One Country/Volume 20/Issue 3/Text

←Issue 2

One Country Volume 20 Issue 3 - Jul-Nov, 2009

Issue 4→

Return to PDF view

[Page 1]

Newsletter of the

Bahai international Community July-November 2009

Volume 20, Issue 3

Inside this issue

pace 2, (B)

Identity and the search for common human purpose

no

Ethics are:

a’missing dimension“ in dimate debate

oO

Jazz singer Tierney Sutton takes a

spiritual look at “Desire”

pe

Roxana Saberi desaribes prison conditions for jailed Bahdt leaders

pee 6

Turing oppression into opportunity for

women worldwide

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

ONE COUN TRY

World religions pledge concrete action on climate change

Members of the Boys’ and Girls’ Brigade lead a colorful procession of religious and seaslar delegates towards Windsor Castle on 3 November 2009, [Courtesy ARC/Stonehouse Photography]

INDSOR, United Kingdom — Like most major interfaith events, the Tecent "Many Heavens, One Earth” gathering here in Novernber was marked by considerable pageantry,

Led by drums and banner, leaders from virtually every major world religion arrived at the historic Windsor Castle in a diversity of colorful attire, show- casing the great diversity of faith communities.

By all accounts, however, the meeting wasmore than pomp and circumstance. The leadersalso brought along concrete plans and commitments, outlining how the bil- lions of people in the faith communities they represent could and would contribute to healing the earth’ environment

“Your potential impact is enormous,” said UN Secretary General Ban Ki-moon, the keynote speaker, noting that faith groupsrun or helprun half the world’s schools, represent the third largest category of investors, and produce more weekly magazines and newspapers than the secular pressin the European Union,

"You can establish green religious buildings, Invest ethically in sustainable prod- ‘ucts, Purchase only envir onmentally-friendly goods," he said, "You are among the most powerful eduicatorsin this world.”

‘The plans offered by the faithsreflected these strengths, They spoke of making temples, churches, mosques, and religious schoolsmore environmentally friendly, of increasing efforts to establish or boost environmental education programs for chil- dren and youth, and of advocating simpler, more environmentally consciouslifestples based on divine teachings,

Windsor, continued on page s2 [Page 2]PERSPECTIVE

Identity and the search for a common human purpose

IN BRIEF

" The resolution of the problems now engulfing the planet demands a more expansive sense of human identity

" The idea that we are members of one human family is powerful and capable of fostering global identity

" An inherent aspect of such a universal identity is recognition of the spiritual reality that animates our inner selves

The world’s religions can be seen to be one in their nature and purpose with each being

a wellspring of knowledge, energy, and inspiration. They each have served to unlock

a wider range of capacities within human consciousness and society — a process that has impelled the human race toward moral and spiritual maturity.

2. | July-November 2009

[Editor’ note: The following Perspective has been adapted from a longer piece, written by Matthew Weinberg, in the 2005-2006 edition of The Bahai World.]

t the heart of human experi- ence lies an essential yearning for self-definition and self- understanding. Developing a conception of who we are, for what purpose we exist, and how we should live our lives is a basic impulse of hu- man consciousness.

Today, as the sheer intensity and ve- locity of change challenge our assump- tions about the nature and structure of social reality, a set of vital questions confront us. These include: What is the source of our identity? Where should our attachments and loyalties lie? And what is the nature of the bonds that bring us together?

The direction of human affairs is inextricably connected to the evolution of our identity. For it is from our iden- tity that intention, action, and social development flow. Identity determines how we see ourselves and conceive our position in the world, how others see or classify us, and how we choose to engage with those around us.

‘The sources of identification which animate and ground human beings are immensely diverse. But which identity or identities are most important? Can divergent identities be reconciled? And do these identities enhance or limit our understanding of, and engage- ment with, the world? Each of us on a daily basis, both consciously and unconsciously, draws upon, expresses, and mediates between our multiple senses of identity. And as our sphere of social interaction expands, we tend

to subsume portions of how we define ourselves and seek to integrate into a wider domain of human experience. This often requires us to scrutinize and even resist particular interpretations of allegiance that may have a claim on us. Modernity has transformed identity in such a way that we must view ourselves as being not only ina condition of dependence or indepen- dence but also interdependence. Our connections to others now transcend traditional bounds of culture, nation, and community. The unprecedented nature of these connections is radically reshaping human organization and the scale and impact of human exchange. Clearly, the perceptions that human beings hold of each other matter. In a world convulsed by contention and conflict, conceptions of identity that feed the forces of prejudice and mistrust must be closely examined. Assertions that certain populations can be neatly partitioned into oppositional categories of affiliation deserve particular scrutiny. “A tenable global ethics,” Kwame Anthony Appiah observes, “has to temper a respect for difference with a respect for the freedom of actual human beings to make their own choices: Existing mores, practices, and institutions can inform, validate, and even ennoble the human condition, but cannot or should not foreclose new moral or social directions for individu- als and communities. Indeed, collec- tive learning and adjustment are defin- ing characteristics of social evolution. Because our perceptions and experi- ences change, our understanding of reality necessarily undergoes change. So too, then, do our identities change. ‘The prevalent stance that iden- tity is about difference is untenable. [Page 3]Perceiving identity through the relativisticlens of separation or cul- tural preservation ignores compelling evidence of our common humanity and can only aggravate the Forces

of discord now so pervasive in the ‘world, The only alternative to this path of fragmentation and disunity isto nurture affective relationships across ines of ethnicity, creed, territory, and color — relationships that can serve asthe warp and woof of anew social framework of universal solidarity and mutual respect, A one-dimensional ‘understanding of human beings must be rejected.

As Amartya Sen underscores, "The hope of harmony in the contemporary world lies to a great extent in a dearer understanding of the pluralities of human identity, and in the apprecia- tion that they cut across each other and work against a sharp separation along one single hardened line of impenetrable division.” The resolu- tion of the problems now engulfing the planet demands amore expansive sense of human identity, As articulated by Bahdwlldh more than a century ago: “The earth is but one country, and mankind its citizens”

From a Bahéi per spective, a univer- sal identity is a vital precursor to ac- tion that is universal in its effects — to the "emergence of a world community, the consciousness of world citizen- ship, the founding of a world ctviliza- tion and culture,” In emphasizing our global identity, Bahéu'lh presents a conception of life that insists upon aredefinition of all human relation- ships — between individuals, between human society and the natural world, between the individual and the com- munity, and between individual citi- zens and their governing institutions,

In the Bahai view, social origin, position, or rank are of no account in the sight of God, As Bahduilah avers, “mnan’s glory lieth in his knowledge, his upright conduct, his praiseworthy character, his wisdom, and not in his nationality or rank."

‘The watchword of the Bahai com- munity is "unity in diversity” More than creating a culture of tolerance, the notion of unity in diversity entails

wuconecountyong

vanquishing corrosive divisions along ines of race, dass, gender, nationality, and belief, and erecting a dynamic and boperative social ethos that reflects the oneness of human nature,

The ideology of difference so ubiquitousin contemporary discourse militates against the possibility of social progress, Itprovides no basis whereby communities defined by spe- Gficbackgrounds, customs, or creeds can bridge their divergent perspectives and resolve social tensions, The valtie of variety and difference cannot be minimized, and neither can the neces- sity for coexistence, order, and mutual effort

To foster a global identity, to affirm that we are members of one hurnan family, isa deceptively simple but powerful idea, While traditional loyal- ties and identities must be appreciated, they are inadequate for addressing the predicament of modernity, and consequently, a higher loyalty, one thet speaks to the common destiny of all the earth’s inhabitants, is necessary

‘An inherent aspect of such auni- versal identity is recognition of the spiritual reality that animates our in- net selves, To be sure, a global identity sfounded in awareness of our common humanness marks a great step forward from where humanity has been, but a strictly secular or material formula- tion of global identity is unlikely to provide a sufficient motivational basis for overcoming historic prejudices and engendering universal moral action, Establishing a global milieu of peace, prosperity, and justice is ultimately amatter of the heart; it involves @ change in basic attitudes and values

that can only come from recognizing the normative and spiritual nature of the challenges before us.

Our quest for spiritual identity is ‘what ultimately informs personal and shared social meaning, and therefore our social arrangements, From per- ceiving that we are all sheltered under the love of the same God, comes both, humility and the means for true so dal cohesion,

Our different senses of identity con- sequently become fully realized through the devdopment of our spiritual identity; they each provide a means for achieving our basic existential purpose — the discovery and refinement of the spiritual capacities latent within us,

In this respect, the world's religions can be seen to be one in their nature and purpose with each being a wellspring of knowledge, energy, and inspiration, They each have served to unlock a wider range of capadties within human consdous- ness and sodety — a process that has impelled the human race toward moral and spiritual maturity

Realizing a common understanding of human purpose and action, espe- cially in a complex world of pluralistic identities and rapidly shifting cultural and moral boundaries, depends on the recognition and expression of a spiritual conception of life,

By redefining identity in terms of the totality of human experience, the Baha} teachings anticipate the moral reconstruction of all human practices, When an emerging global society drawsupon the spiritual mainspring of human identity and purpose, truly constructive aventies of social change can be pursed.

Jul-Nowem ber 2009 | 3 [Page 4](SUSTAVUSOCE DEVELOPMENT]

Ethics are “missing dimension” in climate debate, says IPCC head

IN BRIEF

• During September's

UN Summit on Climate Change, NGOs issued an appeal emphasizing the moral and ethical dimensions of global warming

= At a breakfast launch, Dr, Rajendra K. Pachauri, IPCC chairman, spoke about the need for a groundswell of grassroots action

• Dr. Pachauri

expects future IPCC assessments to show the climate is changing faster than expeded

Dr. Rajendra K. Pachaua, chairman of the Nobel Prize-winning Intergovern mental Panel on Climate Change, at the Baha Intemational

Community offices on 23 September 2009.

4 | ly November 2009

EW YORK — The inequi-

ties and injustices that are

likely to occur on a global

level because of cimate change mean that world leaders must carefully examine the moral and ethical dimensions of global warmn- ing, said Dr, Rajendra K, Pachauri, chairman of the Nobel Prize-winning Intergovernmental Panel on Climate Change,

"The impacts of climate change are going to be inequitable, unequal, and severe in many parts of the world,” said Dr, Pachauri, address ing a breakfast meeting at the Bahé International Community offices on 23 September 2009.

“We have to think at a much higher level, And I think thisis where ethics comesin so critically asthe missing dimension in this debate” he satd

Dr, Pachauri’s comments came at the official launch of an appeal, directed at world leaders gathered at September’ UN Summit on Climate Change in New York, to emphasize the importance of the moral and ethi- cal dimensions of global warming and itsimpact in their deliberations.

‘The appeal was drafted by the BahaY International Community and has been signed by 25 non-governmental organizations, religious groups, and policy institutes, The document calls on world leaders to “consider deeply the ethical and moral questions at the root of the climate change crisis”

“The impads of dimate change are going to be inequitable, unequal, and severe In many parts of the world. We have to think at a much higher level. And I think, this is where ethics comes in so critically as the missing dimension In this debate”

Dr. Rajendra K. Pachauri,

chairman of the Nobel Prize-

winning Intergovernmental Panel on Climate Change

"The quest for climate justice is not a competition for limited resources but part of an unfolding process towards greater degrees of unity among nations as they endeavor to build a sustain- able, just and peaceful civilization,” the appeal states,

‘Tahirih Naylor, a Bahét representa- tive to the United Nations, satd the purpose ofthe documentis to call at- tention to the fact that dimate change ismore than apolitical, economic, and scientific problem,

“There is a moral and ethical dimen- sion to climate change that must be ad- dressed.” said Ms, Naylor, "For example, ‘we know that wealthy nation shave contributed more to dimate problems than the poor nations, and so there is

ONE COUNTRY [Page 5]an element of justice that must be con- sidered in any long-term solution”

Dr. Pachauri said that while science can provide the building blocks for un- derstanding the impact and likelihood of climate change, it will be important for citizens’ groups and individuals to provide the motivation for action.

“T feel you really cannot rely on the leaders, you really cannot rely on the nation states,” he said. “You really need a groundswell of grassroots action and grassroots consciousness on what needs to be done. If that is happening, then leaders will follow?’

He encouraged the representatives of civil society gathered for the break- fast meeting to continue to work to keep the moral and ethical issues front and center in the climate debate.

“You have to persevere and persist,” he said. “If you do, you certainly will be able to change the nature of the debate”

He said the long-term impact of climate change on future generations must be taken into account. “Ethics demands that action has to be taken early,’ he said.

Dr. Pachauri also said he ex- pects that whatever its outcome, the UN Climate Change Conference in Copenhagen in December was unlikely to be the final word on the subject.

“When the IPCC’s fifth assess- ment comes out in 2013 or 2014, there will be a major revival of interest in action that has to be taken,” said Dr. Pachauri, speaking of the periodic assessments rendered by the group of more than 400 scientists around the world that he leads. “People are going to say, ‘My God, we are going to have to take action much faster than we had planned?”

As chairman of the IPCC, Dr. Pachauri accepted the 2007 Nobel Peace Prize, which was awarded jointly to the IPCC and former U.S. Vice President Al Gore for their work in warning of the potential impact of global warming.

Among the organizations that have signed the appeal are the International Peace Research Association, Oxfam International, Society of Catholic Medical Missionaries, Solar Cookers International, Women Organizing for

iiss

Moral and Ethical Dimensions of Climate Change: Appeal to World Leaders

We, the undersigned non-govern- mental organizations in consulta- tive status with the UN Economic and Social Council, leaders of

the world’s religions, and other members of civil society, urge

the governments of the world to participate in the UN High Level Event on Climate Change through representatives at the highest level and unequivocally call on them to:

« Consider deeply the ethical and moral questions at the root of the climate change crisis — ques- tions of justice and equity that will determine the survival of cultures, ecosystems, and present as well as future generations;

« Recognize that the quest for climate justice is not a competition for limited resources but part of an unfolding process towards greater degrees of unity among nations as they endeavor to build a sustain- able, just, and peaceful civilization;

+ Distinguish their contribu- tions to this High-Level Event by demonstrating trust, justice, solidarity, and a vision of pros- perity for the most vulnerable populations;

« Demonstrate courage and moral leadership as they articulate the vision and secure the founda- tions for a comprehensive and legally binding agreement during the 15th Conference of the Parties to the UNFCC and the sth Meeting of the Parties to the Kyoto Protocol in December 2009; and

+ Ensure that commitments in all arenas of the climate change challenge are guided by ethical and moral considerations so as to inspire the trust and confidence of individuals, communities and

Change in Agriculture and Natural Resource Management (WOCAN),

institutions to effect the changes needed to build a sustainable civilization.

We call on the gathered leaders to summon the same spirit and sense of urgency that led to the creation of the United Nations, to forge a climate change agreement worthy of the trust of humankind.

+ Bahdéi International Community

+ Company of the Daughters of Charity of St. Vincent de Paul

+ Congregation of Notre Dame

« The Congregations of St. Joseph

« The Fellowship of Reconciliation

+ Franciscans International

« GRATIS Foundation

+ Initiatives of Change International

+ International Peace Research Association

« International Presentation Association of the Sisters of the Presentation

« International Public Policy Institute

« International Women’s Anthropology Conference

« Loretto Community

« Oxfam International

+ Passionists International

+ School Sisters of Notre Dame

+ Sisters of Charity Federation

+ — Sisters of Notre Dame de

Namur

« Society of Catholic Medical Missionaries

+ Solar Cookers International

« = SustainUS

« UNANIMA International

« WEDO

« WOCAN

and the Women’s Environment and Development Organization (WEDO).

July-November 2009

5 [Page 6]

z

Jazz singer Tierney Sutton takes

a spiritual look at “Desire”

Jazz vocalist Tierney Sutton has won rave reviews for her complex, deep, and hauntingly beautiful interpretation of dassic Jazz songs

IN BRIEF

= Jazz vocalist Tierney Sutton is gaining recognition for her complex and beautiful interpretations

= The Baha‘t Faith has influenced her musical insight and collaborative relationship with fellow musicians

• Her latest album,

Desire, explores whether material things lead to happiness

6 | lul- November 2009

08 ANGELES — Tierney Sutton is hardly alone among jazz vocalists intryingtto bring a spiritual di-

ension to her music Some trace jazzback to African-American spirituals in the 1800s, More recently, musicians from Duke Ellington to John Coltrane have touched on spiritual themes But the 46-year old singer has taken this to anew level, not only because

of the way she incorporates the Rahat

sacred writings into her atest alburn but

also the manner in which she uses spiri-

‘ual principles to help create her music

Her alburn Desire, released in early

2009, exemplifies these elements —

and, like her previous albums, has

received rave reviews — and a third

consecutive Grammy nomination, “Over the course ofher widely ac-

daimed career, jazz vocalist Themey

Sutton has made several splendid con-

cept albums," wrote Mike Joyce in the

Washington Post in August, "Now she

has made a splendid and spiritual one,

her most personal statement yet"

Reviewer Suzi Price at jazzreviews, com wrote: “Tierney Sutton brings forth personal hope, self-worth and honesty in aworld gone awry—a stun- ning inward look into your own soul from an exceptionally gifted vocalist”

Acmember of the Bahai Faith since the age of 18, Ms, Sutton has indeed emerged as one of the outstanding jazz singers of the past decade — “a serious jazz artist who takes the whole enter- prise to another level” said the New York Times in 2007

Desire features 11 well-known songs such as "Fever" and "Cry me a River.” ‘The first and last tracks — “Its Only a Paper Moon” and “Skylark” — are in- troduced by spoken extracts from The Hidden Words, awork by Bahéu'ldh that states spiritual truths common to religions throughout the ages

‘Ms, Sutton, whose previous two albums each won Grammy nomina- tions, said she has wanted for years to do arecord challenging the modem tendency to exalt material wealth

ONE COUNTRY [Page 7]and self-gratification over humanity's higher, spiritual nature, Finally, the time was right,

“Material things that we want or desire are not usually apath to hap- pines” Ms, Sutton said, “and are not ‘usually a path to ourselves”

The keyto this exploration, she said, isthe 15-year relationship she has with her band — Christian Jacob on piano, Trey Henry and Kevin Ast on bass, and Ray Brinker on drums — and the way the five have learned to work with one another and with the music, Together, they are known asthe ‘Tiemey Sutton Band.

“Twouldnt have set about doing this in the first years that our band was together.” Ms, Sutton said. "We are a collective and make all our decisions collectively, Astime went by, we were all craving to get deeper — both musi- cally and conceptually, Wed reached a place where we were all very comfort- able about doing this”

As she began work on the album, she set about exploring the literature ofthe world’ religionsto find relevant passages to tse

“My 12-year-old son and Ihave held an interfaith children’s class for the last sig or seven years, so [had all the books from the different traditions to go toy’ she said, “Tread through all of them looking for texts ab out materi- alism, OF course, all faith traditions speak of this but in the end, I found that Bahdu'lléh’s writings seemed to be the most direct and concise in terms of materialism,

“In the course of researching this al- bum, my understanding of The Hidden Words changed, and Inow see the core issue of the book as humanity's struggle between its spiritual nature and materialism.”

Ittook her many yearsto consider her work as a form of service

"There are deep prefudicesin our s0- ety about the usefulness of artists” said ‘Ms, Sutton, who grew up in Milwaukee in the central United States and now livesin Los Angeles, “first set out to shidy Russian because I thought [would be able to serve humanity with it”

In the process of pursuing a bach- elor’s degree in Russian, she discovered jazz "I knew there was something

wuconecountyong

spiritual there, but I couldnt see stand- ing on astage singing do-be-do" as services" she said. "Then, after about 10 years, we started to get reviews where the critic could catch in our perfor- mances something of what I was trying to convey as a Baht.”

Following one ofher shows, a New York Times review said she “conveyed a sense of jazz singing as an exten- sion of spiritual meditation in which adherence to an ideal of balance and consistency and, yes, humility took precedence over any technical or emo- tional grandstanding.”

Letters from listeners began to con- firm her in the idea of service

“One man wrote to me and said our concerthad given him his first experience of oy since his 20-year-old son had died the year before,” she said. “Another email came from aman who was thinking of taking his own life, He heard one of our songs on the radio and came to our concert that night, and he changed hismind”

Finding harmony

‘Mg, Sutton said she seesher voice as just another instrument in the en- semble, The band is incorporated, with, each member an equal partner in the finances,

“Look at the state of art and mustcin, the world, ItSin a very sorry state, I see people changed by listening to the level of exeellence in this band.” she said.

She also said that even though the other band members are not Bahéts,

they use a Bahd¥-inspired method of collaborative decision making, referred to as “consultation,” in the process of making music,

"We want to offer our experience as a model to corporations and all sorts of organizations who struggle with prob- lem solving. We are inspired by a true process of consultation. When we set out to make a song, one person puts out an idea and the others contribute theirs ‘We all know each other extremely well, ‘We have different styles, strengths and weaknesses” she notes,

“We can only do what we do if we remain united. Unity changes the way you do everything, And when we are onstage we always need to have a deep and profound sense of humility, We are there to serve the music”

‘Ms, Sutton is one in aline of ac- complished jazz musicians who have been inspired by the Bahdt teachings, most notably Dizzy Gillespie, one of the 2oth century's foremost trumpet- ers, She believesthat there are parallels, between the way that jazz works and concepts found in the Bahét Faith,

“Despite what people think, jazzis not akind of music withoutrules” she said, "but its rules create a structure that inspires diverse expression, In the band, we all trust each other to follow certain rules, Likewise, the diversity and the variation of individual Bahat experience are vast and personally di- rected in many ways, but there are core values or principles guiding it”

The Tierney Sutton Band has been together for 15 years and, with the help of Bahai! principles of consultation, has developed a unique collaboration.

[Page 8]Come eee P

A glimpse of conditions faced by Baha’i prisoners inside Iran’s Evin prison

IN BRIEF

• Iranian-American

journalist Roxana Saberi was imprisoned for about three weeks with two women Baha’ prisoners

« She describes bleak conditions they face as they await trial

+ Hundreds if not thousands more journalists, women’s activists, human rights defenders, and others currently face similar conditions in Iran

“Fariba and Mahvash were two of the women prisoners I met In Evin who inspired me the most. They showed me what it means to be selfless, to care more about one’s community and beliefs than about onesel

— Roxana Saberi

8 | July November 2003

EW YORK — During her time in Iran's notorious Evin prison, journalist Roxana Saberi met anumber of fel-

low women prisoners who gave her

strength and inspiration as she faced the interrogations of her keepers and the harsh conditions of the jail itself.

Among these were two Bahai prisoners, Fariba Kamalabadi and ‘Mahvash Sabet, with whom Ms, Saberi shared a cell for about three weeks in. eatly 2000,

“Pariba and Mahvash were tyro of the women prisoners I met in Evin who inspired me the most," said Ms, Saberi in arecent interview. “They showed me what itmeansto be self- less, to care more about one’s commu nity and beliefs than about oneself"

‘Ms, Saberi, an Iranian-Japanese- American journalist who was arrested in Tehran, had served about amonth of an eight-year sentence for spying when she was released in May 2009, apparently in response to international pressure,

However, Ms, Kamalabadi and Ms, Sabet — along with five male Baha leaders — remain in Tehran's Evin prison, The seven were arrestedin ‘March and May 2008 and have since been held on charges of espionage, “in- sulting religious sanctities" and “pro- paganda against the Islamic republic”

‘Asof this writing, the seven have been given anew date for atrial: 12 January 2010, Earlier trial dates, how- ever, have been previously announced, only to be postponed for various reasons,

Diane Alsi, a representative of the Bahaf International Community to the United Nations, satd the seven are

being held on baseless charges and should be immediately released. “Their indictment isbased entirely on religious persecution,” said Ms, Alsi, "The unfounded detention of these seven individuals reflects the degree to which the Iranian govern- ment cannot abide the existence of any gtoup of Iranians whose ideas are not, in conformity with the official line” ‘Ms, Sabert’s description ofthe con- ditions facing the two Bahéi women offers considerable insight into what itis like to be unjustly incar cerated in. Iran today — a situation experienced not only by Bahéts, but by hundreds if not thousands among the journal- ists, women’s activists, huuman rights

Roxana Saberi at a news conference in May 2009 after her return to the United States. [Gettyimages News] [Page 9]defenders, and peaceful protestors who are currently held in Iran,

According to Ms, Saberi, the two Bahai women are confinedin a small cell about four meters by five meters in size, with two little, metal-covered windows,

‘They have no bed, "They must seep on blankets," said Ms, Saberi, “They have no pillows, either, They roll up a blanket to use as a pillow. They use their chadors asa bed sheet,

“The floor is cement and covered with only a thin, brown carpet, and prisoners often get backaches and brutises from seeping on it

“The bathroom is down the hall, and prisoners must get permission to ‘use it” she said.

Exercise periods were also limited. “When Iwaswith them, we were al- lowed into a walled-in cement yard four days a week for 20 to 30 minutes” she said, "We were allowedto take a shower and wash our dothes by hand on the other three daps of the week.”

Before she joined them, the two had for a time each been kept in solitary confinement, and they had no access to outside news or books — save for the Qur'an and a few Islamic prayer books,

“They must sleep on blankets. They have no pillows, either. They roll up a blanket to use asa pillow They use their chadors as a bed sheet”

— Roxana Saberi

“When Iwas with Mahvash and Pariba, they tried to keep a routine of reading those booksthat are allowed in prison, watching the state-run TV news, exercising in place in the cell, and praying," Ms, Saberi said.

Based on her experience and her knowledge of the situation in Iran to- day, she said thetr trial will most lkely be closed, as hers was,

"The Bahdt leaders case seems to be seen by certain Iranian authorities as a Security’ one, and a major problem in Iran is that Security’ and threats to national security” are often politically

wuconecountyong

motivated and so vaguely, broadly and arbitrarily defined that inmocent defen- dants can be considered guilty

“If the Bahdi leaders are lucky, they will be assigned ajudge who will give them a fair trial. However, there are many shortoornings in Iran’s judicial system, and it is likely the seven will be confronted with these shortcomings,

“Itis common for defendants to be prohibited from having substantive or private meetings with their lawyers be- fore trials, for their Lawyers to lack suf- ficient access to their files and for the lawyers and defendants to be barred from studying what the prosecution daims is evidence?

“We have already seen infringe- ments of their rights from the very be- ginning, induding being held incom- municado, being interrogated while blindfolded, and having no accessto a lawyer for months and months.”

‘Ms, Saberi described the response ofthe two Baha wornen,

“Tbelieve they always keptin mind the fact that their behavior in prison could have consequences for the wider Bahdf community, They seemed to feel this wasboth aresponsibility but also ablessing, something that gave them strength to carry on she said,

The seven Baha'i prisoners, photographed several months before their arrest, are, in front, Behrouz Tavakkoli and Saeid Rezaie, and, standing, Fariba Kam alabadi, Vahid Tizfahm, lamaloddin Khanjani, Aft Naeimi, and Mahvash Sabet.

July November 209 | 9 [Page 10]H UM AN a

GHTS

UN Secretary General releases report criticizing human rights abuses in Iran

The report focused extensively on the Iranian government's response to post-election protests. It noted that UN Secretary General Ban Ki-moon himself had on 22 June issued a statement “expressing dismay at the post-election violence, particularly the use of force against civilians, which had led to the loss of life and injuries”

10 | July-November 2009

NITED NATIONS — The UN

Secretary General released

in October a report express-

ing strong criticism of Iran’s human rights record, voicing concern about the use of excessive force after the recent presidential election, the harassment of women's rights activists, the ongoing execution of juveniles, and the continued persecution of minori- ties, including Bahdis.

In a 19-page report written spe- cifically to address a request made last December from the UN General Assembly about human rights in Iran, UN Secretary General Ban Ki-moon said there have been “negative devel- opments” in the area of civil and politi- cal rights since 2008.

‘The year saw “an increase in human rights violations targeting women, uni- versity students, teachers, workers and other activist groups, particularly in the aftermath of the elections,” Mr. Ban said.

“Members of various ethnic and minority groups faced harassment, violence and, in some cases, persecu- tion? he added, noting that “a pattern of concern arises with respect to the protection of minorities, including the Bahai community, the Arab minor- ity in Khuzestan, the Nematollahi Sufi Muslim community, the Kurdish community, the Sunni community, the Baluchi community, and the Azeri- Turk community”

The report made specific mention of seven imprisoned Bahai lead- ers who were arrested in the spring of 2008 and have since been held in Evin prison, noting that the UN High Commissioner for Human Rights has written to Iran “on numerous occasions to express concern and seek clarifica- tion” about their status.

Mr. Ban also noted that during the year reports “continued to be received about members of the Bahai community being subjected to arbitrary detention, confiscation of property and denial of employment, government benefits, and access to higher education”

‘The report, dated 23 September 2009 but released in October, fo- cused extensively on the governments response to post-election protests. It noted that Mr. Ban himself had on 22 June issued a statement “expressing dismay at the post-election violence, particularly the use of force against civilians, which had led to the loss of life and injuries”

‘That statement, the report noted, called on the authorities to respect fundamental civil and political rights, especially freedom of expression, free- dom of assembly, and freedom of infor- mation. It also called for an immediate stop to the arrests, threats, and use of force. Yet, the report noted, a spokes- man for the Iranian Foreign Ministry said the following day that he rejected the secretary general's statement.

Like a similar report he issued last year, Mr. Ban also took note of reports of Iran’s continuing execution of juveniles, reports of the use of torture, and the op- pression of womens rights activists.

“T encourage the Government of the Islamic Republic of Iran to address the concerns highlighted in the report and to continue to revise national laws, par- ticularly the new penal code and juvenile justice laws, to ensure compliance with international human rights standards and prevent discriminatory practices against women, ethnic and religious minorities, and other minority groups,’ he said in the report's conclusion. [Page 11]H UM AN a

GHTS

UN resolution on Iran sends powerful message on human rights

NITED NATIONS — The approval of a strongly worded resolution on human rights in Iran sends a powerful signal to the Iranian government that the world is gravely concerned about how Iran treats its citizens, said the Bahai International Community.

‘The resolution, approved on 20 November 2009 by a vote of 74 to 48 by the Third Committee of the UN General Assembly, expressed “deep concern at serious ongoing and recur- ring human rights violations in the Islamic Republic of Iran?” The list of violations included oppressive mea- sures taken after the June presidential election and “increasing discrimina- tion” against minority groups, includ- ing Bahd’is.

“This year’s resolution — which is among the most forcefully worded in more than 25 years of resolutions on Iran — sends a potent message to the government there, stating vigorously that the international community will not turn a blind eye to human rights violations,’ said Bani Dugal, the principal representative of the Bahai International Community to the United Nations.

“The General Assembly identifies numerous violations, including the use of torture, the repeated abuse of legal rights, the violent repression of wom- en, and the ongoing discrimination against minorities, including Bahdis, who are Irar’s largest religious minor- ity and are persecuted solely because of their religious belief? she said.

‘The resolution also expresses concern over the treatment of “Arabs, Azeris, Baluchis, Kurds, Christians,

Jews, Sufis and Sunni Muslims and their defenders”

‘The resolution, which was put for- ward by Canada and cosponsored by 42 other countries, calls on Iran to bet- ter cooperate with UN human rights monitors, such as by allowing them to make visits to Iran, and asks the UN secretary general to report back next year on Iran's progress at fulfilling its human rights obligations.

“The resolution also sharply con- demns Iran’s severe curbs on freedom of expression and its use of violence to silence dissent after the presidential election in June,’ said Ms. Dugal. “We can only hope that, given the sever- ity of the resolution’s expression, Iran will at long last heed the international community’s recommendations and change its ways”

Post-election turmoil

Noting the turmoil that followed the presidential elections, the reso- lution devoted eight paragraphs to express “particular concern” about oppressive measures used by the gov- ernment to suppress dissent. It noted specifically the persecution of journal- ists, human rights defenders, students and “others exercising their rights to peaceful assembly and association”

It also noted the “use of violence” against “Iranian citizens engaged in the peaceful exercise of freedom of association, also resulting in numerous deaths and injuries.” And it criticized the holding of “mass trials and denying defendants access to adequate legal representation”

It makes extensive mention of the persecution of Bahdis, expressing

concern over “attacks on Bahdis and their faith in State-sponsored media, increasing evidence of efforts by the State to identify, monitor and arbitrari- ly detain Bahd’is, preventing members of the Bahai Faith from attending uni- versity and from sustaining themselves economically”

‘The resolution also notes the continued detention of seven Bahai leaders who were arrested in March and May 2008, stating they have faced “serious charges without adequate or timely access to legal representation”

— Bahai World News Service

“This year’s resolution — which is among the most forcefully worded in more than 25

years of resolutions on Iran

— sends a potent message to the government there, stating vigorously that the international community will not turn a blind eye to human rights violations.”

— Bani Dugal, Baha’i International Community

July-November 2009 | 11 [Page 12]

Religious and secular delegates who received cettificates for

their long-term commitments to protect the environment stand together on the stage at windsor Castle, along with Prince Philip and Ban Ki-moon, [Courtesy ARG/ Stonehouse Photography]

IN BRIEF

= Amid pageantry, Windsor event unveiled concrete action plans on environment by world religions

+ The plans promise

the greening of thousands of religious buildings worldwide, increasing environmental education programs for children and youth, and simpler, more environmentally conscious lifestyles based on divine teachings

= Vast numbers of followers make religions perhaps "the largest civil society movement for change”

12 | July November 2908

World religions pledge concrete action on climate change

Held 2-4 November 2009, the ‘Windsor event was sponsored by

the United Nations Development Programme (UNDP) and the Alliance of Religions and Conservation (ARC), an organization founded in 1995 by HRH Prince Philip to help major religions to develop environmental programs,

‘The main session at Windsor Castle, held 3 November, sought to ceremontously unveil the commit. ments of participating religions, Each offered a multi-year effort to promote “generational change" in global at- titudes towards the environment,

31 plans

Thirty-one plans were presented, reflecting representation by virtu- ally all of the world’sin dependent religions: the Bahét Faith, Buddhism, Christianity, Daoism, Hinduism, Islam, Judaism, Shintoism, and Sikhism,

‘Their emphasis was on concrete action, focused on what religious believers themselves can do in their own lives and within their faith, communities

‘The Jewish plan, for example, aimsto encourage Jewish institutions and individuals to apply environ mental criteria in making invest- ment decisions, to growing more of their own food, and to integrating

environmental education into rabbini- cal and other schools,

‘The Muslim plan likewise urges a greater focus on environmental education, calling for the devlop- ment of more material on conservation that can be used in Islamic schools. Italso callsfor the establishment of an umbrella organization, the Muslim Agsoctation for Climate Change Action (MACCA), that will represent Islamic nations and faith communities around the world, the creation of an Islamic environmental labeling system, and movement towards a "green haf" to make the traditional Islamic pilgrim- age more environmentally friendly.

‘The Buddhists of Shanghai pledged tohold regular environmental lec- tures and seminars, run Zen "Mind ‘Meditation Camps" to teach about mindfulness towardsnature, and to develop educational materials, They are also urging followers to eata more vegetarian diet to protect the environment,

Both Chinese Buddhists and Dacists pledged to promote the use of fewer sticks of incense in wor- ship, something that comes partly in response to the relatively recent practice in newly affluent China of people burning hundreds of incense sticks and creating local pollution, By insisting that fewer incense sticks are enough, Daoist and Buddhist monasteries hope not only to protect their own clean air, but also to send a [Page 13]symbolicmessage that wastefulnessis not a good way to be faithful.

‘The Sikh plan alms to have all Sikh gurdwaras — temples — startto recycle, compost, use eco-stoves, adopt rainwater harvesting, and purchase reusable plates and cups

‘The Church of South India, which has four million membersin 21 dioces- ¢s, pledged to become a "green church” through efforts such as rainwater harvesting, interactive eco-Bible study programs, Environment Day celebra- tions, the training of resource persons, and the promotion of organic farming and tree planting

‘The Baha plan pledges to use the Faith's worldwide system of regional ‘raining institutes to encourage Bahdis around the world to commit them- selvesto “acts of service related to envir onmental sustainability.” [See Page 14)

Scarcity versus abundance thinking

‘Martin Palmer, secretary general of ARC, said the plans and commit ments tnveiled at Windsor represent an impor tant break from traditional thinking about how to solve environ- mental challenges,

He noted that many environmental soups exist to lobby others — such as governments — to take action or pass laws, "We took a deliberately alternative approach” said Mr, Palmer, "We are not telling anybody what they should do, We are saying what we will do, and then ask- ing governments and othersto join us”

Religions think differently about social problems, he said

“If one were to sum up what Windsor represents, it isthe contrast between scarcity thinking and abun- dance thinking

“For national governments and most mainstream environmental sgoups, itis scarcity thinking, “There isn't enough to go around, I'm going to give aslittle as possible but I want somebody else to do more?

“With the faiths, it is abundance thinking, We will give what we can and we want you to do so aswell.” Mr, Palmer said

wuconecountyong

Arthur Dahl and Tahirih Naylor, at left, representing the Bahd'f Intemational Community, receive cattficates from Prince Philip, center, Martin Palmer and Ban Ki-moon, far right. [Courtesy ARC/Stonehouse Photogmaphy]

“Bahd’ts believe that religious belief and spirituality lie at the foundation of human mothation and behavior”

= Tahitih Naylor, Baha International Community

‘Mahmoud A. Akef, executive direc: tor of Earth Mates Dialogue Center in London, which helped put together the ‘Muslim plan, said "the idea of scarcity isa myth and most of our economic problems exist because of this [idea] ”

Nigel Savages, executive director of Hazon, a New York-based Jewish en- vironmental organization that helped put together the Jewish plan, satd relt- onshave two key contributions that can be made: "They have a moral voice and are capable of taking along-term perspective”

In his view, the Jewish plan is es- sentially a “campaign,” intended to “catalyze” the response of the Jewish, people to dimate change,

“The plans that were submitted at ‘Win dsor, including the Jewish one, ‘were not authoritarian in nature," said ‘Mr, Savages, “They were not religious leaders, speaking on behalf of their community, saying ‘such and sch, must happen, and we instruct you to doxe

Tahirh Naylor of the Baha International Community said religious belief can bring a uniquely powerful force for individual and col- lective change to the environmental movernent,

“Bahdis believe that religious belief and spirituality lie at the foundation of human motivation and behavior." said ‘Ms, Naylor, one of two Rahgi delegates to the Windsor event,

“We believe that effortsto change harmful human behavior — such as those actions that contribute to global ‘warming or environmental degrada- tion — can be greatly faclitated by processes thatlead to abetter under- standing of our own relationship to God, and of humanity's relationship with nature, Itisfrom such under- standing that action naturally arises”

Olav Kjarven, assistant secretary general of the United Nations and director of the Bureau of Development Policy at the UN Development Programme, said the sheer numbers of people who are deeply involved in their faith communities make religions pethaps "the largest civil society move- ment for change.”

“Climate change is complex, and dealing with it requires usto change at many levels," said Mr, Kjorven, “It requires a change of ethos, Religions

July Nowember 009 | 19 [Page 14]have an unparalleled ability to reach out to people at the grassroots and to touch hearts and minds. Religious institutions are the third largest actors in international markets. Environmentally friendly purchasing decisions by them would have a huge impact across the world”

“Religions have an unparalleled ability to reach out to people

at the grassroots and to

touch hearts and minds:

— Olav Kjgrven, UNDP

Tony Juniper, special adviser to the Prince of Wales’ Rainforests Project and former executive director of the Friends of the Earth, said governmental action on the environment can only go so far.

“Scientific rationalism gave rise to good science, which in turn gave rise to strong political arguments for cleaning up the environment,” Mr. Juniper said.

“As a result, governments dealt with acid rain and other environmental threats. But these changes were only superficial,” he said.

“Purely scientific rationalism can- not change our fundamental under- standing of who we are and how we should live. Religion and science must work together to bring about a funda- mental transformation in our relation- ship to the world. This kind of change needs a spiritual foundation,” he said.

— With reporting by Barney Leith

14 | July-November 2009

IRIs Os

Excerpts from the Baha’ International Community's Seven Year Plan of Action on Climate Change

The Bahai writings state: “We can- not segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions”

The Bahai International Community has worked for more than two decades to contribute to discourses on issues related to the environment. This plan describes the approach the Bahai community proposes to educate our commu- nity about climate change, to raise consciousness about environmental issues, and to build the capacity of our members to contribute to the resolu- tion of this global challenge.

‘The plan reflects certain general principles that are important for the Bahai community. Bahdis believe that progress in the development field depends on and is driven by stirrings at the grass roots of society rather than from an imposition of externally developed plans and programmes. This plan, then, seeks to increase local communities and individuals aware- ness of the needs and possibilities and of their capacity to respond. ...

Bah@is all over the world are engaged in a coherent framework of action, which includes certain core activities. These activities promote the systematic study of the Baha'i writ- ings in small groups in order to build capacity for service. Small groups unite with each other in prayer and devotion shaping a pattern of life dis- tinguished for its devotional charac- ter. They provide for the needs of the children of the world and offer them lessons that develop their spiritual

faculties and lay the foundations of a noble and upright character. They also assist junior youth to navigate through a crucial stage of their lives and to become empowered to direct their energies toward the advance- ment of civilization. ...

The most effective method to raise the consciousness of the worldwide Bahai community on the subject of climate change and to engage them in acts of service related to environ- mental sustainability is ... to develop a course to explore the relationship of humans to the environment as articulated in the Bahai sacred writ- ings. This course would not simply be aimed at increasing knowledge on the subject but would build the capac- ity of participants to engage in acts of service related to environmental sustainability. Similarly, the programs for children and junior youth would include material on climate change and the contribution that the younger generation can make to address the climate crisis.

There are already examples of de- votional gatherings in local communi- ties that have chosen as their theme “care of the earth” or “the environ- ment.” Prayers, sacred writings and meditations during the devotional have elaborated this theme. Several children’s classes offer acts of ser- vice to their communities. In some cases this action has been planting a community garden or cleaning up a stream or river.

Thousands of people worldwide have participated in these core activi- ties. In 2006, the most recent year for which comprehensive statistics are available, an estimated 46,000 people participated in study circles world- wide, 112,000 attended devotional meetings, and some 93,000 were involved in children’s classes. [Page 15]Review: Half the Sky

are the heart-rending and intimately detailed personal stories that illustrate how deeply rooted these problems are in some parts of the world — and, yet, how itis nevertheless possible to make headway against them,

The book openswith the story of Srey Rath, a young Cambodian wornan who at the age of 15 went to Thailand to wash dishes to help supporther impoverished family and was instead taken to Malaysia where she washeld

“One study after another has shown that educating girls

Is one of the most effective ways to fight poverty”

—Nicholas Kristof and Sheryl wuDunn

captive and forced to have sex for money. To ensure compliance (and smniles for her customers), her captors routinely beat and drugged her,

‘Yet Ms, Rath escaped, returned to Cambodia, and connected with an aid sgoup that helps girls who have been trafficked start new lives, The group ‘used $400 in donated fundsto buy a smnall cart and a starter selection of goods so that Rath could become a street peddler.

In another chapter, they tel the sto- ry of Mukhtar Mal, a young Pakistant girl who was gang-raped at the order ofher tribal council as a monstrous but traditional punishment to her fam- ily. "They know thet a woman humili- ated in that way has no other recourse except suicide;" Mukhtar herself ater wrote, But she resisted that urge and ‘went on to become an intemational spokesperson for women'srights and the founder of a school for girls

In such stories, Mr, Kristof and Ms, ‘WuDunn have a goal: to prod individu- alsinto joining a "new emandpation movernent to empower wornen and girls around the world”

For Bahéts, Half the Sky stands out for the signal attention it gives to the importance of women’s advancement not only as a human rights issue, but one that is deeply connected to peace and prosperity for everyone,

About a century ago, Abdul-Bahé identified women’s equality as apre- requisite to intemational peace and economic development,

‘Women, he wrote, “will be the sgeatest factor in establishing universal peace... Inastnuch ashuman society consists of two parts, the male and fe- male, each the complement of the other, the happiness and stability of human ity canmot be assured unless both are perfected.”

‘The Bahai writings, moreover, emphasize the importance of educat- ing girls, stressing that in the extreme instance where a choice must be made between educating boys or girls, girls should be given priority,

‘Mr. Kristof and Ms, WuDunn, who are married and between them have ‘won several Pulitzer prizes for their reporting, offer considerable evidence that the advancement of women will have powerful reverberations in ad- dressing other global problems, Halfthe ‘Sky takes its ttle from a Chinese prov- rb that "Wornen hold up half the sky" and they endeavor to prove its accuracy,

“Think about the major issues con- fronting usin this century." they write near the book's conclusion. "These include war, insecurity, and terrorism; population pressures, environmental strains, and dimate changes poverty and income gaps, For all these diverse problems, empowering women is part ofthe answer,

“Most obviously, educating girls and bringing them into the formal economy vil yield economic dividends and help address global poverty, Environmental Pressures arise almost inevitably from. surging population growth, and the best ‘way to reduce fertility in a sodety is to educate girls and give them job op- portunities, Likewise, we've argued that ane way to soothe some confict-ridden sodetiesis to bring women and girlsinto schools, the workplace, government, and business, partly to boost the economy and partly to ease the testosterone-laden values of these countries”

ONE COUN TRY

ONE COUNTRY is published quarterly by the Ofice of Public Information of

the Bah International Community,

an international non-governmental organization which encompassesand represents the worldwide membership of the Bah Feith,

For more information on the stories in this newsletter, or any aspectof the Baha’ International Community and ts work, please contact

ONE COUNTRY Bah! International Community — Suite 120

866 United Nations Plena

New York, New York 10017

USA,

Email onemuntry@bicorg htipsfrwnconecounty.org

Efitor: Brad Pokorny

Asso date Editors: Sally Weeks (Hate) Vladimir chupin (Moscow) Kong Siew Huat (Macau) Ralf Wolf (Germany)

Ectitorial Assistant: Veronica Sho ital Design: Tom Mann

Subscription inquiries should be directed tn the above address. all material is copyrighted by the Baha‘ International Community and subjectto all applicable international copyright laws. Stories from this newsletter may be republished by

any organization provided that they are attributed as follows: “Reprinted from ONE COUNTRY, the newsletter of the Baha? International Communi”

© 20 by The Baha! International Community /158N 10189300

Printed using soy-based inks

iv

July-Novem ber 2908 | as [Page 16]

Ean

Stories from the front lines in the most underreported conflict of the century

Half the Sky: turning Oppression Into Opportunity for Women Worldwide

By Nicholas D. Kristof and Sher WuDunn

Alfted A Knopf, New York

IN BRIEF

• More than 60

million women and girls are “missing” from the world’s population

+ This “genderdde” comes from abuse, neglect, and abortion or infanticide aimed at women

+ Pulitzer-prize winning journalists Nicholas Kristof and sheryl WuDunn say this “paramount moral challenge” can be addressed by a worldwide grassroots movement

26 | Jul November 200

arly in their latest book, journal- ists Nicholas Kristof and Sheryl ‘WaDunn offer this startling fact: a straightforward calculation

ofmale-to-fernale ratios shows that

a least 60 million women and girls

are “missing” from global population

figures,

‘This gap, they say, has largely come about because of decades of gender- specific abuse, neglect, and infanticide or abortion — "gendercide”

“It appears that more girlshave been killed in the last fifty pears, precisely because they were girls, than men were killed in all the wars of the twentieth century,’ they write in Hilf the Sky: Turning Oppression into Opportunity for Women Worldwide

Armed with facts and figures like that — and coupled with a wealth of compelling personal stories about ‘wornen who are on the front lines of this largely unreported war — Mt. Rristof and Ms, WuDunn argue that the "paramount moral challenge” of this young century is the struggle for gen- der equality in the developing world.”

“Their focus is on three particu-

Jar abuses: sex trafficking and forced prostitution; gender-based violence, induding honor killings and massrapes and maternal mortality, which they say needlessly daims one wornan amintite

‘These abuses reflect the darkest aspects of women’s oppression, they say, and yet al can reasonably be addressed by concerted action at the international level and also by individual efforts on the part of global citizens everywhere,

Por rather than merdly complain- ing about the difficulties involved in addressing such egregious problems, ‘Mr, Kristof and Ms, WuDunn explidtly

LN ed ae

WOMEN

Renee acy Prenat nny

and consdously weave into their tale stories of wornen who have successfully overcome abuse, neglect and inequality, often with the help of outsiders, Specifically, they suggest, efforts to boost the education of girls and to provide microfinance for women can pay huge dividends in terms of ending oppression and creating opportunity, “One study after another has shown that educating gitlsis one of the most f- fective waysto fight poverty’ thep write, ‘Many of these ideas, of course, are not new, UNICER UNIFEM and other UN agencies, along with numerous non-governmental organizations, have long cast women’s inequality in a hu- man rights framework and stressed the fundamental importance of education for girls in fighting poverty, ‘What makes Halfthe Sky so com- pelling, and therefore so important, �