess of Norway, and Mr. Robert White of Canada, said that only a radical change in humanity’s attitudes towards the environment can forestall a worldwide ecological catastrophe.
Specifically, at a seminar held on 11 May, and entitled “The Inner Limits of Mankind in Relation to Sustainable Devel- opment,” each of the three offered a broad—and not entirely dissimilar—path- way for re-thinking humanity’s approach to environmental concerns, suggesting that humanity’s only hope lies in the wide- spread acceptance of attitudes that are integrative, global and ecological in their approach to development and civilization.
Inner Changes Needed
“Coping with mankind’s current pie dicament calls for inner changes, for a human and humanistic revolution mobiliz— ing new values and aspirations, backed by new levels of personal commitment and political will,” said Dr. Laszlo, awell-known exponent of systems philosophy.” I don’t think there is any other remedy for our world than a new consciousness.”
Dr. Laszlo, who is also a member of the Club of Rome, science advisor to UNESCO, and director of the ViennaAcad- emy for the Study of the Future, said that
humanity’s true limits relate to inner values and attitudes, not outward resources.
“Our values, beliefs and actions add up to vast economic, cultural and political trends which determine the pathways mankind selects towards the future,” Dr. Laszlo said.
Bringing together ministers from the governments of 34 countries, international non-govemmental organizations, and rep- resentatives of popular environmental groups and movements from around the world, the conference was organized by the Norwegian government in cooperation with the Economic Commission for Europe (ECE) and in consultation with the United Nations Environment Programme.
In conjunction with the conference, the Baha’i Comunity of Norway and the Baha’i International Community arranged the “Inner Limits” seminar and meetings with
“Coping with mankind’s current predicament calls for Inner changes, for a human and humanlstic revolution mobilizing new values
and aspirations, backed by new levels of personal commitment and political will.”
— Dr. Ervin Laszlo
Dr. Laszlo, Dr. Naess, and Mr. White.
Dr. Naess, who coined the term “deep ecology” in 1973 and has since been at the forefront of the deep ecology movement, said that humanity must quickly define norms that focus on “global, long—range ecologically sustainable development.”
“A country is not developing sustaina-
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ONE COUNTRY / April-Iune 1990
Mr. Robert White of Canada, left, Dr. Arne Naess of Norway, center, and Dr. Ervin Laszlo of Italy, right, are shown above in Bergen. Norway. The three participated in a Bahé'i-sponsored panel discussion entitled “The Inner Limits of Mankind in Relation to Sustainable Development," in conjunction with the “Action for a Common Future" conference there.
bly if it is not developing ecologically in a sustainable way," said Dr. Naess, a former professor of philosophy.
Deep Ecolog'
Deep ecology, instead of merely seek- ing technical solutions, attempts to pene- trate to the core of the most deeply held views of nature and find common ground between the highest aims of civilization and the beauty, complexity, and mystery of na- ture.
Deep ecologists like Naess have argued that the emerging paradigm of “ecological consciousness” is grounded in a vision of nonexploitive science and technology. They have called for a moving away from seeing the world as a collection of resources to be exploited and consumed, towards one of humanity living as part of the ecosphere.
Mr. White, a representative of the Baha’i International Community’s Office of the Environment, described the contribution of the Baha’i Faith in formulating the spiritual foundations of an ecologically sustainable society. The Baha’i Faith, he said, could offer a new model for change and re-direc- tion as humanity searches for a new vision
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that is compatible with sustainability.
“In its emphasis on unity and evolu- tionary thinking, the Baha’i Faith offers a view on nature that reflects both animistic wisdom and contemporary ecological understanding,” said Mr. White.
Humanity, Mr. White added, is likely to become cynical and despairing about human prospects without avision of whole- ness for ourselves and for our world. “The Baha’i Faith offers a vision which moti- vatesindividuals and promotesglobaltrans formation,” he said. The key to such a vision, he added, lies in the recognition that human cultural evolution is a purpose- ful but organic process within the evolu- tion of life on earth.
“The teachings and institutions of the Baha’i Faith can be understood as nothing less than the vision and nucleus of a world order based on the central spiritual prin- ciple ofunity,” Mr. White concluded. “Only the complete acceptance of this organiz- ing principle—unity— can release the con- structive energy and the will needed to make the far—reaching requisite changes.” — by Thor Henm'ng Lerstad O
“In its emphasis on unity and evolutionary thinking, the Baha’i Faith offers a view on nature that reflects both animistic wisdom and contemporary ecological understanding.” — Robert White
ONE COUNTRY / AprilJunc 1990
Dizzy Gillespie Plays t0 Packed Houses in Eastern Europe
BERLIN — J azz trumpeter Dizzy Gillespie played to standing room only audiences in East Berlin, Moscow and Prague during a three-day tour in May as part of “One World Week,” a European media project.
Sponsored by European Baha’i com- munities, Mr. Gillespie’s tour aimed “to bring the joy of jazz” to Eastern Europe and to demonstrate the possibilities for peace and global understand— ing. “More than any other art form, jazz exemplifies those high ideals of freedom and democracy,” said Mr. Gillespie, who is a Baha’i. “J azz transcends political ideologies...jazz brings people to- gether.”
On 9 May in East Berlin about 2,000 people gathered in the “Palast der Repub- lik” to hear the trumpeter.
On 10 May, Mr. Gillespie played in Moscow before a packed audience of about 2000 people. It was the 7 2—year—old musi—
cian’s first appearance in the Soviet Union.
In Prague on 11 May, Mr. Gillespie played to a standing room only; audience at the Cultural Palace. President and Mrs. Vaclav Havel attended. Later in the evening, President Havel received Mr. Gillespie and a group of Bahé’i s privately. 0
Record-breaking attendance at Delhi House of Worship
NEW DELHI — More than 100,000 people Visited the Baha’i House of Worship on 3 April, the largest single-day crowd yet at the three-year—old temple. The record— breaking number of visitors coincided with a Hindu Festival associated with Rama.
Since its dedication in December 1986, the white marble-clad, nine—sided temple has won numerous architectural awards and been featured in more than 300 architec- tural and engineering publications. It has become one of India’s most visited sites, surpassing even the Taj Mahal.
Last year, more than 2,600,000 people visited the temple, an average of more than 7000 per day. Although built by Baha’is, the temple is open for prayer and meditation to members of all faiths. 0
In Mbale, Uganda, the Hon. Mrs. Masaba. the Mbale District Woman Representative in Parliament, points to an item in the Baha’i exhibit at the International Women's Day celebration on 8 March. Sponsored by the National Council of Women, the Uganda Baha'i community participated extensively in the day‘s activities.
“
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ONE COUNTRY / April-Iune 1990
El Viento Canta, a nine-member musical group specializing in the traditional music of Peru and Bolivia, are shown in the oldest theatre in Tienjin, China, where they performed in April. Spon- sored by the Baha‘i International Community, the group's appearance was part of a five-month tour of Eastern Europe and China early this year. The members of the group are all Bahé‘is. Four are from Peru, two from the United States, one from Mexico, one from
Liechtenstein, and one from England. El Viento Canta means “The Wind Sings" in Spanish.
Newfound Coopertion among Papua New Guinea’s Daga people
(Continued from page 9)
coast, a cooperative effort among the Vil- lages. In the past, much of the crop had rotted in the fields or in storage, for lack of an effective means of delivering it to market.
This year, through extensive consulta- tions, individuals and the local governing councils are spearheading a drive to re-open an abandoned army road to the coast, a move of critical importance to future agri- cultural development.
Baha’is have also helped to re—establish an abandoned community school and health aid post. When a church—run primary school was abandoned in the village of Aragip, vil- lagers themselves rebuilt the school in a new location, using only bush materials. Desks and benches were hewn from solid logs. Blackboards were purchased with money from the sale of coffee. Today the Bonara school has 91 students.
Similarly, after consulting among them- selves and drawing on assistance from
Baha‘is from outside, a health aid post was reopened. The Aragip Health Post serves a population of 2000 from 25 villages.
"The transformation these people have managed touches the heart of any outsider who comes in contact with them,” said Ann Hall, who, with her husband David, runs a bakery in the provincial capital and is a regular visitor to the Daga area. “They have found a great capacity of love—which is an amazing fact when you consider their history. Through becoming united, they are now striving for excellence, and desire willingly to serve others.” — by Dale Rutstein Q
Review: Do’ah’s lessons in World Music
(Continued from back page)
us to realize that we coexist on a planet with a tremendous diversity of cultures and peoples. And as we learn to let go of our own ignorances and prejudices, we have found ourselves drawn into the beauty of the many sounds played on the hun- dreds of instruments created by human beings,” 0
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Lessons in
World
MusiC—an
Integration
of Rhythms and Sounds
World Dance By Do’ah
Global Pacific Records
Los Angeles
ONE COUNTRY / April-Iune 1990
Ever since The Beatles combined the sounds and syncopations ofthe Indian sitar with their own brand of rock and roll, popular music has increasingly featured instruments and rhythms from the non— Western world.
Few musical groups today better ex- emplify this trend than Do’ah, a jazz group from the United States that has won in- c r e a s i n g acclaim for its unique sound — a sound that some describe as “world music.”
In concert, for example, the five- member group regularly employs more than 70 instruments—instruments with origins in virtually every part of the world. In addition to the traditional jazz instru— ments like guitar, piano, saxophone and drums, Do’ah’s musicians play such exotic and diverse instruments as the Chinese yueh-chin, the Indian bansri flute, the Bolivian charango, the Cameroonian shaker, and the West African balofon.
The result is a bright and complex sound that, although having roots in mod- ern American jazz, resonates with influ- ences from Africa, the Caribbean, South America and the Far East. One reviewer called the style “life affirming."
Do’ah’s latest album, World Dance, reflects the culmination of 15 years of steady growth and maturation for Do’ah and the two musicans that lead the group and co- compose all the songs, Randy Armstrong and Ken LaRoche.
Acollection of six songs, three of which form the movements to a piece they call the “One World Symphony,” the album is bright and airy, and, at the same time, intelligent and contemplative.
The first cut, entitled “Wayo,” uses calypso and Latin rhythms to drive a series of clever dramatic hooks—short melodies that many listeners will find contagious. The next song, “Night Season,” uses not only such exotic instruments as the ce- ramic ocarina, the Cameroonian shaker and the Brazilain rain stick, but also actual recordings of bullfrogs and birds to paint a meditative, minor—key image of dusk and the coming “night season.”
On the second side, One World Sym- phony draws on an equally wide range of
instruments and themes. Written in 1985, in anticipation of the United Nations Intema- tional Year of Peace, the first movement is titled “The Awakening.” That song uses instruments from the African mbira to the
yueh-chin, and is driven along by an under-
current from a breathy, choral vocalization of the word “peace” in 39 languages.
The next movement, “19 Letters,” draws on themes from India, utilizing the bansri flute and tabla drum—in addition to an acous- tic synthesizer guitar. The song uses an interesting 19—beat cycle for its rhythmic underpinnings, along with wordless vocals that, when assembled, create an ethereal, almost other-worldly sound.
The final movement, “World Dance,” is the album’s title cut, and it also uses an interesting beat: 10/8 time. Featuring the West African balofon—which might be de scribed as a throaty, wooden xylophone— the song fuses modern American jazz with
DD’AH
WORLD DANG.
African joy. It almost sparkles.
On the World Dance album, drummer Marty Quinn, saxophonist Charlie J ennison and bassist Volker Nahrmann round out the group that is Do’ah—an Arabic word that means “the call to prayer.”
As to the source of inspiration, both Mr. Armstrong and Mr. LaRoche readily admit it is their practice of the Baha’i Faith that drew them to the idea of creating music that takes its inspiration from traditional songs and instruments used around the world.
“In the Baha’i teachings on the oneness of all humanity, we have been inspired as musicians to reach beyond the boundries of our own Western musical training,” said Mr. Armstrong. “I think ourfaith has helped (Continued on page 15)
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