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Volume 22 Issue 3 - Jun-Sep, 2012

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[Page 1]

Newsletter of the

= Bahd International Community

June 2012-September 2012 Volume 22, Issue 3

Inside this issue

page 2,

Perspective: Sustaining Societies: Towards aNew We"

vow 4

Intense attadks in one Iranian city are: ‘amicrocosm of

persecution nationwide

oO

New report paints a dark picture

of religious freedom in Iran

ne Amy

Inthe Us, the Tahirih | Justice Center wins recognition for helping women

poe LO How Huei i

ENOUGH? Review How ‘Much is Enough? ‘Money and the good ie el aa

INE COUN TRY

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

Rio+20 marks further progress in global movement for sustainable development

10 DE JANEIRO — Comparisons between the groundbreaking 1992 Rio Earth

Summit and this year's Rio+20 UN Conference on Sustainable Development

are unavoidable,

Coming shortly after the end of the Cold War, amid the expectation of a

“peace dividend," the 1992 UN Conference on Environment and Development here produced a set of stirring principles on poverty eradication, environmental protec- tion, and civil society participation to guide humanity into a cleaner and mare pros- perous 21st century,

‘The 2012 conference, however, was set against the backdrop of a global economic crisis thathad presented many governments with immediate financial challenges, Observers worried that Rio+20 would not live up to its provenance, saying govern- ments seemed mostly unwilling to make the hard choices needed to create a truly sustainable future

And, indeed, the official outcome document was criticized by many for its lack of concrete commitments, weak governance structures, and limited vision,

‘Yet a number of observers say the event nevertheless gave a powerful push to the global movement for sustainable development, especially among actorsin civil society and business,

Rio+20 wasthe largest ever United Nations conference, Some 45,000 people came, representing not only governments and international agencies, but also business groups, local authorities, and virtually al sectors of dvil society, induding environmental

Rig+20, continued on pages:

‘Atthe Rio+20 opening session on 20 June 2012: left to right, LN Seaetary-General Ban Ki- moon, Dilma Rousseff President of Brazil, and Muhammad Shaaban, Under Seaetary-General for General Assembly Affairs and Conference Management (UN Photo / Maria Elisa Franco)

[Page 2]PERS PECT 1

Sustaining Societies: Towards a New “We”

IN BRIEF

« Sustainable development implies a relationship between present and future generations. Needed is the concept of a world-encompassing trusteeship — the idea that each one of us enters the world as a trust of the whole and, in turn, bears a measure of responsibility for the welfare of all.

« Extremes of wealth and poverty undermine economic vitality, cripple participation in decision- making processes, obstruct the flow of knowledge, and distort the perception of human capacity.

= What is needed is an effective process for exploring issues and making decisions that promotes genuine participation, facilitates collective action, and is responsive to the complexity inherent in efforts to forge sustainable systems.

2 |June-September 2012

[Editor’s note: The following is an edited version of the Bahdi International Community's Statement to the United Nations Conference on Sustainable Development, held 20-22 June 2012.

The full statement can be read online at: http://www. bic.org/statements/ sustaining-societies-towards-new-we]

ustainable development assumes

a relationship between pres-

ent and future generations — a

relationship defined not only by geography but also by time. An earnest exploration of these relationships pro- vides a lens through which to evaluate the merits and shortcomings of any proposed institutional arrangements and, more importantly, helps us to ar- ticulate our aspirations for the future. The following thoughts are offered as a contribution on these themes.

Trusteeship

A critical dimension of the design and implementation of new economic and institutional frameworks is a world- encompassing trusteeship — the idea that each one of us enters the world as a trust of the whole and, in turn, bears a measure of responsibility for the welfare of all. This principle of trusteeship calls into question the efficacy of present-day expressions of sovereignty. It challenges the ethical basis of loyalties that do not extend beyond the nation state. While multilateralism has strengthened and expanded cooperation among nation states, it has not removed the struggles for power that dominate relations among them. The mere collaboration of self-interested actors in a multilateral enterprise does not ensure favorable outcomes for the community of nations as a whole. As long as one group of na- tions perceives its interests in opposi- tion to another, progress will be limited and short-lived.

Trusteeship is a concept equally applicable to many other areas of con- cern to humanity. Human rights, for example, achieve their highest expres- sion when understood in the context of trusteeship: they come to provide a framework for human relations through which all people have the op- portunity to realize their full potential, and all are concerned with ensur- ing the same for others. The shift to sustainable modes of production and consumption is a further expression of this principle: put simply, to consume more than one’s fair share is to deplete the resources needed by others.

‘The principle of trusteeship implies the need for an intergenerational per- spective in which the well-being of fu- ture generations is taken into account at all levels of decision-making.

Elimination of the Extremes of Wealth and Poverty

Today, over 80% of the world’s people live in countries where income differentials are widening. While pover- ty eradication measures have improved living standards in some parts of the world, inequality remains widespread. Numerous and wide-ranging deficits in human well-being are endemic in both poor and rich countries alike. Consider that nearly 800 million adults can- not read or write, two and half billion people lack basic sanitation, nearly half of the world’s children live in poverty, and nearly one billion people do not have enough to eat. At the other ex- treme, a mere thousand or so individu- als seem to control nearly six percent of the Gross World Product. These are symptomatic of structural flaws in the economic system and its institutions, and need to be corrected.

A careful examination of how extreme concentrations of wealth distort relationships within and among nations is timely. Such extremes [Page 3]undermine economic vitality, cripple participation in dedsion making and political processes, obstruct the flow of knowledge and information, and distort the perception of human capacity, Wealth needsto be acquired and expended by nations in away that enables all the people ofthe world to prosper, Structures and systems that permit a few to have inordinate riches while the masses remain impoverished must be replaced by arrangements that foster the generation of wealth in a ‘way that promotes justice,

Creating sustainable patterns of economic activity that extend from the local to the global level — covering ‘urban and rural areas — will require a fundamental reorientation of both the principles and institutional ar- Tangements related to production and oon sumption. The creation and distribution of wealth in rural regions and policies that prevent the forces of economic globalization from marginal izing grassroots initiatives deserve par- tioular attention, Promising approaches include strengthening local capacity for technological innovation and fostering respect for the knowledge possessed by a community or culture

‘There istmuch more to be learned about both extremes of the poverty- wealth spectrum, The voices and lived experiences of the people — induding the poorest — must be heard, Beyond economic variables, for example, a much fuller appreciation must be gained ofthe social and spiritual resources upon which the masses draw in living their lives, A deeper, mote widely held understanding of the implications of the global movements and uses of wealth is needed ifthe ac- tions of governments and the interna- tional community are to advance in an informed and constructive manner.

Consultation

What isneeded is an effective pro- cess for exploring isstes and making decisions that promotes genuine partic- ‘pation, facilitates collective action, and is responsive to the complexity inherent in effortsto forge sustainable systerns and structures, In this connection, we

Atthe Rio#20 conference, a dedicated pavilion showcased exhibits and events on sustainable development. (UN Photo / Guilherme Costa)

offer amodel of “consultation” — a principle-based approach to collective decision-making practiced by Bahét ‘communities around the world.

Current decision-making struc- tres exclude the masses of the world’s people, perpetuate conflict, place too much emphasis on the concerns of a powerful few, are often subservient to struggles for political ascendency, and have proved inadequate for the task of building a better world in which all are able to prosper.

A Bahd¥ approach to development is based on a conviction that all people not only have the right to benefit from amaterially and spiritually prosperous society but also have an obligation to participate in its construction, If con- sultation is to be effective, it must pro- mote the participation of the people in determining the direction of their communities — whether in analyzing specific problems, attaining higher degrees of understanding on a given issue, exploring possible courses of action, ot making collective decisions, Facilitating the genuine participation of those traditionally exuded from consultative processes, including the poor, is ofthe utmost concern,

For progress on the international stage to be sustainable, it must take place within a framework that pro- motes the attainment of progressively higher degrees of unity of vision and action among its participants, Bach forward step — far from represent- ing amomentary triumph of a single

person or faction in an environment of competition — becomes part of

a collective process of earning by which international institutions, states, and civil society advance together in understanding,

In such a framework, ideas and suggestions do not belong to a single person or entity, Nor does their ulti- mate success of failure rest merely on the reputation, status, or influence of the individual or institution putting them forward, Rather, proposals and insights belong to the group, which adopts, revises, or discards them as needed, Frank and open discussion will often yield differing viewpoints, par- ticularly given the diversity of culture, history, and experience represented on the international stage, This can reveal ‘unexamined assumptions and bring to light new concepts and ideas.

We look at Rio+20 asthe next step {in an unfolding process by which the people of the world leam to reach solutions together, The bonds of affec- tion, trust, and mutual care that bind individuals together are continually expanding to encompass an increas- ingly larger share of human society ‘The new ‘we’ isnot an abstraction, Itis an awareness that we must persistently challenge ourselves, our communities, and social institutions to reassess and refine established patterns of thought and interaction in order to better shape the course of human development throughout the world.

June September 2012 | 3 [Page 4]ne (ey

In Iran, intensified attacks in one

little-known city the persecution against Baha’is

IN BRIEF

= Anew report catalogs the systematic

Baha’is in one little-known Iranian city, Semnan, which has a population of 125,000 and only a few hundred Baha’is.

= Yet since 2009, at least 30 Baha‘is have been arrested there, some 27 Baha’i-owned businesses have been closed by authorities, and more than a dozen Baha’i properties have been hit by arsonists.

= Itis a case study in how offi and semi-official elements in an Iranian municipality — including the police, the courts, local officials, and the clergy — can coordinate efforts to completely oppress a minority community.

An arson attack with Molotov cocktails on 25 February 2009 left smoke stains on the exterior of apartments occupied by two Bah4{i familes in Semnan, Iran.

4 | JuneSepternber 2012

[Editor’s Note: The following story is adapted from a new Bahat International Community report, The Bahéis of Semnan: a case study in religious hatred, The report examines how events in one city in north central Tran are representative of the wide- ranging persecution faced by Iranian Bahdis throughout the country, The full report can be found online at: www.dic. arg/inciting-hatred}

EMNAN, Iran — At first glance,

the alleged crimes that sent

Adel Fanaian to prison for six

years in May 2012 seen par- ticularly grave, They include “mobiliz- ing a group with the intent to disturb national security’ and “propaganda against the sacred regime of the Islamic Republic of Iran”

But a more careful reading of the court record shows Mr, Fanaian was convicted for participation in activi- ties that, in any other country, would be perfectly legal and even quite

praiseworthy, His endeavors included

are a microcosm of

organizing regular worship for his religious community, overseeing the development of morals classes for children and youth, and helping young people obtain a college education:

Mr. Fanaian's severe punishment for his efforts — all aimed at trying to hold together the much-beleaguered Bahéi community — is but one of a series of harsh prison sentences handed down to Bahéis in Semnan in May 2012.

Also in May, three other Bah in Semnan were sentenced to impris- onment on similar charges, Pouya ‘Tebyanian received six anda half years, Faramarz Firowzian four and a half years, and Anisa Ighani four years and four months, Her husband, Siamak, is already serving time in prison and her incarceration will leave their two young children without resident parents, He had been convicted in 2009 of “mem- bership in illegal groups” and “propa- ganda activities in favor of Bahaism” for his practice of the Bahd'i Faith

ONE COUNTRY [Page 5]Over the past four years, Bahgis in Semnan have faced raids, arrests, and imprisonments at the hands of govern- ment officials; their businesses have been subjected to arson and graffiti attacks or shut down altogether; their cemeteries have been vandalized; their beliefs have been attacked in the media and from

the pulpit of mosques, Perhaps most ominously, their children have been denounced in the city’s schools,

In Semnan since 2005, at least 34 Bahsiis have been arrested, some 27 Bahé'i-owned businesses have been closed by authorities, and more than a dozen Bahéii homes and businesses have been hit by arsonists.

This bleak situation is not confined to Semnan, Bahéis are facing particularly severe oppression in a number of other cities, including Abadeh, Aligudarz, Bukan, Isfahan, Ivel, Khorramabad, Laljin, Mashhad, Parsabad, Rafsanjan, Ravansar, and Shiraz,

‘What makes Semnan significant is the depth, breadth, and intensity of attacks ina small area, sustained over a number of years. Moreover, the widespread and coordinated nature of the attacks on Bahdtis in Semnan could only be accomplished with govern- ment encouragement and permission The recent intensification there seerns to indicate a new level of activity to en- force more strongly the governments long-established policy of discrimina- tion against Bahéis,

Inciting hatred

‘The current phase of persecution against the Sernnan Bahd‘is started in late 2008 with reports that a series of widely publicized anti- Bahéi seminars and rallies had been organized in the city, One, held at the Semnan Red Crescent Society theater, analyzed the supposed link between the Bahdi Faith and Zionism, a common anti-Bahé'i propaganda theme

Within weeks of those rallies, on 15 December 2008, the homes of some 20 Bahdis were raided by authorities at dawn. Bahé'i materials, computers, and mobile telephones were seized. Nine Bah@'is whose homes were raided were arrested, one at the time of the raids

wmwonecountryorg

A home in Semnan sprayed with offensive graffiti which, when translated into English, reads: “Down with the pagan Bah4't. Down with America and Britain”

and eight more later, all on entirely false or illegal charges relating purely to their peaceful practice of the Bahsi Faith, “Evidence” gathered in those raids has sent several Semnan Bahéis to court and ultimately prison.

Starting in 2000, there have been numerous incidents of arson or van- dalism against Bahéi homes, business- es, and the cemetery, While many of these were undertaken by apparently anonymous individuals, all signs point to official sanction and, likely, the use of plainclothes agents, These incidents have often been accompanied by the spray-painting of anti-Bahdi graffiti on buildings with slogans such as “Death to Bahéis”

Economic sanctions

Accompanying these attacks have been increased efforts by local authori- ties to destroy the livelihood of Bahdis This has included a decision in early 2009 by the Chamber of Commerce and some 39 associated trade unions to prohibit the issuing of business licens- es of managerial permits to Baha'is and to decline to renew existing ones. Most recently, two factories with Bahdi- ownership interests were shut down in May 2012 — causing not only about 17 Bahéiis but also at least 42 Muslim em- ployees to lose their jobs. Overall, the closure of some 27 Bahdi businesses has deprived some 110 families of their main livelihood

Muslim clerics have been invited to give presentations in Semnan class- rooms that insult the Faith. In some cases, Bahéi school children have been segregated from their classmates, On at least two occasions, Muslim stu- dents were encouraged to physically hurt Ba. tudents.

Intelligence agents have stepped up their surveillance of Bahéis in Semnan, following them everywhere, apparently as a form of psychological pressure, This heightened monitoring has reportedly caused Bahsii children to live in constant fear that their par- ents will be arrested,

The Bahdis have made wide-rang- ing efforts to bring all of these injus- tices to the attention of the relevant authorities and to seek redress. In virtually every case, they have been rebuffed, further evidence that the government condones these attacks.

In recent years, moreover, it appears that the government has begun to experiment with increasingly violent methods, This has come not only in the form of rising arrests and impris- onment but also in the incitement of hatred against Bahiis, with a resulting increase in personal attacks, arson, vandalism, and hate graffiti, Such at- tacks often appear to be initiated by ordinary citizens, although there is considerable evidence of involvement by government agents, either directly or through agitation.

June-September 2012 | 5 [Page 6]Ll t—~——C

A dark picture of religious freedom in Iran

US Seaetary of State Hillary Clinton talks about on the release of

the 2011 Intemational Religious Freedom Report on 30 July 2012

at the Camegie Endowment for Intemational Peace. (US State Department photo by Michael Gross}

IN BRIEF

= The Us State Department's annual report on International Religious Freedom was sharply artical of Iran for its wide- ranging restrictions on virtually every religious minority in the country.

+ All reli minorities suffered varying degrees of officially sanctioned discrimination, particularly in the areas of employment, education, and housing. Baha‘ts continued to experience expulsions from, or denial of admission to, universities, said the report.

6 | une September2012

PASHINGTON — The United States painted a dark picture of religious freedom in Iran in anew

report released in July, documenting

how the government there oppresses the followers of virtually every religious minority in the country, restricting their religious activities, limiting their ec- nomic prospects, and imprisoning them when they tell others about their beliefs, “Government rhetoric and actions created athreatening atmosphere for nearly all non-Shia religious groups, most notably for Bahéis, aswell as for

Sufi Muslims, evangelical Christians,

Jews, and Shia groupsthat did not

share the government’ official re-

ligious views” said the 2011 annual

US Department of Statesreport on

International Religious Freedom in its

section on Iran, which was released on

30 July 201

“Bahél and Christian groups reported arbitrary arrests, prolonged detentions, and confiscation of property.

During the year, government-controlled

broadcast and print media intensified

Noe AeA

negative campaigns against religious minorities, particularly Bahats

"All religious minorities suffered varying degrees of officially sanctioned discrimination, particularly in the areas of employment, education, and hous- ing. Bahdls continued to experience expulsions from, or denial of admission to, universities," the report said,

Introducing the report ata press conference at the Carnegie Endowment for International Peace, US Secretary of State Hillary Clinton said religious freedom is fundamental to human dignity — and a bellwether for all human rights,

“Religious freedom isnot just about religion,” said Secretary Clinton. “Its not just about the right of Roman Catholics to organize a Mass, or ‘Mudlimsto hold a religious funeral, or Bahdisto meetin each others’ homes for prayer, or Jewsto celebrate High. Holy Days together — as important as those rituals are, Religious freedom is also about the right of people to think what they want, say what they think, and come together in fellowship

ONE COUNTRY [Page 7]without the state looking over their shoulder.”

Issued annually since 2001, the report analyzes the status of religious freedom around the world, examining progress or regression in every nation outside the US,

‘The report gave special attention this year to the impact of political and demographic transitions on religious minorities, the effects of conflict on religious freedom, and "the rising tide of anti-Semitism:

‘The section on Iran was especially critical, stating that the "government’ respect for and protection of the right to religious freedom continued to deteriorate.”

“The legal system fostersreligious abuse and discrimination,” said the re- port, noting that the "constitution and other laws and policies severely restrict freedom of religion”

‘The report found that virtually all religious groups outside the Shia ‘Muslim majority faced discrimina- tion, Itnoted sotme 60 Sufis had been arrested last year, that some 6,500 Christian Bibleshad been confiscated, and that Zoroastrians also reported detentions and harassment,

Situation of Baha'is highlighted

‘The situation of Iran's Bahét com- munity was highlighted prominently throughout the report, Among other things, the reportnoted that Bahdts are preduded from enrollment in state-run tniversities, banned from the social pension system, and prohibited from “officially assembling or main- taining administrative institutions”

‘The report also stated dearly that Bahdis are persecuted because of their religious beliefs

“The government arbitrarily ar- rested Bahdis and charged them with violating Islamic penal code artides 500 and 698, relatingto activities, against the state and spreading false- hoods, respectively” said the report, noting that 95 Bahdis were imprisoned and 416 had active casesin the judidal system at the end of 2011,

Noted poet Robert Hayden honored

on postage stamp

” Brodsky Brooks

“4 a

q al & Bishop Stevens

Levertov

Roethke

‘Cummings

Robert Hayden, top row, second from right, is induded in a new series of LIS Postal Service postage stamps depiding America's most important 20th century poets.

FASHINGTON — Robert Hayden, the first African- American to be ap- pointed United States Poet Laureate, hasbeen honored on a postage stamp issued by the US Postal Service,

‘The portrait of Mr, Hayden — who was a Bahai — appears in a special series of 1o stamps depicting America’s most important 20th century poets

Born in 1913, Robert Hayden attended Detroit City College and eamed amaster’s degree at the University of Michigan where he was mentored by the celebrated poet WH. Auden,

‘Mr, Hayden became acquainted with the Bahd¥ teachings in 1943 and was drawn to their fo cus on racial harmony,

“He wrote several poems about his Bahéf religious faith,” satd an article on the US Philatelic web ste, “which, bolstered his belief in the oneness of all humanity and in the spiritual value ofthe arts”

Launching the series of stamps, a US Postal Service press statement said: "The poems of Robert Hayden reflect his brilliant craftsman ship, his historical conscience, and his gift for storytelling, Many of his worksrender aspects of the black American experi- ence with unforgettable vividness; others are more personal.”

In 1976, Mr, Hayden was named Consultantin Poetry to the Library of Congress, apost which was later renamed Poet Laureate of the United States, He taught at Fisk University in Nashville for 23 years and then at the University of Michigan from 1969 until his death in 1980 at age 66,

‘The other poetshonored on the col- lection of stamps are Elizabeth Bishop, Joseph Brodsky, Gwendolyn Brooks, E.E, Cummings, Denise Levertow, Sylvia Plath, Theodore Roethke, Wallace Stevens and William Carlos Williams,

JuneSeptember2012 | 7 [Page 8]

The Tahirih Justice Center wins recognition for helping immigrant women

IN BRIEF

Since 1997, the

Tahirih Justice Center has worked to help immigrant women escape forced marriage, genital mutilation, and other forms of gender-based violence.

= Using its own attorneys and a network of 1,000 others who donate services, it has won 99 percent of its cases and helped more than 14,000 women

+ For this, founder Layli Miller-Muro has won a number of recent awards, including the DVF Award for women's leadership.

Ms. Miller-tiuro

attributes the Center's success to the application of Baha‘t principles of non-partisanship and consultation.

8 | June September 2012

FASHINGTON — Atthe age of 11, Didja faced the prospect of being forced into a marriage with an

older man in Mali, Her mother had

died and tradition there meant her daughters should be divided among remaining aunts and uncles,

“Lwas given to my uncle who told me that I wasto be married to one of hisfriends, aman who already had three wives and over 20 children.” Didja said recently, "T was certain that a life of misery and servitude awaited me.”

Today she isliving safely, having successfully avoided the forced early marriage with the help of a sympa theticrelative who spirited her to the United States — and with the help ofthe Tahirth Justice Center, which provided free legal advice to help her

=

AWARDS

THE

win asylum and prevent the possibility of an involuntary return,

Every year, millions of women like Didja, whose full name is withheld, are subjected to gender-based violence: forced marriage, rape, domesticviolence, human trafficking, and female genital mutilation, Only a small percentage stc- cessfilly leave their misery behind,

Since its founding in 1997, the Tahirih, Justice Center hashelped more than 14,000 wornen like Didja, mainly by offering free legal help with irnmigra- tion issues — and also by advocating for changesin US policy regarding issues of gender equality and violence prevention,

A Bahdi-inspired organization, the Center hasbeen remarkably successful Ithas won 99 percent ofits legal cases, Andit has taken the lead in successfll- Ip lobbying for several major changes

Tahitih Justice Center founder and director Layli Miller-Muro, left with fashion designer Diane von Furstenberg in Marci 2012, at a ceremony honoring the Center with a DVF award for women's leadership,

ONE COUNTRY [Page 9]in US public policy, For all this, the Center and its founder, Laylt Miller- ‘Muro, have been honored by a number of outside organizations,

In 2007, the Center won the ‘Washington Post Award for Excellence in Nonprofit Management. In 2011, Ms, ‘Miller-Muro was chosen by Newsweek magazine as one of 150 "fearless womn- ent" in the world who are "“inaking their voicesheard.” And in March 2012, Ms, ‘Miller-Muro was one of five women to win a "DVE Award” for women’slead- ership, sponsored by designer Diane ‘yon Parstenberg,

Oscar-winning actress Debra ‘Winger presented the DVF award to Ms, Miller-Muro, noting that the Center has saved thousands of wornen. “from some of the worst crimes imag- inable, that are gender based and that could only be understood in away by another wornan.”

“Do they hear you when you ay?”

‘The Center was established after 17-year-old Fauztya Kassindja fled a forced marriage and female genital mutilation in her homeland of Togo, and ended up imprisoned for more than a year in the United States for immigration law violations, facing the threat of deportation back to Togo.

‘Ms, Miller-Muro — although stil in law school atthe tie — took the case fn 1995 and successfully won it on ap- peal, establishing alandmark precedent in US immigration law and opening the door for victims of gender-based vio- lence around the world to seek asplumn,

‘The two women co-authored a book, Do They Hear You When You Cry. With her portion of the advance, ‘Ms, Miller-Muro founded the Center.

‘Today, ithasmore than 3o full-time staff, including attorneys, social workers, public policy advocates and paralegals ‘working in the main Washington office and two branch officesin Baltimore and Houston, The Center’ budget of more than $10 million dollars comes from an array of grants, foundation support, and corporate and individual dona- tions, induding some $8 million worth of ‘pro bono” contributions of time

umconecountyong

Tahitih Justice Center staff and supporters at a reception in July 2012 for the opening of a new office in downtown Baltimore.

from lawyers and doctorswho help the Center’s clients for free, Currently, more than 1,000 attorneys in some 175 Jaw firmns handle over two-thirds of the Center’s legal work on this basis,

‘The Center also worksto advo- cate public policy changes thet will help immigrant women, It was, for example, the lead drafter and advo- cate for a campaign thet culminated in the International Marriage Broker Regulation Act of 2005, a bill which re- quires such brokers to inform women when the man who seeksto marry them is aknown violent offender,

“Tahitih Justice Center is consis- tently at the forefront of emerging issues surrounding gender based vio- lence,’ satd Julia Alanen of the Global Justice Initiative, a Washington-based NGO, "What Tahirih does that’ so extraordinary is identify these issues and bring them to light, bring them to the publics awareness and get other service providers to respond.”

Using spiritual principles

‘The Center is named after an i9th, century Persian poet, Tahirih, who was an early follower ofthe Babi Faith, the

precursor to the Bahd{ Faith, She was

executed in 184q for her beliefs, Her last recorded words were: "You can kill me as soon as you like, but you cannot stop the emancipation of wornen.” Certainly, the most prominent

principle in the Center’sliterature is support for the equality of wornen

and men, which in the Baht writ-

ingsisupheld as a spiritual principle,

with both sexes responsible for its implementation,

But Ms, Miller-Muro, a Bahéf her- self, has sought to apply other Bahl teachings and deals to the Center’s operation since its founding,

“Bor example, we are passionately non-partisan, and this position comes from the spiritual principles of the Bahai writings,” said Ms, Miller-Muro. “And in Washington, we are known in the advocacy community for our non-partisanship”

"People come to us all the time and say dearly to us, ‘You are non- partisan — you have friends who are both Democrats and Republicans, Butwe only have friends who are Democrats, Can pou help usreach the Republicans®* Or vice-versa, So that, makes usmore successful” she satd

Inits day-to-day operations, as well, the Center strives to tse Bah consul- tation, a distinctive means of non- adversarial decision-making, Among other things, consultation strivesto gather information from a diversity of sources, encourages frank and candid butrespectful discussion, and requires individual detachment from ideas that are presented, which become the property of the group.

Applied at al levels ofthe organiza- tion, consultation is "a robust tool for maintaining unity and creating widely supported solutions to social prob- lems” said Paul Glist, chairman of the Center’sboard of directors,

June-Septem ber 2012 | 9 [Page 10]

A focus on justice at the 36th annual Association for Baha'i Studies conference

Fotrmer Canadian attorney General and Minister of Justice, Irvin Cotler, MP, addresses the 36th conference of the Association for Bahd'l Studies North Ametica, held in Montreal, 9-12 August 2012.

IN BRIEF

Former Canadian

Attorney General and Minister of Justice, Irwin Cotler, mp, and aboriginal rights advocate Louise Mandell were featured speakers at this year's Association for Baha‘l Studies conference.

= Some 1,400 people attended the meeting, which focused on issues of justice and reconciliation — and the centenary of the visit of ‘abdu'l-Baha to North America.

xo | lune September 2012

AEB

ASSOCIATION

D'ETUDES BAHAIES AMERIQUE DU NORD

ONTREAL — The estab- lishment of justice and genuine recondiliation demands greater attention

to the challenging work of rebuilding

human relationships on the basis of love and mutual regard across histori- cal barriers of injustice and ignorance. ‘That was among the messages con- veyed by distinguished contributors to the g6th conference of the Asso cation for Bahét Studies of North America, which attracted more than 1,400 par-

ticipantshere, 9-12 August 2012,

Former Canadian Attomey General and Minister of Justice, Irwin Cotler,

‘MP, gave a personal acoount of the

principles that he has striven to apply

throughout his career, His observa- tions ranged from efforts to help disst- dents before the collapse of the Soviet

Union to initiatives aimed at advanc-

ing justice in the Middle Bast today,

Lawyer Louise Mandell, QC, — a renowned aboriginal rights advocate

— spoke about the contribution all

dtizens can make to reconciliation,

through their personal, family and community lives.

"Social change happens in the hearts and minds of people, causing them to act differently” she said, "The force of reconciliation can only be car- ried out by the society.”

Referring to the presence in Canada exactly a century ago of Abdu'l-Bahé, ‘Ms, Mandell added, "The key to rec- ondiliation — and Abdw'l-Bahé led the way —isthrough unity in diversity”

‘The program ofthe conference was designed to reflect many of the sub- jects addressed by Abdw'-Bahé — the eldest son of Bahéu'lldh and His ap- pointed successor as head of the Bahéi Faith — during His historicjourney to the United States and Canada in 1912,

During His stay in Montreal from 30 August to 9 September 1912, ‘Abdu'l-Bahéstalks ranged across number of issues of public concer, including the rights of women, the elimination of prejudice and racism, universal education, justice, and peace [Page 11](SUSTATUSOTE DEVEEODMEMT YT

Disappointing to some, Rio+20 nevertheless marks further progress in the global movement for sustainable development

IN BRIEF

+ Although many participants were disappointed by the lack of conaete comments from governments in Rio+20's final agreements, others said the conference nevertheless played a key role in the evolution of the global movement for sustainable development.

= The largest UN meeting ever, Rio+20 provided a venue for a global interchange of ideas on sustainable development, such as new institutional frameworks for its promotion and its connection to a "green economy”

= Some 700 voluntary commitments from not only governments but also businesses and civil society suggest that non- governmental groups are no longer waiting on the sidelines for government action.

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Rio+20, continued from pageone

sgoups, women, young people, labor ‘unions, and indigenous people.

Indeed, some participants said that the level of participation by non-gov- ernmental groups reached anew height at Rio+20, marking a palpable shiftin thinking about how bestto address the issues of sustainable development,

“The game changer at Rio+20 was that civil society isno longer looking for government to do everything” said Duncan Hanks, a Canadian Bahéf who participated in the conference.

“We are no longer waiting for governmentsto define the policy space before action on sustainable develop- ment is taken. New actors have arisen in the field, with new experience and enhanced capacities that are the result of some 20 years of education and work on environment and develop- ment? he satd

‘Mr, Hanks and others pointed in particular to the list of some 700 val- ‘untary commitments made not only by governments but also businesses and NGOs, Their total financial equivalent was estimated at more than US$500 billion, They include actions such as planting 100 million trees by 2017 Teening 10,000 square kilometers of desert, empowering 5,000 wornen entrepr eneursin green economy bust- nesses in Africa, reepding 800,000 tons per year of PVC plastic by 2020, and commitments by dozens of uni- versities to make their campusesmore sustainable

"The intensely negotiated Rio+20 outcome document is not the only Rio#20 outcome,” said Olav Klarven, the United Nations assistant secretary- general for development policy, in a post-Rio blogposting, "What hap- pened outside the negotiation room, haspotentially changed the nature of UN summmitry, largely by redefining

Sha Zukang secretary-general of the UN Conference on Sustainable Development (right, in suit), and Rio Mayor Eduardo Paes (left, back to camera) plant a Brazinwood tree at the site of the Bahd't Internation al Communitys Peas Monument on 17 June 2012 during its re- dedication,

JuneSeptember 2012 | [Page 12]

The “Elimination of Extremes of Wealth and Poverty in a Green Economy Context” ‘was the topic of a panel discussion sponsored by the Bahd'l Intemational Community on 13 June 2012 at Rio+20. Left to right are: Steven Stone, chief of the Economics and Trade Branch of the United Nations Environment Programme (UNEP); Michael Dorsey, assistant professor of environmental studies at Dartmouth College; Daniella Hidie of the Bahai International Communitys

and Farooq Ullah, head of policy and advocacy at the Stakeholder Forum

the plurality of actors involved and elevating their ovmership of creating the future we want”

Held 20-22 June, the official Rio+20 meeting was preceded by weeks of parallel meetings and side events, ‘These included some soo workshops and seminars at the main conference site, specialized forums on “Corporate Sustainability” and "Science, ‘Technology and Innovation.” anda "People’s Summit” at Flamengo Park in downtown Rio that offered a platform, for citizens and groups not registered for the official conference,

Global exchange of ideas

‘Taken all together, these interlock- ing meetings provided a venue for

a global interchange of ideas on the main topics of Rio+20, which were defined in advance by the UN General Assembly asa green economy in the context of sustainable development and poverty eradication” and "the

12 | June September2012

institutional framework for sustainable development.”

Global civil society provided impor- tant inputs to the main outcome doai- ment, which was nearly two yearsin the making, Early drafts were drawn from suggestions made by non-governmental organizations, who filed thousands of pages of proposals, At one point, more than 70 percent of the inputsto the main negotiating document had come from civil society, said Sha Zukang, seaetary-general of Rio+20.

The final document, titled "The ature We Want’ was adopted by ‘consensus on 22 June by government delegations that included more than 100 heads of state, Among other things, the document reaffirmed principles adopted {in 1992 and pledged renewed commit- menttto “sustainable development and to enauring the promotion of an eco- nomically, socially and environmentally sustainable future for our planet and for Present and future generations"

It also stated that eradicating pov- erty is "the greatest global challenge facing the world today” saying "we

are committed to freeing humanity from poverty and hunger as amatter of urgency." this end, governments said, they will acoderate efforts to meet the Millennium Development Goals (MDGs) by their 2015 deadline.

Governments also pledged to work closely with civil society, "Sustainable development requires the meaningful involvement and active participation of regional, national and subnational legislatures and judiciaries, and all major groups."

For many participants, it was not enough. “Despite over one hundred heads of state attending the con- ference, no new political will was created," noted Wael Hmaidan of the Climate Action Network-International “No treaties were signed nor any more new agencies or funds created.”

Others, however, noted that govern- ments did not step back from the main principles of sustainable development outlined 20 years before — and that some new ideas still emerged, such as a proposal to transition from the soon- to-be-expited MD Gsto new “sustain- able development goals”

"The whole concept of sustainable development goals is quite impor- tant, be cause it is so important for policy to have metrics," said Halldér ‘Thorgeirsson, director for immplemen- tation strategy atthe UN Climate Change Secretariat

‘The document also established a “framework for action and follow-up" in a number of thematic areas, inlud- ing poverty eradication, food security and sustainable agriculture, water and sanitation, energy and energy efficien- cy, sustainable tourism and transpor- tation, oceans, forests, biodiversity, health, and employment,

"The first Rio conference was main- ly about moving the environmental agenda forward, which it did in very powerful ways,” wrote Mr, Kjorven, "This time, world leaders signaled that they et" that the systems and behav- iors that have taken usto thispoint in history have to change for the better. Itisnot about whether’ anymore, It is about when’ This shift of mindset will challenge orthodoxy and could be transformational.”

ONE COUNTRY [Page 13](SUSTAVUSOUE DEVELOPGEMT

At Rio+20, Baha‘s bring high energy to discussions on sustainable development

10 DEJANERIO — Delegates of the Bahé¥ International Community, along with rep- resentatives of the Brazilian

Rahal community and Bahéts from

other non-governmental organiza-

tions, participated in a wide range of activities and events at the Rio+20

Conference, reflecting a deep history

ofinvolvementiin the sustainable de-

velopment discussion since before the

1992 Earth Summit

Altogether, more than 30 Bahdls at- tended Rio-+20 andits parallel events, In addition to issuing a statement to the conference (Gee page 2), such activities undertaken by Bahats at Rio induded:

+ The sponsorship of a 90-min- tute side event at the main Rio Centro conference site on 1g June on the "Elimination of the Extremes of Wealth and Poverty in a Green Eoonomy Context” The event featured a panel discussion by Steven Stone ofthe United Netions Environment Programme (UNEP), Michael Dorsey of Dartmouth College, and Farooq Ullah of Stakeholder Forum. Moderated by Daniella Hiche, a delegate of the Bahét International Commuinity from. Brazil the event drew more than 106 people, making it one of the best- attended side events in advance of the 20-22 June high level meeting,

+ The re-dedication of the "Peace ‘Monument, an hour-glass shaped sculpture built 20 pears ago as the Baht International Community's contribu- tion to the 1999 Rio Barth Summit Containing the soll from nearly 150 countries, the monument wasrecently restored in cbllaboration with the Office of the Mayor of Rio de Janerio, Present atthe re-dedication ceremony on 17 June were Sha Ziikang, the UN secretary- general for Rio-+20; Eduardo Paes, the mayor of Rio; Laudemar Aguiar,

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National Secetary of the Brazilian Organizing Committee for Rio+20, and Siron Franco, the well-known Brazilian aatist who ceated the monument,

+ Participation in the "Youth Blas.” a parallel conference for young people sponsored by the UN that was held 7-12 June 2012, The Bahét International Community sponsored an interactive workshop on ‘trusteeship in the con- teat of sustainable development.”

+ The sponsorship of two side events at the Rio People’s Summit — the parallel civil so ciety conference to Rio+20, They were on “spiritual prind- ples for development” and the “social role of religions” The events were organized mainly by the Brazilian Bahai community, whidh sent about 20 participants to the Summntt,

+ Members of the Bahd{-inspired Intemational Environment Forum, also participated in several pre-conference meetings in Rio.

These induded the Global Research Forum on Sustainable Consumption and Production, which, drew about 80 re- searcher sfrom around the world to review achievernents,iden- tify challenges, and encourage a dialogue

ago, Ronald Pinto, a member of the Kaingang ethnic group in southern Brazil and a Baha, followed the meet- ing closely, On 18 June, a delegation of nine Bahdls, including May Akale, ‘Mary Aue, and Ms, Hiche from the Bah} International Community's delegation, attended the Kari-Qca for a major ceremony to "teaffirm respon- sibility to speak for the protection and enhancement of the well-being

of Mother Earth, nature and future generations of our Indigenous Peoples and all humanity and life”

on the issue + Indigenous Representatives of the Bahd'! International Community peoples gathered in to the LIN Conference on Sustainable Development pose

Rio to hold paral- lel conference called

the Kari-Oca, asthey had done 20 years

in front of the Peace Monument, an hour-glass shaped saulpture created for the Earth Summit 20 years before. Leftto right are: Duncan Hanks, Dan Perell, May Akale, Ming Hwee Chong, and Peter Adriance.

JuneSeplember 2012 | 13 [Page 14]WworRt D

MEDIA

Summaries and excerpts of recent coverage concerning the persecution of Baha’is in Iran in the global news media

Iran intensifies persecution of the Bahd‘s

Deutsche Welle — 24 September 2012 — Germany

“The medals won by Iranian ath- letes at the Olympic Games in London in 2012 was impressive. With a total of 12 medals, including four gold, Iran ranked in the top quarter of participat- ing countries. It could perhaps have been more — but to be a professional athlete is not sufficient in Iran if you belong to the ‘wrong’ religious group. This was the case of judoist Khashayar Zarei. In his age and weight class, the 19-year-old is one of the best in Iran. But participation in international competitions is denied him by the Islamic Republic because Khashayar Zarei belongs to the Bahdi Faith. Now he has been excluded because of his religion from studying architecture at the University of Shiraz...”

Iran’s Neo-Apartheid

Frontline — 14 September 2012 — USA

“Having grown up with the indigni- ties of the apartheid system in South Africa,” writes Professor Winston Nagan, “I bristle whenever I hear any- one equate a government's treatment of a portion of its citizenry to apart- heid. Usually, the claims are exaggerat- ed. But in Iran today, the government's treatment of the Bahai community bears striking similarities”

Iran and human rights: a new landscape

Open Democracy — 9 September 2012 — United Kingdom

“Iranian government officials and

state-sponsored media routinely ac- cuse groups they dislike of committing

14 | JuneSeptember 2012

crimes and posing security threats, writes Omid Memarian. “Over many years, such charges rarely have proven true, yet Iranians have also tended not to challenge these narratives. Today, a cultural shift is visible, as discussions within civil society about human rights increasingly contest the old, domi- nant perceptions.” A notable trend, for example, is the marked rise in Iranians discussion of previously taboo topics such as the Bahai Faith?

Iranian documentary filmmaker exposes Bahd‘s’ plight

Screen Comment — 2 June 2012 — USA

“Tranian documentary filmmaker Reza Allamehzadeh has exposed the plight of Bah@is in Iran with a new documentary called ‘Iranian taboo:” writes Ali Naderzad. “Adherents of the faith have been persecuted by the Iranian Islamic Republic because they are considered un-Islamic. Banned from Iran himself (but not a Bahai) Allamehzadeh enlisted the help of friends in the country who recorded footage clandestinely:”

World calls for unconditional release of Iranian prisoners of conscience

Gold Star Daily — 11 April 2012 — The Philippines

“The plight of Iran’s seven impris- oned Bahdi leaders has been captur- ing the public’s attention in 12 of the world’s major cities, where a day of action marked the combined total of 10,000 days that the seven have so far spent in prison”

The Plight of Iran's Bahd‘ts Frontline — 1 June 2012 — USA

“I spent two and half years of my life unjustly imprisoned in Iran,” writes Kamiar Alaei, who with his brother was running a public health program for people with HIV/AIDS and drug addicts. “'m fortunate I was released in the fall of 2010. But for my former cellmates, members of Iran’s impris- oned Bahai leadership group, freedom has proved elusive.”

Tehran against the Bahd’is, a cultural genocide

Corriere della Sera — 24 May 2012 — Italy

“A cultural genocide perpetrated with widespread indifference’ This is how Nobel Peace Prize recipient Shirin Ebadi defines the repression carried out by Iran’s Ayatollah regime against the followers of the Baha’ religion, which for years has continued to grow more severe... Unlawful seizure, dozens of arrests, dozens of disappear- ances, unpaid pensions, vandalized or destroyed cemeteries, prohibitions on hiring Bahé‘fs, incitement to hatred by mullas, burned homes, blocked access to university for those who do not claim to be Muslim on admis- sions forms, coercion of students to recant their faith, which they refuse to do, with the result that young Bah@is are banned from pursuing a higher education...” [Page 15]Review: How Much is Enough?

Enough, continued fiom page sé

new thinking about the economics of happiness,

‘They note, for example, that one prominent “happiness economist” has called for research into the electri- cal stimulation of the brain’s pleasure centers as one means of maximizing publichappiness at the lowest cost.

“If happiness isjust a state of mind, how can it at the same time be the supreme good, the ultimate object of all our striving?" they write, “To labor for years on a work of art or on bring- ing up a child simply so as to enjoy the resultant mental buzzisto betray avery peculiar attitude to life, Yet itis, precisely this attitude that underlies the current cult of happiness”

‘What isneeded are definitions of happiness that indude a strong emphasis, on moral values They want to "Tevive the old idea of economics as amoral sdence; a sdence of human beingsin ‘communities, not of interacting robots”

To this end, they compile alist of seven "basic goods” the ‘possession of which constitutes living well” These are; health, seaurity, respect, harmony with nature, friendship, leisure, and “personality” — which they define as “the ability to frame and execute aplan of life reflective of one's tastes, tern- perament and conception of the good," adding that some often simply call this “autonomy”

‘The Skidelskys say thislist encorn- passes all of the necessities of life, such asfood and shelter, which fall under the health and security categories, and yet also promotes a wider, more philo- sophically based conception of basic needs, Their idea in thistedefinition is to provide policy-makers with broad guidelines for a "non-co ercive pater- nalistn” where state powers promote the good life over raw growth,

“Growth might sensibly be pursued asa means to one or more of the baste goods,” they write, "Health requires decent food and medicine, Leisure re- quires time away from toil, Personality requires aplace to withdraw, a Toom

behind the shop’ Populationstoo poor to afford these goods have every reason to seek to become richer, Here in the affluent world, however, the material prerequisites of health, leisure and personality have long since been achieved; our difficulty is making proper use of them”

Bahgiswill find much to appreci- ate in thisbook, Certainly, the Baha¥ teachings, like other religioustradi- tions, place emphasis on qualities such aslove, self-sacrifice, and service to humanity.

‘Moreover, while material prosper- ityis surely a component of human well-being, and necessary to satisfy the requirements of justice, Bahéis under- stand that no program of development that fallsto account for the spiritual reality that underpins human nature can succeed.

“No matter how far the material world advances, it cannot establish, the happiness of mankind.” said ‘Abdu'l-Bah4, “Only when material and spiritual civilization are linked and pordinated will happiness be assured.”

‘The Skidelskys acknoviledge the role of religion, saying the "Yealization” of thai list of basic goods “isprobably impossible without the authority and in- spiration thet only religion can provide”

Overall How Much is Enough is thoughtful and thought-provoking Itsurely contributes much to what is becoming one of the chief discourses in sustainable development,

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

£66 United Nations Plena

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Email onemuntry@bicorg hitpsfrwnconecounty.org

Ffitor: Brad Pokorny

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

Design: Tom Mann

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

Printed using soy-based inks on paper from sustainable forests

June September 2012 | 1s [Page 16]

Ea

“Human beings in communities,

not interacting robots,” please

How Much Is Enough? Money and the good life

By Robert Skidelsky and Edward Skidelsky Other Press, New York

IN BRIEF

A British political

economist and his Philosopher son offer thoughts on why an endless pursuit of money and things has failed to foster increased happiness.

= They suggest that the discourse on what it means to be developed and how to attain “the g00d life” needs to be reexamined to consider more than material wealth.

= They also want to “revive the old idea of economics as a moral science;

a science of

human beings in communities, not of interacting robots.”

26 | June September 2012

arlier this year, a UN high-level meeting sponsored by Bhutan brought together hundreds from. governments, religious organt- zations, academia, and dvil society to discuss "gross national happiness” instead of "yrossnational product” as a measurement of progress, The meeting followslast year’s General Assembly resolution on "Happiness: towards a holistic approach to development.”

‘The events come as part of a general discussion over whether tnbridled, consumer-driven economic growth is really delivering on its promise of improving overall human well-being,

Aspart ofthis discourse, tyro ac- complished British academics have written anew book that, asits title plainly states, asks: How Much is Enough? Money and the good if

Robert Skidelsky, Emeritus Professor of Political Eomomy at the University of Warwick, and his son, Edvard Skidelsky, alecturer in Philosophy at the University of Exeter, bring fresh analysis and new insightsto the subject of development and well-being, exam- ining first the prevailing assumption that more is always better,

“We are not against economic sgowth as such, but we may reason- ably ask not just growth for what, but growth of what” they write, "We want leisure to grow and pollution to de- dine, Both are part of any sane idea of human welfare, But both are exduded from GDP, which measures only that portion of domestic production that is traded in markets.”

‘The Skidelskys argue broadly that if sgowing material prosperity hasnt pet yielded concomitant human well-being, itis because humanity haslost its way in the pursuit of an insatiable, conspicu- ous consumption that has only created aratrace where individuals work ever

more hoursto buy things that do not bringreal or sustained happiness.

“To say that my purpose in life ts to make more and more money is lke saying that my aim in eating is to get fatter and fatter” they write.

HOW MUCH IS ENOUGH?

ROBERT SK sky

WARD SKIDELSKY

‘They draw on ancient and con- tempor ary philosophic and economic thought, and also new research on human happiness and economics, They point to mounting data, for example, that shows increased income brings little or no increased happiness beyond a certain floor where basicneeds for food, shelter, and comfort are met.

‘The Skidelskys also analyze the nature of happiness, arguing that the utilitarian definitions of it that are commonly employed by economists today focus too much on maximizing pleasure instead of what brings genu- ine satisfaction in life, fingering this as what has gone wrong with indicators like GDP — and, even, some of the

Enough, continued on page ss �