The American Bahá’í/Volume 1/Issue 2/Text
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19 Declarations in 36 Hours[edit]
In 1962, Mrs. Alberta Williford became a Bahá’í in Mobile, Alabama. Later, she went off to school in Indiana. Late last summer, her education completed, she returned to live in her home town of Adams Run, South Carolina. Large scale enrollment began in Adams Run and Mrs. Williford wrote the National Teaching Committee about it.
“It started on Tuesday, December 1969 when my brother and his wife came to my home to learn more about the Faith and how to become Bahá’ís,” Mrs. Williford wrote. “I was on my way to visit a sick cousin, but decided to stay and talk with them. I didn’t know that my brother was ready to become a Bahá’í, so I didn’t press the issue. On Wednesday, December 31, five young, beautiful Bahá’ís came from the Southeastern Winter School to visit Adams Run and to give some support to the teaching work. On Thursday, January 1, 1970 we decided to visit some of the people including my brother and his wife.
Mrs. Alberta Williford.
After talking with them a short while my brother said he wanted to be a Bahá’í. On Friday we had a home fireside, and another brother and a contact from Columbia decided to become Bahá’ís.
“We had planned a big fireside for Saturday night because we were expecting Poova Murday. He had not arrived by midafternoon and Henry Ginn was in the area, so we asked him to stay. That afternoon, Bahá’ís of the area and the friends from Florida sat and discussed the Faith and prayed.
“Our guests started arriving about 8 p.m. All of them were young people, some of whose parents I had told about the Faith. The fireside started with prayers and Henry Ginn giving a brief foundation leading up and to explaining the coming of Bahá’u’lláh. After the closing prayer, the 15-year-old youth from Florida decided to declare on her birthday. Then all of a sudden as if there was a burst of fire in the room, the young people were asking for cards. This moment can never really be recaptured on paper. Nine people declared their belief in Bahá’u’lláh. Bahá’ís were looking everywhere for cards. Finally, three Bahá’ís drove 35 miles into Charleston Heights to get three cards. Five of the young men came back on Sunday just to talk with the friends.
“Poova arrived Sunday night and we immediately decided to
Across the Pacific: an Opportunity and a Challenge[edit]
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Note: Tony Pelle, director of the Public Information Office, has recently returned from a trip to the Orient. He wrote this article to encourage pioneering in that part of the world. |
In Japan and the Philippines the contrast between the old and the new seems more pronounced than elsewhere in the world. Change seems to be the order of the day.
One thing that hasn’t changed over the years is the warmth and love the Bahá’ís in these countries have for each other and in particular for visitors and pioneers. I know because recently I was a visitor to Osaka and Tokyo in Japan and to Manila and Los Baños in the Philippines. I talked with the Bahá’í National Assemblies and National Teaching Committees of the countries and visited with local Bahá’í communities. This convinced me of the great need these countries have for Bahá’í pioneers and for American pioneers in particular. In both countries Americans are respected and admired by the peoples.
The technological and industrial growth of Japan has been spectacular. Japan has become the world leader in optical
Tony Pelle in front of a Shinto shrine in Osaka, Japan.
using Teachings, consultation and songs
Bahá’í Youths Influence Governor’s Conference[edit]
“Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements.” — Bahá’u’lláh
Several Bahá’í youth from Los Angeles County, representing the Bahá’í youth of southern California, attended the California Governor’s Statehouse Conference on Children and Youth, held in Anaheim, California from November 9-11, 1969. Their purpose was to demonstrate the concern of the Bahá’í Faith regarding the problems facing mankind today.
The statewide Governor’s conference was part of the White House Conference on Children and Youth. The San Gabriel Valley Bahá’í youth, learning that the conference was about to be called, mobilized all the resources they could muster to make themselves eligible for representation at the conference.
This involved securing sponsorship. With the permission of the National Spiritual Assembly, Dr. Dorothy Nelson of that body acted as advisor to the group of Bahá’í youth. Direct sponsorship was undertaken by the Temple City Spiritual Assembly.
With one week remaining until the conference closed to admissions, the youth organized themselves, wrote a required five page position paper suggesting solutions to the problems confronting youth today, entitled “Education and Mankind.”
Between the June 1 deadline for applicants and the opening of the conference in November, the Bahá’í youth spent hundreds of hours deepening themselves in the Writings, attending meetings and workshops and listening to lectures by both Bahá’í and non-Bahá’í professionals in many fields relating to youth, and participating in the state-conducted fact-finding hearings prior to the conference.
In the course of preparing for the state conference, many ideas had been generated and workable programs formed, but it was felt that just presenting these programs at the conference would not demonstrate the power of the Bahá’í Faith to solve the problems of all mankind.
Therefore, nine days before the conference opened, a second position paper, longer and more detailed than the first, was prepared. The paper, entitled “The Earth is One Country and Mankind Its Citizens,” incorporated not only problems at issue before the conference, but also suggested solutions and stated unequivocally that nothing short of an organic change in the structure of present day society would solve the problems facing mankind. As the introduction to this position paper points out, “The purpose of this paper is to demonstrate the interdependence of all the problems and solutions concerning not only youth, but mankind as a whole.” The paper, duplicated for use at the workshops, quoted extensively from the writings of Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi.
A few days after the paper was completed, the Governor’s conference opened and was divided into five areas of concern. There were Bahá’í youth representatives to each area. Sandy Parr of Hermosa Beach attended the workshop on “Changing Values.” Saeid Khadivian of Hollywood and Patt McLean of Glendora were at the “Education” workshop. Keith Duran, Jr. of La Canada and Diane Gregory of Alhambra attended the “Economics of Living” workshop. Richard Binford of Torrance and Fred White, Jr. of Los Angeles were the representatives at the workshop on “Juvenile Justice.” Terry Ostovar of Hermosa Beach was the representative at the “Health” workshop.
The adult advisors were: Eartha Culmer, Compton J. D.; James and Dorothy Nelson, Citrus J. D. Betty Smalley, Alhambra; and Bruce Whitmore; Temple City. In addition, two more Bahá’í youth were able to attend as observers: Gary Dragna of San José and Bob Gundry
Workshop session at the Governor’s Conference on Children and Youth.
Bahá’í Youth — the Heroes, the Heroines[edit]
A Letter to The Bahá’í Youth of Persia from Hand of the Cause William Sears.
You are the heroes and heroines upon whose shoulders rests such a major part of the responsibility of winning The Nine Year Plan on the Persian Homefront. It is not enough for us to conquer only those more glamorous and exciting pioneer goals overseas. We must also have a world-inspiring victory on the Homefront — especially on the Homefront of the Cradle of our precious Faith. It is of paramount importance that we show the world that Bahá’u’lláh is “the Victorious, the Conqueror”, especially in that blessed land where so much blood has been shed, so many heroic sacrifices made; a land to which the entire Bahá’í world turns for example and inspiration.
Persia Visit[edit]
While visiting Persia, I was asked to write an article for the Youth Magazine. What could be more fitting as an article for Bahá’í Youth of Persia than a brief account of the remarkable part played by Youth during both the first and the last entry made by the Blessed Báb into the city of Tabríz? That city and those events will be forever enshrined on the scrolls of history. The example displayed by those youthful heroes will become the envy of the past, the present and the future.
FIRST ENTRY[edit]
The Báb exerted a powerful effect on the soldiers, guards and officers who escorted Him to Tabríz. As they approached the city, they “implored the blessings of their Prisoner, kissed His feet, and with tears in their eyes, bade Him a last farewell.”
The Chief of the escort, Muhammad Big, begged forgiveness of the Báb and beseeched His blessings. The Báb told Muhammad Big, who had been assigned by the enemy to guard and escort the Báb on the way to His captivity, that he, Muhammad Big, was now considered as “a member of My fold.” The Báb promised Muhammad Big that in the future, “They who embrace My Cause will bless and glorify you, will extoll your conduct and exalt your name.”
This promise given to Muhammad Big has already been fulfilled in almost every part of the world, by people who only a short time ago had never heard such names as the Báb, Tabríz or Muhammad Big. Another evidence of the world-encircling spirit of these words of the Blessed Báb is this, that I, a Westerner, a former Roman Catholic and Christian, the least of His servants, am now writing to you to “bless and glorify” his name and “extoll his conduct.”
It was a youth, no one else, who singly and alone braved all dangers and rushed out in the face of threat and persecution to greet his Beloved, as the Báb approached the gate of Tabríz for the first time. All of the believers of Tabríz were eager to welcome Him, but the officials refused to give them permission to draw near.
“One youth, however, unable to restrain himself, rushed forth barefooted, through the gate of the city, and, in his impatience to gaze upon the face of his Beloved, ran out a distance of half a farsang toward Him. As he approached the horsemen who were marching in advance of the Báb, he joyously welcomed them and, seizing the hem of the garment of one of them, devoutly kissed his stirrups.
“ ‘Ye are the companions of my Well-Beloved,’ he tearfully exclaimed. ‘I cherish you as the apple of my eye.’ ”
A Request Granted[edit]
“His extraordinary behavior, the intensity of his emotions, amazed them. They immediately granted him his request to attain the presence of his Master. As soon as his eye fell upon Him, a cry of exultation broke from his lips. He fell upon his face and wept profusely.
“The Báb dismounted from His horse, put His arms around him, wiped away his tears, and soothed the agitation of his heart. Of all the believers of Tabríz, that youth alone succeeded in offering his homage to the Báb and in being blessed by the touch of His hand. All the others had perforce to content themselves with a distant glimpse of their Beloved, and with that view sought to satisfy their longing.” (THE DAWN-BREAKERS, pp. 236-238)
Our beloved Guardian gave us the key when his secretary wrote on his behalf; “What the Cause now requires is not so much a group of highly cultured and intellectual people who can adequately present its teachings, but a number of devoted, sincere and loyal supporters who, in utter disregard of their own weakness and limitations, and with hearts afire with the love of God, forsake their all for the sake of spreading and establishing His Faith. In other words, what is mostly needed nowadays is a Bahá’í pioneer and not so much a Bahá’í philosopher or scholar.”
LAST ENTRY[edit]
Our Supreme, Universal House of Justice has called each one of us to action, and not just ordinary action, but to “heroic” action. No greater example can be found than that of the youthful Muhammad-Aliy-i-Zunuzi, surnamed Anís, who laid down his life on behalf of the Cause he loved so dearly.
Hand of the Cause of God, Mr. William Sears.
Three days after the Báb’s arrival in Tabríz, orders were received to execute Him in the courtyard of the barracks. The Báb was transferred to a room in the barracks. Ten guards were placed outside His door. Everyone professed to be His follower in that city was “likewise condemned to death.”
“Never had that city experienced a turmoil so fierce and so mysterious as the one which seized its inhabitants on the day the Báb was led to that place which was to be the scene of His martyrdom. As He approached the courtyard of the barracks, a youth suddenly leaped forward who, in his eagerness to overtake Him, had forced his way through the crowd, utterly ignoring the risk and perils which such an attempt might involve. His face was haggard, his feet were bare, and his hair dishevelled. Breathless with excitement and exhausted with fatigue, he flung himself at the feet of the Báb and, seizing the hem of His garment, passionately implored Him; ‘Send me not from thee, O Master, Wherever Thou goest, suffer me to follow Thee.’ ”
The Báb replied with tender love, saying, “Arise, and rest assured that you will be with Me. Tomorrow you shall witness what God has decreed.”
The Christian clergyman and Bible scholar, Reverend T. K. Cheyne, of Oxford University, has written about this “singular coincidence” pointing out that both the Báb and Jesus Christ are “reported to have addressed these words to a disciple: “Today thou shalt be with me in Paradise.’ ”
This youth, surnamed Anís, was in his teens when the Báb was brought to Tabríz the second time and scourged in the prayer-house of that city. He longed to join the Báb in His prison mountain of Chiríq, but his stepfather, a notable and outstanding citizen of Tabríz, forbade it. He was horrified by his son’s devoted attachment to the Báb. His stepfather had the boy confined under strict surveillance. Anís was heartbroken. He was unable to eat or sleep because of his sorrow and his separation from the Báb.
The Dream of Anís[edit]
One day in a dream, Anís beheld the face of the Báb. He later told a friend: “One day, as I lay confined in my cell, I turned my heart to Him (the Báb) and besought Him in these words: ‘Thou beholdest, O My Best-Beloved, my captivity and helplessness, and knowest how eagerly I yearn to look upon Thy face. Dispel the gloom that oppresses my heart, with the Light of Thy Countenance.’ ”
Anís said he was so overcome with emotion by the experience that he seemed to lose consciousness.
“Suddenly,” he said, “I heard the voice of the Báb, and lo! He was calling me. He bade me arise. I beheld the majesty of His countenance as He appeared before me. He smiled as He looked into my eyes. I rushed forward and flung myself at His feet. ‘Rejoice,’ He said, ‘the hour is approaching when, in this very city, I shall be suspended before the eyes of the multitude and shall fall a victim to the fire of the enemy. I shall choose no one except you to share with Me the cup of martyrdom. Rest assured that this promise I give you shall be fulfilled,’ ”
Vision of Beauty[edit]
Anís said that when he awoke from the beauty of that vision, he was filled with a radiant joy “which all of the sorrows of the world” could not dim. From that day forward, Anís was happy and serene. He glowed with such a spirit of love and confidence that eventually his stepfather released the boy from his confinement.
Every word of the Báb’s promise to Anís came true. He did choose that youth to share with Him a glorious martyrdom. Anís also shared with the Báb what the French historian M. C. Huart described as a “real miracle.” They were suspended separately by ropes before the gaze of the multitude in the public square of Tabríz. When the smoke of the firing of seven hundred and fifty old-style rifles cleared the air, the Báb and Anís had been delivered free and without a scratch. The ropes that bound them had been severed, but they were unharmed.
The Last Words[edit]
The Báb and Anís were suspended a second time to the wall of the courtyard. The very last words which the Blessed Báb spoke on this planet were about that youth, a boy in his teens who had become an example to the world.
“Had you believed in Me, O wayward generation,” the Báb declared, gazing for the last time upon that multitude, as the regiment prepared to fire its final volley, “every one of you would have followed the example of this youth, who stood in rank above most of you, and willingly would have sacrificed himself in My path. The day will come when you will have recognized Me; that day I shall have ceased to be with you.”
This time when the regiment opened fire, “their bodies were shattered and were blended into one mass of mingled flesh and bone.” That same evening the Remains of the Báb and His youthful companion were cast into a moat outside the gate of the city.
The Next Day[edit]
On the morning following the martyrdom, the Russian consul in Tabríz, accompanied by an artist, went to that spot and ordered that a sketch be made of the Remains as they lay beside the moat. An eyewitness of that sketch has written: “It was such a faithful portrait of the Báb that I looked upon! No bullet had struck His forehead, His cheeks, or His lips. I gazed upon a smile which seemed to be still lingering upon His countenance. His body, however, had been severely mutilated. I could recognize the arms and head of His companion, who seemed to be holding Him in his embrace.”
(THE DAWN-BREAKERS, pp. 306-309, 507-518)
Such an example as that given by Anís is the crying need of our corrupt and disillusioned world today. The beloved Guardian wrote the Bahá’í Youth saying that “the present condition of the world” was so grave that it “should awaken the Youth from
ANISA[edit]
an expression of the Spirit of the Faith[edit]
It is sometimes very difficult for the public to comprehend the most important work the Bahá’ís are doing for the world, namely, building a network of unified communities based upon a set of universal principles which will guarantee the spiritualization of humanity in the form of a new social order characterized by peace, justice, and new dimensions of growth and development of all individuals. There are thousands of organizations — educational, political, humanitarian, and civic — which are very busy patching up holes in the collapsing order. Since the task force of building the New World Order is small, it is clear that our major obligation is to put our energies into building the New World Order rather than trying to repair a “lamentably defective” order which is doomed to failure.
At this stage in our growth, building this New Order depends heavily on communicating the essentials of the Faith to others who may therefore wish to investigate its Source in greater depth and perhaps join the task force. One of the most effective ways to communicate the essentials of the Faith is to apply its principles in forms of service which fill critical needs. ANISA represents both a form of service and an organization through which the service may be sustained.
ANISA stands for American National Institutes for Social Advancement. The word “Anisa” is used by Bahá’u’lláh in His Writings and it is translated by Shoghi Effendi to mean “Tree of Life.” ANISA was conceived in the early 1960’s and came into being as an organization in 1968 with hope of sponsorship by the National Spiritual Assembly. However, the Universal House of Justice indicated that it would be inappropriate at this time for ANISA to be organized and sponsored by any Bahá’í institution, though its conception and implementation are not contrary to the Bahá’í spirit.
In a letter to the National Spiritual Assembly, dated May 13, 1968, the Universal House of Justice stated that “the initiation of such projects, as a minor undertaking of the organized efforts of any national Bahá’í community, far from contravening the spirit of the teachings of the Faith, is consistent with the guidelines given to us by the Beloved Guardian and would serve to vindicate the claim of the universal principles of the Faith. We refer in this connection to the letter of the Beloved Guardian to your body, dated February 20, 1927 (see BAHÁ’Í ADMINISTRATION, 1960 edition, page 126). But in view of the present limited resources and capacities of the American Bahá’í community and the risks that are involved in the project we feel that your Assembly should not, itself, undertake such a project at this time.
“We make no comments on the merits of the ANISA proposal as such, but if individual Bahá’ís wish, in their professional capacities, to engage in such projects for the welfare of their fellow men, it would be meritorious.” (Please see NATIONAL BAHÁ’Í REVIEW, October 1968, for complete statement.)
Structure of ANISA[edit]
ANISA’s structure pivots around a central Executive Committee and a National Advisory Board of thirty members. State boards, which will function as affiliates of the national organization, will be formed as needs and resources in a given area are identified and personnel recruited to assist in planning. The Chairman of the Executive Committee is Dr. Dwight Allen, formerly Associate Professor of Education at Stanford University and now Dean of the School of Education at the University of Massachusetts in Amherst. The Secretary of ANISA’s Executive Committee is Dr. Daniel Jordan, formerly Director of the Institute for Research in Human Behavior at Indiana State University and now Professor of Education at the University of Massachusetts. The Treasurer is Mr. Donald Streets and other members are Mr. David Lepard and Mr. Ray Johnson.
The National Board is comprised of members from diverse racial and ethnic backgrounds.
ANISA planning meeting.
Members of the Board represent a wide range of professional interests: education, behavioral science, medicine, psychiatry, engineering, architecture, history, community organization, public affairs, child development, special education, counseling, law, communications, and arts and humanities. The composition of the Board reflects a basic operational tenet of ANISA —that maximum creativity is guaranteed when true unity through coordination of diversity is achieved.
Purpose of ANISA[edit]
In broad general terms, the purpose of ANISA is to develop and implement programs designed to foster the expression of human potential of persons of all ages, but with particular emphasis on infants and children born into social circumstances where there is little chance of adequate preparation for regular school. A complementary purpose of ANISA is to provide an organization through which Bahá’ís and those interested in the application of Bahá’í principles can serve humanity in both professional and non-professional capacities.
Many of the most critical social problems of our time (racial discrimination, poverty, crime, and mental illness) are sustained by certain ways of thinking, feeling, and acting that are transmitted from one generation to the next. In essence, these ways of thinking, feeling, and acting constitute a culture which, although enabling those who are born into it to adapt to it, at the same time shapes their lives in such a way that they become social liabilities, unable to function successfully and responsibly as citizens. Some become alienated from society and withdraw into a world of alcohol, drugs, or mental illness. Others will express their frustrations in more
Silent Night at the Temple of Light[edit]
On January 9, 1969, six visitors came to the Bahá’í House of Worship. It was the slowest day of that year. Eight months later, on the 28th of September, 2,425 visitors came. It was the best day of the year.
Either way, it makes no difference to Mark Fennessy. When he comes to the Bahá’í House of Worship, there is always only one person there: Mark Fennessy. He is the night watchman.
His sole companion during the hours he works is the muffled roar of the forced air heating system. And the occasional, mysterious and distant squeaks, rattles and moans of machinery and masonry settling down for the sub-freezing night.
Ironically, Mark admits that he found out about the job by hanging around the House of Worship last summer at night, something that the night watchman is supposed to discourage visitors from doing. When his predecessors left, he applied for the job and got it.
“I needed to make some money,” he readily admits. For the past few months and until Riḍván, Mark, a talented artist, is selling his artwork and donating the proceeds to the Fund. Even on the open market, as good as Mark’s work is, it would be precarious way to earn a living. “I couldn’t really survive unless I went into commercial art, which I don’t want to do,” Mark says. Taking the job as night watchman has given him both the money to live on and the hours of solitude to work on his drawings.
He was an art major at Yale University, taking graduate art courses while still an undergraduate. In 1967, Mark graduated from Yale and decided to leave the New England area. “I was done with the city, tired of the city,” he remembers. He hitchhiked to California and traveled up and down the coastline sketching landscapes.
For the next year and a half, Mark hitchhiked back and forth across the country, giving away drawings and stopping at various places to earn money by doing murals. In the course of his travels, he heard about the Bahá’í Faith and was urged to go to Wilmette to see the House of Worship. He did, and then returned to New England and became a Bahá’í. He also got married and he and his wife moved to Wilmette to live. Last summer, he got the job as night watchman. His wife, Ellen, directs the choir that sings at Sunday services at the House of Worship.
A few months ago, Mark began doing art work for the programs at the services of the House of Worship. Recently, he became dissatisfied with the fact that the programs are typed. So, his current project is to teach himself how to letter, and, like a 12th century Trappist monk, he is busy producing illuminated manuscripts and hand-printed programs for the Sunday worship services.
At night, on duty, Mark spends a good deal of time making his rounds, walking around the deserted grounds and buildings at the National Center, “You can’t really get bored here,” he claims. Almost no night goes by without at least one car stopping, its occupants getting out to look at the lighted Temple.
One time, according to Mark, two people in Evanston saw a “white glow” in the distance. They walked about four miles in the winter cold all the way to the House of Worship just to find the source. This sort of thing happens all the time, Mark says.
In the summertime, there are a great many more visitors than in the winter. As night watchman, Mark must discourage them from coming on the grounds as the noise they make in talking disturbs the neighbors. Mark’s first job, when he comes on duty, is to hang a NO ADMITTANCE sign across the front steps leading to the House of Worship gardens.
People come from miles around to see the building. “They just can’t imagine that a Temple would be here in Wilmette. It’s hard for them to imagine it’s real,” says Mark. People, young and old, will park their cars, get out, ignore the NO ADMITTANCE sign and walk around the grounds. “I hate to have to turn them away,” Mark adds.
Whether people come at night or sub-freezing temperatures keep most indoors, Mark has enough to do at this work or on his art work. The long hours of solitude would discourage most people from taking the job. But Mark says, “It’s a great job, I really like it.” And he and his work seem to be well-matched.
— ROBERT BALLENGER
Pen and ink drawing by Mark Fennessy for a Sunday program.
Editorial[edit]
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From time to time, we have guest editorials written by Bahá’ís at the National Center other than the editor. Salvatore Pelle, of the Public Information Department, has been asked to write a guest editorial for this month’s edition of THE AMERICAN BAHÁ’Í. |
Living the Life is the Best Publicity[edit]
Every Bahá’í is a public information representative for the Bahá’í Faith.
Albert Einstein wrote that, “Perfection of means and confusion of goals seem ... to characterize our age.” Sometimes we mistakenly think that through the use of public information and proclamation techniques, we can bring people into the Faith. All we really do is to bring the Faith to their attention. Now the Faith is subject to their examination, and this extends not only to the Sacred Writings but to the Bahá’ís and the local Bahá’í Community.
The image of a Bahá’í or a Bahá’í community can be good or bad. No amount of public information can make it what it is not. It can be enhanced by the use of good public information techniques and good advertising, but in the final analysis, only the actions of the Bahá’í Community or of the individual Bahá’í can make an image. No image can be manufactured.
Bahá’ís and Bahá’í Communities have and are doing an outstanding job in public information and proclamation and probably achieve more than any group of comparable size. The public information and proclamation activities in the Faith are increasing each year. This will lead to more interest in the Faith and hopefully end in more membership.
All this interest has another side to it. The more attention the Bahá’ís draw to themselves and to the Faith, the more we are being watched and the more we will be watched to see if we live up to our teachings.
By his or her daily actions, each Bahá’í influences other persons on what they think about the Faith. Each Bahá’í represents the Bahá’í Faith to others. Each Bahá’í and each Bahá’í Community is a living advertisement for the Faith — for good or for bad.
Living the life is the best publicity.
FUND FORUM[edit]
With this issue is introduced the “Fund Forum,” a column to be devoted to comments on the subject of the Bahá’í Fund. If you have something to say about this important aspect of Bahá’í life, please send your comments to: Advisory Committee on the National Bahá’í Fund, Mrs. Lois W. Goebel, Secretary, 112 Linden Avenue, Wilmette, Illinois 60091.
Dr. Mary Fish of Northport, Alabama writes: “I rather humbly submit the enclosed paragraph on the Fund, for I am not at all sure it is the type of article you are requesting — it is not inspirational at all. I work with economics each day, so this is the way I think about the Bahá’í Fund.”
in
The World Order of Bahá’u’lláh
Bahá’ís are the citizens of tomorrow’s world, but sometimes we look at Bahá’í Institutions with yesterday’s eyes. In modern economics, you can never truly give sacrificially for this reason: a person does not give, he always buys. We may choose to buy a sweater or a television set or a phonograph record or give to the Fund. When we give to the Fund, we are buying a brick in the World Order of Bahá’u’lláh. We are constantly faced with choosing among numerous products that are offered for sale. The things we want the most are bought, and the rest we are forced to forgo. So it is with the Fund. Each time we choose another product, we simultaneously choose not to buy the products the Fund has for sale. A Bahá’í does not have to give to the Fund, but he must realize that when he does not, he chooses not to buy the goods Bahá’u’lláh sells. A shrewd American buyer prides himself on carefully watching price tags. The price of a brick in the World Order of Bahá’u’lláh is on sale today for half price to a very elite clientele; it will not be tomorrow.
19 Declarations[edit]
have a Unity Feast on Monday for the new Bahá’ís and the Bahá’ís in the area. I was sick with the flu, so I stayed home from work on Monday. However, I went out in the afternoon to invite some people to the Feast. When I stopped by one home, the lady said to me, ‘I had been meaning to come by to sign my card.’ I was shocked. We had an attendance of 47 at the Unity Feast; this included two friends who came down from Columbia to bring declaration cards. After the talk, seven became Bahá’ís. There were nine non-Bahá’ís in the room, and all became Bahá’ís but two! On Saturday there were nine non-Bahá’ís, and all became Bahá’ís!
“In the past few days, we have had a total of 19 declarations in my home.
“Friends, the people here are waiting for the Message of Bahá’u’lláh and are ready to accept it. I haven’t had time to visit them because of my job, the distance I have to travel, and late hours. However, everyone seems to think that the ‘popcorn has just begun to pop.’ We solicit your prayers.”
A NEW WORLD ORDER
Deepening Portfolio for Bahá’í Youth
THE FIRST IN A SERIES
- Now available from your
- Area Youth Committee
THE AMERICAN BAHÁ’Í is published monthly by the National Spiritual Assembly of the Bahá’ís of the United States, 112 Linden Ave., Wilmette, Ill. 60091. Material must be received by the 15th of the month of its intended publication. Black and white glossy prints should be included with material whenever possible. Address: The American Bahá’í Editorial Office, 112 Linden Ave., Wilmette, Ill. 60091.
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| HOW SOON CAN YOU RELOCATE TO ASSURE THAT THESE LIGHTS WILL NOT BE EXTINGUISHED?
READY OR NOT — YOU’RE NEEDED NOW! MOVE TO A JEOPARDIZED ASSEMBLY AND RESCUE IT FROM EXTINCTION. | |||||||||||||||||||||||||||||||||
Governor’s Conference[edit]
of La Canada.
Everything was in readiness, Not only were the Bahá’ís involved as accredited delegates to the conference, but they were asked by the Conference Committee to provide floral displays and signs for the conference. With the help of many Bahá’ís from nearby communities, these tasks were done.
Two of the adult advisors, Betty Smalley and Bruce Whitmore were asked by the Conference Committee to be communicators (chairmen) for two of the health workshops.
Almost from the outset of the conference, it was obvious that there were limitless opportunities to proclaim the Bahá’í message. The opening session on Sunday, November 9, was devoted to registration, films, talk sessions, etc. Betty Smalley and Bruce Whitmore, the two adult advisors, attended a meeting held by the Conference Committee for communicators. At that meeting, a request was made for more communicators and the Bahá’í youth attending as observers, Gary Dragna and Bob Gundry, volunteered and were accepted.
Sandra Parr, one of the Bahá’í delegates to the conference.
In the meantime, the Bahá’í
youth representatives were in
action. Equipped with YOW!
buttons, Bahá’í bumper stickers
and guitars, they were everywhere, telling everyone about the
Bahá’í Faith. The Bahá’ís
gathered at one end of
the main foyer and began singing. Soon, more than 200 people
were gathered about, listening
and joining in. Someone commented, “You Bahá’ís are taking over the whole conference. Wherever we go, either you are
telling people about Bahá’í or others are talking about it!”
Dr. and Mrs. Fred Littman of Santa Ana had previously offered to let the Bahá’í delegates and advisors stay at their home during the conference. Arriving there after midnight on the day of the first session, a strategy meeting was held to discuss some of the problems that might be encountered. It was decided that all should constantly strive to keep their workshops at a high level and not allow them to get bogged down with petty problems and insignificant solutions. It was also agreed that, at the first chance, each person would present the Bahá’í concept of consultation as working toward a solution to a problem in an atmosphere of harmony rather than one of tension and conflict.
At the Monday morning session, everyone went to the conference and their respective forums. The Bahá’ís were received with mixed feelings. Many said that the Bahá’í approaches were too idealistic. However, the suggestions that everyone work within the principles of Bahá’í consultation gained a great deal of respect for the Bahá’ís. It was later noted that, “The Bahá’í delegates supplied the basis for the workshops through their concepts of consultation and unity.”
At the afternoon session, an unexpected event occurred, Many of the forums had large numbers of adults attending and, in many instances, they tried to dominate the proceedings. As a result, the Conference Committee allowed the youth to leave the workshops and hold a Youth Caucus. Three of the Bahá’í youth spoke at the caucus and presented the Bahá’í viewpoint on all the topics that came up.
Because the Bahá’ís were so vocal and able to address themselves to all the topics, the caucus chairman felt they were dominating the proceedings and said, “You people talk too much, Give someone else a chance.” The quick response of almost all the youth was, “No, no. Let them talk!”
The youth at the caucus identified strongly with the Bahá’í delegates. Sandy Parr was informed that she was part of “The Committee,” a steering committee of youth consisting of four whites, four blacks and four Mexican-Americans whose purpose was to develop recommendations to be presented to the Governor of California. Concerned as to whether the committee might develop political affiliations, she excused herself to consult with other Bahá’ís on what to do.
The Monday evening session was initiated with a banquet with 2,200 people in attendance. The speaker was California Lt. Governor Edward Reinecke. However, the Bahá’ís, feeling Sandy Parr’s request for consultation required immediate action, left the conference. For an hour, the Bahá’ís earnestly consulted on the best course of action. Opinions varied widely, but the meeting broke up with an agreement on a course of action.
The Decision[edit]
Sandy Parr returned to the steering committee and told them that, as a Bahá’í, she could see no possible solution to the problems facing the conference unless they were solved on the basis of Bahá’í beliefs.
Earlier at the conference, Bahá’í representatives had offered to provide entertainment. The conference Entertainment Coordinating Committee had accepted the offer and promised to provide one of the small conference rooms for that purpose.
While awaiting the arrival of a Bahá’í singing group, the Messengers, Bahá’ís gathered at one end of the foyer attracted more than 100 persons. When the Messengers arrived, it was discovered that the conference room set aside for entertainment was in use. Instead, the Entertainment Committee provided one of the largest conference auditoriums. Once settled, there was almost three hours of musical entertainment which attracted hundreds of people.
Roundtable discussion at the conference.
The Littmans had offered their home for a fireside and, at the end of the program, it was announced that anyone wanting
to know more about the Bahá’í Faith was welcome to attend the fireside. More than 50 persons came to the fireside which lasted until 2:30 a.m.
The Last Session[edit]
Tuesday morning was the last session of the workshops for the conference. The final hours became a flurry of activity and proclamation. Some of the results were that Bahá’í music groups were asked to perform in other states at the state-level White House conferences. Bob Gundry’s workshop decided that they were more interested in hearing about the Bahá’í Faith and turned their workshop into a fireside. Sandy Parr was asked to return to the Steering Committee and work with them even if she could not be a member. It was decided that she should do so as a consultant. Patt McLean and Saeid Khadivian were asked to write the proposal paper for the “Education” workshop because the other members thought the Bahá’ís “had all the answers to what everyone was talking about and had them written down as well.”
By now, the Bahá’ís were well known to the conference staff. Mrs. Maurice Millard, the conference chairman, knew every Bahá’í by name. One of the staff said, “The Bahá’í youth were not only well informed, but in most cases, led the activities they were involved in along with providing the implementation for the proposals made in the workshops. We are thrilled with these youth.”
A letter of appreciation received from the Hospitality Chairman, Mrs. Betty Kozasa states in part, “The young people from Bahá’í served in so many Capacities and were without peer when it came to service. Whenever we needed help, we looked for one of the young people with the Bahá’í identification badges.”
Sandy Parr was interviewed as a Bahá’í delegate by radio station KLAC and the interview was broadcast the following Sunday. Everywhere the youth went, they were acknowledged as Bahá’ís. Many of the non-Bahá’í youth attending identified with the Bahá’í youth and stayed with the Bahá’ís knowing that they would be where the action was.
Direct Proclamation[edit]
The Bahá’í youth directly proclaimed to more than 1,000 people and almost all of the 4,400 in attendance at the conference heard at least the word “Bahá’í.”
The power of the Faith had been demonstrated. Justice, unity and harmony had been part of every activity.
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Not only had a great many people heard about the Faith, but the Bahá’ís themselves had grown a good deal. As one Bahá’í youth put it, “This has given me a deeper appreciation for the guidance of Shoghi Effendi and the Universal House of Justice and a greater insight into the spiritual potential latent in the American youth.” — Bruce Whitmore
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coffee, tea, and
the Word of God. hold a fireside in your home this Bahá’í month |
The Book Review[edit]
UNDERSTANDING MEDIA, by Marshall McLuhan (McGraw-Hill, New York, 359 pages. Also available in paperback editions.)
According to the author of UNDERSTANDING MEDIA, a revolutionary event of global proportions took place in the year 1844. The consequence of that event will transform human society, he says, and create a “global village” of which all the residents of this planet will be citizens. He is not referring to the Declaration of the Báb.
Marshall McLuhan is not a Bahá’í. His extensive writings give no indication that he has ever heard of the Báb or of the message of Bahá’u’lláh.
Yet, Marshall McLuhan is of interest to Bahá’ís because he is a theorist whose scientific explorations have brought him to conclusions which support the Bahá’í viewpoint of the world. He is of interest, too, because he is this century’s most prominent thinker in the field of mass communications and their effective use.
The event in 1844 which McLuhan regards as globally significant was the invention and first demonstration of the telegraph. To McLuhan, this heralded the advent of the Electronic Age. Instantaneous communication, he says, meant far more than increased efficiency in the transaction of human affairs. It meant greater involvement with our neighbors near and far, greater awareness of our global interdependence and a greater capacity to understand what Bahá’ís would refer to as the fact that “the earth is but one country and mankind its citizens.”
In October 1957, at the Intercontinental Conference in Chicago, Bahá’ís were thrilled by the opportunity to hear the remarks of Hand of the Cause of God Ṭaráẓú’lláh Samandarí, at that time one of the few persons still living who had attained the presence of Bahá’u’lláh. At that same conference, another unforgettable highlight was the intercontinental telephone call that linked Bahá’ís on six continents in a few minutes of breathtaking global communication. These events take on added significance in the context of Marshall McLuhan’s brilliant analysis of our modern world of “instantaneous electronic data.”
Let us consider the remarks of Mr. Samandarí. This writer well remembers Marzieh Gail’s translation of his ringing words: “We must use the modern pulpits of this age to spread the message of Bahá’u’lláh!” By modern pulpits, of course, Mr. Samandarí meant radio, television, and other electronic media. Once again, Bahá’ís were being reminded that this new Faith must use the newest as well as the more traditional means of communication in telling the Bahá’í story.
For those who would specialize in such use, Marshall McLuhan’s UNDERSTANDING MEDIA provides a brilliant — although theoretical and controversial — description of how modern communications technology affects the lives and thought of us all. Since, for some time to come, Bahá’í opportunities to use radio and TV will probably be limited, it behooves us all the more to use them effectively. A careful reading of McLuhan will provide valuable insights into this more effective use. We will learn, for example, that radio is a “hot” medium — that is, it communicates with greater intensity and detail than does television. Television is a “cool” medium — which means a lower intensity of delivery is best, with less emphasis on detailed information and greater efforts to involve the viewer. Translated into practical terms, this means a talk by a single Bahá’í speaker might be effective on radio, but that an informal discussion would be more effective on television.
Space does not permit a lengthy examination of McLuhan’s ideas about the application of the various media, but they will reward the reader who gives them a careful reading. (A word of caution: McLuhan’s style is not easy; a casual reading won’t do. Those who are interested should be prepared to study him with close attention.)
Marshall McLuhan combines facts and theory in a way that can be valuable in Bahá’í teaching, since it provides a non-Bahá’í source for a description of our modern world which is amazingly consistent with the Bahá’í worldview. Bahá’ís tell people that Bahá’u’lláh is the Manifestation of God for this age. Marshall McLuhan offers theoretical proof that this age is the age in which a global society must certainly emerge. Bahá’u’lláh, clearly, has the message for what many critics are calling “the McLuhan age,” — the age in which “contracted by electricity, the globe is no more than a village.” Surely, all the residents of that village must have a common belief. And Bahá’ís know what that belief is.
It is perhaps not entirely irrelevant that Professor McLuhan (a Canadian, for many years associated with the teaching of English at the University of Toronto) is a man for whom the will of God is a meaningful concept. Various magazines have pointed out that he is a “devout convert to Roman Catholicism.” In a telephone conversation a year ago, this reviewer learned from him that he is an admirer of Father Teilhard de Chardin, the Jesuit theologian who sees the process of evolution as the unfoldment of a Divine Plan. McLuhan, in any case, quite clearly believes that both a constructive process and a great purpose are operating in human affairs. He makes no reference to his spiritual convictions in his published works, but it is useful to know that he does not operate in a purely materialistic context.
Marshall McLuhan is a thinker whose ideas are audacious and revolutionary, but consistent with the concept of global unity. He will frustrate (and perhaps infuriate) many readers with his statements that books are obsolete and schools are an interruption of the average child’s education. But, at the same time, he makes us see that the world of electronic data not only threatens old patterns of human interaction but makes new patterns both possible and necessary.
For some Bahá’ís, at least, UNDERSTANDING MEDIA will contain much that is both mind-filling and heart-warming. What could be more mind-filling than the possibility of one speaker (via communications satellites) addressing the entire population of the world at the same instant?
And what could be more heart-warming than the fact that a non-Bahá’í theorist regards May 23, 1844, as the birthdate of the modern era?
Across the Pacific[edit]
equipment, cameras, shipbuilding, and numerous other industries. Yet the charm and the graciousness of old Japan have been retained. The people are friendly and hard-working. Many speak English and even more want to learn English. Several of the Bahá’í pioneers I talked to support themselves by teaching English. This also brings them into wider contact with the Japanese and offers opportunities to make friends and to teach the Faith.
Japan offers a great opportunity for American Bahá’í youth who wish to pioneer to colleges in that nation. As in most of the world, the youth of Japan are probably most receptive to the Bahá’í Message. Japan, with its over 100 million people, is an important nation in the world today. It is important also that the Bahá’í Message be spread wide and far throughout this rapidly growing industrial nation. The ten American Bahá’í pioneers needed for Japan by Riḍván in 1970 will find Japan a wonderful, memorable land and the Japanese a delight. They will find the opportunities and the challenges great.
While living conditions outside the big cities are less developed than in Japan, life in the Philippines has a charm found nowhere else. There is a great opportunity to teach the Bahá’í Faith in the many villages. There are opportunities to proclaim the Faith in the big cities over radio, television, and through the numerous newspapers. Colleges offer the opportunity to American Bahá’í youth to pioneer and to receive their education at the same time.
The Filipino is receptive to the teaching of the Bahá’í Faith and is a most devoted Bahá’í. American Bahá’í pioneers already in the Philippines love the country and its people. Like its people, the climate is warm. The land is green and the numerous islands have all varieties of vegetables and fruits. Americans are well-liked by many, particularly in the cities where English is the local language. By Riḍván 1970, the American Bahá’í Community is committed to sending two pioneers to this lovely land. They, whoever they are, will be welcomed, they are needed, and they will love their adopted Bahá’í land.—Salvatore A. Pelle
Bahá’í Youth: Heroes, Heroines[edit]
their slumber and make them inquire what the future is going to bring. It is surely they who will suffer most if some calamity sweeps over the world. They should therefore open their eyes to the existing conditions, study the evil forces that are at work, and then with a concerted effort arise and bring about the necessary reforms — reforms that shall contain within their scope the spiritual as well as social and political phases of life.”
On another occasion, the secretary to the beloved Guardian again wrote on his behalf to the Bahá’í Youth saying:
“He feels that the youth, in particular, must constantly and determinedly strive to exemplify a Bahá’í life. In the world around us we see moral decay, promiscuity, indecency, vulgarity, bad manners — the Bahá’í young people must be the opposite of these things, and by their chastity, their uprightness, their decency, their consideration and good manners, attract others, old and young, to the Faith. The world is tired of words; it wants an example, and it is up to the Bahá’í youth to furnish it.”
For over half a century the sacred remains of the Báb were moved from hiding place to hiding place, until they came to rest at last there on the side of Mt. Carmel, near the Cave of Elijah, whose “return” the Báb had fulfilled. There, forever in the bosom of that holy mountain, this sacred Dust resides; the Dust of the martyr-Prophet, only a youth of 24 Himself when He declared His mission, barely 30 when He was slain in Tabríz.
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LOOK! A UNITED STATES GOAL! SOUTHWEST AFRICA The Universal House of Justice has assigned two pioneers from the United States to South West Africa. The request is for an American couple to settle in Tsumeb, South West Africa, where a large American community is employed in the mines. THIS DEMANDS IMMEDIATE ACTION — WRITE OR PHONE:
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With Him on the side of the “Vineyard of God”, eternally linked in both body and spirit, rests the dust of Anís, a boy not yet 20, who so loved the Báb that family, fame and fortune were less than nothing in his eyes.
May these words of our beloved Guardian close this article. May every one of you, in his words, “be a light of guidance to the members of your generation, so sorely disillusioned and in need of help.”
ANISA[edit]
destructive ways through crime. Most will be deprived of the capacity to make a livelihood and will therefore have to resort to illegal means for supporting themselves and/or be on welfare. Those whose lives are shaped by this culture bring into being a new generation to which that same culture is transmitted, thereby perpetuating the problem through time.
ANISA is dedicated to finding the most painless and least disruptive, but yet maximally productive, ways of breaking into these and other vicious cycles, thereby getting to the heart of the many social problems which are related to the suppression of human potential as a cause.
Because of the critical nature of the early years of a man’s life, many of the programs will focus on very young children. Others will be concerned with the development of adult basic education and literacy, preparation of appropriate learning environments in the home and other institutional settings (such as orphanages and houses of correction), community-wide education through mass media, provision of basic medical and welfare services in cooperation with governmental agencies, new approaches to the solution of mental health problems, and the preparation of a wide variety of educational specialists necessary to sustain such programs.
Innovative Approaches[edit]
ANISA proposes multiple experimental approaches based on the thesis that facilitating the release of human potential among the persons who are caught up in those problems will in the long run be the most productive and successful. This means that understanding something about the nature of human potential will be essential to the success of ANISA programs. It is in this understanding, translated into program objectives and into the structure and functioning of any program, where the major innovative approaches of ANISA will be found. Thus, while the common approach of most educational systems centers about the dispensing of information, ANISA programs will be built upon a broader foundation — drawing out potential. Potential refers to any unexpressed capacity to communicate, feel, think, act, or to know and to learn. Developing such capacities necessarily involves far more than storing and retrieving information. The whole man cannot be developed, for instance, unless he is loved, knows how to be loved, and knows how to reciprocate it. Few educational programs give this dimension enough consideration to guarantee maximum growth.
ANISA will make a systematic effort to find program implications in every new discovery, including those coming out of research in neurophysiology and experiments dealing with brain functioning, brain chemistry and its relationship to learning, memory, and emotion. Research in these and other related areas have already provided and will continue to provide invaluable information for developing a more accurate and more extensive understanding of the nature of human potential.
New Educational Personnel[edit]
Because each ANISA program will involve significantly new approaches, many of the programs will include provisions for the training of new kinds of educational personnel. Specialists in non-verbal communication and in aesthetics and its relationship to cognition and emotion, experts in organizational structure and its relationship to nourishment and human growth, communications theorists, media specialists, experts in the preparation of the most productive learning environments which will focus upon the remediation of a given learning problem, specialists in learning disorders, group dynamics experts, and technicians skilled in applying the principles of cybernetics to program monitoring and evaluation represent a few of the new kinds of personnel that will be trained. Such personnel, having gained practical experience and training in ANISA programs, may provide a source of new manpower for public institutions.
David Lepard and Daniel Jordan of ANISA.
New Roles for Youth[edit]
ANISA programs will also provide outlets for a growing population of youth who are discontented with the status quo and feel deeply that they must commit themselves to some means of insuring a more noble destiny of man than current trends seem to indicate. Volunteer and/or paid services of youth can be incorporated into the summer phases of many ANISA programs as they are currently conceived.
In every case where feasible, ANISA educational programs will be affiliated with appropriate educational institutions as delegate agencies, so that students working on the program staff may receive academic credit for the practical training which will be planned and carried out under the supervision of qualified personnel.
At this stage of its development, ANISA has few financial resources. Its chief endowment is a group of perceptive and imaginative human beings who are “bending their minds and wills” towards the end of planning and implementing ANISA programs. However, in late 1969, ANISA became a legal entity with tax-exempt status. ANISA is therefore authorized to accept and hold donated property, facilities, and money as tax-deductible gifts. Many persons have already indicated their interest in making land available to ANISA for the eventual development of ANISA learning centers. In the near future, special fund-raising activities through all appropriate means available will be planned and carried out.
Status of ANISA[edit]
Graduate students at the University of Massachusetts have been engaged during the last year and a half in developing a basic model for early childhood learning centers and planning the training programs for the staff needed to operate such a center. During the last year and a half, the Executive Secretary of ANISA has been engaged in carrying out a study on compensatory education for the Massachusetts Advisory Council on Education. The final report of this study, which examined some 466 Title I projects representing an expenditure of $16 million worth of federal funds annually, will carry a specification of the ANISA model as the model recommended for the State of Massachusetts. During the second week in January, the Executive Secretary presented the ANISA model to the Title I officers of the State Departments of Education of six New England states in a conference held in Boston. State Department representatives were unusually responsive to the model and plans are now underway for soliciting financial help for setting up the actual training programs at the University of Massachusetts.
Several doctoral candidates at the University are working on various phases of the ANISA model as parts of their own doctoral dissertation.
Although things appear to be moving slowly because of budget cuts and the consequent lack of financial support, the conceptual work for the development of the ANISA model has gone forward. This model promises to attract attention from educators and administrators in the months ahead. As information about it spreads, possibilities for financial support will increase. Thus far, not one of the many educational agencies and organizations to which the ANISA program has been presented has failed to respond positively and enthusiastically. This augurs well for the future of ANISA in this country.
Work is also being undertaken to translate the ANISA model into different cultural settings, including peasant or village cultures of underdeveloped nations. Such adaptations of the model could well provide the experimental basis for new educational movements in areas where consolidation efforts are badly needed. — Daniel C. Jordan
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“The Lord hath ordained that in every city a House of Justice be established, wherein shall gather counsellors to the number of Bahá (9) ...” (Bahá’u’lláh, Kitáb-i-Aqdas, cited in Bahá’í Administration p. 21)
Sunday, March 8, 1970 Group Seminar #3
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