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ONE
October—December 1991
fig COUNTRY
Vol. 3, Issue 4 Newsletter of the Baha’i International Community
—Baha’u’llah
“The earth 2: but one country, and mankmd itx cztizem’L
Inside:
In Malaysia, one Village’s experiences with a fish pond project demonstrates the value of cooperation.
7
In 1992, more than 30,000 Baha’is will come
to New York as part of
an international Holy Year observance.
UNICEF forum in Zimbabwe reflects networking and self— reliance at the grassroots.
Review: The First Global Revolution, new from The
Club of Rome, discusses “The Great Transition.”
On the Road to Rio:
women’s voices are raised in Miami
Environmental conferences in Miami showcase the deeds and conV1ctlons of women as Earth Summ1t approaches
MIAMI, Florida, USA. — In speeches at the World Women’s Congress for a Healthy Planet, those lines that received the most applause were not always directly related to environmental conservation.
Rather, sentences mentioning “basic morality and spiritual values” on the one hand, and the need for stronger disarmament efforts on the other, were also among the best received at an international gathering here of some 1500 women in early November.
The response signals the degree to which many leading—edge social movements, concerned with issues ranging from peace to women to environment, have become increasingly integrated.
For although the World Women’s Congress and a predecessor meet- ing also held here in early November were nominally billed as “women’s” environmental conferences, the topics they covered spanned the range of contemporary world issues, from debt and disarmament t0 biotechnology and food security.
“The faces of all of these movements—peace, environment, women, development—are being changed by the fact of their coming together in fora like these,” said Rebequa Getahoun, deputy director for the Office of the Environ- ment of the Baha’i Intema- tional Community, who at—
“Given the magnitude of the problems facing our world today, our societies
tended the World Women’s , , Congress. cannot continue to'ignore “As ideas are exchanged, the potentiaf conffi'butions
the realization dawns that all of these issues are linked,” Ms. Getahoun said. “You cannot address environmen- tal problems without consid- ering development, and you I cannot address development without considering women, and you cannot have peace until the prerequisites for justice are met, and so on.”
This is not to say that women’s equality or environmental conservation were not discussed in Miami. The overarching theme at both conferences was that women must become more involved in decision—making about
(Continued on page 8)
of oae-half of the world’s human capital. ” “ ’ ' " ~Margarlta Arias
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"'3 COUNTRY
is published quarterly by the Office of Public Information of the Baha‘i international Community, an international non—governmental organization which encom— passes and represents the worldwide membershipofthe Baha'i Faith.
For more information on the stories in this newsletter, or any aspect of the Baha’i international Community and its work, please contact:
ONE COUNTRY
Office of Public information Baha‘i international Community — Suite 120 866 United Nations Plaza New York, New York 10017 U.S.A.
Executive Editor: Douglas Martin
Editor: Brad Pokorny
Associate Editors:
Pierre Coulon
Christine Samandari~Hakim Pierre Spierckel
Rosalie Tran
Production Assistant: Veronica Shoffstaii
Subscription inquiries should be directed to the above address. All material is copyrighted by the Baha’i international Community and subject to all applicable i nternational copyright laws. Stories from this newsletter may be republished by any organization provided that they are attributed as follows: “Reprinted from ONE COUNTRY, the newsletter of the Baha'i International Community."
© 1991 by The Baha’i international Community
lSSN 10189300
Printed on recycled paper®
ONE COUNTRY / October—Dcccmbcr 1991
Baha’u’llah’s Unifiring Vision
As the new millennium approaches, it has become increasingly clear that the crucial need of the human race is to find a unifying vision of the nature of man and society. For the past century, humanity’s response to this impulse has driven a succession of ideological upheavals that have convulsed our world — and that now appear to have exhausted themselves.
The passion invested in this struggle, despite its disheartening results, testifies to the depth of the need. For, without a common conviction about the course and direction of human history, it is inconceiv- able that the founda- tions can be laid for a global society to which the mass of humankind can commit themselves.
Baha'is believe that such a vision un- folds in the writings of Baha’u‘llah.
Because our aim in ONE COUNTRY is to report on the contemporary activities of Baha’i communities around the world, articles have not focussed directly on Baha’u’llah or the Baha’i Faith. Yet the writings of Baha’u’llah are the guiding in- fluence 0n the shape and direction ofBaha'i communities. In the coming year, Baha’i communities around the world will ob- serve a special Holy Year in commemora- tion of the centenary of the passing of Baha’u’llah. [See story on page 7.]
Baha’u’llah was born into a family of noble lineage in Persia on 12 November 1817. As ayoung man, however, he turned his back on a life of wealth and privilege to undertake the mission of bringing a new religious revelation to the world —— a mis- sion that is comparable to the work of the Buddha,Ch1‘ist,Muhammad and the other founders ofindependent religious systems.
In a body of writings produced during a series of exiles that lasted forty years, Baha’u’llah called for a complete restruc- turing of the global social order, a restruc- turing that touches on all aspects of life, from personal morality to economics and governance; from community development to religious practice.
The central theme of Baha’u’llah’s
Perspective
writings is that humanity is one single race and the day has now come for its unification into one global society. Through an irresist- ible historical process, which represents the expression of Divine will, the traditional bar- riers of race, class, creed, faith and nation are breaking down. These forces will, Baha’u’llah said, give birth to a new univer- sal civilization. The principal challenge fac- ing the peoples of the earth is to accept the fact of their oneness and work towards the creation of a unified world civilization. Baha'u’llah outlined certain fundamen- tal principles upon which such a new world civilization should be founded. These prin- ciples, many of which have been elucidated on these pages, include the elimination of all forms of prejudice; full equality between the sexes; recognition of the essential oneness of the world’s great religions; the elimina- tion of extremes of poverty and wealth; uni- versal education; a high standard of moral conduct; the harmony of science and religion; a sustainable balance between nature and
Perhaps the most extraordinary thing about Bahé’u’lléh’s vision is the degree to which it
accurately forecast the cutting edge issues now faced by humanity.
technology; and the establishment of aworld federal system, based on collective security and the oneness of humanity.
Perhaps the most extraordinary thing about Baha’u’llah’s Vision is the degree to which it accurately forecast the cutting edge issues now faced by humanity. The list of principles above, covering questions pertain- ing to the role of women, race relations, eco nomic justice, environmental conservation, and world order, have headed the social and political agenda of the last hundred years and fueled the century’s mostdynamic movements. They remain the most pressing questions in addressing the world's predicament.
There has never been a futurist, a fore- caster, or a prophet whose vision has so
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ONE COUNTRY / October-Dcccmber 1991
accurately foreseen the critical features of the times ahead. Acentury after Baha’u‘lléh wrote, the relevance of these issues, far from fading, has increasingly forced itself on humanity’s attention. These questions will dominate the collective life of our race for decades to come.
More challenging even than the social agenda outlined by Baha’u’llah is the new understanding about human nature and society that Hiswritings bring. For although humanity has begun, on its own, to adopt the social principles foreseen by Baha’u’llah, it remains uncertain about the overall direction of civilization.
Despite that great promise of science and technology, despite the insights pro- vided by modern psychological and socio- logical theories, and, perhaps especially, despite the great social and political movements and ideologies of the last hun- dred years, it is increasingly evident that such new forms of knowledge alone are not enough to reverse the declining fortunes of the great mass of humanity — or to satisfy the individual’s hunger for meaning as the old traditions are stripped away.
The missing ingredient, as Baha’u’llah explains it, lies in the failure of these modern trends to connect fully with the deepest elements of human nature — elements which are inherently spiritual. By ignoring essential aspects of human reality, most great modern social efforts have failed to tap the inspirational powers of the human spirit. The result is moral decay and moti- vational exhaustion.
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In His analysis of history, Baha’u’llah compares the progress of humanity as a whole to the development of the individual. What the advent of the modern age is really about is the passage of humankind from adolescence into maturity. The outward signs of this transition are in the emer- gence of an interdependent, global society. The inward sign, which has yet to be fully manifested, is the emerging consciousness of the oneness of humankind. This inner unity will be reflected in the increasing rejection of those materialist ideologies which have held the human spirit in check.
For the first time in history, the entire human race is consciously involved, however dimly, in the awareness of its own oneness and 0f the earth as a single homeland. Mod- ern communications have become the nerve pathways of what has been called "Ihe G10 bal Brain.” This realization opens the way to a new relationship between the Creator and humankind —— a relationship that was out- lined by Baha’u’llah a century ago.
“He Who is your Lord, the All-Merciful, cherisheth in His heart the desire of behold- ing the entire human race as one soul and one body,” wrote Baha’u’llah. “All men have been created to carry forward an ever—advancing civilization.”
Understanding this relationship can lead to a moral empowerment which hu— man efforts alone have proven incapable of generating, which, in turn, can provide the underlying motive force for the global transformation which the majority of hu- manity has for so long been awaiting. 6
Some 24 young people from Hawaii walked along the Great Wall of China last August as part of the China Peace and Friendship Tour. Sponsored by the Shanghai Jin Jiang Company and the Baha'i community of Hawaii, the Tour sought to build bridges of friendship between the American and the Chinese peoples.
A view of the village of Enteban Ulu, in the Malaysian state of Sarawak. In the foreground is one of the seven fish ponds villagers have dug by hand. In the background is the longhouse, which houses the entire population of roughly 200 people.
ONE COUNTRY / October-1)eccmhcr 1991
MaiaySia one ’Vgillaes experience With fish ponds shows the value of cooperation
ENTEBAN ULU, Sarawak, Malaysia -— Outwardly, this Iban longhouse commu- nity is quite typical. Like other villages—or kampongs—of the Iban people in the east- ern state of Sarawak, life centers around an elongated wood and galvanized iron build- ing, known as a longhouse, which houses the entire community.
Each family in the kampong has its own apartment in the longhouse, consist- ing of a kitchen and a sleeping area. In addition to the apartments, an open area stretches the entire length of the building’s interior. It is used as a communal area where people from different families talk, nap or play with their Children. Outside, a porch-like platform runs along one side of the longhouse, offering a place to hang clothes and store tools.
The larger the village, the longer the longhouse, And with more than 20 families in Enteban Ulu, the distance from one end of the longhouse to the other is over 200 meters.
What sets Enteban Ulu apart is a will- ingness to undertake community projects that goes beyond simply building and living in a traditional longhouse. In particular, the
kampong has been successfiil at coopera- tively managingaseries ofseven fish ponds, which now provide a major source of food and income for the people here.
Two years ago, the kampong was cho- sen by the Malaysian government as a model village for this achievement. And its success has inspired other villages in the district to attempt their own fish pond projects.
People familiar with the village’s story say part of the reason for its accomplishment at selfdevelopment lies with the Baha’is who reside here. Nearly half of the kampong’s 20 plus families follow the Baha’i Faith, and, for a number of years, they have had their own local Baha’i governing council—known as a local Spiritual Assembly.
The local Spiritual Assembly provides a focal point for grassroots decision-making in Enteban Ulu, say villagers and recent visitors. This, coupled with a distinctive spirit of unity and cooperation among the Baha’is, has enabled the community to work together better.
“The practical aspect of growing fish in ponds was something provided by the gov- ernment, which is promoting the concept
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ONE COUNTRY / ()ctober-Dccembcr 1991
throughout the area,” said Grete Fozdar, a former member of the national Baha’i governing council for Malaysia, who Visits the Enteban Ulu area frequently. “But the local Bahé’is were the ones who were the driving force behind the project. Although it is a project for the entire community, it was the Baha'is who were able to bring everyone together in a way that has made the project very successful.”
The seven fish ponds, which are each about one acre in size, now provide more than enough fish for the nearly 200 people in the longhouse. The community has also begun to plant fruit trees together, and it has used the money earned from the sale of fish to buy a rice mill.
Such community undertakings are not always successful. Although the Iban are able to live in close harmony in the longhouse, each family is still responsible for supporting itself. Each family has its own plot of land, where crops like white peppercorns, tapioca, rice, bananas, cocoa, corn, rubber, and pineapple are grown. Most of the food is consumed locally; the rest is sold outside the village.
Although the government has been promoting the idea Oflocal fish ponds in the region, the productive management of such ponds is often difficult for kampongs like Enteban Ulu, where there is no tradition of such social organization.
Ten years ago, for example, the villagers of Enteban Ulu attempted to raise fish in two
Page 5
ponds. The project failed, in part, because they were unable to obtain fry, or baby fish.
The recent and successful fish pond project was begun after Dajai Mancha, a young man from the village, returned from the City, where he had received an agricul- tural degree. ABaha’i himself, Mr. Mancha told the local Assembly that fish fry were easily obtainable from the government, and he suggested that a fish pond project might be worth trying again.
After hearing what Mr. Mancha had to say, the local Baha‘i Assembly proposed to the whole village the idea of trying fish ponds again.
“The Village formed a committee to carry out the project,” said Dajai Mancha, who now works as a loan officer at a bank in Kuching, the state capital. “Most of the members of the committee are Baha’is. And becau se of that, I think, they are able to work together better. They were able to meet with the government representatives and request fish fry and so forth.”
Although just ten families are Baha’is, members from everyfamily in the kampong worked to dig by hand five new ponds and improve the two that had existed before.
Completing the digging was an impor- tant first step. Once the it was completed, local Department of Agriculture officials were invited to the village. “They saw that we were serious about the fish ponds,” said Chubut Mancha, Dajai’s older brother, “and as my brother had told us, they helped us to
A Baha’i family in Enteban Ulu enjoys afternoon tea in their apartment in the longhouse.
“Now in other villages nearby, there are quite a number of fish ponds. They are following in the footsteps of our
village. ” - Dajai Mancha
At least one member of each family in the village must volunteer to help maintain the ponds. Here a villager works to reinforce the bank of one of Enteban Ulu’s seven fish ponds.
ONE COUNTRY / ()ctobcrrlkccmbcr I991
get the fish ponds started."
The villagers use tapioca leaf and rice husks from their farms to feed the fish. “When we are not working on our own farms, we work at the ponds," said Chubut Mancha.
In addition to feeding the fish, the ponds require on-going maintenance. “()ne kind of fish burrows into the banks of the ponds, so we have to put more dirt and pieces of wood on the bank to keep them in the pond,” Chubut Mancha said. Without such maintenance, the fish will burrow their way out of the pond and into the nearby stream.
Several ponds are harvested each June and the rest in December. After the harvest, each family receives an equal amount of fish. The rest is sold. Some money goes toward the maintenance of the ponds and the rest is divided among the kampong’s families. The distribution of money can be a difficult point.
"The most'common problem faced by Village people is money and how to use it," said Dajai Mancha. “They tend to disagree about it. But in villages were the Baha’i teachings are practiced, they are usually able to agree on how to use the money that would come from something like a fish pond."
“Just getting everyone to share in feed- ing the fish can be a problem," he added, “because when something belongs to all of the community, people tend to feel less responsible for it as individuals."
Because the Baha'i families of Enteban Ulu strive towards an ideal of unity in their worship, however, cooperative undertak- ings of other sorts become easier, accord- ing to Dajai Mancha and others. “We would wake up at about 5:30 in the morning to have prayers together before we go to work," Dajai Mancha said. “Directly or indirectly, this helped build cooperation.”
The fish pond project in Enteban Ulu is one of more than 60 small-scale social and economic development projects undertaken by local Baha’i communities in Malaysia. Other activities, some of which are under- taken in collaboration with other organiza- tions, include community garden projects, literacy classes, efforts to promote primary health education, as well as other fish pond projects.
“Now in other villages nearby, there are quite a number offish ponds," said Dajai Mancha. “They are following in the foot— steps of our village." — Reported 1' n Malay— sia by Robert Blum Q
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ONE COUNTRY / ()cmber-l)cccmber 1991
Baha’is around the world will observe a Holy Year in 1992
More than 30,000 from
around the world are expected to gather for a World Congress in New York City — the largest
/,/
meeting ever of Baha IS
NEW YORK — In April 1992, Baha’i com- munities throughout the world will begin a year—long commemoration of the 100th anniversary of the passing of Baha’u’llah.
Two major events will highlight the Holy Year. On 29 May, Baha’i communities worldwide will solemnly mark the centenary of the Ascension of Baha’u’llah. In Novem- ber, Baha’u’llah’s legacy will be celebrated with a World Congress in New York, and with satellite gatherings on every continent.
Other commemorative activities are expected to take place at the local and national level throughout the Year, which will start on 21 April 1992 and continue until 20 April 1993.
“For Baha’is everywhere, the Holy Year will be special period during which to pause and reflect on the mission and message of Baha’u’llah, as the source of a Divine rev- elation that inspires our worldwide com- munity," said Douglas Martin, director- general of the Office of Public Information of the Baha’i International Community.
The 100th anniversary of Baha’u’llah’s passing on 29 May will be observed by spe cial devotional programs around the world on that date. Foremost among these pro grams will be a gathering in Acre, Israel, at the site of the Shrine of Baha’u’llah.
Special delegations from virtually ev- ery country in the world will be invited to the Holy Land for the observance there.
Congress in New York
For the public, the 1992 World Con- gress in New York is likely to have a larger significance. More than 30,000 Baha’is from around the world are expected to gather in
Page 7
New York for a four—day celebration of the spiritual impetus behind Baha’u’llah’s rev- elation — a power that Baha’is understand to be capable of uniting all of humanity.
A Great Gift
“We believe that Baha’u’llah brought to the world a great gift: a Covenant be- tween God and humanity that provides the means for realizing the essential unity of all people,” said Dr. Wilma Ellis, a member of the World Congress Program Committee, which is planning the program for the New York event.
“The centenary of the inauguration of the Covenant will be celebrated in New York, providing an occasion for reflection on its historic importance, its uniqueness, and its meaning,” said Dr. Ellis.
The World Congress itself, and associ— ated events, are likely to draw consider- able attention, inasmuch as the Congress will be the largest single gathering of Baha’is ever, and it will come at a time when the Baha’i Faith is becoming ever more widely recognized.
A Spiritual Gathering
“With more than five million followers, up from about four millionjust five years ago, the Baha’i Faith is among the fastest growing religions in the world,” said Dr. Ellis. “It is also the second-most widespread religion in the world, after Christianity.
“The World Congress, although its importance to Baha’is is primarily as a spiri- tual gathering, will also offer a unique op— portunity for people everywhere to observe this rapidly growing and distinctive world- wide community up close.”
To be held at theJacob J avits Convention Center in New York from 23-26 November 1992, the World Congress program will focus on the life and person of Baha’u’llah, and on the accomplishments of His followers.
The Congress will also feature a number of ancillary events, including a public concert by jazz musician Dizzy Gillespie, who is a Baha’i, and a classical music concert at New York’s Carnegie Hall, featuring prominent musicians from around the world. 9
BAHAi WORLD
CONGRESS NEW YORK 1992
Women and Men: Partnership for a Healthy Planet
Excerpts from a statement by the Babe 'i lntemational Community to the World Women’s Congress for a
Healthy Pfanet.
The environment/deveiop ment crisis has caueed many to rethink their View of the world and begin to look at the earth as a single organic, interde pendent ahd unified system. Cansequ‘entiy, the search'fm balance between the needs of society and the timited re— sources'of the natural worid is taking place: within the targer conteXt of the search for bat ance, peace, and harmony within society itself.
The intimate iihk between the unity of the human race and equaiity of the sexes is explained inithe Baha’i Writ- ings: , “ . . .woman must be given the priviiege of equal educa— tion with man and fut! right to his prerogatives. That is to say, there must be no differ- ence in the education of mate and female in order that wom- ankind may devetop equal ca- pacity and importance with man in the sociai and-economic equation. Then the worid will attain unity and harmony...”
Despite some progress, women remain on the fringes of policy making, and the sys- tems which have traditionally oppressed them remain largeiy intact. These systems adhere to the pattern of domination that has characterized society for thousands of years: men have dominated women: one racial or ethnic group has dominated another; and ne- tion has dominated nation. Notwithstanding humanity’s reluctance to change, “the balance is aiready shifting” according to the Baha’i Writ- ings, “force is iosing its domt nance, and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy. Hence the new age will be an age less masculine and more perme- ated with the feminine ideals,
ONE COUNTRY / October-Dcccmbcr 1991
Women’s voices raised on the
Road to Rio
(Continued from page one)
environment and development at all levels. This should happen, it was argued, not only as a matter of justice but because the ex- perience of women and their points of view offer critical elements in building a sus- tainable world.
“Given the magnitude of the problems facing our world today, our societies cannot continue to ignore the potential contribu- tions of one-half of the world’s human capital,” said Margarita Arias, president of the Arias Foundation for Peace and Human Progress and a candidate forthe presidency of Costa Rica, during her keynote address to the World Women’s Congress. “We need the unique perspectives that women bring to these problems, perspectives grounded in women’s experiences.”
Looking to UNCED
Both Miami meetings looked ahead to the United Nations Conference on Envi- ronment and Development (UNCED), also known as the Earth Summit, which is to be held next J une in Rio de J aneiro, Brazil. More than 100 heads of state are expected to attend UNCED, to address an agenda
that organizers hope will establish global priorities for years to come.
The first of the two meetings in Miami, the “Global Assembly of Women and the Environment,” brought together some 500 women and men from nearly 70 countries to discuss grassroots—level “success stories” of environmental management and sustainable development. Organized under the auspices of the United Nations Environment Programme (UNEP) and implemented by the WorldWIDE Network, an international network of women in environment, the G10 bal Assembly ran from 4 t0 8 November.
The Assembly sought to showcase af- fordable, repeatable and environmentally sound development projects undertaken by women, thereby demonstrating capacity and leadership.
Two ofthese 218 showcase projects were started by Baha’i women. The story of a successful effort to eradicate Guinea worm disease in 302 Villages in central India, under- taken by the Baha’i Vocational Institute for Rural Women in Indore, was presented by J anak Palta McGilligan, the director of the Institute. Irma A Allen of Swaziland, also a Baha’i, told of her efforts to launch a national anti-litter campaign. [See story page 10.]
The World Women’s Congress for a Healthy Planet followed the Global Assem- bly, from 8 to 12 November. It attracted an estimated 1500 women from 84 countries
Among the Bahé‘is who attended the World Women's Congress for a Healthy Planet were (left to right): James McGilligan of India; Mia Quik—Stregels of Suriname; Pilar Suarez of Peru (front row); Christine Rayner of the USA (back row); Lawrence Arturo of the Baha’i International Community Office of the Environment; Kit Bigeiow of the Office of External Affairs of the Baha‘i community of the USA (back); Janot Comeau of the USA (front); Rebequa Getahoun of the Office of the Environment (front); Dr. Alberta Deas, a member of the national governing council of the Baha’is 0f the USA (back); Dr. Elizabeth Bowen of the USA; and Mary Power, a Bahé’i International Community representative to the United Nations.
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ONE COUNTRY / ()ctobcr-Dcccmbcr 1991
with an agenda that was manifestly more political: to fashion a statement of women’s priorities in environment and development for UNCED and beyond. Organized by a committee of 55 women activists and spe— cialists from 32 countries, the World Women’s Congress featured a mix of ple- nary speeches and small group workshops designed to focus attention on the con- cerns of women worldwide.
The Baha'i International Community was a cosponsor 0f the Congress, and 25 Baha’is from nine countries attended, including representatives of the Baha’i International Community like Ms. Getahoun. The Baha‘i International Community also prepared a statement for the Congress, which urged women and men to come together “as equal partners" to build a sustainable Civilization. [See boxes in margins]
Women and Decision-making
At both conferences, speakers called for the inclusion ofwomen into political and social decision-making at all levels.
“We have a message to the heads of state who will be coming to the Earth Summit,” said Bella Abzug, a co—founder of the Women’s Environment and Develop ment Organization, which organized the
“In many ways, what made these conferences different from other such events was a sense that the roots of most of our
problems are issues of morals, ethics and values.”
— Rebequa Getahoun
World Women’s Congress. “Women must be part of the decision-making. We must be fully represented at every level in planning, consultation, action, and implementation, at every level, from the community to the province or state to the nation and to in- ternational bodies.”
The value of considering women’s points of view in environmental decision- making was another theme.
“As the main providers offood and fuel for their families, women have a powerful incentive to protect the environment," said Sharon Capeling—Alakija, director of the
Page 9
United Nations Development Fund for Women (UNIFEM), in an address to the Global Assembly. “In much of the develop ing world, management of the natural re- source base has become almost exclusively the responsibility of women... [I]n many communities today, women may be the environment‘s last and best hope."
This discussion in many instances boiled down to a call for a new system of values aimed at promoting a peaceful, sus- tainable, and global society. Such a values system, some speakers said, must be more feminine in its outlook, stressing coopera- tion instead of competition as an underly- ing ethic.
The final statement of the World Women’s Congress, for example, called for a “universal code of ethics” to help guide decision—makers as they attempt to balance environment and development issues.
“In many ways, what made these con- ferences different from other such events was a sense that the roots of most of our problems are issues of morals, ethics and values,” said Ms. Getahoun of the Baha’i International Community. “In the World Women’s Congress, for example, the is- sues of intellectual property rights, technol- ogy transfer, and biotechnology were illu- minated not only in scientific terms, but also as moral issues.”
The final statement of the World Women’s Congress outlined a future where all nations would respect a wide range of human rights, including rights to partici- patory democracy, to the “selfdetermination of peoples” and to “clean air and water, food, shelter, health and well-being" in an environmentally sustainable global society. Titled the “Women’s Action Agenda 21,” the statement called for equal participation of men and women in policy— and decision- making at all levels.
Maurice Strong, Secretary-General of UNCED, appeared on the Congress’s final day to accept this statement, and one from the GlobalAssembly. He promised to work for their acceptance at UNCED. “I believe these documents together represent the kind of messages that government leaders must hear,” Mr. Strong said. “Major policies will be needed that emphasize, put in place, and continuously monitor and guarantee the inclusion of women as full and equal partners in all areas of human endeavor.” 0
or, to speak more exactly, will be an age in which the mascu~ line and feminine elements of civilization will be more evenly balanced."
While women must develop their capacities and step for- ward to play an active role in solving the world's problems, the impact of their actions will be limited without the full coop eration of men. Women work- ing together in unity and har- mony have already achieved a great deal within the spheres of influence opentothem. Now women must come together with men as equal partners. When men lend their full sup- port to this process, welcom- ing women into all fields of human endeavor, valuing their contributions, and encouraging their participation, men and women together will help cre- ate the moral and psychologi- cal climate in which peace can emerge and an environmentally sustainable civilization can advance and flourish.
The transformation required for true equality will be difficult for both men and women be- cause both must re—evaluate what is familiar, what is rou- tine. Blame must be relin- quished because no individual can be faulted for having been shaped by historical, sociologi- cal forces. Guilt must be shed in favor of responsibility ‘for growth. In the face of the pro- found challenges facing hu- manity, all are accountable for recognizing that the old model no longer works, and all will be answerable to future genera- tions for their stewardship of human civilization and its rela- tionship to the earth.
...the emerging world civiliza- tion will be sustained by a com- mon commitmentto a new set of values. .. and the willingness on the part of each to serve the best interests of humanity as a whole.... Humanity, the Baha’i Writings explain, having passed through the stages of infancy, childhood and turbulent adoles- cence, is now approaching ma turity, a stage that will witness “the reconstruction of the whole civilized world — a world organi- cally unified in all the essential aspects of its life."
Dr. Irma Allen shows a poster designed for the “Clean and Beautiful Swaziland" campaign, which she founded. She is shown at her home in Mbabane.
“Everywhere you go in Swaziland where there is discussion about the environment, you will find somebody mentioning her
name.” — Mbuso Dlamini
()NE COUNTRY / Octobcrrlkccmbcr I991
m
Irma Allen, known as
£‘Inymo kai
phumuli” is a one-W0man environmental movement in Swaziland
MBABANE, Swaziland —To her friends in this small African kingdom, Irma Allen is affectionately known as “Inyoni kai phumuli," a Swazi name meaning “bird which does not rest.” The nickname is accurate: the 53-year-old environmental education specialist is a veritable whirl- wind of activity.
A resident of Africa for more than 30 years, Dr. Allen has devoted herself to improving school curriculum and teacher training in Kenya, Zimbabwe and Swaziland. She is currently director of in—service edu- cation and training at the Ministry of Edu- cation in Swaziland.
On her own time, however, the Mexi- can-American has focused increasingly on environmental education and action. In Swaziland, she is the driving force behind a national anti-litter campaign, and the co- founder of 3 Swaziland Conservation Club movement. She has also written an Afn'ca- centered environmental curriculum and been a consultant to the Governments of Kenya, Zimbabwe, Botswana and Swaziland on environmental issues.
In 1988, Dr. Allen was recognized for these activities by the United Nations Envi- ronment Programme (U NEP) with a“Globa1
500” award for environmental achievement.
“Everywhere you go in Swaziland where there is discussion about the environment, you will find somebody mentioning her name,” said Mbuso C. Dlamini, a senior official in the Ministry of Natural Resources, Land Utilization and Energy, and the UNEP national focal point.
It is for her success at launching a national anti-litter effort, known as “The Clean and Beautiful Swaziland” campaign, that Dr. Allen was recognized at the Global Assembly on Women and the Environment in Miami. [Seestmyon page 1.] Dr. Allen was one of 218 women from around the world invited to Miami to report on grassroots- level “success stories” of environmental management and sustainable development.
The Clean and Beautiful Swaziland campaign, which is called “Hlobisa Live Lakitsi” in Swazi, was launched by Dr. Allen in 1986. That year, she brought together representatives from government depart- ments, town councils, and national non- governmental organizations, like the Boy Scouts, the Environmental Health Associa- tion and various women’s organizations, to discuss Swaziland’s growing solid waste disposal problem.
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[Page 11]
ONE COUNTRY / ()ctobcrrlkccmbcr 1991
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In all, some 40 organizations havejoined the campaign. They have also split up into sub—groups, each focusing on a separate topic: recycling, education, decision-mak— ing, media and business. The result has been a flourishing of activity.
For example. the recycling sub—group, which is composed mostly of women, has carried out a paper and glass recycling project. It is purchasing a can bailer, and plans to start recycling cans soon.
Schools groups in Swaziland have orga- nizedtreeplantingdays,aimingt0 helpcontrol soil erosion. Whole stretches of roadside have been “adopted" by other organizations or schools; they then take responsibility for cleaning up litter along those stretches.
A river which flows through the capital has been the object of a Clean-up program by the Rotary Club, which is also a member of the campaign. As well, the campaign has led to the drafting of anti—litter legislation, which is expected go before the Swaziland Parliament shortly.
The Baha'i community of Swaziland, of which Dr. Allen is a member, has also been involved, participating in a wide range of activities designed to promote environ- mental awareness. For the last three years,
for example, the Baha‘is of Swaziland spon- sored an annual observance and public pro gram for World Environment Day.
Dr. Allen draws much of the inspiration from the writings of Baha’u‘llah. “And, part of the reason I've been able to accomplish this much, I believe, is because I have learned a certain cultural sensitivity by being a member of the Baha'i community here,” said Dr. Allen in a recent interview here.
“Because the Baha’i community is so diverse, and yet quite unified, I think we learn to appreciate other cultures and points of view," she added. “And this has helped me to bring people together for efforts like the Clean and Beautiful Swaziland campaign.”
Mr. Dlamini at the natural resources ministry said Dr. Allen indeed has a special talent for working together with people of all types — and at the same time providing a sense of direction and motivation that keeps a project moving forward.
“She doesn’tjust talk about things and hope they happen,” said Mr. Dlamini. “She follows them through. But Irma has been in Swaziland long enough to enter our private space without being too pushy or being offensive. And so she also gets on well with all the groups she works with." 0
School children in Mbabane, Swaziland, pick up litter along a roadside as part of the “Clean
and Beautiful Swaziland" campaign.
Page 1 1
“What impressed me most about the conference was the willingness of NGOs to work together.”
— Leonard Chiposi
Seated left to right at the opening ceremony of the Kadoma Forum: Mr. Leonard Chiposi, chairman of the national governing council of the Bahé'is of Zimbabwe; Mr. Daniel Wegener, representative of the Baha'i International Community to the United Nations; and Ms. Njoki Wainaina, representing the African Women’s Development and Communication Network (FEMNET).
()NE COUNTRY / ()ctobcrADcccmbcr 1991
UNICEF Forum in Zimbabwe shows self—reliance at the grassroots
Kadoma Declaration urges greater partnership between NGOs, governments and international agencies in Child development
KADOMA, Zimbabwe — In a highly self- directed statement that reflects the grow- ing trend toward networking and self-reli- ance among grassroots people’s organiza- tions, representatives from 113 Child devel- opment and education non-governmental organizations (NGOs) called for greater efforts — both among themselves and by governments — to implement the goals of the World Summit for Children.
After meeting forfive days at a UNICEF- sponsored forum on child development here in November, some 164 participants from 42 countries issued “The Kadoma Declara- tion on Effective Patticipation in Local and Global Child Development,” a seven-page summary of their consultations.
“We, the participants, both as individuals and representatives, are already fully com- mitted to local and global child development," said the declaration. “What the Kadoma Fo rum has brought out is that we can play a role in the implementation of the goals of the World Summit for Children, and the impera- tive need to enhance our own effectiveness, our own self-reliance, our own programmes, and our own networking.”
Despite this optimism about the power
of NGOs, however, the declaration also listed a number of “constraints” which participants said hinder achievement of the World Summit’s goals of insuring not only Child survival, but full development of every Child’s capacity to lead a productive live.
These constraints include inadequate facilities, bureaucratic procedures that re- strict the delivery of resources to NGOS, a lack of North-South cooperation, persistent civil wars and armed conflicts, the absence of democratic governments, misallocation of resources, the destruction of traditional values, lack of opportunities for women, and the lack of trained personnel.
The N60 representatives also pledged themselves and their organizations to pro- mote the empowerment of women, to help restore the role of the family, especially as a way of preventing the spread ofAIDS, and to assist government by providing basic infrastructure for child survival, develop ment and protection.
“This statement is significant because it reflects the concerns of NGOs in Africa at the grassroots level and offers specific ac- tion steps—many of which they themselves will undertake—to address the problems of child development and welfare," said Daniel Wegener, a representative of the Baha’i International Community to the United Nations, who attended the Forum. “The degree to which the statement looks not only to governments and international agencies but to the NGOs themselves for action is especially significant. The state— ment also stresses the importance of part- nership and coordinated action.”
The Baha’i community of Zimbabwe also participated, both by sending a repre- sentative t0 the forum and as a member of the local planning committee. There are about30,000 Bahé’is in Zimbabwe, and some 30 to 40 Local Baha’i communities sponsor moral education classes for children.
“What impressed me most about the conference was the willingness of NGOs to work together," said Leonard Chiposi, chair- man of the national governing council of the Baha’is of Zimbabwe. “I think this will inspire us to become more involved with otherNGOs that are around us and in the country." 9
Page 12
ONE COUNTRY / Octobcr-Decembcr 1991
UNIFEM
and Baha’i International
is
Community establish five—country project to enhance status of rural women
NEW YORK —— A two year project aimed at improving the status of rural women by using traditional media, such as music and dance, to stimulate village-wide discussion of women’s roles has been launched by the Baha’i International Community with assis- tance from the United Nations Development Fund for Women (U NIFEM).
Administered at the international level through the Baha’i International Com— munity’s office in New York, the $155,000 project will be undertaken by national Baha’i communities in three countries: Bolivia, Cameroon and Malaysia. Similar efforts in Nigeriaand Brazilwillbe undertaken entirely at the expense of the Baha’is.
“What makes this project different is that it will also attempt to include men in the discussion of issues relating to women’s status,” said Mary Power, who is the Baha’i International Community liaison to UNIFEM on the project. “That is why we are empha- sizing the use of folk media, so as to draw in both women and men in the Village setting, and to stimulate a discussion that can perhaps allow both to redefine village and community priorities.”
The long term goal is to enhance the status of women in rural and semi—rural communities, primarily by improving their self-esteem and encouraging their partici-
——_—_——-———-————
Page 13
pation in decision—making, so that they can contribute positively to the growth of their families and their communities.
Within each country, local Baha’i gov- erning councils will be selected to direct and administer the project’s activities at the community level. At least three villages in each of the five countries will be selected for project activities.
The contract for the project was signed in New York in September. The Baha’i International Community will match the UNIFEM money with a variety of in—kind contributions, including administrative overhead, communications, and by provid- ing volunteers and training.
“Women do not adopt new health be- haviors because some distinct health plan says so,” said Mona Grieser, manager of the project. “They do so when sufficient communication has taken place to enable them to consider the causes of the illness— something that often takes place in consul- tation with traditional health advisors— and then decide that it makes sense to adopt the new practices.
“It is the same with the adoption of new attitudes about themselves,” Ms. Grieser said. “A certain amount of communication and discussion has to take place. This project seeks to facilitate that process.” 9
Local Baha'i communities in Moissala, Chad, and Munich, Germany, pooled resources to establish a mobile library to service outlying villages in Chad whose youth have little access to public libraries.
The mobile unit began service in November 1990.
“We look in vain
for wisdom.
The opposition between two ideologies that have dominated the century has collapsed, forming their own vacuum and leaving nothing but
crass materialism. ”
— Alexander King and Bertrand Schneider
ONE COUNTRY / Octobcr-Dcccmbcr 1991
Review: The First
Global Revolution
(Continued from back page)
from the people.
“Meanwhile, generalized religious faith has evaporated in many countries; respect for the political process has also faded, owing partly to the media, leading to indif- ference if not hostility, and partly to the inadequacy of the political parties in facing real problems; minorities are less and less willing to respect the decisions of the ma- jority. Thus a vacuum has been created, in which both order and objectives in society are being corroded.”
Hulnanity’s predicament, they say, grows worse because its leaders have failed to address this underlyingvacuum in society and have instead only focused on treating its symptoms.
“We look in vain for wisdom,” the au- thors continue. “The opposition between two ideologies that have dominated the century has collapsed, forming their own vacuum and leaving nothing but crass ma- terialism. Nothing within the govemmen- tal system and its decision—making process seems capable of opposing or modifying these trends which raise questions about our common future and indeed about the very survival of the human race.”
Having so insightfully identified materi- alism and disunity as key underlying factors in the problematique, however, the authors ultimately fail to suggest a means to fill the vacuum and stir humanity from its malaise.
That is not for lack of trying. Indeed, Mr. King and Mr. Schneider outline a rea- sonable, credible and in many ways bril- liant plan for resolving the problems they have identified.
The crucial need, they suggest, is to somehow revitalize democracy, and the world’s overall system of governance, so as to “give it a breadth of perspective that will enable it to cope with the evolving global situation.”
To accomplish this, they call for the creation of new institutions that rely on co operation, coordination and common action; an overall attack on the pervasive corruption of politics and society; the widespread ac- ceptance of “leaders with a new profile,”
whose qualities would include a capacity for innovation, a global vision, an ethical per- spective, and an ability to learn; and increased reliance on, and the inclusion of, groups and organizations at the grassroots of society.
Indeed, among the most insightful themes of Revolution is that governments, as we now know them, are simply not up to the task of rebuilding the world by them- selves. Instead, they argue, humanity will of necessity turn also to agencies outside government, such as political parties, trade unions, corporations, and non-govemmen- tal organizations. “Governance is no longer the monopoly of governments and intergovernmental bodies and its effective- ness will depend on the capacity of leaders to selectively include in their decision making these new actors, who are in fact their partners in governance."
The authors identify three areas for immediate action by government and oth- ers: 1) the “reconversion” of worldwide military economy into a civil one; 2) the launching of a worldwide campaign to pro- mote energy conservation and halt global warming; and, 3) establishing a new prior- ityforsmall—scale,ruraldevelopmentefforts.
To implement their resolutique, the authors propose that humanity should proceed to “learn” its way out of the current series of problems. They outline what amounts to a new world curriculum, which would entail the following objectives: to show individuals how to learn; to teach them how to “overcome undesirable im- pulses” and destructive behavior; to awaken their creative faculties; and to enable them to acquire a global view of the world.
The penultimate chapter attempts, fi- nally, to address the underlying human mal- aise. In it the authors propose “a new ethical vision” for humanity. As conceived by them, this vision would encompass the ethics of nature and environment; the ethics of life (and specifically genetic engineering), the ethics of development (to end the unbearable gap between rich and poor), the ethics of money, the ethics of images (who should control television) and the ethics of solidarity (that humanity must cooperate to survive).
“The global society we are heading towards cannot emerge unless it drinks from the source of moral and spiritual val- ues which stake out its dynamics,” they write. “Beyond cultures, religions and phi-
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[Page 15]
ONE COUNTRY / October-Dcccmbcr 1991
losophies, there is in human beings a thirst for freedom, aspirations to overcome one’s limits, a quest for a beyond that seems ungraspable and is often unnamed. Experi- ence has shown that no dictatorship, no violence, no restriction has ever managed to wipe completely out of man’s heart this often invisible, often passionate quest con- stantly surging forth from the collective unconscious analyzed by Carl J ung.” Inspiring though this passage is, it—like the rest of the book—ignores or otherwise misidentifies the historic source of moral and spiritual values, which is religion. Religion is mentioned, it is tme, but as in the passage above, it is characterized as if it were merely one of many spiritual refreshments, rather than the fountainhead of spiritual inspiration. Unfortunately, what emerges from the book instead is merely a new, globally oriented humanism—heir to the old humanism which is in many respects responsible for the mal- aise that the authors so cogently depict. Religion, whatever its shortcomings in practice, has traditionally defined human attitudes, goals and relationships. Through- out history, the laws and teachings brought by the world’s great religious prophets have been the primary force in the civilizing of human nature. It has been the chief instru- ment for social advance and cohesion. Hu- man nature is fundamentally spiritual, the authors acknowledge. The real challenge, then, is to acknowledge that humanity, throughout history, has in fact been reliant on a force much greater than itself: God.
Page 15
More than 100 years ago, Baha’u’llah, the Founder of the Baha’i Faith warned that humanity would undergo a series of crises, of ever increasing severity, until it accepted its own fundamental unity and the unity of God. Saying that all the world’s great religions were inspired by the same source, repre senting progressive stages in a single, eternal faith, Bahé’u’llah stressed anew the singular role of religion in bringing about this unity.
“The Prophets of God should be re- garded as physicians whose task is to fos- ter the well-being of the world and its peoples, that, through the spirit of oneness, they may heal the sickness of a divided humanity,” wrote Baha’u’llah. “It is towards the inmost essence of these prophets, therefore, that the eye of every man of discernment must be directed, inasmuch as their one and only purpose hath always
been to guide the erring, and give peace to
the afflicted...”
The Club of Rome, in The First Global Revolution, has identified the essence of the world problematique: disunity—which is a consequence of the world’s spiritual malaise. Although their resolutique, too, is insightful, it falls far short of a convincing prescription for meeting humanity’s cen- tral need: filling the spiritual vacuum. If this circle of 100 powerful and influential figures had been truly bold, they would have followed the logic of their initial con- clusions—a step which would surely have lead them beyond the warmed—over hu- manism they propose. fl)
Among the most insightful themes of Revolution is that governments, as we now know them, are simply not up to the task of rebuilding the world by themselves.
Bahé‘is from around Samoa converged on the National Center in Apia for a conference last July. Shown is a presentation of traditional dance during the conference.
CORRECTION: In the last issue of ONE COUNTRY, the caption for the photograph on this page contained an error. It should have said that the Bahé ’1’ community of Bangladesh, not of Pakistan, gave a 10,000 Taka donation for cyclone relief in Bangladesh.
[Page 16]
Managing
the Great
Transition
The First Global Revolution: A Report by the Council of the Club of Rome
By Alexander King and Bertrand Schneider
Pantheon Books
New York
ONE COUNTRY / OctobcreDcccmber 1991
_———_—————————-
The dramatic title of The F irst Global Revo- lution suggests something of its scope and ambition. Billed as a follow-on to The Lim its to Growth, the Club of Rome’s first book, this new volume by Club members Alexander King and Bertrand Schneider seeks nothing less than to analyze the mani- fold and diverse crises facing humanity today and, then, to suggest the means for their resolution.
As the title indicates, the authors be- lieve the world is on the verge of a major transformation—the first truly global revo— lution.
“The topic of recent Club of Rome meetings has been ”The GreatTransition,’ ” Mr. Kin g and Mr. S c h n e i d e r write in their 1 n t r o d u c - tion. “We are convinced that we are in the early stages of the formation of a type of world society which will be as different from today’s as was that of the world ush- ered in by the Industrial Revolution from the society of the long agrarian period that preceded it.”
Organized in 1968 to focus attention on global problems, the Club of Rome is an association of 100 world leaders, former heads of state, scientists, economists and thinkers. The Limits to Growth, which the Club published in 1972, used a computer to extrapolate from trends of population, in- dustrial expansion, and development. Its conclusions set off a worldwide debate on the capacity of the planet for ever—increasing human activity—and established the Club’s reputation.
Unlike Limits, which bolstered its the- sis with statistical analysis, The F irst Global Revolution is essentially an extended essay on global issues, the opinion, apparently, 0f the Club itself. (The book is subtitled: “A Report by the Council of the Club of Rome.) Divided into two parts, the book first covers the array of problems facing humanity— which the authors define as the problematique. The second part offers the Club’s solution to these problems—the resolutique.
The effort is intelligent, informed, and insightful. Its sketch of contemporary world issues covers, in a highly readable and lucid style, virtually every major problem facing
humanity. Areas of acute concern, such as global warming, the energy crisis, inad- equate food security, underdevelopment, and even the information revolution are identified and highlighted. The debt crisis, the collapse of socialist economies, and the potential dangers of unrestrained capital- ism are also explored.
The integration of these issues is a constant theme. “Our wish was briefly— even if superficially and incompletely—to lay out elements that may already be known in order to show how they interact..." Mr. King and Mr. Schneider write.
The Club’s success on this point is perhaps the book’s most important feature. After cataloging the problems facing hu- manity, the authors illuminate what is be- coming increasingly recognized as the cen- tral crisis of our age: a worldwide moral and spiritual malaise. It is to this that the roots of the problematique must be traced.
“Order in society is determined by the
THHIRST m
Billfllllllflfl
A REPORT BY THE GDUNCIL (IF THE BLUE 0P ROME
ALEXANDER KING AND BERTBAND SCHNEIDER
cohesion of its members,” the authors write, “Until the middle of our century, this was normally ensured by a natural patriotism, a sense of belonging to the community, rein- forced by a moral discipline exerted by religion and respect for the state and its leaders, however remote they might be
(Continued on page 14)
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