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Challenges of criminal justice systems in addressing the needs and demands of minorities

Challenges of criminal justice systems in addressing the needs and demands of minorities

A statement to the Forum on Minority Issues – 8th Session, 24-25 November 2015, Agenda Item 4

Geneva—25 November 2015

About a month ago, the BBC broadcast a documentary entitled “Iranian Revolutionary Justice”.  The film showed, for the first time, footage of the 1981 trial of 7 members of the national governing body of the Bahá'í community in Iran.

In the documentary a number of prominent Iranian lawyers were asked to give their opinions of the trial. They all made the same observation, namely: it had none of the elements of a fair trial.

The film shows a justice system that violates virtually every accepted element of due process. This same system that executed Bahá’ís in the past continues today to deny them their basic rights, including fair treatment before the law.

The individuals tried on 13 December 1981 were executed a few hours after their court appearance.

The members of the Baha’i Faith still face arbitrary arrest and detention.  Just last week 20 individuals  were arbitrarily arrested in Tehran, Isfahan and Mashhad, bringing the total number of Bahá’ís incarcerated solely because of their religious belief to over 90. As they were being arrested, shops were also illegally shut down by the authorities after the Bahá’í owners had closed them as part of their religious observance of Bahá’í Holy Days.

Mothers are imprisoned with their newborn children, who are then typically faced with serious illnesses because of lack of proper sanitation.  Sometimes both parents are imprisoned, leaving the children to the care of others.

When Bahá’ís take their cases to the government offices they are told that the orders have come from higher authorities.  Trials are closed and judges are biased.  Some courageous lawyers who, despite all sorts of pressures, agree to defend Bahá’ís then have to face the consequences.

The lack of fair treatment that Bahá’ís face in the criminal justice system stems from the Iranian government’s false assertion that membership in the Bahá’í Faith is considered to be “acting against the security of the State”. Therefore a simple observance of one's Holy Day, or providing spiritual education to children and youth, or even putting some flowers on the tomb of a departed relative can provide sufficient evidence for one’s being imprisoned, sometimes for many years.  Members of the revolutionary guards do not simply enter the home of Bahá'ís, they storm into them, ransacking the rooms and confiscating such 'dangerous' items as books with religious content and photos of spiritual figures of the Bahá'í Faith.

Iran claims that all it citizens enjoy equal rights and that it abides by the rule of law. Unfortunately the reality on the ground for the members of its largest non-Muslim religious minority – the Bahá’ís – proves otherwise.  It is now high time that this country fulfills the claims it makes and abides by the principles it preaches.

Shared Vision, Shared Volition: Choosing Our Global Future Together

Shared Vision, Shared Volition: Choosing Our Global Future Together

A statement of the Bahá'í International Community to the United Nations Climate Change Conference in Paris, France

PARIS—23 November 2015

Anthropogenic climate change is not inevitable; humanity chooses its relationships with the natural world. This lies at the heart of the 2015 Paris Climate Conference (COP 21), the efforts of which are, in many ways, focused on identifying means by which better choices can be made. The current global order has often approached the natural world as a reservoir of material resources to be exploited. The grave consequences of this paradigm have become all too apparent, and more balanced relationships among the peoples of the world and the planet are clearly needed. The question today is how new patterns of action and interaction can best be established, both individually and collectively, through personal choices, social systems, and governing institutions.

With the adoption of the United Nations’ 2030 Agenda for Sustainable Development, including its social, economic and environmental dimensions, momentum for meaningful change has been building. A universal, legally binding agreement on carbon emissions seems within reach for the first time.  Yet sustainability is defined as much by human and social factors as ecological ones. Correlation has been found, for example, between inequality and environmental degradation[1], suggesting that the relationships linking human beings with one another have a direct impact on the physical resources of the planet. The global systems that have left many facing poverty and want, have similarly impoverished the natural environment.

A more balanced attitude toward the environment must therefore address human conditions as consciously as it does natural ones. It must be embodied in social norms and patterns of action characterized by justice and equity. On this foundation can be built an evolving vision of our common future together. And that vision, in turn, stands as a powerful mechanism for mobilizing action around the world and coordinating numerous efforts into mutually-reinforcing lines of action.

Foundations for a New Consciousness

Setting humanity on a more sustainable path to the future involves transformation in attitudes and actions. Reform of institutional structures will be critical, and indeed this is a central focus of those gathered at COP 21. Yet ultimately it is people, whatever their role or place in society, who implement the policies of a central administration or ignore them, who participate in well-conceived programs or continue patterns of life as before. We all have agency and none of our decisions are without consequence. Establishing sustainable patterns of individual and collective life will therefore require not only new technologies, but also a new consciousness in human beings, including a new conception of ourselves and our place in the world.

From where will this consciousness arise? And where will the volition and self-discipline needed to embody it in countless cities, towns, and villages be found? Qualities such as the capacity to sacrifice for the well-being of the whole, to trust and be trustworthy, to find contentment, to give freely and generously to others derive not from mere pragmatism or political expediency. Rather they arise from the deepest sources of human inspiration and motivation. In this, faith has shown itself to be key, whether in the efficacy of sustainability efforts or the capacity of the human race.

Of particular note is the role to be played by religious faith. Religion has been a feature of human civilization since the dawn of recorded history, and has prompted countless multitudes to arise and exert themselves for the well-being of others. Religion offers an understanding of human existence and development that lifts the eye from the rocky path to the distant horizon. And when true to the spirit of its transcendent founders, religion has been one of the most powerful forces for the creation of new and beneficial patterns of individual and collective life.

Religion therefore offers a vital source of commitment to new and potentially challenging patterns of daily life. It is notable that religious leaders and faith-based organizations have been increasingly active on environmental and justice issues as they relate to climate change. But religious conviction does not automatically translate into service to the common good. It is entirely possible, for example, to have a congregation of well-intentioned adherents whose actions do little to contribute to the betterment of society. Clearly there is much to learn about how noble ideals become expressed in committed, sustained action. In this sense, religious communities can be understood as communities of practice in which spiritual teachings are translated into social reality. Within them, a process of capacity building that enables people of all backgrounds to participate in the transformation of society can be set in motion. How this unfolds in different contexts and cultures promises to be an area of rich exploration for all working on sustainability issues.

Identifying the spiritual principles at the root of ecological challenges can also be key in formulating effective action.  Principles– that humanity constitutes but a single people, for example, or that justice demands universal participation in the work of sustainable development – reflect the rich complexity of human nature. Just as importantly, they help foster the will and the aspiration needed to facilitate the implementation of pragmatic measures. Identifying the principles underlying given issues and formulating action in light of their imperatives is therefore a methodology that all can benefit from and contribute to – those in traditionally religious roles, but also leaders of government, the corporate sector, civil society, and others involved in the formulation of public policy.

A Basis for Collective Action

Action on issues of sustainability is often grounded in the sentiment that we all live on the same planet. Of course shared concerns such as climate change, transnational migration, and global pandemics are not to be discounted. But truly transforming individual and collective patterns of life will require a much deeper appreciation of the interconnectedness of the planetary biosphere. People and the environment are inter-connected aspects of one organically integrated system. At this point in history, neither can be accurately understood in isolation from the other. 

Implicit in this understanding is the organic oneness of the human race itself. Deceptively simple in popular discourse, the concept that humanity constitutes a single people has numerous implications for the formulation of effective action at all levels. COP 21, for example, can be understood as an opportunity to embrace more deeply the practical implications of the oneness of humanity, including the obligation to translate our moral responsibility toward one another and the natural world into tangible agreements, approaches, and plans of action.   

A rich and deepening consciousness of the oneness of humankind is the only way that the obstacles inherent in dichotomies like rich/poor, north/south, developed/developing can be overcome. Designations of this kind are not without basis, for some countries do have more financial resources than others. But while such realities are not to be denied, neither should they be allowed to paralyze constructive action. Rather, they should be incorporated into the perspective that an integrated, sustainable and prosperous world will not be built by “us” working together with “them”, but by all of us working on behalf of everyone.

The principle of the oneness of humankind highlights the powerful connections found between raising the well-being of people and reversing environmental degradation. It is true that the ecological footprint of certain areas is far larger than that of others. This is a reality that will need to be addressed through both voluntary choice and governmental regulation. But equally important will be lifting billions out of poverty in ways that not only reduce harm to the environment, but actively improve it. Addressing social needs in the context of environmental ones responds to the pressing moral imperatives of climate change. But its rationale is highly pragmatic as well, for climate change calls for urgent action, and the dividends of such steps are greater the sooner they are taken.

Efforts of this kind also lay a foundation for valuing people and the planet as explicitly as profit has been. It is widely recognized today that the single-minded pursuit of financial gain has all too often led to the destruction of both natural systems and human lives. This legacy has left deep ambivalence about the role the corporate sector and market forces should play in sustainability efforts. Such questions are complex and not simply answered. But what seems imperative is that good faith efforts be integrated into a just global effort that avoids all forms of exclusion that breeds opposition, hostility, defensiveness, and distrust.

Recasting Relationships for a Sustainable Planet

The principle of the oneness of humankind has implications for relationships at all levels. Individual choices and governmental action are often subtly placed in opposition to one another, suggesting that one or the other either takes or deserves precedence. In reality, of course, both are needed. Agreements and protocols at the governmental level will not be sufficient if individuals do not adopt more sustainable lifestyles and behaviors. Similarly, individual actions alone, such as conserving water and reducing waste, for instance, will not be sufficient if governments do not make the necessary changes at the structural level. Also crucial is the community which, as a distinct unit of civilization with its own capacities and qualities, has a unique and vital role that cannot be overlooked. Increasing integration between these three levels will be needed, if long-lasting progress is to be achieved

What might this look like in practice? Consumption habits provide a helpful illustration. People might be open to recycling, for example, but live in areas without services such as drop-off centers or community composting. Without appropriate supports from government, then, possibilities for individual change are severely constrained. Institutional action to create an enabling environment is needed. Government has a vital role to enact the policies, laws, and regulations needed to support the desired actions and behaviors.

This framework, however, merely sets the stage. For ultimately it is individuals who take the initiative to adopt new patterns of action or continue with business as usual. Human behavior and personal decision-making are therefore critical to the success of sustainability efforts, particularly in the sphere of values, ethics, and morals. Such qualities might seem diffuse or somewhat “soft”, but changes in lifestyle will not be sustained if normative drivers of behaviors such as attitudes and beliefs do not shift as well. Consumption habits will not change if acquisition and the ongoing accumulation of luxury goods are seen as powerful symbols of success and importance. Building more sustainable patterns of life will therefore require continuing conversation about human nature and the prerequisites of well-being.

How do such conversations arise? Government can contribute, through educational outreach and efforts to build commitment among stakeholders. But the community has a vital role to play in allowing for dialogue about choices and behavior. Are municipal or provincial policies on water conservation welcomed as progress or treated as an unnecessary hassle? Are collective decisions about infrastructure informed by a shared vision of the future or do individuals mostly look out for themselves? The qualities of culture that inform questions such as these arise within the context of community. The community can provide an arena in which numerous participants, backgrounds, talents, and efforts combine to achieve change and progress. It also provides a key space in which consensus on shared goals and objectives can be reached and a common vision of the future built among a population. The growing list of cities taking far more robust action than their national governments on climate issues is just one example of the power inherent in a community that is able to pursue a common purpose through coordinated efforts.

Exploring new patterns of interaction among the actors of society, such as individuals and institutions, will be central to the task of building more sustainable relationships with the natural world and among various segments of the global family. The work of addressing global climate change ultimately revolves around the aim of human lives well lived, which is a goal cherished by people and cultures the world over. In it can therefore be found a powerful point of unity to support the work ahead. We trust that the efforts of those at COP 21 will contribute to building a firm foundation on which the well-being and prosperity of humanity can be ever more effectively pursued for this and future generations.

 


[1]See, for example, the  2011 Human Development Report: “A joint lens shows how environmental degradation intensifies inequality through adverse impacts on already disadvantaged people and how inequalities in human development amplify environmental degradation.” Also, Holland, T. G., Peterson, G. D., & Gonzalez, A. (2009). A Cross-National Analysis of How Economic Inequality Predicts Biodiversity Loss. Conservation Biology, 23(5), 1304-13013; Andrich, M. A., Imberger, J., & Oxburgh, E. R. (2010). Raising Utility and Lowering Risk through Adaptive Sustainability: Society and Wealth Inequity in Western Australia.Journal of Sustainable Development, 3(3), 14-35.

 

Summoning Our Common Will: A Baha’i Contribution to the United Nations Global Development Agenda

Summoning Our Common Will: A Baha’i Contribution to the United Nations Global Development Agenda

New York—13 October 2015

The process of crafting the United Nations’ 2030 Agenda for Sustainable Development and associated Sustainable Development Goals (SDGs) was, in many ways, unprecedented in human history. Over eight million people from 193 countries participated in the “Global Conversation” to define the new development agenda – the largest consultation ever conducted by the UN. Shortcomings and false- steps were of course encountered, as is to be expected of any initial endeavour. Nevertheless, the boundaries of international consultation were expanded in important ways: the body of humanity today is able to envision and articulate, to a degree unsurpassed in previous ages, the world it collectively desires. The central task before the international community, then, will be to build capacity in more and more collaborators with the ultimate objective of promoting universal participation in the construction of that world.

To craft a development agenda that is “accepted by all countries” and “applicable to all countries”1 is to acknowledge the interdependence and fundamental oneness of the human race. Development is increasingly understood as a process that must benefit all and draw on the talents and capacities of all. It is not without significance that Agenda 2030 uses the term “universal” 29 times in 29 pages. A sense of common cause has been placed at the heart of the global development agenda, reflecting growing commitment to the premise that every member of the human family has not only the right to benefit from a thriving global civilization, but also the capacity to contribute to its construction. Consciousness of the oneness of humankind must be the bedrock of any strategy that seeks to engage the world’s population in assuming responsibility for its collective destiny.

That humanity constitutes a single people is a truth that, once viewed with scepticism, claims widespread acceptance today. The rejection of the legitimacy of deeply ingrained prejudices and a growing sense of world citizenship are among the signs of this heightened awareness. But however promising this rise in collective consciousness may be, it should be seen as only the first step of a process that will unfold for years to come. For the principle of the oneness of humankind asks not merely for cooperation among people and nations. It calls, rather, for a profound reconceptualization of the relationships that sustain society, including those among individuals, communities, and institutions of governance. How are human beings to relate and act towards one another in different settings, beginning within the family? What qualities are to characterize the life of society? What principles are to govern humanity’s relationship with nature? What structures will be needed to support communities distinguished by a vibrant sense of purpose? How is ownership and commitment to global development nurtured in ever-larger numbers of protagonists?

Insight into such questions is gained not once-and-for-all, but through an ongoing process of action, reflection, consultation, and exploration. Collective learning of this kind has been a significant, if sometimes overlooked, aspect of international development efforts over the past 15 years. The lessons learned in striving to achieve the Millennium Development Goals – the need for more participation, a stronger  sense  of  partnership,  and  a  wider  diversity  of  voices,  to  name  just  a  few  –  laid the foundations that enable the SDGs to be what they are today. The experience gained over the next 15 years will similarly shape the way development is understood and approached in the next agenda. Strengthening processes of learning at all levels, from the local to the global, is therefore a critical driver of continued progress.

Human Capacity and People as the Protagonists of Development

Many have noted that the true test of Agenda 2030 will be its practical implementation. Particularly important will be the degree that its efforts are able to secure the commitment, support and labours of the peoples of the world. Structural reform, largely the purview of Member States, will be crucial in numerous areas. But it is people who enforce regulations or ignore them, who uphold positions of authority or abuse them. The ability of people, individually and as members of communities and institutions, to achieve something they collectively value is therefore an indispensable means of achieving lasting progress.

Appreciation for the human element has by no means been absent from contemporary discourse. The Secretary-General of the UN, for example, declared that “If we are to succeed, the new agenda cannot remain the exclusive domain of institutions and governments. It must be embraced by people.”2 Yet the process of crafting the SDGs focused heavily, at times almost exclusively, on finance and technology as the means by which ambitious plans could be implemented. Financial and technological resources will of course be critical to global development. But attributing change primarily to institutions and structures significantly limits the agency of individuals and communities. People are at the center of Agenda 2030, and this is a major victory. But care must be taken lest people be treated primarily as passive objects to be developed, rather than as protagonists of development in and of themselves.

To harness the constructive potential of multitudes around the world, certain notions about what is required to make meaningful contributions to society will need to be reconsidered. Material wealth, for example, is often equated with capacity in development thought and discourse. Those with access to greater financial resources are taken to be the engines of development and the rest are relegated to secondary functions, if not excluded altogether. Yet financial capacity is not synonymous with the human capacity needed to advance constructive social transformation. Those with limited material means far outnumber those living in abundance, and no longer can it be realistically imagined that a small segment of humanity should, drawing on its own resources and according to its own views, bring about the advancement of all the rest. At this point in the development of the global community, such a proposition is neither feasible, nor desirable.

The aggregate talents of several billion individuals represent a phenomenal reservoir of resources for constructive change that has so far gone largely untapped. Efforts to achieve goals of the magnitude envisioned in Agenda 2030 will accordingly need to ensure that the contributions of those who have traditionally been regarded as passive recipients of aid are meaningfully integrated into global processes of development. Such systems will need to increasingly reflect the principle of universal participation in the betterment of society. Equally important will be building both volition and capacity in growing numbers to contribute, each according to his or her particular circumstances, to the common good. People must become the protagonists of development that is both sustainable and just.

Roots of Motivation and Communities of Practice

Human capacity is defined not only by one’s potential to achieve goals, but also one’s determination to take needed actions. For this reason, leveraging capacity has to do not only with what people are able to do, but also what they actually choose to do. Volition is therefore an issue of unparalleled importance. Financial resources are being mobilized at historic scales to implement the SDGs, yet global development will never be sustainably achieved through monetary means alone. A central question to be answered, then, is how qualities such as commitment and dedication are generated in large numbers of people. How do individuals and communities become motivated to contribute their efforts toward a higher cause, with no expectation of immediate, material recompense?

Faith has shown itself to be key in this regard. Whether faith in the efficacy of the development process, the capacity of the human race, the virtues of family, community, or a host of other ideals, the combination of conviction and aspiration has been central to generating motivation. Among these, religious faith plays a unique and vital role in global development efforts. Though mentioned only twice in Agenda 2030, both in the context of non-discrimination, religion has been a feature of human civilization since the dawn of recorded history, and has prompted countless multitudes to arise and exert themselves for the well-being of others. Religion offers an understanding of human existence and development that lifts the eye from the rocky path to the distant horizon. And when true to the spirit of its transcendent founders, religion has been one of the most powerful forces for the creation of new and beneficial patterns of individual and collective life.

The link between religious conviction and service to the common good, however, is by no means automatic. It is entirely possible, for example, to have a congregation of noble-thinking and well- intentioned adherents whose actions do little to contribute to the betterment of society. Clearly there is much to learn about how noble ideals become expressed in committed, sustained action. In this sense, religious communities can be understood as communities of practice in which spiritual teachings are translated into social reality. Within them, a process of capacity building that enables people of all backgrounds to participate in the transformation of society – and protects and nurtures them – can be set in motion. How this process unfolds in different contexts and diverse environments promises to be an area of rich exploration in the coming years.

Another area ripe for investigation is the underlying causes of seemingly intractable challenges, in particular the complex interplay between material aspects and more intangible factors such as beliefs, values, norms, and ethics. Social ills often stem as much from distortions of relationships and values, as from a lack of resources. Agenda 2030, for example, asserts that “eradicating poverty in all its forms … is the greatest global challenge.” But this challenge itself stems from an even more fundamental issue: namely those personal and collective values that allow poverty to exist in a world with sufficient resources for all. In this light, poverty reflects not simply a scarcity of material resources, but a deficiency in the way human beings perceive, relate to, and value one another.

The challenges addressed in the SDGs will require many technical and technological approaches. But lasting, sustainable progress will also require solutions which are consonant with the spiritual nature of human beings. Addressing the age-old malady of poverty might well require the redistribution of financial assets, the refinement of systems of taxation, and similar measures. But at a deeper level, eradicating poverty will require the construction of a global civilization characterized by generosity, solidarity, compassion, equity and a sustainable relationship of human beings with their environment. Corruption will ultimately be eradicated not solely by penal codes or sophisticated tracking systems, but by the establishment of a society in which honesty and trustworthiness are socially expected moral norms. And great indeed is the responsibility of religious communities to put these positive values – their values – into practice. It is incumbent on every person of insight and understanding, the Baha’i Writings state, “to strive to translate that which hath been written into reality and action.” The world’s great religious teachers have each sought to promote human well-being and honour and to advance civilization. In this sense, religion, as a dynamic system of knowledge and action, fulfils an essential purpose: expanding the bonds of unity among the people of the world and transforming their inner character and outer life.

Development Efforts of the Baha'i Community

The efforts of Baha'is and their like-minded collaborators around the world present one example of a community striving to learn about the tangible development of their neighborhoods, villages, and communities. To the extent that this experience can contribute to development efforts benefitting the whole of society, in keeping with the cardinal principle of the oneness of humankind, we are happy to offer it for exploration and conversation.

Central to the Baha’i community’s understanding of the process of social betterment is the generation, application, and diffusion of knowledge. Over the past two decades the Baha’i community has established a decentralized, worldwide process of spiritual and moral education in tens of thousands of localities that is open to all, regardless of religion or faith background. Structured in three stages to meet the developmental needs of differing ages, the system tends to the moral education of children, facilitates the spiritual empowerment of young adolescents, and allows increasing numbers of youth and adults to explore the application of spiritual teachings to daily life and to the challenges facing society.

This educational process seeks to raise capacity within a population to take charge of its own spiritual, social, and intellectual development. Working in the neighbourhood or village setting, its participants strive to create an environment conducive to the empowerment of individuals who will come to see themselves as active agents of their own learning and protagonists of a constant effort to apply knowledge to effect individual and collective transformation. Those involved gradually build capacity to engage in purposeful discussion with people they come in contact with in daily life – neighbours, parents from their children’s schools, shopkeepers, students – about the spiritual and material conditions of their communities. Crucially, service is the organizing principle of this process. The desired outcome is not for participants to simply learn things, but rather to build their capacity and increase their desire to be of tangible service to others.

The development activities in which the Baha'i community is engaged take many forms. Some begin when the first stirrings of heightened social awareness lead to the emergence of a small group which, addressing a particular social and economic reality, initiates a simple set of appropriate actions. In some cases, as those involved follow a continuous process of consultation, action, and reflection, initial efforts give rise to an endeavor of a more sustained nature. And some of these, in turn, evolve into fully fledged development organizations, with the capacity to engage in relatively complex areas of activity and to establish working relations with agencies of government and civil society.3

To strengthen the effectiveness of such efforts, the Baha’i community has built systems of learning and capacity building into its operational processes. To give one concrete example, coordinators of various kinds provide support, assistance, and accompaniment to those engaged in particular types of endeavours, helping them to face challenges, think through problems, and recover from inevitable setbacks. Working at levels ranging from the national to the neighbourhood, they contribute to a global system of learning in which experiences around a particular line of action can be systematically collected from local communities, aggregated at the national or global level, and analysed to identify significant trends and emerging patterns. Insights that arise from this process can then be disseminated back to the grassroots through these same channels, thereby informing future planning and action.

The impact of these dynamics on grassroots efforts can be significant. Those involved, wherever they may live, both contribute to and draw from a global process of learning. It shapes a way of thinking and acting that carries over into other aspects of life, such as more formal projects of development or personal professions and occupations. And even when efforts falter or seem to fail, participants know that the challenges they faced will contribute to a body of experience from which further insights will spring and further success be built.

Development efforts grow in effectiveness as they increasingly reflect the numerous dimensions of human existence. For this reason, individual Baha'is and their likeminded collaborators around the world are reaching out to neighbours of all backgrounds and, in the intimate setting of the home, creating spaces for shared worship and exploration of the deeper purpose and meaning of life. These devotional gatherings provide an accessible means of fostering unity and generating the common will needed to take action on issues of shared concern. In the context of more traditional development efforts, the spirit nurtured by communal prayer also helps protect a community against reductionist views of human nature that collapse life down to its most materialistic elements alone. It imparts a growing awareness of the transcendent and non-material aspects of human well-being, and invites exploration of how these vital aspects of individual and social life can be strengthened.

Engagement with Agenda 2030 and the SDGs

How do principles such as the oneness of mankind, the spiritual nature of human reality, and the centrality of a process of learning, find expression in tangible efforts to bring about advancements of the kind outlined in Agenda 2030? In the case of the Baha'i community, contributions toward the SDGs can be quite direct in some areas. The learning system in which youth and adults are engaged, for example, has courses that delve into specific, more technical, topics for those so interested.

Individuals in a given community might, in response to local challenges and available resources, choose to study a course in public health, gaining skills related to SDG 3 on healthy lives and well- being. A group of rural farmers might collectively choose to pursue a course in sustainable agriculture, thereby contributing to SDG 2 on hunger and food security. And of course the educational process as a whole, providing both content and training in child and adult education, is a powerful tool for pursuing the objectives of SDG 4 on inclusive education and lifelong learning.

More broadly, the efforts of the Baha’i community are intended to build capacity in individuals and institutions for selfless service to others and contribution to the common good. They help participants to analyse and understand the constructive and destructive forces operating in society, to recognize the influence these forces exert on their thoughts and actions, and to take constructive, principled action in response. Young adolescents, for example, build their capacity to undertake acts of service, but also to discern what service is needed in their community. Is there a lack of jobs providing a sufficient living wage (SDG 8)? Distrust and hostility between ethnic or racial groups (SDG 16)? Exploitation and pollution of the natural environment (SDG 13)? Developing the ability to make such assessments empowers individuals to formulate action according to their own perceptions and values - prompted by a dynamic and advancing process of action and reflection.

Many of the questions central to the emergence of a prosperous global civilization will need to be answered at least in part at the level of culture. Viewed in this light, social action may well take the form of raising collective consciousness in a village or neighborhood about vital principles such as oneness, justice, and the equality of women and men; demonstrating the value of cooperation as an organizing principle for activity; and fortifying collective volition. For this reason, Baha’i efforts at social action seek to reach beyond establishing a mere set of activities, and address deeper issues such as modes of expression and patterns of thought and behaviour.

Such endeavours have direct relevance to the goals articulated in Agenda 2030. For example, as the elements of the framework described above begin to take root in an increasing number of localities, the principle of universal participation on which they are founded has positively impacted relationships between women and men (SDG 5). As women have become increasingly recognized as capable and valued resources, both on the ground and in positions of coordination, their sphere of personal action has grown, their voices carry more weight in the community, and long-standing assumptions about the relationship between the sexes have become a topic of thoughtful discussion and action. Exploration of the practical implications of the proposition that all human beings are created equal before God has strengthened solidarity between classes and castes, increasing equality across a number of fronts (SDG 10) and, in some places, addressing issues of poverty (SDG 1) and hunger (SDG 2) as decisions about the distribution of local resources have become more equitable and just. Similarly, in-depth exploration of the implications of the oneness of humankind has fostered a growing sense of world citizenship and strengthened commitment to more sustainable lifestyles (SDG 12).

Baha'is around the globe, in a wide range of settings, are striving to establish a pattern of activity and community life that helps translate moral and spiritual precepts into the practical forms of a new social reality. The Baha’i community readily acknowledges that to uphold high ideals and to become their embodiment are not the same thing. Yet we remain committed to this path of learning, and seek to pursue it not only in explicitly “religious” settings or “development” venues, but across all spheres of life. The Baha'i International Community commends the ambition captured in the goals and targets of Agenda 2030 and welcomes the growing global movement dedicated to learning about how this vision can gradually be translated into the reality of a spiritually and materially prospering world civilization.

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1 Transforming Our World: The 2030 Agenda for Sustainable Development

2 Synthesis report of the Secretary-General on the post-2015 sustainable development agenda “The road to dignity by 2030: ending poverty, transforming all lives and protecting the planet” (A/69/700).
 
3 Of the several thousand Baha’i efforts in social and economic development, the vast majority are fairly simple grassroots endeavors of fixed duration while, as of 2015, several hundred are larger‐scale, sustained projects, including formal and community schools and over 70 development agencies.
 

 

Arbitrary detention and arrest of Iranian Baha’is

Arbitrary detention and arrest of Iranian Baha’is

UN Human Rights Council – 30th Session, September 2015
Agenda ITEM 4

Geneva—21 September 2015

A few weeks ago, a judge visited a prison in a city in the Islamic Republic of Iran, and spoke with some of the prisoners. Among them was a Baha’i who took the opportunity to inform him that when she became eligible for conditional release, she made a request in writing, but was subsequently told that it had been rejected by the Ministry of Intelligence. Asking to which authority she should now refer to regarding the future of her application, she was told by the judge that she is neither eligible for conditional release nor for furlough, because the public prosecutor is against it.  “Whoever you write to,” he added “it will bounce and bounce and will come back to be placed in your case file.”  And once again, when she asked what could be done, the judge gave a shocking response, unexpected when coming from a member of the judiciary. He simply said: “You have said yourself that you have nowhere to turn to.  So you should quietly, peacefully, and silently finish your sentence and leave.”

Mr. President, the Baha’is in Iran are not only subject to arbitrary detention—since 2005, there have been over 820 of such arrests, which are in  violation human rights norms—but throughout the judicial process they face an unjust treatment that clearly violates Iran’s own Penal and Criminal Procedure codes. Where is justice when a person – a law abiding citizen – is told by a judge – the very symbol of justice:  “you have nowhere to turn to”?

The Baha’is in Iran ask for no special privilege, but only for their rights, and they hope that the international community and the High Commissioner for Human Rights will continue to put pressure on the government of the Islamic Republic of Iran to put an end to this manifestly unjust discrimination.

Take No Pride in Gold and Silver: A relationship lens on financing for development

Take No Pride in Gold and Silver: A relationship lens on financing for development

Addis Ababa, Ethiopia—13 July 2015

The Third International Conference on Financing for Development is occurring at a time when the nations of the world are focusing efforts to mobilize the resources and secure the commitments needed for the realization of the UN post-2015 Development Agenda. In the second half of this year, three major summits—in Addis Ababa, in New York, and in Paris—will seek to crystallize a collective vision of sustainable development and the means for its implementation. The Baha'i International Community is heartened that the draft Addis Ababa Accord acknowledges that among the means of creating a sustainable and equitable society will be “unlocking the transformative potential of people”[1] themselves—critical and often overlooked agents of change. Indeed, unless the focal point of sustainability is located within communities, no amount of external resources will lead to success.

Today, the global framework for financing for development is much more holistic in its outlook, evidenced in particular by its recognition of human dimensions of financing mechanisms, processes, and institutions. The Baha'i International Community notes the significant progress in the discourse on financing for development since the first and second International Conferences, held in Monterrey and Doha respectively, especially in giving attention to the pivotal role and needs of women and girls, the emphasis on human rights, the centrality of employment, the promise and challenge of migration, and the roles assigned to people as the agents of development. The draft declaration for the Post-2015 Development Agenda states “this is an agenda by and for the people—and this, we believe, will ensure its success.”[2]

It has been widely acknowledged in the drafts of the Addis Ababa Accord that financial resources on their own will not bring about a more equitable and peaceful global order. Intimately connected will be the integrity and stability of governing institutions and elected public officials, peaceful and cohesive societies, as well as a sense of agency and responsibility, which can bend human energies and talents toward the betterment of society. In brief, it is through the lens of human relationships—that bind us as individuals, communities, and nations—that we can understand the nature of imbalances and injustices holding back human development.

Under current conditions, the majority of the world’s people live in societies in which relationships of dominance prevail—domination of one nation, one race, one tribe, one social class, one religious group, or one sex over another. Within such a framework, financing for development has the potential to either entrench relationships of power and domination or transform them into those of mutuality and cooperation. It can contribute to development to the extent that it facilitates a process of empowering all people to make their rightful contribution to the advancement of society. Development, therefore, can no longer be viewed as something that one group of people does for the benefit of another. The equitable and effective allocation of resources[3] enables even the materially prosperous to benefit from the as-yet-unrealized contributions of the materially poor. The relationship can no longer be one of donor-recipient—with its attendant risks of creating cultures of paternalism and dependency—but must mature to one of assisting all to be protagonists of development. Such a shift in perspective, we believe, is among the key catalysts of the transformation needed to realize the post-2015 development agenda.

The duty of elected representatives to the body politic is a key dimension to be addressed by the Financing for Development agenda. The degree of complexity multiplies when considering the tremendous potential and risk associated with private public partnerships, competing financial and personal interests, and the growing demands placed on those in positions of power. The issue is often framed in terms of transparency and accountability, beneficial ideals in their own right. Yet, in addition to these critical issues, we must ask: What is needed for governing institutions to foster and direct the potentialities, the good will, the energies of the world’s people towards the creation of a more equitable and prosperous social order? What principles should govern the exercise of authority in an age of growing interdependence, coupled with growing inequality, as well as suspicion and distrust of those in positions of power?

It is imperative, the Baha'i International Community believes, that those in authority exert their utmost energies to win the confidence and genuine support of those they seek to govern; that they deliberate openly and to the fullest extent possible with those affected by the decisions they take; that they assess the highest aspirations of the communities they serve; and, perhaps most importantly, that they foster unity and solidarity. With over a hundred commitments in the Addis Ababa Accord, representing sweeping issues related to finance, the eyes of the world will be on the sincerity and determination of elected leaders and governing institutions to fulfill the mandate they are creating. Furthermore, a powerful signal of commitment at all levels of governance will be the actions of elected leaders, who, in the face of limited resources and competing needs, do not seek to enrich themselves at the expense of their people. Enlightened leaders are thus extolled in the Bahá'í Writings: “To them, if every individual citizen has affluence and ease, the royal coffers are full. They take no pride in gold and silver, but rather in their enlightenment and their determination to achieve the universal good.”

The Baha'i International Community believes that development efforts will only be transformative and sustainable if change occurs at the level of culture—in the ethical, moral and spiritual domain of individual and collective life. What people at all levels of society choose to do is as important as what they are able to do, and that decision is more profound than finance alone. Development, after all, is not only about the capacity to achieve certain goals, but also about the values that motivate individuals to choose constructive, and often the more challenging, but more productive, course of action. We feel strongly that the absence of concepts such as ethics, values[4], trust, duty, honesty, and justice[5] from the Addis Ababa Accord robs the discourse of a critical dimension. Are these not the capacities that, when present in individuals, in communities, and in private and public institutions, will prompt action to advance the well-being of society as a whole and guard against narrow agendas that undermine efforts towards sustainability and peace?

Conventional measures and assessments, while valuable, are capable of conveying only a narrow snapshot of individual and social well-being. In the final analysis, the measurement of poverty and prosperity—in all their respective dimensions—can best be determined by those who are most directly affected. Without a way to identify and track those less tangible yet essential elements of prosperity, our development efforts will continue to be dictated primarily by material considerations while transformational and lasting change will remain out of reach. Going forward, the Baha'i International Community urges all those involved in these deliberations to give earnest consideration to the equally important, yet difficult-to-measure dimensions that pertain to ethical, moral, and spiritual qualities—in short, the integrity and the very foundation—of our collective enterprise.


[1] “[The Addis Ababa Accord of the Third International Conference on Financing for Development].” 21 June 2015 Draft.

[2] “Transforming our World by 2030: A New Agenda for Global Action.” Zero draft of the outcome document for the UN Summit to adopt the Post-2015 Development Agenda. 2 June 2015.

[3] For example, in 2013, 2.4% of global GDP—representing 1.75 trillion USD—was allocated to military expenditures, yet the 0.7% commitment to ODA, first made in 1970 and reinforced in Monterrey and Doha, remains aspirational. Stockholm International Peace Research Institute. (April 2014). SIPRI Fact Sheet - Trends in World Military Expenditure, 2013. Retrieved from http://books.sipri.org/files/FS/SIPRIFS1404.pdf

[4] This term appears once: “We also reaffirm all the principles of the Rio Declaration on Environment and Development, as well as the universal values expressed in the United Nations Millennium Declaration.”

[5] This word appears once, in the context of justice systems.

 

Shop closing in Iran a violation of economic rights

Shop closing in Iran a violation of economic rights

UN Human Rights Council – 29th Session, June 2015 Agenda ITEM 4

Geneva—24 June 2015

On 24 May, agents of the Iranian government Public Places Supervision Office sealed eleven shops in the city of Sari.  This followed a similar closure of eighty shops in Kerman, Rafsanjan, and Jiroft, in October 2014 and again a few last April.

The sole excuse for the shutting down of these businesses was that they had been closed during the Baha’i Holy Days.  In fact, some of the owners were asked to sign a document stating that they will only close their stores on the recognized national holidays, otherwise their business licenses would be revoked and their stores closed permanently.

Asking for such an undertaking and making such a statement do not only violate the right to work and to an adequate standard of living enshrined in the Covenant on Economic, Social and Cultural Rights, to which Iran is a party, it shows the extent to which the Iranian authorities are willing to go in order to weaken the resolve of the Baha’is and to undermine their determination to live and work in their native land.

In actual facts, the Iranian authorities are basically preventing a shop owner to close his business at any time he or she wishes.  And thus, they are also showing the true face of their relentless persecution of the Baha’is: an irrational religious hatred where the mere closure of a shop for a day or two becomes intolerable.

Today, small enterprises are virtually the only means of economic subsistence for the majority of Iranians of this Faith because the Iranian government widespread plan for the economic deprivation of the Baha’i community has already banned them from all government employment and private sector businesses are frequently pressured to dismiss their Baha’i employees.

So the recent closure of shops is not just a violation of economic rights, it is yet another effort by the Iranian authorities to eradicate the Baha’i community as a viable entity in the place of its birth.

Statement at Iran UPR outcome session

Statement at Iran UPR outcome session

UN Human Rights Council – 28th Session, 19 March 2015

Geneva—19 March 2015

Last October, on the occasion of Iran’s UPR review, the Bahá’í International Community issued a publication entitled “Unfulfilled Promises”.  This document looked at the accepted recommendations that were relevant to the situation of the Bahá’ís and which — had they been implemented, — could have improved not only the situation of the largest non-Muslim religious minority in Iran, but also the overall human rights in the country.

Sadly, this was not the case, and the publication demonstrated that not a single one of those recommendations had been implemented. Bahá’ís remain deprived of the most basic rights to which an Iranian citizen is entitled, let alone the right to profess his or her own religion.

During the review, Mr. Javad Larijani, the head of the delegation, claimed that Bahá’ís “are dealt under the so called citizenship contract” and “enjoy all the privileges of any citizen in Iran”, and that “they have professors at the university” and “students at the university.”  But recently Ayatollah Bojnourdi, who was one of the drafters of the Charter for Citizenship Rights, publicly said: “We never say that Baha’is have the right to education; Bahá’ís don’t even have citizenship rights!”  This is the sad truth of the reality in Iran.

During this review, Iran has accepted only two of the ten recommendations that deal specifically with the situation of the Bahá’ís, and this only partially, as it has entered a caveat, claiming that their full implementation will "need time and lengthy deliberations among different constituent parts of the legislative process."    This does not bode very well for the Bahá'ís. However, we remain hopeful that the Iranian government will this time choose to demonstrate the high regard it claims to hold for the UPR.  Yes, changing legislation is challenging, but the injustices and discriminations perpetrated against the Bahá'ís are regrettably so numerous, that if the Iranian government is truly committed to stand by its words, it could begin by taking relatively easy steps, such as allowing Bahá'í students unrestrained access to higher education.

The Situation of Baha'is in Iran

The Situation of Baha'is in Iran

Question to the Special Rapporteur on the human rights situation in the Islamic Republic of Iran, interactive dialogue, 28th Session of the Human Rights Council

Geneva—16 March 2015

Dr. Shaheed,

Just a little over a week ago, Bahá’ís in Tehran were shocked to see a big poster displayed in most of the metro stations of the capital city of Iran.  This poster, showing photographs of the leading figures of the Bahá’í Faith, including its Prophet-Founder, Bahá’u’lláh, incorrectly describes  Bahá’ís as members of a sect devised by imperialist powers, whose aim is to spy and to change the culture and religion of Iranians, specifically Shi’a Muslims.

This blatant incitement to hatred is committed with total impunity, and with not one single objection raised.

Regrettably, although this is an extremely serious event, it is not the only case of incitement to hatred against members of the Bahá’í Faith in Iran. In fact, this campaign of slander, originating from government-sponsored or pro-government entities, is on the increase:

In October 2011, the Bahá'í International Community documented in a report more than 400 published instances of incitement to hatred over a 16-month period.  These concerned not only print and online media but also conferences, exhibitions, national TV series and radio programmes, and at least two websites entirely dedicated to combating the Bahá'í Faith.  The comparable figure for the 12 months of 2014 was over 4,900.  In all cases, the dissemination was either sponsored or supported by the State.

Moreover, Shi’a clerics do not refrain from fuelling this hatred. By way of example, in a recent speech, Hojatoleslam Abbas Ramezani-Pour, the Friday prayer Imam of the city of Rafsanjan, called for the Bahá’ís to be expelled from the city.  He also stated that according to religious fatwas, Bahá’ís are "unclean" and that it is "forbidden" to conduct business with them.  The talk came a few days after an anti-Bahá’í demonstration was orchestrated in front of the Governor’s office in that city.

Dr. Shaheed, what measures do you think can be taken in order to curb this extremely dangerous pattern of incitement?

Unlocking Human Capacity as a Driver of Social Development

Unlocking Human Capacity as a Driver of Social Development

A Statement of the Baha'i International Community On the 53rd Session of the Commission for Social Development

New York—3 February 2015

At a time when Member States are not only reflecting on progress made since the 1995 World Summit for Social Development in Copenhagen, but also laying the foundations for the next global development agenda, rethinking social development is more important than ever.  Critical in this regard will be reframing the role human capacity plays in the betterment of society. Structural reform is necessary in many areas. But it is people who enforce regulations or ignore them, who translate plans into action or hesitate on the sidelines, who uphold positions of authority or abuse them. The ability of people – individually and as members of communities and institutions – to achieve something they collectively value is therefore an indispensable means of meeting the Commission’s central objectives of eradicating poverty, promoting full employment and fostering social integration.

Appreciation for the human dimension is by no means absent from contemporary discourse. In his recent synthesis report on the Post-2015 agenda, for example, the Secretary General notes that the challenges facing the global community “are not accidents of nature or the results of phenomena beyond our control. They result from actions and omissions of people.” His report on the priority theme of this Commission similarly notes that “in both economic and social terms, the most productive policies and investments were those that empowered people to maximize their capacities, resources and opportunities.”

Yet when considering means of implementation, the synthesis report devotes 31 paragraphs to financing and nine to technology, while giving only four to institutional capacity and exactly one each to volunteerism and culture. Financial and technological resources will, of course, be critical to global development – both will need to be generated far more robustly and distributed far more equitably if progress is to advance. But all too often change is attributed almost exclusively to institutions and structures, thereby limiting the power and agency of individuals and communities. People are at the center of the agenda, and this is a major victory of the World Summit. But care should be taken lest people be treated primarily as passive objects to be developed, rather than as active developers in their own right.

How will human well-being be advanced in widely varying contexts around the globe? How will efforts extend beyond capitals and population centers, to reach the countless rural areas that host nearly half the global population? Who will do this work? How will these individuals be supported? National governments have unique responsibilities in this work, and the obligations and commitments of the current global order cannot be neglected with impunity. But governmental action alone is not sufficient. As the Secretary General noted in the synthesis report, “If we are to succeed, the new agenda cannot remain the exclusive domain of institutions and governments. It must be embraced by people.”

To more effectively harness the constructive potential of humanity, the notion that access to financial resources is required to make meaningful contributions to society must be challenged. Material wealth is often equated with capacity, either explicitly or implicitly, in development thought and discourse. Those with greater financial assets are presumed to have more resources in general. They are taken to be the engines of development, the source of progress, and the rest are relegated to secondary functions, if not excluded altogether. Extreme poverty of course imposes numerous hardships and limitations, and it must be eradicated on both pragmatic and moral grounds. Yet financial capacity is not synonymous with the human capacity needed to advance constructive social transformation. There is no guarantee, for example, that those living in affluence are taking any active role in the betterment of humankind. Conversely, the efforts that those who are materially impoverished to assist their communities are certainly not without significance or impact. At all levels of wealth, human capacity is defined not only by one’s potential to achieve goals, but also one’s volition to take the needed actions. Leveraging human capacity for the betterment of society therefore has to do not only with what people are able to do, but also what they actually choose to do. And no people, culture, or economic group has a monopoly on choosing to dedicate their abilities to the common good. 

The Secretary General’s report on the theme of this Commission notes that 3.8 billion people, about 53% of the current global population, live on less than $4 per day.  Though dollar-figure measures of poverty are inherently problematic, this is nevertheless a reality the implications of which can no longer be ignored. Those with limited material means far outnumber those living in abundance, and no longer can it be realistically imagined that a small segment of humanity will, on its own, be able to bring about the advancement of all the rest. At this point in the development of the global community, such a proposition is neither feasible, nor desirable. The aggregate talents of several billion individuals represent a phenomenal reservoir of resources for constructive change – in numerical terms if nothing else – that has so far gone largely untapped. Efforts to rethink and strengthen social development in the contemporary world therefore need to ensure that the contributions of those who have traditionally been treated largely as passive recipients of aid are meaningfully integrated into global processes of development.

Efforts along these lines will be central to mobilizing all available resources for global development. But participation in the advancement of society is also, beyond all practical considerations, meaningful in and of itself. Being of tangible service to others, working in collaboration toward worthy ends, exercising personal abilities in pursuit of the common good – factors such as these are intrinsic sources of human upliftment and satisfaction. They are defining features of the concept of “development”, both individual and social, and need no justification beyond themselves. Formulating goals for the advancement of civilization and making those goals a reality is therefore a task that will ultimately need to be pursued not only in working groups, commissions, and high-level panels, but also in growing numbers of farms and street corners, village councils and neighborhood gatherings around the world. In this way will humanity begin to assume responsibility for its collective destiny.

Because many of these concepts are implemented at the local level, applying them to the intergovernmental processes the Commission deals with can be challenging.  We would therefore like to offer a number of suggestions for consideration.  Specifically, development goals should:

  • address the human resources needed to achieve transformative global progress as robustly as  the financial and technological resources needed.
  • make the building of capacity to contribute to social progress a central objective in formulating targets at the international level, planning interventions at the national level, and monitoring progress at all levels.
  • prioritize universal participation in local development efforts,  regardless of demographic categories, such as gender, age, race, ethnicity, and religion.
  • allow sufficient policy and reporting space for capacity building and empowerment efforts to develop organically and respond to local circumstances.

Twenty years ago, development took a large step forward when the World Summit gave a “human face” to a discourse that had previously centered on economic growth and structural adjustment. Progress in this area continues today as Member States engage in rethinking and strengthening social development in the contemporary world. The goals being considered – those first outlined in Copenhagen and many more proposed in the Post-2015 process – will require the mobilization of resources on scales never before attempted. They also call for a clear understanding of the kinds of resources by which progress can be achieved. The Bahá'í International Community hopes that the concepts touched on in this document contribute to an ongoing exploration of how the talents and abilities of the peoples of the world constitute a critical means of accomplishing this important work. In this regard, we welcome all perspectives on the broad-based leveraging of human capacity as means for the advancement of civilization.

Toward a New Discourse on Religion and Gender Equality

Toward a New Discourse on Religion and Gender Equality

Baha'i International Community’s Statement to the 59th Commission on the Status of Women and on the 20th Anniversary of the Fourth World Conference on Women

New York—1 February 2015

As Member States gather to review the progress made in the implementation of the Beijing Declaration and Platform for Action and to address gender equality in the post-2015 development agenda, the time has come for a serious conversation about the role of religion in advancing the equality of women and men. Religion as a basis for social and political mobilization is a reality that must be openly examined. The continuing importance of religion in people’s lives and identities can no longer be ignored. If it is to play a constructive role in society, the very concept of religion, as well as its nature and purpose needs to be reexamined. We must be ready to discard labels that have locked us in adversarial debates such as “secular vs. religious,” “modern vs. traditional,” “liberal vs. conservative,” “Western vs. non-Western.” The role of religion in human life and the equality of women and men are realities too complex to be reduced to such comparisons. A new discourse is needed—one suited to the needs of the age in which we live. The Baha'i International Community wishes to stimulate and to contribute to such a discourse.

At the outset, we wish to state clearly our belief that the equality of men and women is a facet of human reality and not just a condition to be achieved for the common good. That which makes human beings human—their inherent dignity and nobility—is neither male nor female. The search for meaning, for purpose, for community; the capacity to love, to create, to persevere, has no gender. Such an assertion has profound implications for the organization of every aspect of human society.

We see religion not as a set of dogmas, or conflicting denominations. Rather, we posit that religion is an ongoing process through which humanity becomes conscious of the spiritual dimension of human life and learns to orient its individual and collective life accordingly. At the core of religion is a set of spiritual principles, which, together, form the common heritage of humankind. At each stage of human history and development—and no less today in the midst of an emerging global community—religion acquires new meanings, significance, functions and expressions. Today, as the insights of women are increasingly recognized as essential to the creation of healthy families, more peaceful communities, more vibrant intellectual life, and more effective governance, it is their voices in particular that must inform the discourse on the nature of religion and its role in contemporary life.

The Universal Declaration of Human Rights and its progeny of human rights instruments have provided the international community with a normative framework, which recognizes the inherent dignity of the individual and elaborates the rights and responsibilities upon which a peaceful society can be built. The most challenging task for governments and communities alike has been the translation of these norms into a lived reality for the peoples of the world. Legal standards and social science affirm the equality of all human beings, however it is the deep-seated beliefs about the nature of women and men and the relationship between them that have proven to be the most formidable obstacles to the realization of an equitable social order. Twenty years after the (then) largest gathering of Heads of State and civil society brought gender equality to the top of the global agenda, discrimination against women remains the most widespread injustice in the world today.

It is well documented that throughout history, much of humanity has looked to religions and their leaders for guidance and continues to do so today. While many thought that modernity would diminish the influence of religion—a seeming victory of the ‘rational mind’ over ‘irrational’ beliefs—this has not come to pass. Religion is reasserting itself in myriad ways. In the name of religion has been raised the call to service to the common weal; to embracing a common humanity that transcends divisions of nations and race; to stewardship for the environment; to forgiveness and reconciliation. The role of religion as a shaper of culture and community life has been increasingly acknowledged by the UN. Having recognized the ability of faith-based organizations to reach and provide human and material resources in underserved regions, a number of UN agencies have sought to partner with these organizations in pursuit of common goals. Several hundred religious NGOs have been granted Consultative Status with the UN’s Economic and Social Council and are active contributors to discussions at the UN.

At the same time, religion has fallen prey to ignorance and blind ambition. In its name, fanaticism and violence are promoted.  Interpretations of religious doctrines as assigning an inferior status to women and girls have given rise to patriarchal systems and structures, which continue to obstruct women’s full participation in society. The international community finds itself severely challenged by the intransigence of societies who continue to obstruct the implementation of the Convention on the Elimination of all Forms of Discrimination against Women and flagrantly violate the human rights of women based on interpretations of religious law. In some countries, for example, marital rape remains outside of the law; a man’s honor is a viable defense for murdering a female member of his family; no minimum age requirement for marriage exists. In other countries, women have no right to divorce or to inherit; their education is considered optional or unnecessary; they are not present in public spaces and governing structures. While still prevalent, the incidence of such examples is in decline. Progress can be seen in the increased participation of women in public life and community affairs; it can be discerned in the significant efforts of many countries to effect change through strategies focused on the education of women and girls. 

At this stage in the collective life of humanity, we wish to draw the Commission’s attention to three areas of endeavor, which we feel are critical to addressing the present-day situation of women and girls.

1.     Responsibility of religious leaders. Religious leaders have a pivotal role to play in addressing the profound injustices that prevent women and girls from developing their potential and playing their rightful role in the advancement of society. If they are to be worthy partners in the construction of a more just and peaceful society, religious leaders must unhesitatingly raise their voices against the violation of human rights, against all forms of violence and fanaticism, and against the denial of equality perpetrated in the name of religion. They must examine the ways in which their words, their actions, or their silence have enabled the status quo. They must account for the ways in which their guidance and example may be stifling the exercise of those intellectual faculties that distinguish humankind. Governments have a role to play in encouraging reflection on these issues.

2.     The role of men and boys. The equality of women and men is not a condition whose effects will be limited to half of the world’s population. Its operationalization will revolutionize all facets of human society—the generation of knowledge and development of intellectual life, the practice of governance, the allocation of material resources and the condition of the family, to name but a few. Men must come to realize that under current conditions of inequality, the development of their full potential is not possible. It is they who must find the moral courage to convey and model new understandings of masculinity and who must challenge and question the narrow roles that society and the media have assigned to them. In the final analysis, it is not enough to create space in the current social order for women to play their rightful role. Rather, the goal is for women and men to work shoulder-to-shoulder, each as the helpmate of the other—in the context of family, work, community, and international affairs—to construct a society which allows for the flourishing of all.

3.     Discrimination against women based on interpretations of religion. We urge the Committee on the Elimination of Discrimination against Women to formulate a comment, which addresses discrimination against women based on interpretations of religion, noting that it constitutes a major obstacle to the overarching goal of peace.  

The achievement of gender equality will require financial, moral and intellectual resources on a scale not yet seen. It will involve the efforts of the masses of humanity, the insights of religion as well as science, the fearless commitment of men alongside women, unprecedented collaboration at all levels of governance, and an understanding that the advancement of women is the advancement of all. The Baha'i International Community invites all those working towards the betterment of humanity to join us in a dialogue about the issues raised in this statement. It is our hope that in this way we will learn and better understand each other’s perspectives and collectively advance our efforts towards the realization of a social order which supports the flourishing of all. 

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