One Country/Volume 22/Issue 1/Text

One Country
Volume 22 Issue 1 - Sep 2011 - Feb 2012

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[Page 1]

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

Newsletter of the = Bahd international Community ‘September 2011-February 2012

vez Global outcry over Iran’s inside this issue Human rights violations

2 | UN General Assembly resolution on Iran passes by widest margin page

since 1993; Nobel laureates, philosophers and theologians in more than 16 countries express concern for Bahai educators

Considering the elimination of the NITED NATIONS — From every region of the globe, including the UN extremes of wealth headquarters building in New York, the ongoing and widespread violation of and poverty. J ‘human rights in Iran is being increasingly condemned.

(One of the strongest expressions of concen came on 19 December 2011, when the UN General Assembly approved a resolution about Iran’ ongoing rights abuses,

By avate of ag to 20 with 64 abstentions, the Assembly approved aresolution that page 4 i expressed "deep concern at serious ongoing and recurring human rights violations" in Iran, citing “a dramaticincrease" in executions, the use of torture, the systematic targeting

New interfaith AR — ofhuman rights defenders, pervasive violence against women, and continuing discrimina- network aims to 3 tion against minorities, including members of the Bahai Path, make pilgrimage a a In recent months, many othershave voiced similar concerns about Iran’ behavior greener experience, towardsits own people, A number have focused on Iran’ treatment ofits Bahdt dtizens, and, in particular, the aadedown on Rahal educators and students, Recent actions indude + Two Nobel Peace Prize laureates, South African Archbishop emeritus Desmond page ‘Tutu and East Timor President Jose Ramos-Horta, issued an open letter criticizing “Iran’ war against knowledge," The September letter called on the Iranian govern- A life of service: ment to drop charges against seven Bahéi educatorsthen on trial for their effortsto Russell Garcia, educate young Iranian Bahdis who are banned from college,

composer, arranger, Globat outcry, continued on page s2 conductor and more.

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Anew report catalogues Iran‘s campaign to demonize Bahd'ts

ve 16

Right Relationship Building @ Whole

arth Economy by "Bee J) Wo Nobel Peace Prize laureates — Desmond Tutu, the Anglican Archbishop Peter Brown and Ga Emeritus of Cape Town, and Jose Ramos-Horta President of East Timor — have

Geoffrey Garver. joined the global outcry at the persecution faced by Bah dil educators in Iran.

(Photo credits: eft, UNV Photo/lean-Marc Fame; right, UN Photo/Ky Chung) [Page 2]PERS PE C T

v

3

Initial considerations regarding the elimination of the extremes of poverty and wealth

IN BRIEF

A focus on material wealth has not

necessarily translated

into social improvements, and growing inequality has made humanity increasingly insecure.

Most of the

world’s people

live in societies characterized by relationships of dominance — one nation by another, one race or class

by another, one religious or ethnic group by another, or one sex by the other.

We propose alternate assumptions about human nature, wealth generation, and access to knowledge. The masses cannot continue to be regarded only as consumers and end- users of technology originating in industrial countries. We invite a dialogue on the purpose

of an economy,

the concept of wealth, the role of knowledge, and

the nature of work, among other things.

2. | September 2011-February 2012

[Editor’s note: The following is adapted from Baha’ International Community's contribution to the soth Session of the United Nations Commission on Social Development, which is scheduled for 1-10 February 2012.]

overty eradication programs have generally focused on the creation of material wealth. While these measures have improved living standards in some parts of the world, inequality remains widespread. In its 2005 Report on the World Social Situation, the United Nations highlighted the growing chasm between formal and informal economies, the widening gap between skilled and unskilled workers, and the growing disparities in health, educa- tion as well as in opportunities for social, economic and political partici- pation. It has been well documented that the focus on growth and income generation has not necessarily trans- lated into significant social improve- ments, and that growing inequality has rendered the global community increasingly unstable and insecure. The Bahai International Community wishes to consider the related phe- nomena of the extremes of poverty and wealth. While the goal of poverty eradication is widely endorsed, the no- tion of eliminating extremes of wealth is challenging to many. Some fear that it could be used to undermine the market economy, to stifle entrepreneur- ship, or to impose income equalization measures. This is not what we mean. To be sure, material wealth is of criti- cal importance to the achievement of individual and collective goals; by the same token, a strong economy is a key component of a vibrant social order. We propose that recognition of the problem of the extremes of poverty and wealth concerns itself, in essence, with

the nature of relationships that bind individuals, communities and nations. Today, most of the world’s people live in societies characterized by relationships of dominance — whether of one nation over another, one race by another, one social class by another, one religious or ethnic group by another, or one sex by another. In this context, a discourse on the elimination of the extremes of pov- erty and wealth presumes that societies cannot flourish in an environment that fuels inequitable access to resources, to knowledge, and to meaningful partici- pation in the life of society.

In this contribution, we briefly reflect on the manner in which the following aspects of society contrib- ute to these extremes: a materialistic worldview, assumptions about hu- man nature, the means of generating wealth, and access to knowledge. We propose an alternative set of assump- tions and consider how these might advance a more equitable economic environment.

The dominant model of develop- ment depends on a society of vigorous consumers of material goods. Endlessly rising levels of consumption are cast as indicators of progress and prosper- ity. This materialistic worldview, which underpins much of modern economic thinking, reduces concepts of value, hu- man purpose and human interactions to the self-interested pursuit of material wealth. The inevitable result is an unfet- tered cultivation of needs and wants which has led to a system dependent on excessive consumption by the few, while reinforcing exclusion and poverty for the many.

The materialistic worldview does not capture the totality of human experience. This includes expressions of love and self-sacrifice, the quest for knowledge and justice, attraction to beauty and to truth, the search for [Page 3]meaning and purpose, to name but a fev, In fact, the progress and vitality ofthe social order requires a coherent relationship between the material and spiritual dimensions of human life. Within such an order, economic ar- Tangements support the development of just and peaceful human relations and presume that every individual has a contribution to make to the better- ment of society,

Consider that nearly 800 million adults cannot read or write; that two and a half billion people lack basic sanitation; that nearly half of the ‘world’s children live in poverty. At the other extreme, a mere handful of indi- viduals controls 7% of the world’s GDP, We have an economic system that generates extreme inequality, Many assume that such inequality, while un- desirable, is necessary for the genera- tion of wealth, If the process by which, wealth is accumulated is characterized by the oppression and domination of others, how, in such an environment, can we hope to mobilize the mate- rial, intellectual, and moral resources needed to eradicate poverty?

‘The legitimacy of wealth depends on how it is acquired and how it is ex- pended, Wealth is commendable to the highest degree if itis acquired through earnest effort and diligent work, ifthe meastires to generate that wealth serve to enrich society as a whole, and ifthe ‘wealth obtained through those mea- sures is expended to promote knowl- edge, education, industry, and, in general, to advance human civilization,

‘The principle of justice can be expressed on different levels rdlated to the process of the acquisition of wealth, Employers and their employ- ees, for example, are bound to the laws and conventions that regulate their work, Each is expected to carry out his or her responsibilities with honesty and integrity, At another level, we can consider whether the measures gener- ating the wealth are serving to enrich society and to promote its well-being, ‘The various approaches to obtaining ‘wealth must enter into the discour se on poverty eradication, so that mea- sures which involve the exploitation of others, the monopolization and

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In 2004, this group of women in alterna, chad, organized aliteracy class following community consultation

manipulation of markets, and the production of goods that promote violence and tear at the so ial fabric can be fully explored and scrutinized by the generality of the people. Alongside this discourse, the eradication of the extremes of poverty and wealth will require no lessthan a knowle dge revolution, Such arevolu- tion will need to redefine the role of every individual, community and na- tion in the generation and application ofknowledge, It will need to acknowl- edge both science and religion as two complementary systems of knowledge, which throughout history have made possible the investigation of reality and the advancement of civilization. As these processes unfold, they will help to transform the quality and legitimacy of education, of science and technol- ogy, aswell aspatterns of consumption and production, The masses of the world’s people cannot continue to be regarded only as consumers and end- ‘users of technology originating in in- dustrial countries, Such an orientation suffocates the necessary levels of hu- man enterprise and creativity needed to addressto day’ pressing challenges, ‘The development of capacity to iden- tify technological need, to innovate, and to adapt existing technologies is vital, If successfully developed, such, capacity would serve to break the unbalanced flow of knowledge from. North to South, from urban to rural, and from men to women. It would help to expand the concept of "mnod- ern’ technology to one characterized by locally defined needs and priorities, that take into account a community's material and spiritual well-being,

‘The eradication of poverty is a larger tundertaking rooted in rela tionshipsthat define the interactions between individuals, communities and nations, We invite others actively workingto establish a more just and equitable so cial and economic order to engage with usin dialogue about these ‘underlying issues in order to learn from each other and to collectively advance efforts towards these ends, We conclude with a number of questions:

‘What is the purpose of an econo- my? What assumptions about human nature underlie our understanding of the purpose of an economy? How do we understand the concept of wealth?

How do the extremes of poverty and wealth stifle development, em- powerment and healthy relationships? ‘What kinds of identities are formed with the existence of these two e- tremes (e.g, dependent, self-righteous, consumer, producer, ete)? How do these identities perpetuate inequality?

‘What is the role of knowledge — derived from both science and religion — in transforming our economic structures and processes?

How can we conceptualize the nature and purpose of work, wealth, and economic empowerment beyond notions of utility maximization on the part of self-interested individuals?

‘What are the entry points for mak- ing changes in the economy? What motivates individuals, communt- ties, corporations and governments toreform economic structures and processes?

‘What widely held conceptions or beliefs hinder our ability to transform the economic systems we have today? How can these be overcome?

September 2011-February 2012 | 3 [Page 4]

Network aims to make pilgrimage a greener experience

IN BRIEF

+ Anew interfaith network has been laundhed to help make pilgrimage sites more environmentally sustainable.

Some 10 cities and

faith traditions have joined, including the Baha‘ World Centre in Haifa, Israel.

Other sites

include the sikh Golden Temple in Amritsar in India, the Armenian Orthodox holy dty of Etchmiadzin in Armenia, and Jerusalem — a major pilgrimage destination for the Jewish, Christian and Muslim faiths.

Founding members and friends of the Green Pilgrimage Network, launched at Assisi, Italy, in a celebration organised by the Alliance of Religions and Conservation (ARC) in association

with WIE, on 1 November 2011 (Photo credits: ARC/Katio Mash)

4. (Septem ber 2011-February 212

SSISI, Italy — An estimated toomillion people make some kind of pilgrimage every year, some for afew

hours, othersfor days or months.

To address the environmental impact of these journeys — and to as- sist the world'’sholy places to become as environmentally sustainable as possible — anew network hasbeen organized to help make sacred sites around the world more environmen- tally sustainable,

Representatives of some 15 faith traditions, along with secular and environmental organizations, gath- eredhere November 2011 to launch the world’s first global commitment to geen pilgrimage.

Local governments and faith sgoups responsible for 10 holy siteshave become the firstto join

the network, They include the Sikh,

Golden Temple in Amnritsar in India, the Armenian Ortho dox holy city

of Etchmiadzin in Armenia, and Jerusalern — amajor pilgrimage des- tination for the Jewish, Christian and ‘Muslim faiths.

‘The Bahai World Centre — and the city of Haifa, Israel, where itis located — have also become founding mem- bers of the Network, Last year alone, the Bahai holy places attracted around 750,000 pilgrims and visitors

"The Green Pilgrimage Network will ask the faithful to live, during the most intense of religious experiences, in a faith-consistent way," said Martin Palmer, Secretary-General of the Alliance of Religions and Conservation (ARC), which has established the Network in asso ciation with WWR “Tp travel to aholy place in such,

my away asto treat the whole world as sacred isto be atrue pilgrim," said Mfr, Palmer,

‘Mr, Palmer said other faith and pilgrimage sites are expected to join in the future, “This isan invitation to all holy places to put into

= practice what they preach — namely, that when we walk ‘upon this Earth, we walk on

sacred land’ he said. ‘The Network was

launched in the presence

D) of Her Royal Highness Princess Michael of Kent atthe Sacred Land celebra-

tion, held in Assis from 31 October to 2 November

Some 90 delegates from around the world

ONE COUNTRY [Page 5]— representing all the major faiths — took part in a two-day conference which examined the way forward for religion and environmentalism, and the Green Pilgrimage Network.

‘The Bahai International Community was represented at the event by Jalal Hatami, its Deputy Secretary-General,

"The Baha World Centre is dis- cussing with the authorities in Haifa how to make the city more ecologi- cal said Mr, Hatami, "Thisindudes promoting the use of public transport among all citizens and greener prac- ticesin the hospitality sector, improv- ing the management of energy and water, and encouraging more recycling and waste reduction."

‘Mr, Hatamni described hearing about the variousinitictives already ‘under way in various holy cities as “very inspiring”

“It demonstrated that the faith com- munities have much to say about the environment and can really make an impact if they work towards common goals” he satd.

For members of the Bahét Faith, pilgrimage currently involves a visitto the cities of Haifa and Akka for ape- riod of 9 days, during which they visit the Shrine of Bahdu'lldh, the Shrine of the Bab, and other Bahd¥ holy placesin the Haifa-Akka area

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kz CUCUCOCOCOC~—O President of Palau visits Bahai

World Centre

‘The president of the Republic of Palau, Mr. Johnson Toribiong, and his wife, Mrs. Valeria Toribiong — pictured center — visited the terraces of the Shrine of the Bab on 25 Novernber 2011. Guests included representatives of the municipality of Haifa

AIBA, Israel — The head of state of the Republic of Palau paid an offical visit to the Bahat World Centre

in Novenber while on a state visit to

Israel

President Johnson Toribiong with his wife, Valeria Toribiong, were wel- comed by amember ofthe Universal House of Justice, Stephen Hall, and hiswife, Dicy Hall, on 25 Novernber 2ott, Also in the receiving party was a member of the International Teaching Centre, Zenaida Ramirez,

Palau is one of the world's young- est sovereign states, located in the Pacific Ocean, 800 kilometers east of the Philippines, President Toribiong himsdf requested the visit to the Baht World Centre while on a state visit to Israel

At a reception held in the Seat of the Univer sal House of Justice, Mf Hall presented the president with the book, Baha Shrine and Gardens in

Hoife and Acre, Alaser-etched crystal memento of the Shrine of the Bab was also presented to Mrs, Toribiong,

"The president — who isan attorney by profession — expressed his apprecia- tion ofthe Bahét teachings on justice,” said Kern Wistnan, representative of the Bahéf International Community, who ‘was amember of the welooming party,

After speeches, the delegation — which also included Palas Justice ‘Minister, John Gibbons, and guests from the munteipality of Haifa — visited the Shrine of the Bab andits surrounding terraced gardens, which particularly interested Mrs, Toribtong ‘who, in her role as firstlady, has done muich to promote the beautification of her country.

September 2011-February 2012 | 5 [Page 6]

Award-winning composer dedicated life to building a better world

IN BRIEF

Russell Garcia

was an influential composer, arranger and condudor who recorded more than 60 albums and worked with legendary performers such as Judy Garland and Ella Fitzgerald.

+ He also dedicated his life to promoting the Baha‘ teachings of oneness and unity around the globe, including by sailing the world's oceans on a trimaran.

6 | Septem ber 2011-February 2012

ERIKERI, New Zealand —

Russell Garcia, who died on 20 Novernber at the age of 95, was an influential composer, ar-

ranger, and conductor, who dedicated

hisprodigious talents to promoting the teachings of the Bahéi Faith around the world.

In a career spanning eight decades, ‘Mr, Garciarecotded more than 60 albums under his own name, and worked with such legendary per- formersas Judy Garland and Oscar Peterson, He arranged and conducted Louis Armstrong and Ella Fitzgerald's bestselling 1958 recording of Gershwin's Porgy and Bess, and worked on three other albums and a concert at the Hollywood Bowl with Armstrong

Bornin Oakland, California, on 12 April 1916, Mr, Garcia began writing music asa boy, His arrangement of the song, Stardust, was performed by the Oakland Symphony Ordiestra when he

In 2008, at the age of 92, Russell Garcia embarked on a concert tour of Aust,

‘was just 11, He started ajazz band while still at school and, as ateenager, worked five nights a week playing the trumpet in aSan Francisep hotel

His first break came in 1939 when he was asked to cover for the con- ductor of aradio show, This is Our America, The show's director, Ronald Reagan, kept Mr, Garcia on for two years, Reagan’sthen wife, the actress Jane Wyrnan, recommended Mfr Garda to NBC where he washired as a staff composer and arranger, He composed for television showsindud- ing Rewhide and Laredo, Among his film work, he wrote the music for the 1960 adaptation of H.G.Wells The Time Machine, collaborated with Henry Mancini on the soundtrack for The Glenn Miller Story, and arranged Charles Chaplin’s music for Limelight [Page 7]A teaching post at the Westlake School of Music in Los Angeles also resulted in Mr, Garcia writing The Professional Arranger Composer, The book and its sequel have been trans- lated into sig languages and are stil ‘used in universities and music conser- vatories around the world. “Garcia was very much admired for the breadth of his skills as an arranger and a composer and then became even. mote influential by virtue of these books” music critic Don Heckman told The Los Angeles Times, “They continue to be basic handbooks for anyone who wants to understand the process of arranging and composing."

Vow for world peace

During the Second World War, ‘Mr, Garcia fought in the Battle of

the Bulge, “This is absolute insanity, people shooting at strangers." the com- poser said, vowing that, ifhe came out ofit alive, he would dedicate himself to world peace,

He and hiswife, Gina, joined the Bahai Faith in 1955 and, from then on, devoted their livesto promoting its principles. In 1966, when Mr. Garcia ‘was at the peak of his career, they sold their home and possessions, bought a boat, and set sail, carrying the Bahét teachings to the islands of the Pacific Ocean. They knew nothing about sailing, and Mrs, Garcia did not know how to swim,

“Not many people have the dance to follow their hearts with no finan- cial worries," Mr, Garcia later satd.

"We had the ‘harm’ working for us: ‘we knew the royalties would see us through for some years”

‘The couple spent siz years on their sg-mnetre fiberglass trimaran, "The Dawn-Breaker," anchoring in, among other places, Jamatca, the Galapagos Ilands, the Marquesas, Haiti, Cuba and Tahiti, In 1969, while they were in Fiji, musicians visiting from New ‘Zealand invited Mr, Garcia on behalf ofthe New Zealand Broadcasting Commission and the Music Trades Association to do live conearts, radio and TV shows as well as lecture at ‘universities around the country.

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‘The Garcias had planned their ‘voyage to last for at least three years before returning to Hollywood, But they fell in love with New Zealand and bought a house on the shore of Tangitu Bay, North Island,

For the last four decades of hislife, Mr. Garcia » continued to compose, arrange for singers and conduct much ofhis original music with the New Zealand Symphony Orchestra. In 2005, the Los Angeles Jazz Institute honored him for his contribution to jazz, In 2000, he and his wife were awarded the New Zealand Order of ‘Merit from Queen Elizabeth II for thelr service to music

On learning of his passing, the Universal House of Justice recalled how Mr. Garcia also “devoted himself to the cteation of a range of musical compositions as a means of spreading the light of Bahai'llah” also noting his, “prodigious efforts" in the application of artistic endeavor to promote the oneness of humanity.

He andhiswife created an opera, The Unquenchable Flame, which will have its premiere in Auckland next July, and a choral piece, A Path to Peace, inspired by the Bahl writings, Photographs and quotations projected above the stage illustrated conditions in the world that prevent peace, as well asideas and principles that would promote it.

“My wife and I wrote this show because we thought there was a great need for people to understand these isoues" said Mr, Garcia

‘Wellington-based votce teacher Charles Humphreys commissioned one of Mr. Garcia’ last arrange- mentsin March last year, Praising the

Russell Garda (1916-2011), composer, conductor, arranger and dedicated promoter of the Bahai! teachings.

composer's generosity, Humphreys told the New Zealand news website ‘Stuff, "From the first time I spoke to him I could tell that thiswas aman who was peaceful and full of the kind of love of life and people that we all search allifetime to possess"

‘Together, the Garcias also regularly volunteered their services to teach pri- mary school children in New Zealand about spiritual qualities through the ‘use of songs, stories and creative exercises

“Every action, every motive has got tobe abuild-up for abetter, beautiful, happy, peaceful world for all mankind.” said Mr. Garcia,

“We see mankind as one, So any goal that isnot to help everybody isnot a good goal," said Mr, Garda “We've dedicated our livesto trying to build a better world”

September 2011-Febmuary2012 | 7 [Page 8]In India, Lotus temple embodies

“message for the world of today”

The Bahd'l House of Worship in New Delhi is 25 years old — and now receives on average some 43 million visitors at year. Some 5,000 people attended 25th anniversary celebrations in November 2011

IN BRIEF

More than 5,000

visitors came for the 25th anniversary of the Baha‘ House of Worship in New Delhi.

+ Delhi's chief Minister praised the nine-sided building as “iconic’.

+ Inspired by the lotus flower, the temple is one of the most visited buildings in the world, receiving an average of 4.3 million visitors a year.

8 | September 2911-Febmiary 2012

EW DELHI — On the asth anniversary of the opening of the Bahai House of Worship here, Delhi's Chief Minister

praised the impact the temple has

made on Indian society, and beyond.

“Thisis avery iconic building of India, There's nothing like this any- where else. Sheila Dikshit told the qrowd attending the temple’ silver jubilee festivities, “tis thanks to this temple that Delhi has also found a ‘way to teach the hearts of millions of people all over the world."

‘The Chief Minister’sremarks came as she paid a spedial visit on the final morning of a weekend-long celebra- tory program, held 12-13 November 2ott, at which more than 5,000 visitors, from throughout the sub-continent — aswell as almost 60 other countries — gathered at the temple's grounds,

“Lwish I could express in wordsmy joy" Mrs, Dikshit told the celebration, "Your message is the message for the world of today. The Baha¥ Faith is the faith that teaches us all are equal. It rises above any narrow consideration of humanity”

Initsmessage to mark the occasion, the Universal House of Justice noted the temple's ‘power to harmonize the manifest diversity of its visitors, to awaken nobility in hearts, and to strengthen hope for peace.”

“Under the shadow of thismagnifi- cent edifice, millions who seek God have found tranquillity and been up- lifted by the songs of praise and exalta- tion that rise from its inner sanctum” wrote the Universal House of Justice

Greetings were also received from. the President of India, Mrs, Shrimati [Page 9]Pratibha Devisingh Patil, and former President, Dr, A.PJ. Kalam,

“The House of Worship with its beautiful environment transmits a message on how to celebrate the dif- ferences existing in the society," Dr, Kalan wrote, "This culture of celebrat- ing the differences in the society is the greatest contribution made by [the] Bahdf Faith to humanity”

Inspired by the lotus flower

‘The Baha House of Worship, popu- larly referred to as the “Lotus Temple" because of its award-winning design inspired by the lotus flower, isone of the most visited buildings in the world, Over the past quarter of a century, it has received an average of 4 million visitors every year — from all nations, religions and walks of life

‘The growing contribution made by the House of Worship to Indian society was noted by India’s Minister for Tourism, Subodh Kant Sahai, who wrote howit "serves as a venue for non-denominational activities such as, the spiritual and moral education for children and young people, as well as gatherings where adults systematically study spiritual principles and their ap- plication in daily life:

‘The message that “worship is not complete unless itis translated into service," was reiterated through out the weekend's presentations, on such themes as communal harmony, social transformation, the education of chil- dren, and the empowerment of youth.

‘The contribution of young people ‘was evident in the devotional pro- grams, artistic presentations and talks, which included addresses by anuumber of individuals and representatives of organizations who were recognized as “Champions of Social Transformation”

Conduding her remarks, the Chief ‘Minister of Delhi paid tribute to the House of Worships architect, Fariborz Sahba of Canada, who was also in at- tendance, and those who maintain the temple today.

“above all, [dike to bow my head in front of those who keep this build- ing looking asit did on the first day" said Mrs, Dikshit,

= Llllti“‘“‘“‘ OC; «;+Ow Australia “enriched and

ennobled” by Baha’i temple

Givic dignitaries and guests gather in front of the Baha‘{ House of Worship in Sydney, Australia, ahead of a reception and service on 18 September 2011, marking the temple's fiftieth anniversary

YDNEY, Australia — On the fiftieth anniversary of Australia’ Bahai House of Worship, digni- taries paid tribute to its contri-

bution to the life of the community.

“Our society is entiched and en- nobled by the temple," said the Mayor of Pittwater, Councillor Harvey Rose,

“Itsa beacon from the sea, and the land and the ky, a beacon which lights the way to a better world — a world where antagonism and divi- sion is replaced by one of unity, of construction and of hope;" Coun illor Rose told areception ahead of a spe- dal anniversary service,

‘The Mayor added that the temple and the Bahét community have "an important role not only in our com- munity, but in the broader Australian community”

‘The reception held 18 September 2ott launched a week of events mark- ing the golden jubilee ofthe temple's inauguration, The service that fol- lowed was characterized by the Rahs principle of unity in diver sity — with

singing in the Aboriginal Wirraduri Tanguage, as well as Arabic, English and Samoan, Passages from Bahd¥, Buddhist, Christian, Hindu, Jewish and Islamic scriptures were also read,

“A silent sentinel of faith”

Located in beautiful hills and bushland above Sydney's northern beaches, the House of Worship opened in September 1961 after four years of construction, Itis one of only seven. such temples in the world,

Open to all people, the purpose of Bahdi Houses of Worship is to provide a central gathering place for prayer and meditation aswell as,in time, arange of facilities to serve the social and educational needs of the population,

Pittwater’s Member of Parliament, Rob Stokes, who read at the service, said that the temple “stands asa silent sentinel of faith, of inclusion, of areal spiritual strength.”

September 2011-February 2012 | 9 [Page 10]Cams ep

New report exposes Iran’s media campaign to demonize Baha‘is

IN BRIEF

+ although little noticed outside, Iran has embarked on a wide-ranging campaign to demonize Baha‘ts in the national media.

= Anew report from the Baha International Community has cataloged more than 400 instances of anti-Baha‘t propaganda over a 16-month period from late 2009 through early 2011.

= The campaign spurns international human tights law and seeks to brand Baha‘ls as

“outsiders” in their own land.

10 | Septem ber 2011-February 212

EW YORK — Ina wide- ranging media campaign that has gone largely unnoticed outside of Iran, hatred and

discrimination are being systemati-

cally stirred up against the country’s 300,000-member Bahai minority,

Avteport released 21 October 2011 by the Bahéf International Community documents and analyzes more than 4oo press and media items over @ 16-month period that typify an insidi- ous state-sponsored effort to demonize and vilify Bahéis, using false accusa- tions, inflammatory terminology, and repugnant imagery.

“This anti-Bahd¥ propaganda is shocking in its volume and vehemence, its scope and sophistication.” said Bani Dugal, Principal Representative of the Bahai International Community to the United Nations,

“Itsall cynically calculated to stir ‘up antagonism against a peaceful reli- ous community whose members are striving to contribute to the well-being oftheir society” she satd

‘Titled Inciting Hatred: Iran’s media campaign to demonize Bahdis, the report's main conclusions are:

+ That anti-Bahat propaganda originates with — and is sanctioned by — the country’s highest levels of leadership, including Supreme Leader Ayatollah Ali Khamenei, who gave a highly discriminatory speech in the holy city of Qom in Qctober 2010,

+ That the campaign spurnsinter- national human rightslaw and norms, induding a precedent-setting resolu- tion passed in March 2011 atthe United Nations Human Rights Coundll thet specifically condemns and combats the negative stereotyping and incitement to hatred of religious minorities

+ That Baht are branded as “outsid- ers"in their ovm land and as enemies of Islam in amanner thatis clearly

caleulated to provoke the religious sen- sibilities of Iranian Shiite Miustims.

+ That the campaign aims to deflect attention away from callsfor democ- racy in Iran by using Bahéis as an all-purpose “scapegoat” — and, in so doing, to smear those who oppose the government aswell as human rights campaigners as Bahl, “asif that were the most heinous crime.”

+ That Iranian authorities dis- seminate ludicrous conspiracy theories including that foreign broadcasters, in particular the British Broadcasting Corporation (BRC) and Voice of America (VOA), are controlled by or ‘under the influence of Bahéis because they report stories about human rights violations in Iran,

“The diverse content of these at- tacks demonstrates tremendous effort and commitment of resources by the Islamic Republic.” says the report,

Gross ortions.

“Many attacks are built on gross distortions of Baha history; some at- tempt a strategy of guilt by association through lumping Bahdistogether with completely unrelated groups — sich, as ‘Satanists’ or the Shah's secret polices still others deploy a tactic of connect- ing Bahéis with opponents of the regime, which allowsthe Government to discredit both the Bahdts and its opponentsin a single transaction. ‘The campaign makes extensive use of the World Wide Web, and often uses graphicimages that portray Bahdis as fiendish ghouls or agents of Israel.” Bani Dugal said the demonization of Iran’s Baha community is amatter that deserves the attention of govern ments, international legal institutions, and fair-minded people everywhere, “The campaign not only clearly violates international human rights [Page 11]law." she said, “it also utterly contra- dicts Iran’s long-standing claim at the UN and elsewhere thatit is working to support measures to outlaw or condemn hate speech directed against religions or réligious followers"

“The parallels between the campaign of anti-Bahd propaganda in Iran today and other state-sponsored, anti-religious campaigns of the past are undeniable. History showsus that such campaigns

ae among the foremost predictors of actual violence against religious minori- ties — or, in the worst case, precursors of genocide," said Ms, Dugal.

‘The full report, in both English and Persian, along with an online-only appendis that summarizes each of the 4oo-plus documents or artides that were collected during the period of this survey, is available at: wwwbic.org/ inciting hatred

In Bangladesh, jurists learn about Baha’i personal and family law

HAKA, Bangladesh — Almost 180 legal professionals from around the country gathered here for a conference on the

Bahdf Paith and the personal and farn-

ily laws that apply to its members,

Held in the auditorium of the coun- try’s Supreme Court, the unprecedent- ed event aimed to prepare advo cates and judges who might be requir edto assist Bahdis with legal matters, such asmarriage and inheritance.

In Bangladesh, there is a division between "public" and "private" — ot “personal” — laws, and family affairs are dealt with under religious prac tice, Some 90 percent of the country is Muslim, and Islamic personal and farnily laws are well understood,

“Its significant becatise if there is any problem among Bahéts, and they go to regular courts, the judges have to Tule according to Baht personal law." said Jabbar Eidelkhani, amember of the Continental Board of Counsellors who spoke at the conference,

"Bo the advo cates and judges that attended this conference, as well as training sessions previously, will now know more about how such laws apply to Bahdis."he said,

The day-long conference, held on.

3 December, was opened by Mizanur

Rahman, chairman of Bangladesh’s

Human Rights Commission,

“ifreligion isfor ensuring hurnan dignity then the Bahdt personal law is

something which ad dresses that theme In this respect it is not different than any other religion.” said Dr, Rahman, ‘Also addressing the conference was Justice Delwar Hossain, who pre- sented a keynote paper on the origin and background of Bahét personal laws, and advocate Samarendra Nath, Goswami, the event'smain organizer, who discussed the significance of Bahdf lawsto legal professionals, Mr Goswami has previously conducted smnall training sessions on the subject. ‘There have been BahéYsin Bangladesh since the 19205, The first local Spiritual Assembly was formed in. Dhaka in 1952, The National Spiritual Assembly of the Rahs of Bangladesh, ‘was established in 1972, shortly after

the country declared itsindependence, “There are an estimated 13,000 Bahdis currently living in the country.

‘The Bangladesh Supreme Court building. Below: Four of the speakers at the conference on Bahat law held in the building’s auditoriurn on

3 December 2011. Left to right, Dr. Mizanur Rahman, chairman of the Bangladesh Human Rights Commission MMi. SIN. Goswami, advocates ‘Mr. Justice Dehwar Hossain and Dr. Jena Shahidi, member, National Spiritual Assembly of the Bahd'ls of Ban gladesh.

September 2011 -Febniary 2012 [Page 12]

H UM AN nn a )

Global outcry over Iran’s human rights violations

IN BRIEF

= Around the world, the outcry against Iran’s ongoing human rights violations is growing.

= In December, the UN General Assembly passed a resolution on Iran’s human rights record.

" The vote followed statements from the UN Secretary General, Nobel Laureates Tutu and Ramos-Horta, and globally renowned philosophers and theologians, among others.

= Many expressed special concern over the arrest and imprisonment of Baha’i educators seeking only to circumvent the government's ban on higher education for Baha’i youth.

12 | September 2011-February 2012

Global Outcry, continued from page one

+ More than 4o distinguished philosophers and theologians from 16 countries, including Brazil, India, South Africa, China, and Kenya, and representing Christian, Hindu, Jewish, and Muslim backgrounds, signed and issued a letter in October that con- demned Iran’s attacks on an informal educational initiative of the Bahdi community — known as the Bahdi Institute for Higher Education (BIHE) — which Iran has repeatedly sought to shut down.

+ Heiner Bielefeldt, the UN Special Rapporteur on Freedom of Religion or Belief, told reporters at a UN press conference in October that Iran’s per- secution of Bahdis is among the most “extreme manifestations of religious intolerance and persecution” in the world today.

+ UN Secretary General Ban Ki- moon issued a report in October say- ing he was “deeply troubled” by human rights violations in Iran, which he said have “continued and intensified” over the last 12 months, and have included a “notable increase” in the country’s use of the death penalty, along with a rise in unfair trials, amputations, and the use of torture, arbitrary arrest and detention. He also expressed concern over the treatment of minorities, in- cluding Bahéis.

+ The European Parliament in November passed a resolution on Iran’s human rights record, citing numer- ous concerns, ranging from increased executions and the widespread use of torture to the systematic oppression of human rights defenders, journalists, women and minorities. It also took note of Irar’s increased persecution of Bahéiis, noting they “suffer heavy discrimination, including denial of access to education”

Representatives of the Bahdi International Community said the

global outcry was powerful evidence that the world has become increasingly intolerant of human rights violators.

“The Assembly’s vote this year makes absolutely clear the internation- al community's utter frustration with Irar’s continuing oppression of its citi- zens,” said Bani Dugal, principal rep- resentative of the Baha'i International Community to the UN.

Ms. Dugal added that delegates to the General Assembly seemed espe- cially frustrated by Iran's repeated refusal to cooperate with the UN in receiving special human rights inves- tigators, in particular a proposed visit from Ahmad Shaheed, the newly ap- pointed UN Special Rapporteur on the situation of human rights in Iran.

“Since the appointment of Ahmed Shaheed, Iran has not welcomed him to the country and, in fact, has even questioned the legitimacy of his ap- pointment; said Ms. Dugal.

Dr. Shaheed was among those who have expressed his concerns over Iran’s record in recent months. He released a report in October saying he has received a number of “first-hand testimonies” about “deficits in relation to the administration of justice, certain practices that amount to torture, cruel, or degrading treatment of detainees, the imposition of the death penalty in the absence of proper judicial safeguards, the status of women, the persecution of religious and ethnic minorities, and the erosion of civil and political rights, in particular, the harassment and intimi- dation of human rights defenders and civil society actors”

The crackdown on education

Iran’s crackdown on Bahdi edu- cators seemed a special concern for many. In May 2011, authorities raided some 30 Bahai homes in cities throughout Iran where Bahd@is had [Page 13]conducted informal educational activi- ties meant to provide higher educa- tion for Bah youth — who have

been banned from public and private universities in Iran since the 1979 Islamic Revolution. Some 14 individu- als associated with the informal Bahdi Institute for Higher Education were arrested.

In September, it was learned that seven of those educators had been sentenced to lengthy prison terms. The seven were taken to court on two separate days, handcuffed and chained at the ankles. There, in the presence of their attorneys, they were informed of the verdict and their sentences, with little time to defend themselves.

Diane Aldi, representative of the Baha’ International Community to the UN in Geneva, said neither the defen- dants nor their lawyers were shown a written copy of the verdict, “but we know from transcripts taken down by people present at the hearing that the seven were found guilty of‘membership in the deviant Bahaist sect, with the goal of taking action against the secu- rity of the country, in order to further the aims of the deviant sect and those of organizations outside the country.”

Two of the Bahais, Vahid Mahmoudi and Kamran Mortezaie, each received five years imprison- ment, while four-year jail terms were given to Mahmoud Badavam, Nooshin Khadem, Farhad Sedghi, Riaz Sobhani and Ramin Zibaie.

“The authorities know full well that there is no truth whatsoever to the charges;” said Ms. Alsi. “The prohibi- tion on foreign diplomats attending court — and the refusal of the judicia- ry to provide written documentation of the verdict — show how unjustifi- able the assertions and actions of the government are, and clearly expose the blatant religious discrimination that is at the heart of this case”

In their statement Archibishop Tutu and President Ramos-Horta found this type of discrimination in education especially outrageous. “The forward progress of humankind in the last cen- turies has been fueled, more than any other factor, by increasing access to information, more rapid exchange of

www onecountryorg

Forty-three distinguished philosophers and theologians have signed an open letter protesting against Iran’s persecution of Baha'i educators and students. Among them are such prominent figures as: (top row, left to right) Cornel West, Princeton, U.S.A; Graham Ward, Oxford, U.K.; Charles Taylor, McGill, Canada; Leonardo Boff, Rio de Janeiro, Brazil; (bottom row, left to right) Ebrahim Moosa, Duke, U.S.A.; Hilary Putnam, Harvard, U.S.A; Stanley Hauerwas, Duke, U.S.A.; and Tahir Mahmood, former member, Law Commission, India.

ideas, and in most parts of the world, universal education,” wrote the two. Nobel laureates.

The letter from 43 distinguished philosophers and theologians likewise focused on the education issue. “To acquire knowledge and learning is the sacred and legal right of alls indeed, the state is obliged to provide it” they wrote. “In Iran, the government has done the opposite”

“To acquire knowledge and learning is the sacred and legal right of all; indeed, the state is obliged to provide it. In Iran, the government has done the opposite:” Open letter from 43

philosophers and theologians

Among those signing the letter were Charles Taylor of McGill University, Hilary Putnam of Harvard University, Cornel West of Princeton University, Leonardo Boff of Rio de Janeiro State University in Brazil, Ebrahim Moosa of

Duke University in the USA, Graham Ward of Oxford University, Abdulkader Tayob of the University of Cape Town in South Africa, Xinjian Shang of Peking University in China, Ashok Vohra of Delhi University in India, and Rabbi Aryeh Cohen of the American Jewish University in the USA.

On a national level, too, numerous individuals and groups have expressed concern about the fate of Bahai educators.

In Ireland, more than 50 academ- ics called upon the Iranian authorities to cease attacking Bahdfs and allow access to higher education for all. “It is hard to believe that any government would deny the right to education to a group of students,’ they wrote to the Irish Times in November.

In Germany, some 45 prominent professors also demanded the imme- diate release of the seven. Ina letter dated 25 October to Iran's Minister for Science, Research and Technology, they wrote, “We insist upon the unrestricted observance of the right of higher education for all citizens

September 2011-February 2012 | 13 [Page 14]of your country in accordance with international norms.."

In Brazil on 4 November, some 26 filmmakers, producers and actors urged the government of Brazil to defend the rights of filmmakers, jour- nalists and Bahéf educators, Among the signatories to the open letter were such acclaimed directors as Hector Babenco, Atom Egoyan, and Walter Salles

In a statement on 20 October, Brazilian Federal Representative Latiz Couto — former president of the country’s Human Rights Commission — said: "We all know the work that is, developed by the Bahéfsin Brazil in the areas of equality, justice and hurman rights; and many of us are also Familiar with their educational work in the com- munities... Why cant these people have the right to profess their faith?”

On 31 October, Scholars at Risk (SIR), an international network of over 260 universities and colleges in 33 countries, said Iran's exclusion of Bahét individuals from higher educa tion raises “serious concerns about a wider campaign to limit the ability of intellectuals and scholars generally to work freely in Iran," Thisis counter to “Iran's rich intellectual history and traditional support for the values of scholarship and free inquiry”

On 7 December, 48 Deans and Senior Vice-Presidents of American medical schools, representing a third of all US medical schools, issued an open letter addressed to Iran’s representative to the United Nations, voicing their “concern about the treatment of Bahét students and educatorsin Iran.”

[We believe that education is an inherent human right, At our respec- tive institutions, we have hosted and continue to host students, residents, fellows, and faculty irrespective of their religious beliefs from all over the ‘world, We have welcomed this diverse population into our educational com- munities to contribute to the discovery and dissemination of knowledge for the benefit of humanity”

14 | September2011-Febmiay 2012

Citgae eosersy

Former UN commander in Rwanda sees pre- genocide conditions for Baha‘is in Iran

ne ofthe strongest state- ments about the situation facing Bahéisin Iran came recently from Canadian Senator Romeo Dallaire, who said that Iran's current actionsremind him of pre-genocide conditions he witnessed in Africa when he commanded a UN peacekeeping force in Ryranda, "The similarities with what I saw in Rwanda are absolutely un question- able, equal, similar and in fact applied with seemingly the same verve,” said General Dallaire during a Senate inquiry on 29 November 2011, General Dallaire wasforce commander for the United Nations Assistance Mission for Rwanda (UNAMIR) in 1994 and is now widely acknowledged as an expert on genocide “We are witnessing a slow-motion rehearsal for genocide, Any Iranian ‘who identifies as Bahdt is barred from higher education, from holding apost- tion in the government, or from partak- ingin the political pro ess," he said

“We are witnessing a slow-motion rehearsal for genocide. Any Iranian who Kentifies as Bahd’{is barred from higher education, from holding a position in the government, or from partaking In the political process.” ~ General Romeo Dallaire

Other similaritiesto the Rwandan situation, said General Dallaire, in- duded the imprisonment of Bahdfsfor no reason other than their bdief

“The prisons of Rwanda were filled ‘with Tutsl people for almost the same reasons, except their crime was based on their ethnicity, rather than their re- ligion," he told Canadas upper house.

Another parallel lesin the perse- ution of Bahat educators who try to teach young community members in

the face of government efforts to ban. them from university,

“A similar scenario played out in Rwanda where the Tutsi ethnicminor- ity was not allowed access to higher education in their country, They had to leave the country in order to access higher education.”

‘When the facts and trendsof the persecution of Irantan Bahd¥s are put together, he said, itamounts at a mini- mum to something he called "ideologi- cal genocide."

“An essential element of ideologi- cal genocide is the intent to destroy, in whole or in part, the BahéY community as a separate religious entity, Itisthis intent to destroy the Bahéf commu- nity as a separate religious entity that requires our urgent and deliberate attention."

Senator Romeo Dallaire [Page 15]C@SSSR6EB]

Two former members of the Universal House of Justice pass away

jo former members of the Universal House of Justice, the international governing bo dy of the BahdY Faith, have passed avay in recent months,

Peter J, Khan, who served on the Universal House of Justice from 1987 until April 2010, died suddenly on 15, July 2011 in hisnative Australia, He was 74 years old.

Tan C, Semple, who served on the body from its establishment in 1963 tmntil 2005, passed avray on 1 December 2011 in Switzerland, He was 82 years old.

Dr, Khan was born in New South, ‘Wales on 12 November 1936 to a family of immigrants from Indids Punjab re~ gion, At t2 years old, Dr, Khan, his par- ents and sister, became the first Mudimns ‘in Australia to join the Bahat Path.

Dr, Khan became an electrical en- sineer, receiving his BS¢ (1956), his BE (1959), and his doctorate (1963) — all from the University of Sydney. From. 1963 to 1967, he lived in the United States as a Rilbright postdoctoral fellow at the University of Michigan, and remained there asa professor of electrical engineering until his return

to Australia in 1975, He became avisit- ing professor at the University of New South Wales and an associate profes- sor at the University of Queensland from 1976 until 1983. A senior member ofthe Institution of Electrical and Electronics Engineers, he was armem- ber of the editorial board ofits journal, Transactions on Microwave Theory.

In 1983, Dr, Khan was appointed to serve as an International Counselor at the Rahat World Centre in Haifa. Four year slater, he was elected to the Universal House of Justice. He is sur- vived by his wife, Dr, Janet Khan,

‘Mr, Semple wasborn in 1928 in England, He did national service in the British Army from 1947-50, during which period he eared a commission in the Royal Corps of Signals

He studied at Pembroke College, Oxford, obtaining a BA in German and French Language and Literature in 1952.and an MA in 1955, He subse- quently studied accounting in the City of London, qualifying as a Chartered Accountantin 1955,

Hes survived by his wife, Louise, and three children,

Review: Right Relationship

Whole Earth, continued from page 6 federalism; global environmental trust- eeships, and a mandatory world court” — all aimed at "reining in economic development so that itno longer pushes pastthe ecological limits of the earth.”

There is much common ground between the Bahéi teachings and the analysis and proposals offered by Dr. Browm and Mr, Garver.

Certainly their discussion of the need for stronger institutions of global governance will resonate with the Bahai teachings on the need to es- tablish a united world federal system, And their discussion of the need for everyone to become "stewards of the entire planet” likewise resounds with, the Bahai idea of world citizenship.

‘The book’ discussion of the “active convergence of science and religion” also echoes Bahai teachings on the fundamental oneness of science and religion, And most Bahéiswould likely agree with the conclusion that values are the key to long term sustainability

“Instead of the anious, illusory pursuit of more money and possessions, people need to think about pursuing joyful, grateful, and fulfilling livesin right relation ship with life's common wealth," conclude Dr. Brown and Mr, Garver, "Values progression of this Kind isneeded not only at a personal level but also in institutions and enter- prises at the community, national, and international level

5 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

ONE COUNTRY Bah International Community — Suite 120

866 United Nations Plena

New York, New York 10017

USA,

Email: nemuntry@bicorg hitpsfwnconecounty.org

Ffitor: Brad Pokorny

Asso date Editors: Rob Weinberg (Haifa) Sophie Menard (Pars) Kong Siew Huat (Macau) Ralf Wolf (Germany)

Etitorial Assistants: Veronica Shofistal, Kendra Boothe

Design: Tom Mann

Al material is copyrighted by the Bahai International Community and subject tvall applicable international copyright Faw Stories from this neveletter may be republished by any organization provided thatthey are attributed as follows: "Reprinted from ONE COUNTRY, the newsletter ofthe Bahai International Communi”

Printed using soy-based inks on paper from sustainable forests

September 2011-February 2012 | 1s [Page 16]

A new direction for world economics?

Right Relationship: Building @ Whole Earth Economy

—By Pater G. Brown and Geoffrey Garver Berrett-Koehler Publish ers, San Frandsco|

IN BRIEF

Given the limits

imposed by finite resources, our global economic directions and its environmental impact desperately need reevaluation.

+ The authors ask a series of questions designed to test underlying assumptions, such as "What is an economy for? and "that is fair?”

+ They conclude what's needed is a new moral and ethical framework that draws on the world’s spiritual traditions and new discoveries in ecological science.

26 | September2011-Febmiay 2012

nlike many environmental

books, Right Relationship:

Building a Whole Barth

Economy does not spend a lot oftime trying to convince its audience that there is alot going wrong in the world, whether over climate change, income inequality or environmental degradation, The authors assume most readers understand that already, if only by the logic that the infinite growth advo cated by traditional economists can't possibly continue on aplanet with finite resources,

‘What Peter G, Brown and Geoffrey Garver offer instead are a series of questions aimed at the underlying as- sumptions that prevail among policy- makers today about the relationship between environment and economics on what has been called "spaceship Earth” Spe cifically, they pose five “What is the economy for? How does tt work? How big istoo big? What isfair? How should it be governed?"

Their conclusions flow from the idea that each question can best be answered by considering the "relation- ships" between the various parts of the overall human/social/planetary system that we find our selves deeply en- meshed in — and specifically in terms of "right" relationships, which is moral and ethical concept drawn from the spiritual tradition of the Religious Society of Friends (Quakers), which the authors follow,

‘The concept, say Dr. Brown and ‘Mr, Garver, “arises from the same deep commitment to human solidarity, hu- man betterment, and the well-being of the commonwealth of life" that is fol- lowed by Quakers and many others

“Boonomics and ecology are domains of relationship they write, "Ecmomics is about accessto the means of if. Ecology is about the mutual interdepen- dence of life communities”

Applying such principles, their answers indude:

inna ee ee

Cake Ceca aan,

+ That an economy isfor "the well-being of communities and the individuals who make them up" - and “to preserve and enhance the integrity, resilience, and beauty of the whole commonwealth of life”

+ That it works by drawing on the “science that underliesthe workings of life systems on the earth’ and the understanding that humanity cannot advance by “attempting to grow end- lesdy on a finite planet."

+ That an economy istoo big when ithas negative effect on the integrity, resilience, and beauty of the social systems and ecosystems that make up life's commonwealth.”

+ That fairness isa matter of en- suring "that living beings and living systems receive the means by which they can flourish" and that there is “fait distribution among all members of life's commonwealth, while at the same time preserving opportunities for healthy competition and diversity”

+ That governance today requires a global framework, involving new inter- national institutions that would indude “an earth reserve; some form of global

Whole Earth, continued on pages

ONE COUNTRY �