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Newsletter of the ~— Bahd international Community

January-June 2009 Volume 20, Issue 2

Inside this issue

page 2,

“animal spits,” spirituality,

and the global economic crisis

ae 4 ‘Young people give input on sustainable development nae 0 “Learning to bea Girl” strikes chord at UN women’s conference

age LO

Baha'is express concern over turmoil in tran — and seven jailed leaders

wel6

Bridging the gap between Islam and the

modem world

INE COUN TRY

“The earth is but one country, and mankind its citizens” — Baha‘u'llah

Cee Ca an

Historic series of conferences aims at stirring the grassroots

VIRA, Democratic Republic of the Congo — Located on the northern shore of Lake Tanganyika in the war-torn province of Sud-Kivu, this small and under- developed African city might seem an unlikely place to start building a new global civilization,

But for some Boo people attending a historic Baht conference here in Novernber 2008, the idea that anyone, anywhere, can contribute to building amore peaceful and prosperous world was front and center in their deliberations,

“Being at this conference has been very fruitful,” said Kashindi Lubachu of South Kivu province, "We have been encouraged to continue the core activities for the prog- ress of the nations”

‘The "core activities" mentioned by Ms, Lubachu are a set of simple, locally initiated actions being undertaken by Bahéis around the world in an effort to contribute to the development of thetr local communities,

‘The idea — which was also analyzed and discussed with great enthusiastn at qo other Bahai conferencesheld around the worldin late 2008 and early 2009 — fs that stich activities are the key to grassroots change,

“In simple terms, we have been learning to build a world civilization based on the Divine Teachings” said Joan Lincoln, a member of a Rahal institution who helped organize the 41 conferences, "We are encouraging the masses of humanity — adults,

youth, and children — to assume responsibility for the spiritual and social development of their world”

41 Conferences, continued on pages2

Nearly 800 peopleattended the conference in Unita, Democratic Republic, of the Congo, with some passing through the war zone: justto the north. [Page 2]PERS PECTIYV

“Animal spirits,” spirituality, and the economic crisis

IN BRIEF

= Economists increasingly study psychological factors, dubbed “animal spirits”

" The spiritual reality underlying human nature must also be considered

" The Baha‘i writings offer distinctive spiritual insights into economic issues

= Among them is that human beings are not wholly driven by self-interest

In the economic sphere,

the Baha‘ writings offer hope that altruistic or other socially minded impulses can be brought to bear

in encouraging material well being — and that such impulses can be encouraged through spiritual practice.

2 | January-June 2009

vents over the course of the last

year have made economics a

prime topic everywhere, from

the global commons to the vil- lage square.

Traditionally, economics has been a dry subject. Defined as a social science, its practitioners have largely sought to reduce forces that govern the material well-being of human society to math- ematical formulas.

‘The prevailing view was that economic behavior was driven by an “invisible hand” that stemmed from a rational human response to incentives.

More recently, however, economists have increasingly examined the psycho- logical, sociological, and other “human” factors that drive economic processes.

The current crisis — with its ex- cesses of debt, risk, and selfishness — has only accelerated this examination. As New York Times columnist David Brooks put it recently, how was it that “so many people could be so stupid, incompetent and self-destructive all at once?”

The idea that rational self-interest is not the only factor in describing eco- nomic behavior was long ago discussed by John Maynard Keynes. In the 1930s, he used the term “animal spirits” to describe emotions or factors beyond self-interest that affect economic behav- ior, such as optimism.

But as experts and laymen alike ponder the new directions in economic science — not to mention the causes of and remedies to the current crisis — it may be helpful to give extended consideration to yet another factor: the spiritual side of economic reality.

Bahais understand that virtually all aspects of human behavior and interac- tion are in part governed by the fact

that human nature has two aspects: a material side and a spiritual side.

Commonly referred to as the soul or spirit, the spiritual aspect of human nature is that within us that seeks to know and to love, that engenders bonds of affection and cooperation, and that encourages self-sacrifice and other kinds of altruistic behavior that are, in fact, at the foundation of successful human society.

Such ideas are found in virtually all of the world’s religions — and those religions have often sought to apply them to the economic sphere, in ways that range from Islamic teachings on the charging of interest to Christian teachings on charity.

Yet, among the independent world religions, the Bahdi Faith is distinc- tive for the degree to which its sacred writings offer manifold and often quite specific teachings on economics and economic concerns.

Foremost, is the Faith's emphasis on global interdependence — a subject that has been extensively written about on these pages. Like so many of the problems facing humanity, the eco- nomic crisis demonstrates once again the overriding interconnectedness of all peoples and nations.

Not just self-interest

Another teaching that relates to eco- nomics is the idea that human beings are not wholly driven by self-interest.

“Tt is in the glorification of material pursuits... that we find the roots which nourish the falsehood that human beings are incorrigibly selfish and ag- gressive,’ wrote the Universal House of Justice in 1985. “It is here that the [Page 3]sgound must be cleared for the building of anew world fit for our descendants”

‘The Baha writings offer hope that al- ‘ruistic or other sodally minded impulses can be brought to bear in encouraging material well-being — and that such, impulses can be encouraged through spiritual practices, such as prayer, reflec: tion, and community service

“The supreme need of humanity is cooperation and reciprocity." wrote Abdu'l-Bahé, “The stronger the ties of fellowship and solidarity amongst men, the greater will be the power of con- structiveness and accomplishment in all the planes of human activity. Without cooperation and reciprocal attitude the individual member of human society remains self-centered, uninspired by altruisticpurposes, limited and solitary in development...”

But more than just broad prinaples, the Bahéi writings also offer concrete suggestions about how to bring stich idealsinto practice

One example is theidea that work should be elevated to the level of worship,

Bahdu'lldh writes: "We have gra- ciously exalted your engagement in such work to the rank of worship unto God, the True One, Ponder ye in your hearts the grace and the blessings of God and render thanks unto Him at eventide and at dawn, Waste not your time in idleness and doth, Occupy yourselves with that which profiteth, yourselves and others”

This designation is unique in religious scripture and has manifold economic consequences, It affirms, for example, that motives beyond material self-interest must be considered — and can be encouraged. As well, the idea that excellence in one’s work or craft is also ameans for spiritual growth in many ways more effectively addresses problems of quality, output, or corrup- tion than regulation or other ‘mnaterial- istic’ incentives and metho ds.

‘The Bahét writings also promote profit-sharing between the owners and the workersin any enterprise, Again, that such an ideais encouraged in the sacted writings of areligion elevatesit to a new social and spiritual level, open- ing the door to greater cooperation and harmony not only in the field of labor relations but in society generally

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Economistshave already observed that profit-sharing and employee ownership not only create more justice in the workplace but also result in tm- proved business performance, Elevating itto amatter of spiritual principle gives the employers a new incentive to share conporate success with their employees,

A further issue is how moral values and practices affect economic decisions, ‘The Bahét writings — like those of all the world’s major indepen dent religions — stress the overriding importance of trustworthiness, honesty, justice, and purity of motive

Lack of morality at heart of crisis

Indeed, economists have also long ac- knowledged that issues of trust, integrity, and fairness are at the foundation of ef- ficient transactions — and their absence Hesat the heart of the current crisis

In their recent book Animal Spirits How Human Psychology Drives the Economy, and Why it Matters for Global Capitalism, economists George Akerlof and Robert Shiller argue that issues of corruption and fairness — among other psychological and sociological factors — are far more important to economics than is widely acknowledged, and that stich factors are hugely responsible for the current economic crisis and must be understood to effect a full recovery,

Research has shown, they say, that an individual's concern for fairness has amajor effect on his or her eco- nomic decision-making, beyond the simple monetary value of a particular transaction.

“Considerations of fairness are a major motivator in many economic decisions and are related to our sense of confidence and our ability to work effectively together," write Akerlof and Shiller

Other economic ideas promoted in the Bahéi writings include advocacy ofa single global currency and unfet- tered international trade, They stress moderation in all things, induding the charging of interest on loans,

Itis important to point out that Bahdis dont interpret their sacred writ- ingsas offering some kind of new eco- nomic system, Rather, they believe that application of spiritual principles to economic systems can provide critical insights in adjusting economicr dation- ships in the world.

Beyond the realm of economics, the Bahét writings offer a broad vision of how to cteate ajust, prosperous and sustainable future for all of humanity,

‘They emphasize the importance of economicjustice, stressing the spiri- tual necessity of working to eliminate eatremes of wealth and poverty. They also outline anew system of global governance that takesthe welfare of all humanity into account, stress the importance of efforts to promote moral leadership at all levels, and emphasize the need to eliminate prejudice against ‘women and minorities, which beyond their innate injustice are an economic drag on everyone,

‘The way out of the economic crisis, then, might be summarized by this quote from Bahéu'léh: "Let your vi- sion be world-embracing, rather than confined to your own self”

January hne 2009 | 5 [Page 4]EE tS

Young people give input to UN Sustainable Development session

IN BRIEF

= This year’s CsD focused on the food isis, agriculture, and Africa

= Youth delegates warned against “old practices and cheap fixes”

+ Side events looked at the moral dimension of climate change

+ Theater can also be used to communicate social messages

“In times of crisis we're often urged by convenience or panic to fall back on old practices and cheap fixes’

—Alicia Cun dall, youth caucus representative

4 | January-June 2008

NITED NATIONS — Asone of the youngest representa- tives from anon-governmental organization to attend this

year’s UN Commission on Sustainable

Development, it wasnatural that

19-year-old Alicia Cundall would par-

ticipate in the Youth caucus,

But she didn't expect to be appointed by the group to deliver ttsmain state- ment to the plenary session of govern- ments, which she did on 14 May 2008.

“Ldidnt want to read it but the people in my group satd it would make sense for me to do it because Thad worked really hard on it" said ‘Ms, Cundall, who is an environmental science student at the University of Toronto and one of siz youth del- egates from the Bahét International

INDIGENOUS PEOPLI = {i Ss

Community (BIC) to this year’ session. of the commission, held 4-15 May.

‘The youth statement sought to em- phasize the commission's esponsibility to take future generationsinto account as it grapples with this year’s agenda, which focused on the food crisis, agri- culture, and Africa

“In times of crisis were often urged by convenience or panicto fall back on old practices and cheap fixes" said Ms, Cundall, reading the pouth statement,

“But we cannot continue along this road’ the statement said. "We must ensure that wher ever possible, even if itshard, even if it costsmore now, we prioritize truly sustainable practices that meet the needs of the present with- out compromising the ability of future generations to meet their own needs”

Alida Cundall, 19, one of the Bahd'T representatives at the LIN. Commission on Sustainable Development, read the statement prepared by the youth cauais for the plen ary session of governments on 14 May 2003

ONE COUNTRY [Page 5]‘Tahirih Naylor, a BIC representa tive to the UN, said that the goal in sponsoring so many young people at the meeting was to emphasize the role of education and capacity building as an essential component of sustainable development,

"Youth, with access to quality eduu- cation and training, can be the pro- tagonists of their own development,” she said,

“Youth, with access to quality education and training,

can be the protagonists of their own development.”

—Tahirih Naylor, Baha't Intemational Community

In addition to the Youth caucus, Rahal delegates — 12 in all — partict- pated in the Women’ caucus, the NGO caucus, and the Indigenous Peoples cates,

‘The Beha International Community sponsored and participated in several side events at this pears session of the UN Commission on Sustainable Development. These included:

+A Learning Center program on “Climnate Ethics.” The inter active cour se intended for policy makers and others sought to enable participants to identify key ethical and moral responsibilities that should guide decision-making in the area of dimate change.

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“The discussion focused on how the threats of climate change to agriculture, rural development, and land produc- tivity should be addressed within an ethical framework that allowsnations to move beyond national interest to consideration of the common good.

Pacilitatorsinduded Donald A Brown, asso cate professor of environ- mental ethics, science and law, Penn State University; Marilyn Averill, an attorney and doctoral candidate in environmental studiesin the Center for Science and Technology Policy Research, University of Colorado at Boulder; and Peter Adriance, NGO lial- son for the National Spiritual Assembly ofthe Bahéis of the United States,

+A panel discussion on "Poverty and the Climate Crisis" organized bythe Working Group on Poverty and Climate Change of the NGO Subcommittee on Poverty Eradication, ‘The event featured Fred Matwang’a ofthe Kenyan mission to the United Nations; Kiara Worth, a specialist in sustainable development from South, Africa; Dessima Williams, ambassa- dot of Grenada to the United Nations; and Ms, Averill of the University of Colorado, The event wasmoder- ated by Anita Wenden, convener of the Working Group on Poverty and Climate Change,

‘Ms, Worth, 25, who was one of the Bahai delegates, presented a one-wom- an dramatic presentation titled "Theater of Survival: Grassroots Climate Change Communication.” She appeared asan old and wizened village songoma who

“Climate Ethics” was a Learning Center side event sponsored by the Baha! Intemation al Community during the 17th session of the UN Commission

on Sustainable Development. The event was held on 4 May 2003

tells the story of scientists coming to her village with complicated charts and numbers, deman ding that the people change the type of cropsthey grow,

“Its often difficult to communicate scientific concepts without taking into account the existing cultural realities.” said Ms, Worth, explaining why she chose to tse theater for her contribu- tion — a technique she often employs in her work with Golder Associates in promoting sustainable development in South Africa,

"The beauty of theater isthat anyone can do it and it can be adapted to vari- ous social messages.” she said.

[The Web site of the United Nations Office of the Bahd? International Conamunity at http://www.bic.org has additional information, including tinks to video with portions of some of the presentations, ]

anuary-hne 2009 | 5 [Page 6]

WoO M EN

“Learning to be a Gir chord at UN women’s conference

IN BRIEF

• Annual UN

Commission on the Status of Women foaised on HIV/AIDS caregiving

= "Learning to be a Girl” workshop looked at role men and boys can play

= BIC statement emphasized justice, “equal sharing of responsibilities between men and women

Panelists and participants at 4 workshop titled “Learning to be a Gir: Care Giving in the Context of Hiv AIDS," held during the CSW in UN. Conference Room C on 3 March 2009.

1”

strikes a

NITED NATIONS — Addressing the main theme of this year’s Commission on the Status of Women, the work-

shop "Learning to be a Girl" focused on

how cultural norms, soctal roles, and the gender stereotypes associated with them determine household roles for

‘women and men and girls and boys —

especially in relation to the worldwide

HIVIAIDS crisis,

The discussion fo cused specifi-

cally on the caregiving responsibilities,

of women and girls, who provide the

majority of care when families and individuals are affected by HIV/AIDS,

Engaging boys and men

“Men and boysneed to be engaged.” said Dan Seymour of the Gender and Rights Unit at the United Nations Children’s and (NICER), explaining that girls and wornen bear dispropor- tionate responsibility for care-giving,

That causes girls and women to miss school, face stigma and discrimination, and to be at increased risk of sexual exploitation,

So engaging boys andmen “area crucial part of the response," he said,

‘The workshop was one of nearly

4300 parallel events sponsored by non- governmental organizations, missions, and UN agencies, They addressed a wide range of topics affecting wornen and girls, from reproductive health to peacebuilding, but most focused on this

“Promoting unlversal education for girls is essential These

are all things that are at the heart of partnership.”

— Dan Seymour, LINICEF

year’stheme; “Equal sharing of respon- sibilities between women and men, including caregiving in the contest of HIVIAIDS”

Held 2-13 March 2009, this year’s annual meeting drew thousands of representatives of non-governmental organizations, the newsmedia, and UN agencies — along with participation by 4g member states.

The "Learning to be a Gil” ‘workshop, held on 3 March in UN Conference Room C, was sponsored by the Permanent Mission of Canada to the United Nations, along with the

6 | January-June 2008

ONE COUNTRY [Page 7]‘Working Group on Girls of the NGO Committee on UNICER the Society for the Psy chological Study of Social Issues, and the Bahdt International Community,

In addition to Mr, Seymour of UNICER panelists for the discussion induded: Nell Stewart, First Secretary for Human Rights and Social Affairs, Permanent Mission of Canada to the UN; Jacqueline Bocles of the Institute for Research on Women and Gender at the University of Michigan; Mitra Deliri, Director of the Chipua Institute for Girlsin Tanzania; Shufaa Hussein ‘Masanja of the Chipua Institute for Girls; and Christine Ricardo, Co- Director of Promundo in Rio de Janeiro, Brazil

‘Mr, Seymour of UNICEF said there are more than 15 million children who have been orphaned by HIV/AIDS, of which some 12 million are in sub-Saha- ran Africa

In addition to greater engagement with men and boys, community-based homecare is another part of the re- sponse, he said, As well, social wel- fare ministriesneed to be adequately resourced,

“Promoting universal education for sirls is essential,” said Mr, Seymour, “These are all things that are at the heart of partnership.”

The equal sharing of responsibilities between men and women fs an integral component of the establishment of relationships rooted in justloe — relationships which underlie the well-being and development of individuals, families and communities.

—Bahdil International Community statement

Dr, Becles said gender stereotypes tend to force girlsinto such caregiving, She said girls need to be provided with an expanded view of what a wornan can be and offered greater opportunities, and communities need programs whic challenge gender attitudes and indude vocational training,

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Thirty Baha’

from 18 countries participated in the 53rd

annual UN Commission on the Status of women.

‘Mitra Deliri of the Bahé{-inspired Chipua Institute for Girls offered

the experience of one such program, Chipua, she said, isa training center for disadvantaged youth in Tanzania which offers access to education, economic empowerment, information on health induding HIV/AIDS, business train- ing and credit, character building and moral education,

Moral education essential

‘The moral componentiis fundamental, ‘Ms, Deliri said, It gives youth anew ‘way to view themselves, and to envision their future,

They lear that people in the com- munity are connected, and in order to improve their own lives, they need to be of service to the community” she said, "They learn that service isnot demeaning itis an honor.”

Shufaa Masanja waspresent to offer aliving illustration of the program’ success, Ms, Masanja, 21, lost both parents to AIDS when she was five years old, She and her five siblings were Taised by their grandmother alone, The skills Shufaa learned at Chipua have helped her discover her rights and her talents and she has started a stnall res- taurant business with some friends and family members, The moral training she received affected her deeply,

“Before joining Chipua, I thought to survive wasto abandon all principles and get pour way in any way posible. So lying or cheating was not consid- ered shameful to me," said Shufaa, who ‘was invited by the UN Division for the Advancement of Women to participate in this year's CSW. “It was only after Thad gone through the training that I realized empowerment means applying the principles of ethics and living with conviction.”

For its part, the Baht Intemational Community also presented a state- ment to this year’s Commission. Titled “striving Towards Justice: Transforming the Dynamics of Human Interaction.” the statement emphasized that the importance of "equal sharing of respon- sibilities between men and women is an integral component of the establish- ment of relationshipsr ooted in justice — relationships which underlie the well-being and development of indi- viduals, families and communities.”

The full statement can be read at http://

bic.org/statements-and-reports/bic-state- ments/og-0228,htm

Januarylune 2009 | 7 [Page 8]ELE LlLll—“

UN conference on racism overcomes controversy with

concrete suggestions for change

“The reality fs that there Is. only one human race. We are a single people, inhabiting one planet: one human family bound together in a common destiny and obligated to ‘be even as one soul’ Recognition of this truth Is the antidote

to racism, xenophobia and related Intolerance”

—Bahdl International

Community statement to Durban Review Conference

Sarah Vader a representative of the Baha International

Community, reads a statement to the Durban Review Conference.

8 | January-lune 2009

ENEVA — A United Nations conference held here in April strongly reaffirmed the world’s commitment to "prevent,

combat and eradicate racism, racial

discrimination, xenophobia and related intolerance.”

Held 20-24 April 2009, the Durban Review Conference sought to review and accelerate the progress made since the 2001 World Conference against Radsm, which washeldin Durban, South Africa,

In itsfinal document, delegates representing 182 nations declared "that all peoples and individuals constitute one human family, rich in diversity, and that al human beings are born free and equal in dignity and rights” ‘They “strongly” rejected "any doctrine of racial superiority along with theo- ries which attempt to determine the existence of so-called distinct human races”

In advance, many aspects of the con- ference were surrounded by controver- sy. Among the concerns was a feeling that countries with poor human rights recordsmight use the Conference a3 a public relations event to divert atten- tion from rights violations, The Baht International Community for example, joined others in expressing concern over Iran'srecord, [See page 10,]

Rnnally, the outcorne document suc cessfully avoided becoming mired in such controversies and kept to the goal of mobilizing the international commu- nity against racism, xenophobia, and intolerance,

"Despite the misgivings of some critics, the conference has proved to be what itwas intended to be all along: a celebration of tolerance and dignity for

all," said Navanethem Pillay, the UN High Commissioner for Human Rights.

“The outcome document combined elements of high principle with concrete suggestions for change. For example, it expressed concern over delaysin the sub- mission of reports by the States parties to the international Committee on the Elimination of Racial Discrimination,

“In many respects, the outcome document removed some of those is- suesthat caused many to sap the 2001 Durban conference was flawed.” said Sarah Vader, a BahéY International Community representative to the United Nations

“There isno mention of the Israelt- Palestinian conflict, nor isthere men- tion of the defamation of religion. It focused on racism and intolerance, And so the outcome document can be used as afurther instrument by the interna- tional community in the fight against racism and intolerance," said Ms, Vader.

For itspart, the Bahat International Community presented a statement stressing the importance of the recogni- tion of the oneness of humanity asthe key to achieving the Conference's goals,

"The reality is that there is only one human race," said the Bahl state- ment, "We are a single people, inhab- iting one planet; one human family bound together in a common destiny and obligated to ‘be even as one soul” Recognition of thistruth is the anti- dote to racism, xenophobia and related intolerance.” [Page 9]ELLE —<“‘i‘OSOS™S™S~S™

Egyptian court removes barriers to ID documents for Baha’is and others

AIRO — Ina ruling that opens the door to anew level of respect for religious privacy in Egypt, a court here has removed

all grounds for preventing Rahdis,

from receiving proper official identity

documents,

‘The decision, issued in March by the Supreme Administrative Court,

‘was quickly followed by a deaee from.

the Ministry of Interior specifying that

individuals can now obtain govern- ment do auments without identifying themselves as b donging to a particular religion.

‘The Court’sruling and Ministry’ decree cleared the way for an end to deprivation for Egyptian Bahéts, who have in recent years been unable to get

“The final ruling isa major victory for all Egyptians fighting for a state where all citizens enjoy equal rights regardless of their religion or belief”

Hossam Bah gat, Egyptian Initiative for Personal Rights

identification cards, birth certificates and other documents essential for access to things ike education, finan- cial services, and even health care in government hospitals

The ruling goesbeyond the issue ofrightsfor Egyptian Bahdts, said Hossam Bahgat, director of the Egyptian Initiative for Personal Rights (EIPR).

“This is the first time that the Supreme Administrative Court has found that any Egyptian has the right to keep their religious convictions private, even if the state doesnot recognize their belief system,” said Mr, Bahgat,

wuconecountyong

‘whose organization handled legal rep- resentation for Bahis in court,

“The final ruling is a major victory for all Egyptians fighting for a state where all tizens enjoy equal rights regardless of their religion or belie" he said.

‘Mr, Bahgat said that because the Supreme Administrative Court isthe highest court on such matters, there can be no further appeal to this case,

“The government policy that justi- fied mistreatment of Egyptian Bahdis has now been firmly and finally struck down,” he said.

For nearly five years, since the gov- ernment began introducing a com- puterized identity card system that locked out all religious dassifica- tions except Islam, Christianity, and Judaism, Bahéis have been unable to get ID cards and other documents,

In April 2006, a lower admin- istrative court upheld the right of Bahdlsto be explicitly identi- fied on official documents, But in December that year, the Supreme Administrative Court reversed that decision,

Bahdis then proposed us- ing a dash or the word “other” on documents, instead of being forced to list themselves as Mustimn, Christian, or Jewish, On 29 January 2008, a lower court again ruled in their favor, But then two Musi lawyer filed an appeal.

‘The Court’sruling on 16 March 2000 rejected the appeal by the ‘Muslim lawyers, Itwas issued over the case of 16-year-old twins Imad and Nancy Rauf Hindi who have been deprived of birth certificates and were ‘mable to legally attend school in Egypt.

Bani Dugal, the principal repre- sentative ofthe Baht Internetional

iar) ae

Community, said the court's decision was exceedingly welcome, as wasthe ‘Ministry's quick move to change the law.

“We are now hopeful that officials vill begin granting proper identifica- tion cards and other documents for Bahéis and any others who have been deprived under the previous policy.” said Ms, Dugal.

On 8 August, the two young Bahats atthe center ofthe court cases were aganted new computerized ID cards, showing a “dash’ on the back in the field reserved for religion,

reeten

On 8 August 2009, the Egyptian government recently issued a national ID card for Nan oy Rauf Hindi, Note the “dash on the back in the space usually reserved for religion.

January-June 2008 | 9 [Page 10]H UM AN a

(Ce es)

Bahda’‘is express concern over turmoil in Iran as their co-religionists remain in prison

IN BRIEF

" Baha’is gave support to July non-partisan Global Day of Action on Iran

= Seven Baha'i leaders still in prison, trial pending

« International concern about Baha’i prisoners from Canada, Australia, EU, USCIRF, and Amnesty International

“It is with aching hearts that Baha‘is around the world have watched events unfold in Iran. Iran is, of course, the birthplace of the Baha'i Faith, and that country is very dear to Bahda‘is. They seek to uphold their own rights, as well as the rights of others, through whatever legal means are available to them.”

— Bani Dugal, Baha’i International Community

10 | January-June 2009

EW YORK — Against the

backdrop of growing turmoil

in Iran since the disputed na-

tional elections there in June, Bahdis around the world have sought to express their concern over reports of increasing human rights violations in that country.

In July, for example, many Bahéis around the world gave support to the Global Day of Action on Iran, a non- partisan effort organized in some 110 cities around the world to “condemn the widespread and systematic viola- tions of the Iranian people’s human rights and to call for full restoration of their human and civil rights”

The Global Day of Action was sponsored by a number of prominent individuals and organizations, includ- ing Nobel Laureate Shirin Ebadi, the Iranian League for Defense of Human Rights (LDDHI), Human Rights Watch, Reporters without Borders, Amnesty International, the Fédération internationale des ligues des droits de Phomme (FIDH), and 42 Arab Human Rights Organizations. It was also supported by the Bahai International Community (BIC).

“It is with aching hearts that Bahdis around the world have watched events unfold in Iran,” said Bani Dugal, the principal representative of the BIC to the United Nations. “Iran is, of course, the birthplace of the Bahai Faith, and that country is very dear to Bahdis.

“In whatever country they reside, Bahdis strive to promote the welfare of society. They are enjoined to work alongside their compatriots in fostering fellowship and unity and in establishing peace and justice. They seek to uphold their own rights, as well as the rights of

others, through whatever legal means are available to them,” said Ms. Dugal.

Durban Review and Iran

Another expression of general con- cern about human rights in Iran came in April, when the BIC joined the FIDH and the LDDHI in issuing a press release urging Iranian President Mahmoud Ahmadinejad to “address the severe forms of discrimination faced by minority groups in his own country” when he spoke at the Durban Review Conference in Geneva that month.

“By coming to the Durban Review Conference, President Ahmadinejad signals a commitment to the confer- ence’s goals of eliminating all forms of discrimination and intolerance,” said Diane Aldi, the BIC’s representative to the United Nations in Geneva. “His first move on returning home, then, should be to address the severe discrimination and persecution that have flourished under his tenure.”

‘That press release took note of Iran’s ongoing discrimination against the Kurdish minority and others, of the manner in which Iran denies women basic rights, and of the widespread re- ligious discrimination affecting Bahéis, Christians, Jews, Sufis, Sunni Muslims, and other minorities.

Ina letter to Iranian Bahdis on 26 June, the international governing body of the Bahai Faith urged them to avoid the partisan politics surrounding the election but to respond to by helping friends and neighbors where possible.

“Decades of hardship have prepared each of you to stand as a beacon of strength in the circle of your fam- ily and friends, your neighbors and acquaintances, radiating hope and [Page 11]compassion to all those in need" wrote the Universal House of Justice

“Keep alive in your hearts the feeling of confidence that the future of Iran holds right promise, the certitude that the light of knowledge wil inevitably dispel the douds of igorance, the conviction that concern for justice will protect the nation from falling prey to calumny, and the belief that love will ultimately conquer hatred and enmity.”

Status of Baha’i leaders

Of concern to the worldwide Baha community, aswell, is the situation of the more than 300,000 members of the Bahai Faith in Iran, that country’ larg- estreligiousminority, who have Faced increasing oppression in recent years,

Of special concern hasbeen the status of seven Bahai leaders, who were arrested more than a year ago andwho have since been held in Tehran's Evin Prison, For more than a year, they had no access to lawyers, Iranian press re- ports say the seven face accusations of “espionage for Israel, insulting religious sanctities and propaganda against the Islamic Republic.”

Ineatly June, family members were ‘unofficially told that the seven were to be put on trial on it July: In late July, however, offidals sent notice to defense laviyers that it wrould be hdd on 18 Auagust, On 17 August, however, the trial ‘was postponed until 18 October 2009,

‘The seven are Ms, Fariba Kamalabadi, Mr, Jamaloddin Khanjani, ‘Mr, Afif Naeimi, Mr, Saeid Rezaie, Ms, ‘Mahvash Sabet, Mr, Rehrouz Tavakkoli, and Mr, Vahid Tizfahm, ll but one of the group were arrested on 14 May 2008 at their homes in Tehran. Ms. Sabet was arrested on 5 March 2008 while in Mashhad,

Their ongoing imprisonment — and pending trial — is particularly alarm- ing because of their leadership position asformer members of anational- level coordinating group known asthe “Friends in Iran.” Some 25 years ago, other Bahéi leaders were executed after being rounded up in a manner similar to the way in which these seven were arrested last year

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International concern

‘The situation oftthe seven has been highlighted in recent months by governments and human rights orga- nizations, who, even before the cur- rent turmoil in Iran, began to voice concern over their long and unjust imprisonment.

On iq May, the one-year anniversary of the imprisonment of six of the seven, Canadian Minister of Foreign Affairs Lawrence Cannon issued a statement calling "upon the Iranian authorities to immediately release the seven Baha leaders and to cease the harassment of members of the Bahat Faith”

On 25 May, the Presidency of the European Union issued a statement expressing "deep concern about the increasing violation of réligious free- dom in Iran.” The statement spedificallp named # individuals — five Christians, seven Bahdis, and one Shite — who the EU said are currently imprisoned for legitimate expression of religious belief

‘About the Bahéts, the EU said “evidence suggests that the persecution deliberately aimsto suppress Bahai reli- ousidentity and legitimate commu- nity activities”

‘Also on 25 May, the Australian Parliament called on the government of Iran to rdease seven imprisoned Bahéi leaders “without delay." The Parliament also called on Iran to "respectrightsto freedom of religion and the peacefid exercise of freedom of expression and

asso ciation, in accordance with intemna- tional human rights conventions”

On 9 July, the US, Commission on International Religious Freedom. (USCIRF) demanded the release of the seven, saying in a press release that thetr possible trial was "just one manifestation of the much broader pat- tern and practice of the theocraticallp supported repression that marks Iran's current electoral crisis”

The Presidency of the European Union said “evidence suggests that the persecution deliberately aims to suppress Baha'i religious Kdentity and legitimate community activities”

‘The Commission's statement came in response to a letter sent to it by Roxana Saberi, the Iranian-American journal- ist who spent almost four monthsin an Iranian jail, She wrote requesting US government intervention in the Baha case, noting that "In addition to the hun dreds of Iranians who have been detained in the context of Iran’s disputed presidential poll, many other ‘security detainees arrested long before the June election remain behind bars”

On 10 July, Amnesty International isoued a press release calling on Iranian authorities to release the seven, saying it considered them to be “prisoners of conscience.”

‘An undated photograph of the seven Bahdi leaders airrently held in vin prison, taken before their imprisonment, with their spouses.

January-June 2009 | a [Page 12]Historic series of conferences aims at stirring the grassroots

IN BRIEF

= The 41 conferences were historic for the Baha‘ community, reflecting both its diversity and dynamism

• Deliberations focused

on neighborhood activities that anyone, anywhere can use to contribute to “dvilization building"

• Dramatic efforts to

attend overcame bad weather, poor transportation, and the threat of violence

Some 1.300 participants attended the Kuching Malaysia, conference. Shown belowis a cultural dance group from Sarawak, performing at the December event

41 Conferences, continued from pages

Historic by any measure

By any measure, the 41 conferences were historic for the worldwide Bahét community, reflecting both its diver- sity and dynamism, They also may well stand asa milestone in any account ing of religious efforts to inspire and invigorate believers and their friends on aglobal scale

Held over a span of four months, from 1 November 2008 to 1 March 2009, the series drew neatly 80,000 people to meetings in 41 citiesin 31 countries on every continent but Antarctica

“There is only a handful of religious communitiesin the world in the post- tion to attempt a series of worldwide conferences as widespread, diverse, and focused,’ satd Robert Stockman, who teaches comparative religion at DePatil University in Chicago,

‘Moreover, the efforts made by many to attend the conferences at times

bordered on the heroic, with partici- pants overcoming the barriers posed

by economics, limited transportation options, bad weather, and, asnoted, travel through regions beset by violent conflict.

On the way to Uvira, for example, some Bahdishad all their belongings

taken, Yet, despite the ongoing conflict in North Kiwa, 21 people from that province managed to getto the confer- ence, The gathering had been scheduled to take place in Bukavu, near North Kivu, but wasmoved south to Uvira becatse of security concerns,

[Page 13]“At the time, there were rebels from Rwanda in the area and the situa-

tion was quite tense,” said Ahmad Parsa, who serves as amember of the Continental Board of Counsdorsin Aftica, “They were killing people and taking their goods and raping women.”

Even with the change in venue, said Mr, Parsa, some Bahéis travel- ling through the area were beaten and robbed of their belongings and money. But they still came

“Wars don’t stop them from con- tinuing to try to serve humanity and to advance the plan for the good of everyone,’ said Mr, Parsa, who noted that most of the conference participants were from small villages.

In Latin America, about a dozen Bahdis from Colombia were involved in bus crash on their way to the confer- ence in Quito, Eouador, Although the buswas destroyed in ahead-on oolli- sion with a truck, the group managed to continue their journey, after a stop in the Cali area where other Bahdis helped them dean up and recover,

To getto the meeting in Ulaanbaatar, ‘Mongolia, participants braved -30C temperatures, Some of the Bahés from eastern Mongolia had to get special pertnission from the government to travel during a major snowstorm, but they made it safely, In all, more than 1,200 people from Mongolia, Russia, and other nations attended.

“One of the things that was so strik- ing wasthe determination to become a source of hope,” said Stephen Birkland, who, like Ms, Lincoln, is amember of the international group of Counselors charged with organizing the events,

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speaking of efforts that Bahaistnade to attend. "In some cases, people had 10 days or two weeksto prepare, And yet the response wastnbelievable.”

‘The conference series was called

for by the Universal House of Justice,

the international governing body of the Bahéi Faith, in a letter dated 20 October 2008, The purpose was set clearly in the contest of growing prob- Jemsin the world at large, noting that “financial structures once thought to be impregnable have tottered and world

“Wars don’t stop them from continuing to try to serve humanity and to advance the plan for the good of everyone” —Ahmad Parsa, member

Continental Board of Counselors, Africa

leaders have showm their inability to devise more than temporary solutions” ‘The charge put to the worldwide Bahél community wasto respond with “the conviction that material and spirital vilization must be advanced together”

Core activities the key

‘The letter also touched on how the set of simple core activities undertaken in recent years by Bahéts around the world can address some of society's wider problems, Those activities are: smnall group study circles that seek to train people for community service, local devotional gatherings that help promote spiritual and social cohesion,

In New Delhi, India, some 2,800 people gathered

in late Novem bet. At one point, they spread out in some 68 workshops on the grounds of

the Baha House of worship.

neighborhood children’ classes that emphasize moral development, and empowerment training for youth.

"AIL ofthese oore activities are about civilization building” said Ann Boples, who serves as a member of the Continental Board of Coun sdorsin the Americas, and who attended the confer- ence in Vanoouver, Canada, “And they ae all based on ahighly partidpatery model”

Dr, Boyles explained that itis not that Bahéts are taking these activitiesinto neighborhoods and "delivering services” Rather, she said, "we are inviting others to join with usin contributing to the building of a new civilization.”

Sela Ahderom, a Counselor in Uganda, said the process extends from “creating new social spacesin local com munities" where people are encouraged to devote more time to the education of children, to the moral development of youth, and "praying together and think- ing about each other”

‘As Bahdis discussed this spstem at the conferences, they responded with enthusiasm and new ideas

"The processes of disintegration have to be dealt with by the development of human resources capable of resisting them,” said Joy Mboya, a participant at the Nakuru, Kenya, conference, "This conference has given usa clear direction in which we can now act..."

Azer Jafarov, who attended the con- ference in Baku, Azerbaijan, said: "The vision and knowledge I got from the conference will stimulate our activities for long time”

Although the conferences were sponsored by Bahéts, people from other

January-June 2009 | 13 [Page 14]

‘A small discussion group at the Stamford, USA, conference,

religious backgrounds also attended, whether family members, friends, ot others who are interested in grassroots efforts at community building,

At some conferences, aswell, govern- ment officials attended or participated. In Bangui, Central African Republic, officials approved the use of the national patliament building for the conference there, Organizer shad planned for 200 or 300 people but realized early on that they might get double or triple that number, They quickly approached the government to rent the main hall of Parliament, which wasthe only vente in the city capable of accommo dating s0 many people, Offidalsreadily agreed.

“The unity of religion and the harmony of its followers Js essential for peace. Your gathering here Is proof

that this is possible”

—Aem Thoeurn, Cambodian government representative

In Battambang, Cambodia, Aem ‘Thoeum, a representative of the provin- cial government, addressed the gathering,

[T]he unity of religion and the harmony ofits followers is essential for peace, Your gathering here isproof that thisis possible." said Mr, Thoeum, say- ing he wished "each one of us will bring this [spirit] back to our own people.”

In Ulaanbaatar, Samdan ‘Tsedendamba, the religious affairs adviser to the president of Mongolia, addressed the conference twice, He said the program of activities launched by

14 | lanuary-une 2008

the Mongolian Bahdts fit well into the country’ overall plan for development,

‘Mr, Tsedendamba also said that Bahéts could be an exampleto othersin developing anew standard of high moral conduct, He added that he had read many of the Bah writings and was very impressed by the teachings, He ended his talk by encouraging Bahéts to propagate those teachings.

Indeed, one of the main themes of the gatherings was how to spread more ‘widely the teachings of the Bahai Faith, ‘which outline a peaceful path to unity for the human race, stressing the underlying oneness of all peoples, the common spiri- tual roots ofall rigions, and the reality ofa single, All-meraful Creator.

Annumber of religious statisti- cianshave identified the Bah¥ Faith as among the world’ fastest growing religions, and one aim of series was to consult about how the core activities, can Facilitate and consolidate the com- munity’s expansion,

“There isno doubt that one aspect of the conferences was the discussion of a program of expansion,” said Counselor Rirkland, “But what we understand this to be is away to increase the participa- tion of more people in the world in this new community-building enterprise.”

Acts of service

At the conference in Stamford, Connecticut, USA, Counselor Rachel Ndegwa explained how a series of study books produced by the Ruhi Institute in Colombia, which are currently in wide ‘use by Bahéis around the world, show how the core activities can be used by almost anyone to get involved in a “path of service.”

"The frst act of service isthe de- votional meetings” said Ms, Ndegwa. “We can hold devotional meetings ... in

our homes, As more and more people choose this as a path of service, our homes become houses of worship,

“Another element of a healthy pat- tern of growth is... the children’s class” ‘Ms Ndegwa continued, “If our mission isto reconstruct so ety, let8 start at the roots, Let’ go to the children.”

Using the methods outlined by the Ruhi books, the number ofnew Bahéis in the northeastern United States has incteased by 500 percent over the last toro years,

As wasthe case at other conferences, participants in the Stamford event spent time in small workshops discuss- ing how they can take such ideas back to their local communities,

“Now we are in the postion of explor- ing what we've heard repeatedly — that wwe are building anew world civilization,” said Hooshmand Sheshbaradaran of Hoboken, NI.

For Bahdts, what they are working for is quite concrete, The structure and principles for a “new world order” are early outlined in the sacred writ- ings of the Bahai Faith, The writings state that humanity must recognize its essential oneness and establish a global commonwealth on principles of justice, non-violence, and «universal suffrage, undergirded by principles like the equality of women and men, the elimination of prejudice, and education for all, along with the highest standards of morality

The conferences also discussed how Rahdismust work to create a new type of religious culture, one based on a mode of earning that indudes a pat- tern of consultation, action, and then reflection on results

In this way, Mr, Sheshbaradaran said, Bahdts arenot trying to re-create tradi- tional churches or congregations, "We are not about expanding and re-creating pat- terns of old," he sad. “Itis about evalving, itis about stepping out and building a new world order, Itis about asking: “How will you focus on aneighborhood?™

ONE COUNTRY [Page 15]Review: Gate of the Heart

‘With that theme as a backdrop, Dr, Saiedi plunges into a deep, detailed, and lucid analysis of the major works ofthe Bab, which by any reckoning stand as one ofthe most prolific outputs in re- gious history, One of the Babs books, Dr, Satedi notes, 1s 3,000 pages long, Among the Bab’s works are extensive commentaries on specific chapters of the Quran, expositions on the fin- damental principles of religion, and epistles in which the Ba quite boldly

“In the writings of the Bab, religion is characterized

as the product of the interaction between the divine effulgence and the current stage of human spiritual

and social development”

—Nader Saiedi

prodaimshis own mission asa new messenger of God,

The Babs writings also contain mimerous references to the imminent coming of another new messenger, long promised in all the world’s religions, who Bahéis recognize to be Bah wilh,

On this point, Dr, Saiedi offers near the book’ beginning an extensive discussion of the prophetic expecta- tion — strongly felt in the Bab’ era and still a factor in Iran today — about the coming of the 12th Imam, He explains why Bahé'is believe this expectation has been fulfilled in the Baht Faith,

Inthe book’ mainthmust, Dr Satedi endeavors to showhowthe Babs writ- ings, despite their wide range of topics, frequent references tothe Quran, and extensive use of spmbolic and often velled language, nevertheless form a coherent, consistent and forward looking whole,

This comes in part as a rebuttal to some among those few religious schol- ars who, studying the B4b’s writings mn a limited way in the past, have argued that his works often seemed at odds

with one another, orthat he looked too much backward, at Islam.

But Dr Saiedi says the Bab wrote in three distinct stages, and five “modes’ — which, among other things, account for the seeming inconsistencies.

“[S]tatements which may appear to be contradictory assertions are actually diverse expressions of a singleunderly- ng principle that is expressed in a par ticular manner in accordance with the capacities of differing audiences,” Dr. Saledi writes, “A careful analysis ofthe Babs writings discloses that through- out the three stages, al his writings are animated by a common fundamental principle which has multiple dimen- sions and forms”

‘That principle, Dr Saiedi writes, 1s “metaphysical unity” And in that framework, the Bab has explored a vast range of topics that explainhow God, revelation, and religion operate in and influence the world.

‘The Bab’ writings, for example, dearly outline the prinaple of progressive rev- elation;"which is more filly devdoped in Bahéi'llah’s writings and stands as a core prindple ofthe Bah‘ Faith

“In the writings of the Bab, religion 1s characterized asthe product of the interaction between the divine efful- gence and the current stage of human spiritual and social development.” vwirites Dr. Saiedi “In this view, if all the religions represent the progressive revelation of the same Primal Will, then all religions are valid and true because they are in fact one and the same reality’

‘These and other insights offered by the Bab are what open the doorto a transformation forthose Muslim thinkers who may be mired in the past, clinging to traditional interpretations that cash with the facts of modem hfe, he suggests.

Although the depth and detail of Gate of the Heart are dearly aimed at religious scholars or others, such as Bahé's, who wish to understand more about the Bab, the clarity and logic with which Dr Saiedi approaches the subject, , make it accessible to a larger audience. wo Anyone concerned with the funda- mentalist/modemist clash that has so divided the world will find much food Q for thought in this fine volume ~

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January-lune 2008 | a5 [Page 16]

ve Ww

Bridging the gap between traditionalist Islam and the modern world

Gate of the Heart: Understanding the Writings of the Bdb By Nader Saiedi

Wilfrid Laurier University Press Canada

IN BRIEF

= The dramatic story of the Bab has been under researched

+ Sociologist Nader Saiedi says the Bab’s writings encouraged sciences, arts, and industry

+ They also form a coherent, forward- looking whole, explaining that “all religions are valid and true”

+ Emerging from the Islamic matrix, they offer a transformational worldview

16 | lanuary-une 2008

or Bahéts, the story of the Bab

is well known, The forerunner

of their Paith, the Bab appeared

fn Iran in 1844 — and within six yearshe had established anew religion, attracted thousands of followers, and incurred the intense persecution of religious authorities, Hismission was marked by heroicdeeds,therevelation of scriptures that his followers beliewe fulfills and supersedes the Quran, and his dramatic death by firing squad in 1850.

But for the world at large, and even most scholars of religion, this spec- tacular episode in history is largely unknown andlittle studied, espedally in recent times,

Gate of the Heart: Understanding the Writings of the Bab by Nader Satedi is a significant effort at filling this void. In a wide-ranging scholarly study that draws on elements of sociology, psychology, and modern interpretation, Dr, Saiedi examinesthe Bab’s major works with great depth and intellectual vigor.

‘Moreover, he puts that examination ina contemporary context, show- ing how the Bab writings offer keen insightsinto the nature of the funda- mentalist/modernist tension that so powerfully divides the world today, especially in the Islamicrealm,

“The events of September 11 placed Islam at the center of Western cultural and political discourse as the West strugglesto make sense of what seems a bewildering, medieval mindset, centering around holy war or jihad as a religious duty" writes Dr. Saiedi, who is aprofessor of sociology at Carleton College.

"A series of troubling but crucial questionshave come to the fore: Isreli- gion, particularly Islam, ultimately only conducive to conflict and hatred? Isthe

eCigt

Gate of the

‘dlash of dvilizations inevitable? What went wrong with the Middle East’s encounter with modernity? Why has nothing comparable to Christianity’s Reformation occurred with Iam?"

Dr, Satedi says that the writings of the Bab offer a “novel solution to Islamn’s cultural and spiritual impasse." Specifically, he writes, their “creative spirit” offers a bridge between tradi- tionalist Iam and the modern world view,

One the one hand, the Bab encour- aged learning from the sciences, arts, and industries of the West. On the other hand, his teachings also reject the "particularistic, materialistic, and morally harmful aspects of modernity that obstruct the progress of human. civilization.”

Gate, continued on pagess

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