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[Page 1]

Newsletter of the

= Bahd International Community

April 2010-July 2010 Volume 21, Issue 1

Inside this issue

page 2,

Rethinking Prosperity Forging Alternatives to a Culture of Consumerism

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Atthe UN, a discussion on consumerism’s effect on the planet

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In Brazil, innovative seminars help combat domestic violence

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Inran, the bulldozing of 50, Baha homes tells, just part of the story

page 16 EMPATHIC

he Empathic CIVILIZATION Civilization by @ Jeremy Rifkin

anew view of

human nature

jJONE COUNTRY

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

World religious leaders call for action on poverty, peace, and the environment

INNIPEG, Canada — Religiousleaders from around the world convened in June in this central Canadian prairie city to challenge global political leadersto take “inspired leadership and action" to halt poverty, protect the environment, and work harder to end violent conflict,

‘The World Religions Summit, held 23-24 June 2010, brought together more than 80 leaders from at least 20 countries, representing all the major independent world religions, induding the Bahé¥ Faith

Convened in advance of the GB and Gzo meetings held a few days later in and around Toronto, the explicit goal of the Summit wasto reflectthe moral conscience of the world’s peoples as embodied in global faith traditions,

“Acknowledging our common humanity and embracing the imperative to treat all persons with dignity, we affirm that no one person is more or less valuable than another," said a Summit statement, issued after many hours of deliberations at the University of Winnipeg

"We urge the political leadersto consider first the vulnerable among us, particu- larly our children, and to work together to address the dehumanizing scourge of poverty and injustice, and practice and promote care for our common environment, the Earth; the statement satd.

Summit, continued on page 6

Susanne Tamas, center, a delegate from the Canadian Bahé‘i community, at

the World Religions Summit 2010, At left is Rabbi Adam Scheier of the Canadian Jewish Congress, and right, Commissioner william W. Frands, Tertitorial Commander forthe Salvation Army for Canada and Bermuda, (Photograph by Louis Brunet) [Page 2]PERSPECTIVE

Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism

IN BRIEF

= Cultural norms and values that promote consumerism at all cost need to be examined and revised

" These include conceptions of human nature, development, economic crisis, technological development, and education

" Each crisis — be it climate, energy, food, water, disease, financial collapse — has revealed new dimensions of consumerism’s burden

" What's needed are new and broader visions of human purpose and

prosperity

The narrowly materialistic worldview underpinning much of modern economic thinking has contributed to the degradation of human conduct, the disruption of families and communities, the corruption of public institutions, and the exploitation and marginalization of large segments of the population — women and girls in particular.

2. | April 2010-July 2010

[Editor’s note: The following Perspective editorial is adapted from a statement of the Bahai International Community to the 18th Session of the UN Commission on Sustainable Development. The

full statement is at: http://bic.org/ statements-and-reports/bic-state- ments/10-0503.htm ]

gainst the backdrop of cli- mate change, environmental degradation, and the crip- pling extremes of wealth and poverty, the transformation from a culture of unfettered consumerism to a culture of sustainability is now widely understood as a necessary step.

To promote such a transformation, which implicitly challenges cultural norms and values that have promoted consumerism at all cost, a number of underlying conceptions will need to be examined and revised. These include conceptions of human nature, develop- ment, economic crisis, technological development, and education.

Human nature: The question of hu- man nature has an important place in the discourse on sustainable consump- tion and production. It prompts us to reexamine, at the deepest levels, who we are and what our purpose is in life. The human experience is essentially spiritual in nature: it is rooted in the inner reality — or what some call the “soul” The culture of consumerism, however, has tended to reduce human beings to competitive, insatiable con- sumers of goods and to objects of ma- nipulation by the market. Commonly held views have assumed the existence of an intractable conflict between what people really want (i.e. to consume more) and what humanity needs (i.e. equitable access to resources).

The faculties needed to construct a more just and sustainable social order — moderation, justice, love, reason,

sacrifice, and service to the common good — have too often been dismissed as naive ideals. Yet, it is these and re- lated qualities that must be harnessed to overcome the traits of ego, greed, apathy and violence, which are often rewarded by the market and politi- cal forces driving current patterns of unsustainable consumption and production.

Vision of development: In a similar manner, the articulation of a vision of sustainability must emerge from a public discourse on the nature and purpose of human development. The transition to sustainable consumption and production must be seen as part of a global enterprise which enables all individuals to fulfill their dual pur- pose, namely to develop their inherent potentialities and to contribute to the betterment of the wider community.

Ultimately, the transformation required to shift towards sustainable consumption and production will entail no less than an organic change in the structure of society itself so as to reflect fully the interdependence of the entire social body — as well as the interconnectedness with the natural world that sustains it. Among these changes, many of which are already the focus of considerable public dis- course, are: the consciousness of world citizenship; the eventual federation of all nations through an integrated system of governance with capacity for global decision-making; the establish- ment of structures which recognize humanity’s common ownership of the earth’s resources; the establish- ment of full equality between men and women; the elimination of all forms of prejudice; the establishment of a universal currency and other integrat- ing mechanisms that promote global economic justice; the adoption of an [Page 3]international auuziliary language to facilitate mutual understanding; and the redirection of massive military expenditures towards constructive social ends,

Crisis in the current economic system: The dominant model of development depends on a society of vigorous consumers of material goods, In such amodel, endlessly rising levels of consumption are cast asindica- tors of progress and prosperity, This preoccupation with the production and accumulation of material objects and comforts (as sources of meaning, happiness and social acceptance) has consolidated itselfin the structures of power and information, The unfettered cultivation ofneeds and wants has led to a system fully dependent on exoes- sive consumption for a privileged few, ‘while reinfor cing exclusion, poverty and inequality, for the majority, Each successive global crisis — be it climate, energy, food, water, disease, finan dal collapse — has revealed new dimen- sions ofthe exploitation and oppres- sion inherent in the current patterns of consumption and pro duction,

‘The narrowly materialistic world- view tunderpinning much of modern, economic thinking has contributed to the degradation of human conduct, the disruption of families and com- munities, the corruption of public institutions, and the exploitation and marginalization of large segments of the population — women and girls in particular. The shift towards a more just, peaceful and sustainable society vill require attention to a harmoni- ous dynamic between the material and non-material (or moral) dimensions of consumption and pro duction,

Itis also important to emphasize the relationship between production and employment as critical dirmen- sion of a strong economy. Sustainable production is not simply about ‘greener’ technology but rather, should involve systems that enable all human beings to contribute to the productive process, More than simply the means of generating wealth and meeting basic needs, work has arole in developing one’ talents, refining one’s character,

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rendering service, and con- tributing to the advancement of society

Technological devel- ‘opment: The majority of technological development is driven by market forces that do notreflect the basic needs of the world’s peoples, Purthermore, the emphasis on the transfer of technol- ogy without accompanying efforts to increase participa tion in the generation and application of knowledge can only serve to widen the gap between therich and the poor — the developers’ and the ‘users’ of technol- ogy. Developing the capacity for identifying technological need and for technolo gical innovation and adaptation — in light of societal needs and environmental constraints — will be vital to social progress,

Education: Education must be based oma clear vision of the kind of society that we wish to live in; and the kind of individuals that will bring this about, Itneedsto help learners reflect on the purpose oflife and help them to step out of their cultural realities to develop alternative visions and approachesto the problems at hand and to under stand the manifold consequences of their be- haviors and to adjust these accordingly.

Schools themselves must become participants in the social transforma- tion processes, The curriculum cannot simply aim to impart relevant knowl- edge and skills, rather it should aimn to develop the vast potential inherent in the human being,

‘The Baha'i community’ approach to transformation: For over a decade, the worldwide Bahé¥ community has been endeavoring systematically to ef- fect a transformation among individu- alsand communities around the world — to inspire and build the capacity for service, The framework for action guid- ing these activitieshas been rooted in a dynamic of learning — characterized by action, reflection, and consultation, In thousands of communities, Bahgis have set into motion neighb orhood- level processes that seek to empower individuals of all ages to recognize and

aC) RETHINKING PROSPERITY

ee Ces a cee

develop their spiritual capacities and to channel their collective energies towards the betterment of their com- munities, They have started children’ classes that focus on Laying the founda- tions of anoble and upright char acter, For youth aged 11-14, they have created a learning environment which helps them to form their moral identity at this critical time in thetr life. People of all ages are invited to take partin stall ‘groups of participatory learning around core concepts and themes which en- courage individualsto become agents of change in their communities within a dynamic of learning and an orientation towards service

Around the world, new and broader visions of human purpose and pros- perity are moving from the periphery to the center of public discourse, It is becoming dear that the pathway to sustainability will be one of empow- erment, collaboration and continual processes of questioning, learning and action. It will be shaped by the experi- ences of women, men, children, the rich, the poor, the governors and the governed as each one is enabled to play their rightful role in the construction of anew society. Asthe sweeping tides of consumerism, unfettered consump- tion, extreme poverty and marginaliza- tion recede, they will reveal the human. capacities for justice, reciprocity and happiness,

April 2010July2010 | 3 [Page 4]L—EEE__:L= lll “‘_(_‘O‘((O(O‘(R(CNNNTT.ONOC(‘SN At the UN, a discussion on consumerism

and its impact on the planet

EW YORK — One of the

IN BRIEF critical questions about , humanity’ long term future = During the UN eens ea isthis: Can the earth support

the estimated nine billion people who are likely to be alive at mid-century if everyone adopts a consumer-oriented Lifestyle like Europeans or North Americans?

‘Many say that the answer is no, and among them is Tim Jackson, a professor of sustainable development at the University of Surrey in the United Kingdom,

“We are already outside the safe operating space of the planet we live on," said Prof. Jackson at a panel discussion on 10 May 2010 during this, year’s UN Commission on Sustainable Development,

Held at the offices of the Baha¥ International Community, the topic was "Rethinking Prosperity: Forging Alternativesto a Culture of Consumerism.”

on Sustainable Development, Panelists discussed “Rethinking Prosperity: Forging Alternatives

to a Culture of Consumerism”

= Saying the earth is approaching its limits, they called for reconsideration of the consumer culture that stresses the acquisition of ever more material goods

+ The focus should be on true prosperity and well-being

Panelists at a side event during

‘the Commission on Sustainable Development included, leftto

right, Duncan Hanks of the Bahai Intemational Community, Tim Jackson of the University of Surrey in the United kingdom, Jeff Barber of the Integrative Strategies Forum in the US, Luis Flores IMimica of Consumers Intern ation al

in Chile, and Victoria Thoresen of the Norwegian Partnership for Education and Research about Responsible Living

4 | Apri 2910-luy 2010

Prof, Jackson said a number of re- searchers have already conduded that humanity has already exceeded the likely limits of the earth’s capacity in terms of dimate change, biodiversity and the nitrogen cycle

“Imagine a world of nine billion people by 2050, and that all aspire to an income level the same a5, say, a Western European income, with 2 percent annual growth.” said Prof, Jackson, "That just carries within it the seeds of ts own destruction."

“We are encouraged to spend money we don’t have on things we don’t need to create Impressions that don’t last on people we don't care about”

- Prof. Tim Jackson

Armember of the United Kingdom's Sustainable Development Commission, Prof. Jackson said

ONE COUNTRY [Page 5]Western consumerism uses too much energy and produces too much carbon dioxide per unit of economic growth,

‘What isneeded, said Prof, Jackson and other panelists, is areconsidera- tion of the consumer culture that so relentlesdly urges people to adopta Lifestyle based on the acquisition of new and more material goods,

“We are encouraged to spend mon- ey we dont have on things we dont need to create impressions that don't last on people we dont care about." ‘was how Prof, Jackson characterized the current culture of consumption,

“We need a better concept of pros- perity, a shared prosperity, a lasting prosperity, a prosperity built around the concept of people’s capacity to flourish, within the confines of a finite planet," said Prof. Jackson,

Other panelists voiced similar sentiments,

“Empty aspirations”

Luis Flores Mimica, arepresenta- tive of Consumers International who is based in Chile, said that there are many people in the developing world who have not yet adopted the consum- er-based lifestyle, which he said was

largely filled with “empty aspirations”

“We need to help make governments in the developing world realize that there is no way they can continue to follow the path of ‘development’ as labeled that way in the 19505”

Luis Flores Mimica

“We need to help make governments in the developing world realize that there isno way they can continue to fol- low the path of development aslabeled that way in the 19505" said Mr, Mimica ‘Victoria Thor esen of the Norwegian Partnership for Education and Research about Responsible Living said one way to help humanity make the shift to anew system of sustain- able valuesis to recognize our essential oneness — and to consider that we are now collectively like an adolescent moving towards maturity,

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=r a ell

|

Tim Jackson, a professor of sustainable development at the University of Surrey in the United Kingdom, during a video interview in advance of a panel discussion on alternatives to consumerism:

“Constructive change depends upon individuals being able to recognize spiritual principles and to identify patterns and processes of development in society” said Ms, Thoresen, who is a Bahai,

Jeff Barber, executive director of Integrative Strategies Forum in the United States, satd one place to start “redefining progress” is by consider- ing the vast research about what really makes people happy. Much of that shows that material consumption does not necessarily lead to well-being,

‘The discussion was co-sponsored by the United Nations Educational, Scientific, and Cultural Organization (UNESCO) and the Permanent Mission of Sweden to the United Nations.

“The issue of sustainable consump- tion and production patterns was one of several topics addressed at this year’s Commission on Sustainable Development, held 3-14 May 2010. Other toptes addressed were trans- port, chemicals, waste management, and mining,

Inhis final report this year, the Commission Chair Lats Alberto Rerraté said that the next ten years are critical for sustainable develop- ment, He —like other governmental Tepresentativesto the Commission — stressed the importance of

international cooperation and better integration between the set ofis-

sue areasthat encompass sustainable development,

“The recent series of criseshave highlighted shared vulner abilities and created anew sense of urgency” said ‘Mr, Ferraté, who is Minister of the Environment and Natural Resources in Guatemala, “They have under scored the need for greater international co- operation simultaneously to accelerate the pursuit of poverty eradication and the Millennium Development Goals, maintain and enhance the develop- ment momentum, and halt and reverse the mounting pressure on the Earth's ecosystems”

‘Mr, Ferraté added that this year’s themes “go to the very heart of the sustainable development challenge. ‘They affect almost the entire range of human needs and ecological impera- tives, including food security, health, gender equity, labour rights, the rights of indigenous people and local com- munities, biodiversity, dimate change, ecological footprint, physical mobility, environmental liabilities, agricultural as well as industrial pro ductivity, social equity, and economic growth."

April 2010July2010 | 5 [Page 6]N TER FAI T

poverty, peace,

IN BRIEF

= Some 80 world

religious leaders gathered at the World Religions Summit, inviting G8 and G20 leaders to “inspired leadership and action”

Specifically, they asked global political leaders

to do more to halt poverty, protect the environment, and end violent conflict

Among the ideas that emerged

was that religious groups and organizations must take a greater role in the public sphere if they are to fully address social issues

at the political level — while also redoubling their own efforts at the grassroots level

6 | April 2010-July 2010

World religious leaders call for action on

and the environment

The Summit was the sixth ina series of interfaith gatherings associated with the annual G8 meetings. The Reverend Dr. James Christie, secretary general of the Summit, said the meeting and its output were directed principally at the leaders of the so-called “Group of 8” countries because they represent the nations that have the most power to effect change in the world.

“The reality is that these nations have the money, they have the clout, and they make a difference,’ said Dr. Christie.

As an interfaith gathering, the Summit was also notable for the delib- erative process that went into drafting the statement. Although an advance draft had been prepared, delegates spent a considerable amount of time at the Summit consulting about revisions.

Need for grassroots action

Among the ideas that emerged was that religious groups and organizations must take a greater role in the pub- lic sphere if they are to fully address social issues at the political level — and to increase their own efforts at the grassroots level.

In the deliberations, Jim Cornelius of the Canadian Foodgrains Bank told other participants that politicians have told him that while they agree with the goals of things like spending more to fight poverty, they can't act without political support.

‘The politicians say, frankly, that ‘if I do what you tell me to do, I am not going to be in office for very long;” said Cornelius, whose organization represents 32 Christian denominations.

He and others concluded it was important for the religions themselves to work harder to motivate their own

followers to “create a political space” for politicians to act on social issues.

Others said it was also important for the religious communities them- selves to redouble their own efforts to address poverty, the environment, and conflict resolution, to set an example.

“We are living in a very critical period in history,’ said His Holiness, Aram I, of the Armenian Orthodox Church. “We religions, I believe what is important for us is building com- munity. It is not just living side by side, coexisting peacefully. It isa question of building integrated communities, communities of integrated diversity, accepting and respecting the others, but living together.

“What is important for us is building community. It is not just living side by side, coexisting peacefully. It is a question of building integrated communities, communities of integrated diversity, accepting and respecting the others, but living tegether-” - His Holiness, Aram I, Armenian Orthodox Church “This is a basic value in all reli- gions, and we have to tell the G8 and the world that we religions not only speak together but that we are work- ing together to build communities of

integrated dialogue; said His Holiness Aram I.

Baha'i participation

Among the Bahai representatives at the Summit was Susanne Tamas of Canada, who was joined by Bahdis [Page 7]

nT

Freedom of belief discussed in prelude to World Religions Summit

INNIPEG, Canada — Religion remains power- ful force in world affairs, and freedom of religion must be upheld to ensure that its influence is progressive and postive

‘That was among the main themes at a seminar on religious freedom held 22 june 2010, Sponsored by the BahéY community of Canada, the seminar washeld as aprelude to the World Religions Summit, [See main story at let]

The day-long seminar featured four international expertsin human rights from four different faith backgrounds.

“The discussion was wide ranging, but the panelists con- verged on the idea that the right to investigate and embrace the truth inherent in religion and spirituality is taking on a new importance in world affairs,

“In gpite of articles that have been written about the death of God, religion remains a vital force in defining the landscape of modern society — and a potent force for peace and well-being," said Gerald Gall, aprofessor of law at the University of Alberta,

"That being the case, there is concurrently a notion that soci- ety must protect religious freedom from any assault om itsinteg- rity as amatter of human rights” satd Prof. Gall, who is Jewish.

Janet Epp Buckingham, a Christian and director of the Laurentian Leadership Centre in Ottawa, said that religion encourages moral behavior, self sacrifice, and service to oth- ers, “Religion is vital to individuals, community and societyin general” she said.

Despite its potential for positive influence, Dr, Buckingham acknowledged. religion is often seen as divisive, But she and the other panelists said that the violence and hatred perpetrated in. the name of religion are more often the result of clashes over power, natural resources, or economic or ethnic differences,

She noted reports of increasing conflicts between Christians and Musimsin Indonesia, "Thisis odd because they have lived peacefully side by side for years” satd Dr, Buckingham, "But the Christians are ethnically dif-

Baghdad's Sadr City to help improve environmental conditions there several years ago,

At the time, there wasa shortage of water in Sadr City, and limited sewerage, And to meet those basicneeds, even though they often fought against each other on other issues, “both, Sunnis and Shiites said they were willing to make it happen, Recattse they both needed the same thing."

Dr, Al Moumin, a Muslim, said she believes it is often environmental problems — such as abasiclack of awater ot hygiene — that drive people to violence, not necessarily reli- lous belief,

Payamn Akhavan, a professor ofintemational law at MeGil University in Montreal, said that too often those who blame religion for violence in the world fail to see hove, in fact, the materialicticide- clogtes that captured the imagination of miliionsin the ast century ‘wereresponsible for far more deaths than any religious war,

“What we have done in the modern erais to perfect mass murder and bringit to new and unprecedented heights" said Prof, Akhavan, who previously served as first Legal Advisor to the Prosecutor's Office of the International Criminal Tribunals for Former Yagoslavia and Rwanda,

‘The holocaust, perpetrated by Nazism, and the purgesin the Soviet Union, he said, showed the failure of "the promise of modernity" People thought that the “use of the rational faculty optild ensure progress and freedom,” Instead, he said, we got “state-sponsored, industrial scale, rational massmurder.”

‘Today, said Prof, Akhavan, the disenchantment with religion has lead chiefly to the consumer-driven global capitalism that is “robbing us of our dignity ashuman beingsby reducing usto a bundle of appetites”

In reaction, he satd, the world has witnessed a surge in religious fundamentalism that sees Western materialism as moral decay and degeneration. "The challenge is to find a path between these two models” said Prof, Akhavan, who is a Baht

Prof, Akhavan said he believes such apath can be found by upholding genuine religious freedom, which entails a search for the truth and the freedom to explore that truth,

“The need isto create a transcendent spirituality, which can give us not mer dy an opportunity to tolerate each other, but to build a community of belief that transcends our apparent dif- ferences," satd Prof, Akhavan.

A day-long seminar on religious freedom held 21 June in Winnipeg sponsored

ferent, They were often from a Chinese background, by the Bahdil community of Canada, featured, left toright Dr. Mishkat al Moumin, Professor Payam Akhavan, Dr. Janet Epp Buckingham, and Professor Gerald Gall

And they were well off and getting better off

"So what was portrayed in the media as being a religious clash has much to do with economics and ethnicity, So you have to take thisinto account before you say, Oh, religion is such a source of conflict," she said,

‘The former environment minister of Iraq, ‘Mishkat Al Moumin, who is currently director of the Washington-based Women and Environment, Organization, reported how supposedly war- ring Shiite and Sunni groups worked together in.

[Page 8]Delegates to the 2010 World Religions Summit came from more than 20 countries. Left to right are the Rev. Dr. Karen A. Hamilton, general secretary of the Canadian Council of Churches, and HH. Swami Paramatman anda Saraswati and Swami Avdhesh anand Giri, both of the Hindu Dhatma Adiarya Sabha. (Photograph by Louis Brunet)

from five other countries — France, Germany, Japan, the United Kingdom, and the United States.

“We believe that spiritual principles need to be brought into the discussion of such challenges as poverty, the envi- ronment, and peace and security” said ‘Ms, Tamas, "We want to cteate a space where the political leaders can reflect and make decisions for the long term, and for the common good, rather than on short-term, national concerns."

“Were also here to learn — because these issues are complex andweneed to learn what other faiths are saying about them," she said,

Asa prelude to the Summit, the Baha community of Canada spon- sored a seminar on human rights and religious freedom, The day-long event —held in Winnipeg on Monday, 21 June — brought together four human rights experts from differ ent religious backgrounds, [See page 7]

“Courageous and concrete” actions

‘The Summit's final statement asked global political leaders to take “coura- geous and concrete" actions to combat poverty, heal the environment, and make peace

‘The section on poverty noted that more than a billion of the world’s people are “chronically hungry" and

8 | Apri 2010-hily 200

that women, children, and indigenous peoples are among those most affected

by poverty, “The magnitude of poverty would

be overwhelming were it not for the knowledge that this global inequity can be transformed into a shared life of human flourishing for all. Together, we have the capacity and the global resources to end extreme poverty

and its impacts" the statement said, ‘urging countriesto meet Millennium Development Goals

“We condemn religiously mothated terrorism and ‘extremism and commit to stop the teaching and justification of the use of violence between and

among our faith communities.”

“All countries must do their part educate gir] children to high school level as one of the most effective development interventions; practice good governance; combat corruption, and put in place poverty reduction policies that ensure everyone has ac- cessto basic rights such as nutritious food, safe water, health care, education and economic opportunity." said the statement.

“The statement noted that all faith traditions "call usto careful steward- ship ofthe Earth." Itwarned that "bold

action isneeded now" to stop climate change, "We must move beyond short- term political interests and arguments over who pays” said the statement,

Peace and justice linked

On peace, the statement said “well- being and shared security" can “only

be realized when grounded in justice: It called on governmentsto halt the nuclear armsrace, and to make new in- vestments to create a “culture of peace.”

The statement also noted that reli- ion itself has been used to justify vio- lent acts — and the leadershere vowed to work against religious violence,

“We condemn religiously motivated terrorism and extremism and commit to stop the teaching and justification of the use of violence between and among our faith communities," the statement said,

ONE COUNTRY [Page 9]ADMINIS TRAT

oma

Two new members of the Universal House of Justice are chosen in a by-election

AIFA, Israel — The worldwide

Bahai community has elected

two new members of the

Universal House of Justice, its international governing body, replac- ing two departing members.

Stephen Birkland and Stephen Hall were chosen in a by-election held earlier this year. Their election was an- nounced on 21 March 2010, the result of ballots sent in by members of all na- tional Bahai governing bodies around the world, who serve as electors for the House of Justice.

‘The by-election fills two vacancies created when Hooper Dunbar and Peter Khan relinquished their positions before the end of their five-year terms, owing to their advanced age and the burden of work involved in member- ship. The last regular election of the nine members took place in 2008.

Mr. Birkland, 58, was serving as a member of the International Teaching Center at the time of his election. The Teaching Center, based in Haifa, is an appointed body that serves to advise the Universal House of Justice, among other duties.

Prior to his appointment to the Teaching Center in 2008, Mr. Birkland lived in Minnesota, USA, and worked as a psychotherapist and organiza- tional consultant. He also taught at Metropolitan State University in St. Paul, MN, in its college of manage- ment for some 20 years. He also served in several voluntary Bahai positions, including as a Continental Counsellor, from 1993 to 2008.

Mr. Birkland possesses a Bachelor of Science from the University of Minnesota and a Master of Science in counseling from the University of Wisconsin at River Falls.

Mr. Birkland and his wife, Nadjla, have two grown sons.

Mr. Hall, 56, was born in Australia. He also served as a member of the International Teaching Center, a posi- tion he had held since 2005. Before that, Mr. Hall served as a Continental Counsellor for two years. Prior to that, he served as national secretary of the Australian Bahdi community, from 1996 to 2003.

Possessing both a Bachelor of Education and a Masters of Curriculum Development, Mr. Halls background and training are in educa- tion. Before his full time employment with the Australian Bahai community, Mr. Hall taught in small rural schools in New South Wales. He also worked as a curriculum consultant with the NSW Department of Education from 1986-87, working with rural and in- digenous (Aboriginal) communities. Between 1988 and 1994, he was the principal of several larger schools, also in NSW.

Mr. Hall and his wife, Dicy, have four grown children.

Mr. Dunbar, 72, had served in Haifa since 1973, when he was appointed as a member of the International Teaching Centre. He was first elected to the Universal House of Justice in 1988.

Originally from Los Angeles, Mr. Dunbar’s early career was as an actor on stage, screen and television, making films with Columbia, Metro-Goldwyn- Mayer, and Twentieth Century-Fox. In 1958 he began 15 years of residence in Latin America, where he worked as a translator and educator. Mr. Dunbar served as a member of the National Spiritual Assembly of the Bah@is of Nicaragua, and in 1968 he was ap- pointed to the Continental Board of Counselors in South America.

Mr. Dunbar is an accomplished painter whose works have been shown in Europe and elsewhere. He is also

an author, most recently of Forces of Our Time: The Dynamics of Light and Darkness,” published last year. Mr. Dunbar and his wife, Maralynn, have one son.

Dr. Khan, 73, was first elected to the Universal House of Justice in 1987 and has served as a member since.

Born in Australia, he earned a doc- torate in electrical engineering from the University of Sydney and then went to the University of Michigan as a Fulbright postdoctoral fellow before becoming a member of the faculty there. He returned to Australia in 1975 to professorial positions, first at the University of New South Wales and then at the University of Queensland.

Dr. Khan has published widely in his profession and from 1978 to 2000 was a member of the editorial board of the journal “IEEE Transactions on Microwave Theory. He is a fellow of the Institution of Engineers Australia and a senior member of the Institution

of Electrical and Electronics Engineers.

His Bahdi service included mem- bership on the Auxiliary Board, the National Spiritual Assembly of the Bahd@is of Australia, and the Continental Board of Counselors for Australasia before his appointment in 1983 as a member of the International Teaching Centre.

With his wife, Dr. Janet Khan, he is the author of Advancement of Women: A Bahdi Perspective.

April 2010July 2010

9 [Page 10][SevaUcegeiy OF WOUEM) 2

In Brazil, innovative seminars help combat domestic violence

IN BRIEF

• Since 2001, the

National Forum on Human Rights Education has taken a leading role in fighting domestic violence

+ Ithas produced a series of seminars for law enforcement officials and social workers

+ The seminars are distindive for their participatory methods and an emphasis on human rights and the equality of women

10 | Apri 2910-Juy 2010

RASILIA, Brazil — Without doubt, domesticwiolence is a global problem, affecting wom- enin every country, According

to the World Health Organization,

asmany as one in four women in the world have suffered violence at the hands of an intimate partner,

Brazil is no exception, Arecent government-sponsored study found that 10 women are killed in domestic violence every day in Brazil — and that some 41,500 women were murdered by partners between 1997 and 2007,

‘The government hasin recent years sought to curb such violence, In 2006, stpassed the so-called "Maria da Penha law? which greatly strengthened penal- ties against perpetrators and improved protective measures for women, The law ‘wasnamed after Maria da Pena Maia

Fernandes, who fought a 20-year battle for justice after she was shot in the spine by her husband and became paraplegic,

As part ofits effort to implement the law and fight domestic violence, the government has funded a series of training seminars to help police, social workers, and officials in the legal systern to better understand the law and improve theit response — and a number of Bahéishave been closely involved in this effort,

In 2001, a group of Bahéishelped to found the National Forum on Hurnan Rights Education, a coalition of NGOs and individuals de dicated to promot- ing human rights generally, As part of its work, the Forum has organized a series of capacity-building seminars on combatting domestic violence.

ONE COUNTRY [Page 11]‘With support from government grants, those seminarshave been. praised for their distinctive approach, which stressed a learning mode that focused on the sharing of information among the various participants, and which also emphasized human rights and moral values

"The seminar helped me to iden- tify problems and take new ideas and conceptsto strengthen the network of care to the victims of violence.” said Vanessa Motta, a lawyer with the Referral Center for Women Victims of Violence in Rio Branco, Acre,

Principle of equality

‘The semninars not only examined international treaties and national laws but also stressed the importance of un- derstanding the equality of women and men as amoral and spiritual principle

“One goal we had was to frame the fisoue and have discussions around the theme of the equality of women and men;" said Mariana Pereira, a Baha¥ who has served as the Forums project coordinator.

That emphasis on equality opened the door to deeper understanding of the issue for many participants,

“It is dear that one of the

problems of discrimination

against women is related

to moral values rooted in

sodety for many years” —Terezinha Pionti, State Coundl

for Women Rights of Mato Grosso do Sul

“Itis clear that one of the problems of discrimination against women iste- lated to moral valuesrooted in society for many years” said Terezinha Pionti, an attorney with the State Council for

‘Women Rights of Mato Grosso do Sul

Community-based effort

‘Ms, Pereira satd the effort to fight domestic violence was in part inspired by the Bahl teachings on the equality of women and men,

umconecountyong

‘Seminar partidpants were largely composed of police officials, lawyers, prosecutors, and soda service workers who are involved

on the frontlines of combatting and treating domestic violence. Shown above are participants at a 2007 seminar in Recife

Early in the decade, she noted, the National Spiritual Assembly of the Bahéfs of Braail, the community's national governing cundil, wrote two lettersto the community discussing the issue of domestic violence

In 2001, Bahais sponsored an initial seminar on the issue to train legal workersin Brazil about domestic violence, It was undertaken in partner- ship with the Tahirth Justice Center, a US-based, Bahd¥-inspir ed NGO deal- ing with women’sissues,

In 2006, Bahéis worked with the Forum to organize another seminar to train prosecutors, judges, and lawyers for the protection of women involved in domestic violence, More than 100 legal officers from around Brazil participated in the seminar, which was held in September 2006 with fund- ing from the newly established federal Special Secretariat for Women. It was the first national seminar on the is- sue after the Maria da Pena law was passed.

Continued next page

April 2000-July 2910 | [Page 12]‘The success of that event led to two more seminars in 2007 in Recife and S40 Patilo, also funded by the federal Secretariat, with a grant of US#35.300.

"The Special Secretariat for Wornen ‘was particularly supportive of thisini- tative because, ofall the organizations working with women and domestic violence, the Rahéi community was one of the few that had thought to target representatives fr om the judicial system,” said Catherine Honeyman, who did a special report on these and other activities for the Bahé¥ commu- nity of Brazil

Recife and Sao Paulo were chosen because of their relatively high level of domestic violence, “In Recife that year, there were more than 60 wornen. murdered as a consequence of domes- tic violence," said Ms, Pereira,

Some 122 professionalsin the legal system participated in the Recife semni- nat, and 175 in the Sao Paulo event.

Each covered the following topics: understanding the cycle of violence and aggression; national and interna- tional legislation, especially the Maria da Penha law; the role of the legal system in protecting women; and the discussion of good practices that can be applied countrywide.

In 2009, when the Rahs and the Forum organized another series of

WV Seminério

Protegendo as Mulheres da Violéncia Doméstica

A poster for the seminar in Sa0 Paulo in 2007

12 | April 2¥0July 2010

Women who have suffered from domestic violence participated in a panel discussion at a 2008 seminar in Sao Paulo.

seminars, coordinator s tried to incor- porate what they have learned from. previous events, Among other things, they sought to create an atmosphere where different regional practices cotild be shared and new partnerships ootild be forged,

“Working to combat domestic violence requires, above

all, a philosophical change

In how we understand and relate ourselves with others and with thelr differences”

— Fernanda Mendes, Referral Center for Women, Salvador, Bahia

“Braail isa very big country, and we found that there were different practic- esin the south and different practices in the north.” said Ms, Pereira, "So networking and exchanging experi- ences was really important.”

‘The seminars in 2009 were held in Campo Grande, Mato Grosso do Sul; ‘Manaus, Amazonas, and Florianépolis, Santa Catarina,

‘Ms, Pereira satd the seminar in ‘Manaus was distinctive for the involve- ment of indigenous women, who are not covered by the Maria da Penha law because they are under federal jurisdiction, "For the first time, we

could hear what they had to say, of the difficulties they faced," she said.

Participants in the serninars have praised their wide-ranging, integrative approach. “Working to combat domes- ticwiolence requires, above all, aphilo- sophical change in how we understand and relate ourselves with others and with their differences” said Fernanda ‘Mendes, an attorney with the Referral Center for Women in Salvador, Bahia,

“Mainly, itisnecessary to avoid the stereotypes that surround us, On the other hand, we must put an end to the culture of violence and also question the maleffernale values that are so set- tled and fixed in our society, by trying to leave behind this duality” she said.

ONE COUNTRY [Page 13]HUMAN

In Iran, the bulldozing of 50 Baha’i homes is only part of the story

IN BRIEF

50 Bahai homes in the small Iranian village of vel reflects a continuing government- sponsored campaign of persecution

= The Baha'is of Ivel sought for years to live side by side with their Muslim neighbors in peace — and also to contribute to the betterment of the community at large

www onecountry.org

fhe demolition of 50 Bahai homes in small northern Iranian farming village of Ivel in June drew expressions of

outrage from around the world.

The BBC used the incident to intro- duce a general story about the wide- ranging and intensifying persecution faced by Baha'is under Iran’s current fundamentalist regime.

Numerous websites and blogs added their own condemnation of the action. A video posted on You'Tube by Human Rights Activists, for example, showed piles of rubble that were once houses, some ablaze, after being razed by unidentified men using at least four bucket-loaders.

Behind the incident, however, isa wider story of how the Bahais of Ivel have long endured persecution by

fantatical elements from outside, all the while getting along well with their Muslim neighbors. At the same time, they have sought to contribute to the betterment of the community at large, through projects like a school and community bathhouse.

In its earliest days, Ivel was the summer residence for sheep farm- ers from the surrounding region of Mazandaran. There have been Baha'is in the village for more than a 150 years. Indeed, at one point, Baha'is comprised about half of Ivel’s total population — and they lived side by side with their ‘Muslim neighbors in relative harmony.

Unfortunately, outside elements strongly inimical to the Faith have periodically sought to stir up the local population against the Bahai

Images taken from a video, shot on a mobile telephone in the village of Ivel in June, show fiercely burning fires and several Bah4’-owned properties reduced to rubble.

April 2010-July 2010 | 13 [Page 14]

The village of wel. Mazandaran, tran, has been home to a farming community for centuries, and Bahé'ls for over 160 years.

community, resulting in intermittent persecution.

In io4i,for example, gangs from outside roused local citizens to attack the Bahis, The Bahéis were arrested, severely beaten and subjected to extortion; their houses and belong- ings were plundered, Finally, they were banished to a village seven kilometers avray. When the situation eased some months later, the Rahdisretumned to their homes and farms,

“Undean’” cattle

In the mid-19508, an individual belonging to the specifically anti-Baha¥ Hojattieh Society arrived in Iwel and began to agitate against the Rahdis, ‘When his efforts failed to drive a ‘wedge betwreen the Muslims and the Bahdis, he argued that Bahai cattle were “unclean” and should not be al- lowed to share the pasture.

For a few days, the cattle belong- ing to the Rahdiswere confined to their barns while those of the Mustims went to graze, The Bahéis referred the matter to the village head, appealing for compassion to be shown to the animals. A decision wastnade to have the cows enter the pasture from op- posite sides, But as might be expected, this did not accord with the natural instincts of the livestock, who contin- ‘ued to graze together,

14 | Apri 2010-hly 2000

‘Throughout the years, the Rahgis actively contributed to the betterment oflife in thetr village, At one point, for example, they established a school for local children, which was open to all children, regardless of their religion,

By 1946, the Bahét school operated six elementary level classes, serving some 120 pupils from Ivel and nearby villages, Later that year, aspart of a gen- tal effortto consolidate rural educa tion, the Iranian government assumed responsibility for the school.

In 1961, the Bahéis completed a bath house for use by the villagers, which included modifications to the local reservoir and the introduction of modernizations to improve the levels ofhygiene and the general health of the people,

Following Iran's Islamic revolution in 1979, the situation for Bahéisin Ivel deteriorated, Land was confiscated and attempts to regain it proved unsuc- cessful, Bah fis were denied access to health clinics and other institutions that they themselves had helped estab- lish, Muslim children were encouraged by their teacher to harrn their Baha¥ dassmates, When par ents protested, the teacher found other means to persecute his Baha pupils, induding failing them in their exams,

In June 1983, the Bahdis were forced out oftheir homes and transported by busto the nearest major city, Sart

When they arrived, the authorities made them go back, Returning to Ivel, they were locked into alocal mosque. ‘More than 136 of them, induding chil- dren and the elderly, were held captive for three days without food and water,

‘When pressure to make them recant their faith failed, they were allowed toreturn home, However, that same night, they were attacked by villagers. Since that time, many of the Ivel Rahéis have resided nearby and return onlyin the summer to plant and harvest their crops and tend their properties

Part of a wider campaign

“What we are witnessing in Ivel, and the surrounding region of ‘Mazandaran, is part of a wider camn- paign to humiliate and dishearten all the Bahéis and prevent them from practicing thetr faith in any way what- soever," said Diane Ala, representative of the Rahd¥ International Community to the United Nations in Geneva, "The government has certainly demon- strated thus far thatif it isnot behind it, itis either unwilling to stop it ot incapable of doing so."

“There are, however, many villag- ersin Ivel who are deeply troubled by these developments, In an interview with the Rooz Online website, Natoli Derakhshan, a Bahét from Ivel, patd tribute to those who have expressed dismay and concern at the ill-treat- ment oftheir Bahdt neighbors: "These days many of our Musi folks sat together with us with tearful eyes, and apologized to us, and held our hands! ‘We are thankful to them all”

Another Bahét from Ivel recently said that during many long years of farming, neighbors — Muslim and Baht alike — often helped each other during times of difficulty,

“Among ustesidents, there was no difference," Yousefali Ahmadi said in interview with Human Rights Activists, ‘Although our beliefs were different, it never caused any difficulty in cooperation, Our tablecloth was open to all aswas our house door, Development was for the whole villages all benefitted, for we were all réated.”

ONE COUNTRY [Page 15]Review: The Empathic Civilization

consciousness asits inhabitants em- braced Christianity,

"Cast adrift from their tribal bonds and thrown together with people of different culturesfrom around the em- pire, large numbers of individuals sud- denly found themselves alone in dense urban environments and without a sense of identity” Mr, Rifkin writes,

“What was missing was a power- ful new narrative that could put every single individual at the center of a compelling cosmic story of creation, tribulation, judgment, andredemp- tion, and, by doing so, recast the very meaning of human existence, .it would be a young sect calling itself Christians that would take Rome and the empire by storm with their story.”

Later, Mr, Rifkin traces what he calls the First, Second and Third Industrial Revolutions, each based on a successive energy/communi cations regime: coal/print; oil/radio-television; and, now, potentially, alternative en- ergy/the Internet.

“This third revolution, he writes, wil be marked by a “distributed” model of energy production (and use) that will ray on the nev assumption thet human nature isnot inherently selfish, but rather thet people "want to collaborate with others, often freely, for the sheer joy of contributing to the commen good”

Agsuch, Mr, Rifkin believes that the next stage of civilization is one where our "empathic predisposition’ will offer “an opportunity to increasingly bond the human race into a single extended farnily” The alternative, he writes, is “planetary collapse" in the face of “a rapidly accllerating juggernaut" of imate change and the proliferation of ‘weapons of mass destruction,

Bahdis will recognize and appreci- ate much in The Empathic Civilization, ‘The idea that history has moved forward in a series of successive and ever greater civilizations, each marked by increasing cohesiveness and social complexity, outwardly describes the Rahal view of history, which is one of

ever-enlarging and increasingly united social entities, moving under the guidance of the Creator, from tribe to dty-state to nation-state and, soon, to an inevitable world commonwealth,

‘Mr, Rifkin’ description of an innate faculty that promotes co operation and compassion is also something Bahdts will recognize, But where Mr, Rifkin ‘uses the word “empathic.” Bahdis ‘would substitute the word “spiritual”

Rahs also believe that humans need not be captive to the animal instincts that evolutionary biologists have so well catalogued, Rather, if our spiritual side is nurtured (through prayer, reflection on the holy writings, and moral education — in other words by following the teachings of religion), new levels of love, compassion, and cpoperation can indeed be reached,

However, where Rifkin believes “empathic consciousness" came ab out through evolution, asa "yenetic predis- position” Bahdfs believe any stich. empathicimpulse stems from a Divine spark that residesin all of us, com- monly knowm asthe soul.

In thislight, it is worth noting that much of the evidence offered by Mr, Rifkin to support his theory also sup- ports the idea of a soul,

For example, Mr, Rifkin spends little time reviewing how evolutionary biologists explain altruism. Instead, he connects empathic consciousness with humanity's evolving religious beliefs, and tracesits emergence through a tistic expression, which some say is nurtured by the soul,

Likewise, his outline of the lat- est discoveries in brain scence and psychology only deepen the mystery of empathy’ origin, and so support the ex- istence of a hidden soul as much as an ‘unrealized biological predisposition.

One isreminded of the dase proof of God, If you see a watch, there must be a watchmaker, Mr, Rifkin has sucoess- fully desaribed in some detal the effect of alargely unseen power on hurnan sodeties, past, present and future, And while he stops short of identifying this as God or spirituality, many readers will surely do so,

ONE COUNTRY

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

the Bah! International Community,

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

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

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Apfil2010-uly 200 | a5 [Page 16]

What the fall of the Roman empire tells us about humanity's global future

The Empathic Civilization: The Race to Global Conclousness In a World in Crisis:

—By Jeremy Rifkin Jeremy P. Tarcher/Pen uin, Newe York

IN BRIEF

= Economist and thinker Jeremy Rifkin argues human beings have an innate “empathic consciousness” that is proven by history and neurobiology

+ Facing global crises such as climate change, humanity's only hope is extend our empathic embrace to all of humanity

= Otherwise, there is little hope of overcoming the “entropic debt” accumulated by the overuse of fossil fuels

16 | Apri 2010-hly 2000

magine for a moment that human beingshave a faculty deep inside that if properly nurtured, could reliably counteract our seemingly innate tendency towards selfishness and aggression, instead pushing us towards ever greater cooperation and altruism,

In an age when most Western intel- lectualshave accepted wholesale the Darwinian, materialist view of human nature that says we are biologically primed to put self-interest first, such an idea might seem natve and utopian,

Butin hislatest book, economist and thinker Jeremy Rifkin argues that there is such a faculty — which he calls “empathic consciousness" — and its cultivation holds the key to humanity's long term survival.

The Empathic Civilization: The Race to Global Consciousness in a World in Crisis is set firmly in the contest ofthe wide-ranging and intercon- nected crises facing humanity, from the threat of global warming to nuclear proliferation,

Butits sweep extends far beyond the usual “global crisis" book, covering everything from the rise and fall of an- dent civilizationsto the latest discov- eriesin neurobiology and psychology.

‘Mr, Rifkin’ goal isto show that our innate empathicidentification with others isa far stronger trait than widely believed, Strong enough, he believes, to guide humanity into an age of cooperation — if we work at it.

Human dvilization, he writes, is on the verge of collapse, faced with a mas- sive “entropic debt” that that has been accumulated through the overuse of fossil fuels, short-sighted environmental policies, and the emphasis on material ‘wealth over gentiine human happiness, But empathy can provide a corrective

(One of Rif in’ themesis that hu- manity has been through thiskind of

THE

EMPATHIC CIVILIZATION

JEREMY RIFKIN

a transition before, New technologies spur productivity and growth but also set the stage for collapse once a particu- lar resource base is exhausted, However, each new phase also brings with ita higher level of empathic consdousness,

“Throughout history, new energy regimes have converged with new communications revolutions, creating ever more complex societies, More technologically advanced civilizations, in turn, have brought diverse people together, heightened the empathic sensitivity, and expanded hurnan consciousness, But these increasingly more complicated milieus require more extensive energy use and speed uustowardsresource depletion.”

‘Mr. Rifkin examinesthe rise and fall of great civilizations to show how each took humanity to anew stage of cosmopolitanism (or empathic con- sciousness) even as each also sowed the seeds for its own downfall

‘The multi-ethnic Roman Empire, he writes, produced a surge in empathic �