English

Shifting culture to support universal and meaningful education

Shifting culture to support universal and meaningful education

Oral Statement to the Annual Ministerial Review Theme: Implementing the internationally agreed-upon goals and commitments in regard to education

Geneva—22 April 2011

Thank you for the opportunity to address the Annual Ministerial Review on the theme of implementing agreed-upon goals in regard to education.

We applaud the countries that have made significant progress in increasing enrollment and committing more resources to the education of their people. Such progress reflects the large body of evidence showing the positive effects of improving the state of education.

Despite this progress, it has been difficult to achieve a cultural shift towards prioritizing education; particularly education for girls and women, and changing discriminatory attitudes and structures that underlie the absence of girls in schools. It is now increasingly acknowledged that any effort to effect change for girls, if it is to last, must also consider the roles and attitudes of men and boys.

In thousands of neighborhoods around the world, the experience of the Baha'i community in the area of education is revealing a number of concepts salient to refining the quality, and learning outcomes, of educational processes. Our statement will touch on five such concepts.

First: Enduring change depends upon coherent efforts to transform both the individual and society. Social change is neither the result of ‘upgrading the individual’ (through secular or religious education), nor is it the result of an exclusive focus on reforming social and political structures. The challenge of increasing and maintaining children’s attendance in school, particularly that of girls, requires a systematic approach to transforming the attitudes, values and behaviors of individuals, their families and communities.  Also necessary is a parallel change in institutional norms in ways that promote meaningful educational outcomes.  Those who arise to undertake the education and training of young minds must come to be seen, and to see themselves, as rendering a most valuable service to their community and to society as a whole. Their task, after all, is no less than to regard each student as one full of potential and talent of great value, and must be able to help each to discover this potential and to develop it.

Second: The means of social change must be consistent with the ends. It is not enough to focus on enrolling girls and boys in school and keeping them there. Communities and nations must also generate a vision of the kind of society they wish to live in and then consider the kind of individuals that will bring this about.  If we envision societies in which men and women of diverse ethnic backgrounds, classes and creeds can live side-by-side and enjoy mutual prosperity, then we must consider what kinds of educational processes can support that vision. This may involve, for example, education that fosters processes and behaviors characterized by rectitude of conduct, trustworthiness, and freedom from prejudice. It would also require creating relationships of reciprocity and genuine affection between the teachers, parents, students and the wider community. In this way, a rich web of support would be created for the children, parents, teachers, administrators and others involved in educational processes.

Third: The educational process should address both the material and the spiritual dimensions of individual development. The human being is not only an economic and social being, but one with a spiritual dimension, concerned with questions about the meaning and purpose of one’s life. Education, in its fullest sense, must provide the space and the environment to explore these fundamental questions, in a manner appropriate to one’s stage of development. Such an approach acknowledges the inherent nobility of the child or youth. Rather than seeing her or him as an empty vessel waiting to be filled, teachers can foster interactions and experiences that help each one to discover and to develop their technical, artistic, social, moral and spiritual capabilities.

Fourth: Service to society should be considered an essential component of education. Service to society helps individuals acquire skills and attitudes that enhance their potential to contribute to the betterment of society. This orientation towards service fosters coherence between learning and action -or, simply put, between ‘being’ and ‘doing.’

Fifth: Think in terms of process, not projects. The framework for the Baha'i community’s efforts in this area has been guided by an attitude of continuous ‘learning’. This orientation is characterized by cycles of action, reflection on action taken, and collective deliberation to refine action and determine next steps. The impetus for progress often comes from schools themselves, reflecting on their methods and practicing effective deliberation. The insights from this process help to determine the way forward, rather than looking to prescriptions for any one approach to education. In this way, schools are oriented towards helping each other to advance rather than trying to out-compete one another. Hence the objective is not simply to establish a set number of schools or the imposition of a particular model of education.  Rather it sets into motion a process that builds the capacity of the community, its parents, teachers, administrators, community leaders and children, to create an environment in which meaningful and sustained education can take place.

To summarize, the experience of the worldwide Baha'i community in the area of education has yielded several concepts which are helping the community to refine the quality of its educational processes. These include: (1) the recognition that enduring change depends upon coherent efforts to transform both the individual and society; (2) that the means of social change must be consistent with its ends; (3) that education needs to address the material, social, and spiritual dimensions of human development; (4) that service to the greater good needs to be an integral component of education; and (5) that it is important to think in terms of process—particularly one informed by an orientation towards continuous learning by institutions and individuals.

Thank you.

 

 

Oral statement to the 16th session of the UN Human Rights Council

Oral statement to the 16th session of the UN Human Rights Council

Oral statement to the 16th session of the UN Human Rights Council Special Rapporteur on freedom of religion or belief – item 3

Geneva—1 March 2011

The Baha'i International Community welcomes the focus on school education in the report submitted by the Special Rapporteur on freedom of religion or belief. It is our firm belief that education is one of “the most meritorious acts of humankind”, “the indispensable foundation of all human excellence”; it reveals the treasures of inestimable value latent in every child.

We agree with Dr. Bielefeld on the key role of the school environment, not only to promote understanding and tolerance, but also to nurture and develop a sense of commonality and belonging.

And we find his recommendations most pertinent to the creation of an environment where every child can exercise his or her freedom to believe, which – under international law – includes the manifestation of that belief.

But what happens when this freedom is denied? When school becomes a place where a child is “subject to coercion which would impair his freedom to have or to adopt a religion or belief of his choice”? Concretely, what happens when a teacher systematically ridicules or insults the religion of a child? When children are pressured to say things that are contrary to what they believe? When the people who are supposed to protect the child at school – teachers and school administrators – harass, intimidate and expel children because of their faith?

In some countries, children face this kind of discrimination because they belong to religious minorities, because their faith is rejected and ostracized.

With this in mind, we would like to ask the Special Rapporteur the following questions:

  1. What can be done when a State promotes curricula, textbooks and teaching methods that incite intolerance and discrimination against certain religious groups?
     
  2. In some public school systems, teacher training institutions provide material that clearly intends to incite hatred and discriminates against religious minorities, and teachers are pressured to promote discriminatory practices against the young people they are supposed to protect. Would it not be appropriate to add to your list of recommendations a mechanism to address these cases, so that children belonging to religious minorities have somewhere to turn when their rights are grossly abused?

 

Education and Training for the Betterment of Society

Education and Training for the Betterment of Society

Baha'i International Community’s contribution to the 55th Session of the UN Commission on the Status of Women

—22 February 2011

That the education and training of women and girls is critical to the well-being and advancement of communities and nations has been definitively established. The benefits of such education have traditionally been framed in terms of economic growth, but material well-being is but one of many conditions that impinge on women’s and girls’ participation in the shaping of society. Achieving any meaningful and sustainable increase in this participation will require a more fundamental dialogue about the nature of development, ‘modernity,’ and the organization of knowledge-generating activity.    

The human being is not only an economic and social creature but also a spiritual one with free will and a conscience that enables the search for meaning and for truth. Without the freedom to pursue this fundamentally human quest, neither dignity, nor justice, nor development—in its full sense—is possible. The Bahá'í International Community understands development to be a global enterprise of enabling all individuals to develop inherent capacities and spiritual qualities,[1]and to contribute to the advancement of their community. Development is an enterprise that demands the efforts of both men and women working together to construct a social order characterized by justice, equity, reciprocity and collective prosperity. The systems of education, science, and technology, then, must be arranged in a way that reflects both the material and spiritual dimensions of the human being—permitting each person to play her or his rightful role in the betterment of society.

The division of the world into producers and users of knowledge is a deficient characteristic of the current world order—one with deep implications for the quality and legitimacy of education, science, and technology as well as governance and policy-making. If most of humanity continues to be regarded as users of technology created elsewhere, it is unlikely that sustainable and meaningful development will take root.[2] If access to knowledge is the right of every human being, participation in its generation, application and diffusion is a responsibility that each individual must shoulder and be empowered to shoulder.[3] Reforming the present flow of knowledge—from ‘North’ to ‘South’; from urban to rural; from men to women—will free development from narrowly conceived conceptions of ‘modernization.’     

The experience of the worldwide Bahá'í community in the field of education and community building has shown that several concepts are particularly salient to guiding educational processes, including curriculum development, towards their ultimate goal, namely the transformation of individuals and their communities. These concepts include:

  • Spiritual and moral education. In the realm of education, spiritual and moral development has often been divorced from intellectual and vocational training. This division has often sprung from high-minded intentions of tolerance and respect. Yet it must be acknowledged that all societies are characterized by political, economic, and cultural interests that promote corrosive patterns of thought and behavior among young people. Imparting the ability to reflect on and apply spiritual, moral, and ethical principles will therefore be indispensable to the task of building a prospering world civilization.
  • Rethinking students, rethinking teachers. Every educational program rests on fundamental assumptions about human nature. Achieving sustainable development will therefore hinge on rethinking underlying conceptions of both teachers and students. A child—far from an empty vessel waiting to be filled—must be seen as “a mine rich in gems of inestimable value,” their treasures being revealed and developed for the benefit of mankind only through the agency of education. Similarly teachers–their laudable profession far too long overlooked and underappreciated–must likewise acknowledge that if they wish to effect a transformation on the level of character as well as intellect, they must, before all else, embody and model the principles they teach.
  • Systematic learning and participation. The concept of participation also emerges in a new light. Effective participation requires a systematic process of learning within each community, in a way that enables the community to identify its strengths and its needs; to experiment with new ideas and methods, new technologies and processes; and ultimately, become the primary agents of their development. One of the first steps in establishing participatory development is to promote the engagement of an increasing number of individuals in processes of learning—characterized by action, reflection on action, and collective deliberation—in a constant effort to generate and apply knowledge to improve the conditions of community life.
  • Individual and social transformation. The transformation of human society requires both the transformation of the individual and the deliberate creation of new societal structures. Individuals must be educated and empowered, but attention must be given to the cultural, scientific and technological, educational, economic and social conditions that shape them. The continuous interaction between the development of the individual and the establishment of new social structures provides a path of social change and avoids both complacency and violence.
  • Global solidarity. The challenges associated with removing obstacles to education and training for girls and women will require a global governance system that promotes collective security, the promotion of human rights, environmental sustainability, and an equitable and just economic order. Among its distinguishing features will be adherence to the principle of collective trusteeship and the understanding that the advantage of any of its parts can best be secured through the advantage of the whole. 

Enabling an increasing number of girls and women to access education and training, to play an active role in the production and application of science and technology is not solely a matter of technology or economics. Rather, it requires nations and communities to address a far wider range of assumptions about development, human nature, processes of knowledge generation and sharing, progress and modernity. Political agreements alone will prove insufficient, as will the strategies and tactics of pure pragmatism. Only when the equality of men and women—working side by side for the betterment of their communities—is raised to the level of principle can the true potential of the human spirit begin to be tapped. As principles of equity, justice, and generosity become the metrics of program evaluation, and human nature in its totality, rather than just its material dimension, is considered, will true development begin. 

 

1    Among others, these include the capacity to draw out diverse views and insights, the capacity to consider new perspectives with an open mind, the capacity to see diversity as a source of strength, the capacity to diagnose the situation of a local community and work towards a desired state, the capacity to elevate discourse to the level of moral or spiritual principle, and the capacity for self-expression. Spiritual qualities include trustworthiness, justice, honesty, integrity, selflessness and humility. 

2   Much like the organization of scientific activity in any given culture, technological activity is strongly influenced by cultural, social, economic and political forces. For example, despite the fact that most agricultural work in developing countries is carried out by low-income women, the primary users and shapers of agricultural technologies in these countries have been men. A key challenge then is how to create the conditions and strengthen women’s capacities to identify technological needs, and to create and adapt technologies in light of social needs and resource constraints. How can women move from being passive users of technologies developed elsewhere to active agents in shaping technologies that address the needs of their families and communities? How can the processes of technological development be shaped to better reflect the basic needs of the world’s people, particularly those marginalized by current market forces? Such questions challenge us to consider ‘modern technology’ in a different light—as technology that addresses locally defined needs and takes into account the material, social and spiritual prosperity of society as a whole. 

3   The question of how scientific and technological activity is to be organized so as to permit people everywhere to participate in such activity—is a central challenge of development. Much of the world is without access to science, girls and women in particular. For the most part, ‘modern’ scientific knowledge is generated in universities and specialized research centers of industrialized countries, increasingly owned by private corporations. While institutions at the frontiers of modern science play an invaluable role, the application of knowledge for the purpose of improving human well-being in an equitable manner, requires the participation of an ever greater diversity of minds. We need to consider: What are the implications of the predominance of male-led research in the sciences? Would women ask different questions? Would they fund different research? Given that 95% of the new science in the world is created in countries comprising only one-fifth of the world’s population, what are the implications of the absence of the large number of countries and culture in the production of scientific research?

 

Women’s Health and Human Rights The Case for Comprehensive and Sustainable Development

Women’s Health and Human Rights The Case for Comprehensive and Sustainable Development

Baha'i International Community’s Contribution to the 44th Session of the UN Commission on Population and Development

—18 January 2011

The focus of this session of the Commission on Population and Development on fertility, reproductive health and development is timely. While there have been many effective interventions addressing single issues such as women’s incidence of HIV/AIDS, maternal mortality, and reproductive rights, the single-issue approach has not strengthened societal and political will to address women’s health, nor has it created the conditions in which women can make decisions about reproduction and become the protagonists of their own development. In this contribution to the Commission, we aim to address the need to transition to a more comprehensive approach to addressing women’s reproductive health and human rights. We do so guided by the understanding that the ultimate aim is not only to enable women to participate fully in the affairs of society within the present social order. Rather, women must be enabled to work shoulder to shoulder with men to construct a new social order characterized by justice, peace and collective prosperity.

When viewed in its broader context, the discrimination against women is one of many symptoms of an ailing society. Individuals and groups compete with one another in pursuit of narrow self-interests; insecurity and violence are common place. For the most part, social institutions, structures, and processes have not been set up in ways that effectively serve the common good and when people attempt to work within these systems to advance the common good they often face systemic constraints or outright political challenges. What is needed is a profound questioning of the assumptions underpinning the social systems and world views that enable and perpetuate these conditions. Otherwise the betterment of humankind and the advancement of civilization in both its spiritual and material dimensions will continue to elude humanity’s best efforts.

A just and equitable social order can be characterized by an ethic of reciprocity—an understanding that the interests of the individual and of the wider community are inextricably linked. The human body provides a relevant analogy. Within this system, millions of cells collaborate to make human life possible; the diversity of form and function connects them in a lifelong process of giving and receiving. Much like the parts of a human body, human communities are interdependent entities; the discrimination against women and girls often accompanies other social ills and can be an indicator of wide-scale social decay.

Social problems commonly manifest themselves in health-related issues, such as domestic violence, fistula, or malnutrition. As such, healthcare can serve as an important entry point for addressing the well-being—both physical and spiritual—of a community.  By engaging in a dialogue with women and their families, health care providers have the opportunity to understand better the structural, economic, cultural, or legal problems faced by families and can begin to consider how their services can be rendered in a way that empowers women and their families to be the protagonists of their development.

The reproductive role of women places them at a particular risk for sexually transmitted diseases, sexual assault, and mortality and morbidity related to pregnancy and childbirth. 

The following statistics highlight the conditions of risk for many women and girls:

  • Fifty percent of pregnancies worldwide are unwanted; a lack of self-empowerment and systemic sexual discrimination place women at tremendous risk. A pregnancy, especially when it is unwanted or occurs during the teenage years, places girls and young women at risk for further economic isolation, reduces her access to education, and creates a cycle of dependency.
  • One out of three women is assaulted during her lifetime. The epidemics of sex slavery and human trafficking persist worldwide, with devastating consequences for the victims and their families.
  • Over 20 million women are infected with HIV/AIDS, placing their born and unborn children at great risk.
  • The World Health Organization estimates that 550,000 women die in childbirth each year—one maternal death every minute. In non-industrialized countries, ten times as many women suffer severe consequences during childbirth, as compared to women in industrialized countries. 

Fertility and reproductive health, with their effects on development, are a piece of a greater puzzle. The manifold and exponential effects, which result from the denial of the rights of girls and women, can have dire consequences. The international community as well as communities at the local and national level must now address the broader conditions, which allow for such rights to be denied. It is not only a question of changing attitudes but also structures—structures which exist at the level of laws, regulations and policies but which are also social, cultural and mental.

Ultimately, it is imperative to address women’s rights in a manner that recognizes the woman’s full role in society and fosters her sense of self-worth as well as the intrinsic nobility of every woman, man and child. Many agencies and institutions involved in this work are beginning to recognize that without a comprehensive approach to women’s rights, their efforts may prove ineffective or unsustainable. A literate woman is more likely to make better health decisions. It has been shown that one to three years of a mothers’ schooling can decrease children’s mortality rate by 15 percent. An economically sustained woman will have a greater ability to avoid sex trafficking and slavery. Women in good health have the opportunity to pursue educational and economic opportunities and to contribute more fully to the betterment of society.

Boys born into such environments are also the beneficiaries. With educated and healthy mothers comes a reduced risk of involvement in sexual crimes and other offenses as youth and adults. As women are the first educators of their children, young boys will be more likely reap the benefits of literacy, economic opportunity, and good health as well. This cycle will be reinforcing, resulting in a tipping point at which the society will no longer tolerate the oppression of its girls and women.  

While there are, of course, many other challenges, we hope that a greater awareness of the relationships between women’s health and her development as well as that of her family and community will contribute to the discussions of the Commission and will help to link the discussions to the broader aim of constructing a social order governed by the principles of justice and equity.

BIC Document #11-0118

Situation of the Baha'is in Iran – under item 4

Situation of the Baha'is in Iran – under item 4

Oral statement to the 15th session of the UN Human Rights Council

Geneva—1 September 2010

The seven people who used to tend to the religious needs of the Baha'i community in Iran, and administered its affairs, have been unjustly imprisoned for nearly two and a half years.  Following their trial, they each received a sentence of 20 years imprisonment, recently reduced to 10.

We have already come before this Council to denounce all the ways in which the handling of their case has violated not only international human rights law, but also Iran’s own Penal Code. After an excessively long period in solitary confinement, suffering ill-treatment under interrogation, these Baha'is were forced to tolerate harsh confinement in cells that are not supposed to be used for long-term imprisonment. None of Iran’s regulations governing “temporary detention” were observed in this case. There was never any legal basis to refuse release on bail, awaiting trial. 

Their trial took six months, from January to June. The judiciary repeatedly resisted all appeals for it to be held in open court, while violating the rules for closed hearings by allowing intelligence officials and their camera crews to be there and to film the proceedings. 

In August, the judge informed (orally) a member of the prisoners’ legal team about their sentence. Their attorneys have now filed an appeal. Meanwhile, the seven Baha'is have been transferred outside Tehran to yet another notorious prison: Raja’i Shahr. 

 

Mr. President,

These people never acted against the State. They chose to stay in Iran despite all the hardships because their beliefs inspired them to serve their country and their fellow citizens. They are innocent of all the charges laid against them. The case against them is utterly without foundation. They have been subjected to a gross and flagrant miscarriage of justice, and we call for their immediate and unconditional release.

Their case is illustrative of the persecution that targets all members of this religion in Iran and others who think differently from those in authority.

 

UPR – Islamic Republic of Iran – item 6

UPR – Islamic Republic of Iran – item 6

Oral statement to the 14th session of the UN Human Rights Council

Geneva—10 June 2010

The Baha'i International Community is deeply disturbed by the Iranian government’s refusal to accept basic recommendations concerned with ending injustice, persecution and discrimination in that country.  We wish to see the current tragic chapter of Iran’s history closed, and believe meaningful engagement in the UPR process to be imperative in that regard.

With particular reference to the situation of the Baha'is, rejected recommendations 15, 39, 40 and 41 asked Iran to stop discrimination, incitement to hatred and acts of repression against the community.  Accepting these would have required specific measures to end intimidation and discrimination against Baha'i children in schools by teachers and officials, for example, and to rescind policies that deny Baha'is access to university and to 25 trades from which they are officially banned.

Rejected recommendation 14 simply asked Iran to act in conformity with recommendations of the Human Rights Committee and two of the UN Special Procedures.  The report presented to this year’s ILO Conference by its Committee of Experts noted that:

“...Bahai continued to be subjected to discrimination as regards access to education and employment without any significant measures being taken by the Government to bring discriminatory practices, including on the part of the authorities, to an end.”

Howregrettable, then, to see the head of Iran’s delegation and a member of its judiciary attempting to mislead the UPR about the treatment of the Baha'i community.  How low the regard in which the Iranian government must hold the UPR process if it believes such behavior to be sufficient response to the statements of 26 States—each  calling it to account for the human rights violations perpetrated against the Baha'is.

While welcoming the recommendations accepted by Iran, we are greatly concerned by the government’s insistence on a partial reading of the right to freedom of religion enshrined in Article 18, and its continuing refusal to commit to measures that would actually put a stop to discrimination and persecution.  We call upon the Council to request that Iran cooperate on this issue.

 

 

Situation of the Baha'is in Iran – item 4

Situation of the Baha'is in Iran – item 4

Oral statement to the 14th session of the UN Human Rights Council

Geneva—8 June 2010

Over 35 Baha'is are in Iranian prisons today. Since 2005: over 300 arrests. Arson and other violent attacks against Baha'is have increased in parallel with widespread incitement to hatred.  Baha'i children are intimidated and harassed by teachers and school officials, and Baha'i students denied access to university. The government applies many restrictions on employment, including a list of 25 trades from which Baha'is are banned, and denies their right to pensions and inheritance.

Unfortunately, these violations are ongoing and well-known. Less well-known is the fact that Baha'is are incarcerated for years in pre-trial detention facilities, under very harsh conditions.

This is the case for the seven Baha'i leaders who have been in section 209 of Evin prison for over two years, forced to live under intolerable conditions. The next session of their trial will take place on 12 June, but release on bail is still denied. Their cells are so small, they can hardly move around; they have no fresh air or natural light, no furniture and no bedding. Contact with their loved ones is limited to ten minutes per week.  Of course, these conditions have affected their health.

Three young Baha'is in Shiraz, tried and unjustly sentenced in 2007, are still now imprisoned under harsh, pre-trial conditions in a detention centre.  Here, too, there is no furniture in the cells; prisoners must sit and sleep on the floor. They have all developed chronic back pain as a result. The two women are held together, but the young man is imprisoned alone and blindfolded every time he leaves his cell. 

All the Iranian Baha'is suffer from human rights violations solely on religious grounds. And it is common knowledge that all those who hold differing opinions or beliefs are treated this way in Iran.

 

Baha'i International Community’s Quadrennial Report (2006-2009)

Baha'i International Community’s Quadrennial Report (2006-2009)

For submission to the United Nations Economic and Social Council

New York—1 June 2010

Field 1 Organization’s name, geographical coverage

The Baha'i International Community is an international non-governmental organization in consultative status with the United Nations Economic and Social Council (ECOSOC). The Baha'i International Community has more than five million members worldwide, residing in virtually every country and territory around the world, in well over 100,000 localities. In thousands of these, patterns of Baha'i community life have evolved to a degree that allows for the annual election of a local council to effectively administer affairs at that level. At the national level, there are currently 186 affiliates, including in the following:

Africa: Angola, Benin, Botswana, Burkina Faso, Cameroon, Cape Verde, Central African Republic, Chad, Comoros, Congo Republic, Côte d’Ivoire, Democratic Republic of the Congo, Equatorial Guinea, Eritrea, Ethiopia, Gabon, Gambia, Ghana, Guinea, Guinea-Bissau, Kenya, Lesotho, Liberia, Madagascar, Malawi, Mali, Mauritius, Morocco, Mozambique, Namibia, Niger, Nigeria, Rwanda, São Tomé and Príncipe, Senegal, Seychelles, Sierra Leone, South Africa, Sudan, Swaziland, Tanzania, Togo, Tunisia, Uganda, Zambia, Zimbabwe.

Americas: Antigua and Barbuda, Argentina, Bahamas, Barbados, Belize, Bolivia, Brazil, Canada, Chile, Colombia, Costa Rica, Cuba, Dominica, Dominican Republic, Ecuador,

El Salvador, Grenada, Guatemala, Guyana, Haiti, Honduras, Jamaica, Mexico, Nicaragua,

Panama, Paraguay, Peru, St. Kitts and Nevis, St. Lucia, St. Vincent and the Grenadines,

Suriname, Trinidad and Tobago, United States, Uruguay, Venezuela.

Asia: Afghanistan, Armenia, Azerbaijan, Bahrain, Bangladesh, Cambodia, Georgia, India, Indonesia, Iraq, Japan, Jordan, Kazakhstan, Kuwait, Kyrgyzstan, Laos, Lebanon, Malaysia, Mongolia, Myanmar, Nepal, Oman, Pakistan, Philippines, Qatar, Saudi Arabia, Singapore, South Korea, Sri Lanka, Taiwan, Tajikistan, Thailand, Turkmenistan, United Arab Emirates, Uzbekistan, Vietnam, Yemen.

Australasia: Australia, Fiji Islands, Kiribati, Marshall Islands, Micronesia, New Zealand, Palau, Papua New Guinea, Samoa, Solomon Islands, Tonga, Tuvalu, Vanuatu.

Europe: Albania, Austria, Belarus, Belgium, Bulgaria, Cyprus, Czech Republic, Denmark, Estonia, Finland, France, Germany, Greece, Hungary, Iceland, Ireland, Italy, Latvia, Lithuania, Luxembourg, Moldova, Netherlands, Norway, Poland, Portugal, Romania, Russia, Slovakia, Spain, Sweden, Switzerland, Turkey, Ukraine, United Kingdom.

Field 2 Aims and purposes of the organization and its course of action

The Baha'i International Community seeks to contribute to the processes of advancing human civilization by bringing the principles of the Baha'i Faith and the insight and experience of its worldwide membership to bear on the issues under consideration by the United Nations. Among the principles shaping our contributions and working methods at the United Nations are: the oneness of humanity; the elimination of all forms of prejudice; the equality of men and women; the nobility of the human being; the elimination of the extremes of wealth and poverty; universal education; freedom of conscience; an ethic of sustainability; harmony of science and religion; unity in diversity; and consultation (processes of collective deliberation and decision-making).

The Baha'i International Community pursues its vision through collaboration with United Nations agencies and its functional commissions; participation in United Nations fora; oral and written interventions addressing issues of concern to the United Nations and to the worldwide Baha'i community; its participation in NGO committees in an executive or membership capacity; and its support of the United Nations and NGO community through the provision of conference meeting facilities in our New York Office.

At this time, the work of the Baha'i International Community focuses on the protection and promotion of human rights; the advancement of equality between women and men; as well as sustainable development.

Several elements have assisted in the development of our work at the United Nations: the expansion of our conference facilities and meeting space (which support over 200 meetings and 6000 guests annually); the creation of a new website in 2006 (www.bic.org) which provides up-to-date information about our work as well as other resources to the United Nations and NGO community; the development of an internship program (20 interns/year), which assist with carrying out our mandate; and the continued publication of the ‘One Country’ newsletter of the Baha'i International Community, which reaches over 40,000 readers, around the world.

Field 3 Any change that may have had a significant impact

None.

Field 4 Your contribution to the work of the UN

Since 2006, our representatives have played a leadership role in the United Nations Gender Equality Architecture Reform Group, which has advocated for a unified gender entity. Each year, our representatives, as Chair/ Past Chair of the NGO Committee on the Status of Women, have facilitated the participation of hundreds of NGOs at the Commission and have organized the annual NGO orientation—bringing women’s voices to bear on the issues at the Commission. We submitted statements to the 50th, 51st, 52nd and 53rd Sessions of the Commission. Since 2006, our Office has co-organized over 50 side events with various agencies including the United Nations Development Fund for Women (UNIFEM), United Nations Fund for Children (UNICEF), United Nations Development Programme (UNDP) and with member states. Our representatives have been invited speakers on panels regarding the girl child, media, transnational justice, violence against women and have been invited to consult with members states as well as United Nations agencies. Our representatives are members of 7 NGO Committees working on gender equality.

As Chair of the NGO Committee for Social Development, our organization has worked with the United Nations Division for Social Policy and Development and Members of the Bureau of the Commission for Social Development. Our Office has invited Baha'is with specialized knowledge and representatives of Baha'i development organizations to share their experiences at Sessions of the Commission. We submitted statements to the Commission about our organization’s work on the eradication of poverty, social integration, employment and decent work and co-organized many side events during Commission sessions. We have become a leading voice on the ethical dimensions of climate change: we have organized 3 panel presentations on this theme during the Sessions of the Commission on Sustainable Development (CSD); led two well-attended Learning Center Workshops on capabilities for sustainable rural development and ethical dimensions of climate change. Our organization was an official observer at the 2008 United Nations Climate Change Conference (Poland) and, in 2009, led a 21-member delegation to the Climate Change Conference (Denmark), where we organized 3 side events and spoke at two press conferences. Our organization serves on the Executive Committee of the NGO Committee on Sustainable Development as well as 3 other NGO committees working in sustainable development.

Our representatives participated actively in discussions to strengthen the Human Rights Council and contributed to the articulation of substantive and operations dimensions of the Council’s Universal Periodic Review (UPR) mechanism. Representatives attended every session of the the Council between 2006-2009, organizing side events, submitting statements on: the situation of the Baha'i communities in Iran and Egypt, the eradication of violence against women, defamation of religion and freedom of religion or belief; and taking part in interactive dialogues with the Special Rapporteur. Our representatives were co-signatories to 21 NGO statements advocating for and proposing concrete measure to strengthen human rights machinery. Our office organized a seminar for over 30 participants—representing United Nations agencies, Mission and NGOs—to explore themes of human rights and responsibilities; Responsibility to Protect; and the freedom of religion or belief. Our representatives serve as Chair of the NGO Committee on Freedom of Religion or Belief (Geneva and New York); are members of the executive committee of the NGO Committee on Human Rights and are members of 5 other human rights committees. Our representatives were actively involved in preparations for the 2009 Durban Review Conference and submitted a statement on the eradication of racism. In the context of the work of the Human Rights Council, our representatives spoke on 5 United Nations- and NGO-organized panels on various themes related to the promotion of human rights.

Field 5 Your participation in the fora of the UN

From 2006-2009, our representatives attended over 300 United Nations-sponsored meetings and contributed 25 statements and position papers, including over 20 joint statements. Our representatives attended all 11 sessions of the United Nations Human Rights Council. Representatives delivered statements on the situation of Baha'is in Iran at the 1st, 4th, 6th, 7th, 8th, 9th, 10th, 11th and 12th sessions. Representatives took part in the UPR Working Group in Geneva (1st, 2nd, 3rd, 6th sessions) and the Council Advisory Committee in Geneva (1st, 2nd, 3rd sessions). Representatives took part in the 1st, 2nd, 3rd and 4th Sessions of the Preparatory Committee meetings for the Durban Review Conference; all intercessional meetings; and the Durban Review Conference (20-24 April 2009, South Africa), where we presented a statement on racial prejudice. Our article, “Freedom to believe: A defining freedom of our time,” was published in the United Nations Chronicle (Volume XLIII, Nr. 3).

Representatives participated in the 50th, 51st, 52nd and 53rd Sessions of the United Nations Commission on the Status of Women. As Chair/past Chair of the NGO Committee on the Status of Women, we facilitated the engagement of hundreds of NGOs; played a leading role in organizing the United Nations Orientation Day for NGOs on behalf of the Division for the Advancement of Women (DAW). Our organization submitted statements to the Commission: ‘Beyond Legal Reforms: Culture and Capacity in the Eradication of Violence Against Women,’ (2007); ‘Transforming Values to Empower the Girl Child’ (E/CN.6/2007/NGO/15); ‘Mobilizing Institutional, Legal and Cultural Resources to Achieve Gender Equality’ (E/CN.6/2008/NGO/3); ‘Striving Towards Justice: Transforming the Dynamics of Human Interaction’ (2009). Over 20 Baha'i delegates from 10 countries attended the Commission every year. We co-organized nearly 40 side-events during the Commission. Representatives attended the 41st and 42nd Sessions of the Committee on the Elimination of Discrimination Against Women.

Representatives participated in the 44th, 45th, 46th and 47th Sessions of the Commission for Social Development. We submitted statements to the Commission: ‘A New Framework for Global Prosperity’ (2006); ‘Full Employment and Decent Work’ (2008); ‘Reclaiming Freedom of Conscience, Religion or Belief to Promote Social Integration’ (E/CN.5/2009/NGO/3). Our representative was a member of the organizing Task Force (2008) of the Civil Society Forum and served as Forum moderator (2009). Our Office co-organized several side events during the Commission and, in 2008 and 2009, co-hosted a dinner reception for members of the Commission Bureau.

Representatives took part in the 14th, 15th, 16th and 17th Sessions of the Commission on Sustainable Development. The Commission’s publication (Outreach) published our article, ‘Summoning the Will for Sustainable Development.’ 2007: Our representatives organized a panel titled, ‘The Ethical Dimensions of Climate Change,’ (30 April 2007, New York), attended by over 100 people. 2008: Our Office offered a workshop through the Commission’s Learning Center titled, ‘SAT: A Model for Building Capabilities for Sustainable Development.’ (8 May 2008, New York), with over 90 people attending. Our organization submitted a statement to the Commission titled, ‘Seizing the Opportunity: Redefining the Challenge of Climate Change.’ (2008). Our organization was an official observer at the United Nations Climate Change Conference in Poland (1-12 December). 2009: Our office offered a workshop through the Learning Center titled, ‘Climate Ethics: Implications for the CSD-17 Thematic Cluster’ (4 May 2009, New York), which drew over 75 people. Our organization was selected as an Organizing Partner of both the ‘Women’ and ‘Children and Youth Caucuses.’ Our representative led a 21-member delegation to the United Nations Climate Change Conference in Denmark (7-11 December 2009). Our organization became a partner in the UNDP-Alliance of Religions and Conservation Seven-Year Plan of Generational Change.

Field 6 Your cooperation with UN Bodies

Each year, our representative (as Chair/Past Chair of the NGO Committee on the Status of Women), conducted on behalf of the Division for the Advancement of Women, an orientation for NGOs at the Commission on the Status of Women. Our Office has collaborated with UNICEF and UNIFEM in organizing briefings and events throughout Sessions of the Commission. Our representatives have played a pivotal role in the Gender Equality Architecture Reform Group, leading planning, strategy and advocacy efforts. Our representative participated in a meeting with the United Nations Secretary-General (along with other NGOs) regarding the United Nations gender architecture. Our organization joined other NGOs in submitting recommendations to the United Nations Coherence Panel, all of which were reflected in the Panel’s report to the Secretary-General (“Delivering as One,” 9 November 2006).

On many occasions, our Representatives were invited to consult with government representatives and United Nations officials (e.g. Office of the High Commissioner for Human Rights (OHCHR), Secretary of the Human Rights Council) regarding matters pertaining to the protection of human rights and the right to freedom of religion or belief. Our representatives issued 21 joint statements providing an assessment and recommendations regarding the working methods and function of the the Council as well as its UPR mechanism; and read 18 statements at Council sessions. They have also issued joint statements in support of the mandate and work of the Special Rapporteur on the freedom of religion or belief. Our organization submitted information about the situation of Baha'is in Iran to the Special Rapporteurs on freedom of religion or belief; on the right to education; on torture; on extrajudicial, summary or arbitrary executions; on racism; on the independence of judges and lawyers; on freedom of opinion and expression; and the Independent Expert on Minority Issues. In 2007, in response to a call from the OHCHR for stakeholder feedback on its ‘Draft Guiding Principles on Poverty and Human Rights,’ we held consultations in six countries and submitted participants’ feedback in a statement to the OHCHR. Our representatives worked with United Nations entities to manage NGO participation at the Durban Review Conference.

As Chair of the NGO Committee on Social Development (elected in 2009), our representative met with members of the Bureau of the Commission for Social Development to foster collaboration between civil society and members of the Commission. Since 2008, our organization has helped to organize the annual Civil Society Forum—convened by the NGO Committee on Social Development and the Department for Economic and Social Affairs (DESA). In 2009, our representative served as moderator of the Forum. Our representatives have also engaged closely with the Commission on Sustainable Development: working closely with the ‘Children and Youth’ and ‘Women’ Major Groups (in 2009, our organization was selected as Organizing Partner of these groups); in 2009, our youth delegate delivered the Children and Youth Major Group oral statement at the opening session of the Commission; in 2008 and 2009 our organization presented a 3-hour Learning Center Workshop on the themes of “Climate Ethics” and “Capabilities for Sustainable Development” respectively. Our representative attended the Expert Group Meeting on “Promoting Social Integration,” organized by DESA (8-10 July, Helsinki, Finland.) Our representatives participated in the launch of the Seven-Year Plan of Generational Change, an initiative of UNDP and the Alliance of Religions and Conservation. Our organization jointly sponsored 9 panels with, among others, the Permanent Missions of the Republic of the Marshall Islands and of Tuvalu, the Values Caucus, the Interfaith Partnership for the Environment, during the Commission on Social and Sustainable Development.

Our organization sent: $10,000 to the Office for the Coordination of Humanitarian Affairs for relief in Myanmar (2008) and $10,000 to the United Nations Central Emergency Response Fund for flood relief in the Philippines (2009). Our Office made available its meeting and conference facilities to UNDP, DESA, UNIFEM, UNICEF and the United Nations Department of Peacekeeping Operations free of charge.

Field 7 Initiatives in support of the MDGs

Goal 1: Eradicate extreme poverty and hunger. Target 1: Halve the proportion of people whose income is less than $1 a day. ACTIONS: Public launch of Baha'i International Community’s statement, “Eradicating Poverty: Moving Forward as One” (New York, 14 February 2008). Country consultations to gather feedback to the OHCHR’s ‘Draft Guiding Principles on Poverty and Human Rights.’ (January – June 2007)=6. Target 2: Achieve full and productive employment and decent work for all. ACTIONS: Submitted statement on “Full Employment and Decent Work” to the 46th Session of the Commission for Social Development. Rural youth served by the FUNDAEC (‘The Foundation for the Application and Teaching of the Sciences’) educational programs (Colombia)=70,000.

Goal 2: Achieve universal primary education. Target 1: Ensure that children everywhere will be able to complete a full course of primary schooling. ACTIONS: Youth served by empowerment program (Mongolian Development Center)=1,300. Primary school students assisted by rural education programs (Ghana)=16,000. Rural children provided with accredited nursery, kindergarten and primary education (Thailand)=700. Central African Republic: teachers trained=100; school established=24; children served=1,200. Students served by ‘Golden Way’ program for moral education (Republic of Tatarstan)=2,500. Individuals participating in literacy projects (Uganda)=6,000.

Goal 3. Promote gender equality and empower women. Target 1: Eliminate gender disparity in primary and secondary education. ACTIONS: Children (ages 11-14) attending youth empowerment classes (Barli Development Institute (BDI), India) = 134. Individuals in parenting classes (Barli Development Institute, India) = 583. Number of national Baha'i offices advocating and working for the advancement of women=70.

Goal 4: Reduce child mortality. Target 1: Reduce by two thirds the under-five mortality rate. ACTIONS: Baha'i community of Zambia organized clinics, medical and dental camps, as well as primary health care and health education. The health education training programs build local capacity by equipping participants with the knowledge and skills to be Family and Community Health Educators. Educators focus on issues such as women’s health, HIV/AIDS, nutrition, disabilities and alcohol and drugs. Persons served by primary health education program (Zambia)=1,600 (since 1998).

Goal 5: Improve maternal health. Target 2: Achieve universal access to reproductive health.

Persons served by primary health education program (Zambia)=1,600. Women attending pre-and post-natal classes (Women and Child Center, Murdogri, India)=489.

Goal 6: Combat HIV/AIDS, malaria and other diseases. Target 1: Have halted and begun to reverse the spread of HIV/AIDS and Target 3: Have halted and begun to reverse the incidence of malaria and other major diseases. ACTIONS: Individuals participating in HIV/AIDS Education (Barli Development Institute, India)=2,426. Individuals participating in literacy projects that also focus on health (Uganda)=6,000. Residents assisted by village medical post in Karkar, Papua New Guinea=3,500.

Goal 7: Ensure environmental sustainability. Target 1: Integrate the principles of sustainable development into country policies and programmes and reverse the loss of environmental resources. ACTIONS: Persons attending CSD Learning Center Workshops: “Exploring Capabilities for Sustainable Rural Development” (2008)=100: “The Ethical Dimensions of Climate Change” (2009)=90. Delegates at the United Nations Climate Change Conference (7-11 December 2009)=21. Baha'i delegates from Thailand and Brazil attended the Bangkok Regional Climate Change Conference (29 September 2009). Organizations endorsing our 2009 “Appeal to World Leaders on the Ethical Dimensions of Climate Change”=30. Target 2: Reduce biodiversity loss, achieving, by 2010, a significant reduction in the rate of loss. ACTIONS: Became a partner in a UNDP-Alliance of Religions and Conservation initiative, “Seven-Year Plan of Generational Change” for combating climate change (2008).

Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism

Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism

Baha'i International Community’s Contribution to the 18th Session of the United Nations Commission on Sustainable Development

New York—3 May 2010

Against the backdrop of climate change, environmental degradation, and the crippling extremes of wealth and poverty, the transformation from a culture of unfettered consumerism to a culture of sustainability has gained momentum in large part through the efforts of civil society organizations and governmental agencies worldwide. Beyond informed policies and ‘greener technologies’ it is a transformation that will require an earnest examination of our understanding of human nature and of the cultural frameworks driving institutions of government, business, education, and media around the world. Questions of what is natural and just will need to be critically re-examined. The issue of sustainable consumption and production, under consideration by this Commission, will need to be considered in the broader context of an ailing social order—one characterized by competition, violence, conflict and insecurity—of which it is a part.

In its contribution to the Commissions’ review of the 10-Year Framework for Programmes on sustainable consumption and production, the Baha'i International Community would like, first, to note the strengths of this evolving Framework and, second—in line with the vision outlined above—to identify issues which require further elaboration. In terms of its strengths: the Framework considers the economic, social and environmental aspects of the transition to sustainable consumption and production, thereby breaking down the long-standing compartmentalization of these domains; it recognizes the inter-linkages between the themes of the Framework (e.g. education, institutional capacity building, participation of women, application of indigenous knowledge, etc.); it has sought to involve stakeholders from around the world through regional consultations; and it calls on actors from all levels of society to achieve the goals articulated therein.

Yet, given that the Framework seeks to promote the shift towards sustainable consumption and production—implicitly challenging cultural norms and values, which have promoted consumerism at all cost—a number of underlying conceptions will need to be examined and, in many cases, revised in order to advance the goals therein. These include conceptions of human nature; of development (and the nature of progress and prosperity); of the nature and causes of recent economic crises; of processes of technological development; and of the means and ends of educational processes. We invite others actively working to promote sustainable consumption and production to engage with us in dialogue about these underlying issues in order to learn from each other’s perspectives and experiences and to collectively advance efforts to build a just and sustainable society.

Human nature

The question of human nature has an important place in the discourse on sustainable consumption and production as it prompts us to reexamine, at the deepest levels, who we are and what our purpose is in life. The human experience is essentially spiritual in nature: it is rooted in the inner reality—or what some call the ‘soul’—that we all share in common. The culture of consumerism, however, has tended to reduce human beings to competitive, insatiable consumers of goods and to objects of manipulation by the market. Commonly held views have assumed the existence of an intractable conflict between what people really want (i.e. to consume more) and what humanity needs (i.e. equitable access to resources). How, then, can we resolve the paralyzing contradiction that, on the one hand, we desire a world of peace and prosperity, while, on the other, much of economic and psychological theory depicts human beings as slaves to self-interest? The faculties needed to construct a more just and sustainable social order—moderation, justice, love, reason, sacrifice and service to the common good—have too often been dismissed as naïve ideals. Yet, it is these, and related, qualities that must be harnessed to overcome the traits of ego, greed, apathy and violence, which are often rewarded by the market and political forces driving current patterns of unsustainable consumption and production.

Vision of development

In a similar manner, the articulation of a vision of sustainability must emerge from a public discourse on the nature and purpose of human development and the roles assigned to its protagonists.

The Baha'i International Community understands the transition to sustainable consumption and production as part of a global enterprise which enables all individuals to fulfill their dual purpose, namely to develop their inherent potentialities and to contribute to the betterment of the wider community. It is not enough to conceive of sustainable consumption and production in terms of creating opportunities for those living in poverty to meet their basic needs. Rather, with the understanding that each individual has a contribution to make to the construction of a more just and peaceful social order, these processes must be arranged in a way that permits each to play his or her rightful role as productive member of society. Within such a framework, sustainable consumption and production could be characterized as processes that provide for the material, social and spiritual needs of humanity across generations and enable all peoples to contribute to the ongoing advancement of society.

Progress at the technical and policy levels now needs to be accompanied by public dialogue—among rural and urban dwellers; among the materially poor and the affluent; among men, women and young persons alike—on the ethical foundations of the necessary systemic change. A sustainable social order is distinguished, among other things, by an ethic of reciprocity and balance at all levels of human organization. A relevant analogy is the human body: here, millions of cells collaborate to make human life possible. The astounding diversity of form and function connects them in a lifelong process of giving and receiving. It represents the highest expression of unity in diversity. Within such an order, the concept of justice is embodied in the recognition that the interests of the individual and of the wider community are inextricably linked. The pursuit of justice within the frame of unity (in diversity) provides a guide for collective deliberation and decision-making and offers a means by which unified thought and action can be achieved.

Ultimately, the transformation required to shift towards sustainable consumption and production will entail no less than an organic change in the structure of society itself so as to reflect fully the interdependence of the entire social body—as well as the interconnectedness with the natural world that sustains it. Among these changes, many of which are already the focus of considerable public discourse, are: the consciousness of world citizenship; the eventual federation of all nations through an integrated system of governance with capacity for global decision-making; the establishment of structures which recognize humanity’s common ownership of the earth’s resources; the establishment of full equality between men and women; the elimination of all forms of prejudice; the establishment of a universal currency and other integrating mechanisms that promote global economic justice; the adoption of an international auxiliary language to facilitate mutual understanding; and the redirection of massive military expenditures towards constructive social ends.

Crisis in the current economic system

As is well known, the dominant model of development depends on a society of vigorous consumers of material goods. In such a model, endlessly rising levels of consumption are cast as indicators of progress and prosperity. This preoccupation with the production and accumulation of material objects and comforts (as sources of meaning, happiness and social acceptance) has consolidated itself in the structures of power and information to the exclusion of competing voices and paradigms. The unfettered cultivation of needs and wants has led to a system fully dependent on excessive consumption for a privileged few, while reinforcing exclusion, poverty and inequality, for the majority. Each successive global crisis—be it climate, energy, food, water, disease, financial collapse—has revealed new dimensions of the exploitation and oppression inherent in the current patterns of consumption and production. Stark are the contrasts between the consumption of luxuries and the cost of provision of basic needs: basic education for all would cost $10 billion; yet $82 billion is spent annually on cigarettes in the United States alone. The eradication of world hunger would cost $30 billion; water and sanitation—$10 billion. By comparison, the world’s military budget rose to $1.55 trillion in 2008.

The narrowly materialistic worldview underpinning much of modern economic thinking has contributed to the degradation of human conduct, the disruption of families and communities, the corruption of public institutions, and the exploitation and marginalization of large segments of the population—women and girls in particular. Unarguably, economic activity and the strengthening of the economy (a process that may include, but is not synonymous with, economic growth) have a central role to play in achieving the prosperity of a region and its people. Yet the shift towards a more just, peaceful and sustainable society will require attention to a harmonious dynamic between the material and non-material (or moral) dimensions of consumption and production. The latter, in particular, will be essential for laying the foundation for just and peaceful human relations; these include the generation of knowledge, the cultivation of trust and trustworthiness, eradication of racism and violence, promotion of art, beauty, science, and the capacity for collaboration and the peaceful resolution of conflicts.

In this light, it is also important to emphasize the relationship between production and employment as a critical dimension of a strong economy. Too often, increases in productivity have been accompanied by delocalization or a transition to automation and thus, rising levels of unemployment. A single-minded focus on profit-maximization has also valued workforce reduction wherever possible. Under the present system, unemployment and underemployment are soaring and the majority of the world’s population does not earn enough to meet their basic needs. Those living in poverty have no means by which to express themselves in such a system. Sustainable production is not simply about ‘greener’ technology but rather, should involve systems that enable all human beings to contribute to the productive process. In such a system, all are producers, and all have the opportunity to earn (or receive, if unable to earn) enough to meet their needs. More than simply the means of generating wealth and meeting basic needs, work provides a role in the community and developing one’s talents, refining one’s character, rendering service and contributing to the advancement of society.

Technological development

The Framework for Programmes highlights the importance of technology transfer and knowledge sharing for achieving sustainable levels of consumption and production. Yet, the majority of technological development is driven by market forces that do not reflect the basic needs of the world’s peoples. Furthermore, the emphasis on the transfer of technology without accompanying efforts to increase participation in the generation and application of knowledge can only serve to widen the gap between the rich and the poor—the ‘developers’ and the ‘users’ of technology. Developing the capacity for identifying technological need and for technological innovation and adaptation—in light of societal needs and environmental constraints—will be vital to social progress. The transformation of complex social realities will require the development of institutional capacity within local populations to create and apply knowledge in ways that address the specific needs of that population. This question of institutional capacity (e.g. the establishment of regional centers of research and training) constitutes a major challenge to sustainable development. If successfully met, however, the result will be to break the present unbalanced flow of knowledge in the world and dissociate development from ill-conceived processes of modernization. “Modern” technologies will be characterized by an orientation towards addressing locally defined needs and by priorities that take into account both the material and moral prosperity of society as a whole.

Education

The Framework for Programmes identifies education and institutional capacity building as two of the programs that could support the implementation of sustainable patterns of consumption and production. Yet, if they are to effect the profound changes in the minds of people and in the structures of society (needed to shift towards sustainability), the nature of the educational processes will need to be rethought. As a starting point, the program of education must be based on a clear vision of the kind of society that we wish to live in; and the kind of individuals that will bring this about. It needs to help learners reflect on the purpose of life and help them to step out of their cultural realities to develop alternative visions and approaches to the problems at hand and to understand the manifold consequences of their behaviors and to adjust these accordingly.

Schools themselves must become participants in the social transformation processes. The curriculum cannot simply aim to impart relevant knowledge and skills; rather it should aim to develop the vast potential inherent in the human being. Individuals must be assisted to channel this potential towards the betterment of their communities and the advancement of society as a whole. The level of consciousness and the deep spirit of service and collaboration required to transform individual behaviors and institutional forces in the direction of sustainability will require a transformation of educational processes commensurate with the task at hand.

Baha'i community’s approach to cultural transformation

Cultural transformation involves deliberate changes in individual choices and in institutional structures and norms. For over a decade, the worldwide Baha'i community has been endeavoring systematically to effect a transformation among individuals and communities around the world—to inspire and build the capacity for service. The framework for action guiding these activities has been rooted in a dynamic of learning—characterized by action, reflection, and consultation. In thousands of communities, Baha'is have set into motion neighborhood-level processes that seek to empower individuals of all ages to recognize and develop their spiritual capacities and to channel their collective energies towards the betterment of their communities. Aware of the aspirations of the children of the world and their need for spiritual education, they have started children’s classes that focus on laying the foundations of a noble and upright character. For youth aged 11-14, they have created a learning environment which helps them to form their moral identity at this critical time in their life and to develop skills which empower them to channel their constructive and creative energies toward the betterment of their communities. All are invited to take part in small groups of participatory learning around core concepts and themes which encourage individuals to become agents of change in their communities within a dynamic of learning and an orientation towards service.

The approach to curriculum development for these activities has not been one of design, field testing and evaluation; rather the first step in writing any set of materials has been taken when experience emerges from grassroots action in response to particular development needs. Curriculum materials are continually refined in light of new knowledge and insights. The cultural shifts taking place are evident in the greater capacity to carry out collective action, to see oneself as an agent of change in the community, as a humble learner, as an active participant in the generation, diffusion and application of knowledge. The continuous cycle of learning through action, reflection and consultation has raised awareness of the needs and resources across communities as well as strengthened the mechanisms for collective action and deliberation.

In addition, professionals in various fields have joined together in organizations inspired by Baha'i principles and values to work for sustainable consumption and production. The European Baha'i Business Forum and affiliated bodies in other regions are working with business leaders to consider social purposes beyond profit, including sustainability in production processes and corporate responsibility. The International Environment Forum has long promoted sustainable lifestyles and more ethical consumption, including participation in the former Consumer Citizenship Network in Europe and now the Partnership for Education and Research for Responsible Living.

The movement to redefine cultural norms in light of the exigencies of justice and sustainability is well underway. In different measures, leading cultural institutions, including governments, education and media, as well as businesses, religious organizations and civil society are bringing the values of sustainability to the forefront of public consciousness. Broader visions of human purpose and prosperity are moving from the periphery to the center of public discourse. It is becoming clear that the pathway to sustainability will be one of empowerment, collaboration and continual processes of questioning, learning and action in all regions of the world. It will be shaped by the experiences of women, men, children, the rich, the poor, the governors and the governed as each one is enabled to play their rightful role in the construction of a new society. As the sweeping tides of consumerism, unfettered consumption, extreme poverty and marginalization recede, they will reveal the human capacities for justice, reciprocity and happiness.

  1. The main objective of the 10-Year Framework for Programmes is to be a global framework for action on sustainable consumption and production (SCP) that countries can endorse and commit to in order to accelerate the shift towards sustainable consumption and production patterns, thereby promoting social and economic development within the carrying capacity of ecosystems and de-linking economic growth from environmental degradation. The main challenge is to provide not only the key programs of the framework, but also the mechanisms for their implementation (e.g. financial support, capacity building, and technical assistance). See: Proposed Input to CSD 18 and 19 on a 10 Year Framework of Programmes on Sustainable Consumption and Production. Third Public Draft (2 September 2009). Prepared by the Marrakech Process Secretariat: UN Department of Economic and Social Affairs (UNDESA) and UN Environment Programme (UNEP).[http://esa.un.org/marrakechprocess/pdf/Draft3_10yfpniputtoCSD2Sep09.pdf]
  2. “Applying a Life-Cycle Perspective to the economic system can provide a way to structure the overall approach of the 10YFP as well as identify clear entry points for actions as well as actors. It allows for single focus on either production or consumption, or integrated focus on both while taking into account the economic, social and environmental impacts of products and services throughout their whole life-cycle. Because it is based on the total use of resources going into the production of goods and provision of services as well as the resulting emissions and waste, this life-cycle perspective provides a holistic picture of all the entry points for remediation as well as possible synergistic intervention throughout the production and consumption chain.” Proposed Input to CSD 18 and 19 on a 10 Year Framework of Programmes (see Note 1).
  3. Ibid.
  4. “The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.” Shoghi Effendi, The World Order of Baha’u’llah (Wilmette: Baha'i Publishing Trust, 1991). (http://reference.bahai.org/en/t/se/WOB/wob-56.html).
  5. According to the Worldwatch Institute, consumption expenditures per person almost tripled between 1960 and 2006. (Worldwatch Institute, State of the World 201: The Rise and Fall of Consumer Cultures. New York: W.W. Norton & Company, 2010.) 60 billion tons of resources are extracted annually—50 percent more than 30 years ago. (Tim Jackson, Prosperity without growth? The transition to a sustainable economy. London: Sustainable Development Commission. March 2009; http://www.sd-commission.org.uk/publications/downloads/ prosperity_without_growth_report.pdf). The 2005 Millennium Ecosystem Assessment found that some 60% of ecosystem services—climate regulation, the provision of fresh water, waste treatment, food from fisheries, etc.—were being degraded or used unsustainably. (Millennium Ecosystem Assessment, Ecosystems and Human Well-Being: Synthesis. Washington, DC: Island Press, 2005.)
  6. Action Aid (United Kingdom). Fact File. (http://www.actionaid.org.uk). See also: Sperling, Gene B. (Director of the Center for Universal Education, USA). The Case for Universal Basic Education for the World’s Poorest Boys and Girls. November 2005. (Council on Foreign Relations, www.cfr.org).
  7. The Case for Center for Disease Control and Prevention. Economic Facts About U.S. Tobacco Use and Tobacco Production. (Cites 2005 data). [http://www.cdc.gov/tobacco/data_statistics/fact_sheets/economics/econ_fa....
  8. United Nations. Press Release. Secretary-General Calls for $30 Billion to Restructure World Agriculture, Create Long-Term Food Security. 30 November 2008. [http://www.un.org/esa/ffd/doha/press/foodsideevent.pdf]
  9. “The estimated cost of closing the gap between current trends and what is needed to meet the target ranges from $10billion to $18 billion per year.” United Nations Department of Public Information. Press Release. Secretary-General, addressing side event, spells out areas ‘crying out for action’ to advance implementation of water and sanitation agenda. 25 September 2008. [http://www.un.org/News/Press/docs/2008/sgsm11813.doc.htm].
  10. International Institute for Strategic Studies.[http://www.iiss.org/whats-new/iiss-in-the-press/february-2010/report-mil...
  11. Just as the physical body possesses physical capacities for movement, growth, etc., so too the soul has capacities, which can be consciously developed. These capacities include human consciousness; the power of intellect and rational thought; the capacity to love; the power of will; and the capacity to initiate and sustain action for the betterment of society, to name a few.
  12. International Environment Forum: www.iefworld.org
  13. Partnership for Education and Research about Responsible Living: http://www.hihm.no/hihm/Prosjektsider/CCN/PERL

Affirming the right of individuals to designate and define their own beliefs

Affirming the right of individuals to designate and define their own beliefs

Oral statement to the 13th session of the UN Human Rights Council, on freedom of religion or belief, under item 3

Geneva—15 March 2010

The former Special Rapporteur on freedom of religion or belief, Abdelfattah Amor, stated several times that it is not for governments to decide what constitutes a religion. Asma Jahangir upheld this position, affirming the right of individuals to designate and define their own beliefs. This is a domain where far too many governments have a “pick and choose” attitude, complying with some aspects of international human rights law but refusing to comply with others.

At the latest UPR session – in declarations from the podium – the head of a government delegation, and a member of the same State’s judiciary, both used the term “cult” when referring to members of the Baha'i Faith, and indicated that “cults” were forbidden by law in their country. 

For the record, we would like to state that independent investigation of truth is one of the central principles of the Baha'i Faith.  For Baha'is, beliefs are an internal and personal matter; no person or institution has the right to exert compulsion in matters of belief. Acceptance of the Faith is the voluntary act of an individual, and any Baha'i is free to leave the Faith. In the Baha'i Faith there is no such thing as apostasy.

The Baha'i International Community is extremely grateful to Asma Jahangir for her resolve in addressing ALL violations under her mandate, and for outstanding clarity in specifying positions on issues of great significance for those who suffer under their government’s unwillingness to respect this fundamental right and freedom. 

Particularly regarding two aspects of Article 18:

  • the right to CHANGE [one’s] religion or belief, in other words “to have or to adopt a religion or belief of [one’s] choice”,
  • and the right to TEACH one’s religion or belief.

Some States blatantly refuse to uphold these rights, a difficulty that the Special Rapporteur has faced over the past six years. She has advanced a challenging mandate with profound insight and focus on the protection of individual believers.  

We join with her and with all of those who say that unless the most sensitive aspects of Article 18 are fully implemented by all States, there will be persecution based on religious belief. 

 

 

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