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The Role of Religion in Social Development

The Role of Religion in Social Development

Comments on the Draft Declaration and Draft Programme of Action for Social Development (A/CONF.166/PC/L.13) presented at the second session of the Preparatory Committee for the World Summit for Social Development

New York—24 August 1994

"Religion," Bahá'u'lláh states, "is the greatest of all means for the establishment of order in the world and for the peaceful contentment of all that dwell therein."

Religion exerts a profound influence on all societies and many of the world's peoples. Throughout history, it has proven to be the primary force for social progress, motivating individuals to develop spiritual qualities, and empowering them to sacrifice for their fellow human-beings and to contribute to the betterment of their communities.

Those universal spiritual principles which lie at the heart of religion -- tolerance, compassion, love, justice, humility, sacrifice, trustworthiness, dedication to the well-being of others, and unity -- are the foundations of progressive civilization.

At the same time, it must be acknowledged that the perversion of religion has been a primary cause of social disintegration, intolerance, hatred, sexism, poverty, oppression and warfare down through the ages. Indeed, many of today's seemingly intractable problems, including many of those highlighted by the Social Summit process, can be traced to the corruption and misuse of religious authority.

It is, thus, obvious, that if religion is to help meet the manifold challenges confronting the world community, it must be free of ignorance, prejudice and animosity.

Foregoing any tendency to promote a purely personal or limited-group salvation, religion must emphasize that the individual's spiritual fulfillment and well-being are tied up with the collective progress of the entire world community. Through service and an active commitment to justice and unity, religion can bring an enormous, positive force to bear on the issues of social development.

The Bahá'í­ International Community, therefore, urges that the Declaration and Programme of Action address in a substantive manner the constructive role that religion should play in social development.

The Role of Education, Media and the Arts in Social Development

The Role of Education, Media and the Arts in Social Development

Comments on the Draft Declaration and Draft Programme of Action for Social Development (A/CONF.166/PC/L.13) presented at the second session of the Preparatory Committee for the World Summit for Social Development.

New York—23 August 1994

I. Education

Education -- formal, non-formal, and informal -- is indisputably the most effective way to shape the values, attitudes, behaviors and skills which will make it possible to function effectively in an integrated world society. The role of education in promoting social development, especially social integration, should, therefore, be addressed in a substantive manner in the Declaration and, most particularly, in the Programme of Action.

The details of educational programs and activities aimed at promoting social integration will vary a great deal from the local to the national and international levels. However, in our increasingly interdependent world, all programs and initiatives must have certain aspects in common. Among other things, they should

  • teach unity in diversity as the foundation principle for social integration both for nations and for the world community;
  • cultivate tolerance, love, brotherhood, equality, compassion, understanding, sacrifice, humility, and an active commitment to justice;
  • nurture an appreciation for the richness and importance of the world's diverse cultural, religious and social systems, in as much as they contribute to social integration, justice and unity;
  • build on the country's positive efforts and highlight its tangible successes with social integration, including models of racial, religious, national and ethnic unity;
  • have at their heart the moral development of the individual, emphasizing virtue as the foundation for actions that foster individual and collective spiritual and material well-being;
  • convey an understanding of the rights and corresponding responsibilities of all people;
  • be free of stereotyping based on religion, culture, gender, race, class, nationality and ethnicity;
  • raise genuine support at the grass roots for the work of the United Nations by emphasizing the importance of the UN in promoting global cooperation and understanding; explaining its universal goals, objectives and programs; demonstrating its immediate relevance to the peoples and nations of the world; and clarifying the role that it must increasingly assume in our ever-contracting world; and
  • foster an ethic of service to the entire human race, including one's family, neighbors, community, and nation; and provide the practical means for its expression in the education process through service-oriented programs.

The values, attitudes, and skills taught through the various educational programs must also be translated into action. As one concrete means of doing this, the Baha'i­ International Community strongly supports a form of Youth Volunteer Service to the Community, such as that suggested in the draft Programme of Action (A/CONF.166/PC/L.13, #199), and recommends that it be adopted by the World Summit for Social Development. If properly organized and initiated, and if universally accessible, such a Youth Service would offer a very important means of putting into action the ideal of service to humanity and preparing youth for a lifetime of active concern for others. Youth Service would also enable young people to gain a first-hand knowledge of the world. Such an experience will help them see beyond the differences -- whether cultural, religious, social, ethnic or national -- that divide and recognize the commonalties that unite the world's diverse peoples.

Illustrative experiences from Youth Service could be incorporated into curricula, and role models -- youth, with humility, struggling to learn and serve -- could be highlighted in courses. Not only would this help make Youth Service known to future participants, but it would also provide inspirational stories of youth, discovering their common humanity, breaking down barriers to understanding, and building a world of peace and justice.

A special committee or working group should be set up to develop both guidelines for promoting social integration, based on the principle of unity in diversity, and proposals for incorporating this principle into existing formal and non-formal educational programs. This committee/working group might begin by analyzing the proposals found in such documents as UNESCO's 1974 Education for International Understanding, Co-operation and Peace and Education Relating to Human Rights and Fundamental Freedoms; UNESCO's 1993 World Plan of Action on Education for Human Rights and Democracy; and the Baha'i­ International Community's World Citizenship: A Global Ethic for Sustainable Development.

II. Public Awareness: the Role of Media and the Arts

The Declaration and the Programme of Action should call for public awareness campaigns to focus attention on the challenges of social integration and promote the principle of unity in diversity. These campaigns should make use of the arts and the full range of media, including television, video, film, radio, electronic networks, books, magazines, posters, flyers, theater and music. They should enlist the support of the advertising and entertainment industries, the media -- both traditional and non-traditional -- the entire UN system, all member states, NGOs, and popular personalities. They should reach homes, the work place, public areas and schools. The guidelines recommended above for educational programs would also serve these campaigns for social integration.

The media have both a powerful influence on people's attitudes and perceptions and a weighty responsibility to contribute to social integration. Currently, a great deal of media attention is focussed on the seemingly insurmountable differences that divide peoples and nations, and little attention is given to evidence that these differences can be overcome. A serious, global discourse must be undertaken to explore the use of existing and rapidly emerging media technologies to foster hope and promote social integration and development. The media have a responsibility to help people understand that diversity, often a source of conflict, can also be a powerful resource for social development. An important beginning would be to eliminate stereotyping based on religion, culture, gender, race, class, nationality and ethnicity from media programming. Then by focussing on constructive, unifying and cooperative undertakings, the media could demonstrate humanity's capacity to work together to meet the enormous challenges facing it.

The media should highlight the importance and honor of serving humankind. Through service, the essential principles of social integration -- including compassion, tolerance, love, understanding, sacrifice, humility, and commitment to justice -- are manifested in society. Not only does service provide immediate benefits to the community, but it also creates bonds of solidarity and common purpose among those involved. According to the Baha'i­ Writings, peace, justice and security will only be firmly established in the world when all people "become united and coordinated in service to the world of humanity."

Unity in diversity, the foundation principle for social integration, could also be promoted -- internationally, nationally and locally -- through the holding of contests and the presentation of awards by the popular media, schools, civic organizations and governments. The services of the advertising industry should also be enlisted to promote the fundamental values of social development.

III. Conclusion

Each country should be encouraged to earmark resources for promoting social integration through the foundation principle of unity in diversity. Consideration should also be given to including the promotion of this principle among the indicators of social development. Countries could, for example, be encouraged to report efforts to foster tolerance, understanding and appreciation of other cultures, equality of the sexes, the concept of one human family, and service to the community, the nation and the world.

Toward a Development Paradigm for the 21st Century

Toward a Development Paradigm for the 21st Century

Comments on the Draft Declaration and Draft Programme of Action for Social Development (A/CONF.166/PC/L.13) presented at the second session of the Preparatory Committee for the World Summit for Social Development

New York—22 August 1994

The World Summit for Social Development is testimony to the failure of our current development paradigm to provide for the security and well-being of the peoples and nations of both the North and the South. At the heart of this failed model is a deeply materialistic view of the purpose and fundamental nature of the individual and society.

Meeting material needs; providing all with education; fashioning democratic institutions and legal codes at every level of our world society to promote economic and social justice -- all these are essential elements of a universal development paradigm for the 21st century, but they are not sufficient.

Until both the material and the spiritual needs and aspirations of individuals are acknowledged, development efforts will largely continue to fail. Human happiness, security and well-being, social cohesion, and economic justice are not mere by-products of material success. Rather, they emerge from a complex and dynamic interplay between the satisfaction of material and social needs and the spiritual fulfillment of the individual.

By linking material progress with fundamental spiritual aspirations, by appealing to those universal values which enable the individual to transcend narrow self-interest, the peoples of the world can be empowered to translate high-minded ideals and principles into constructive, sustained actions for their own well-being and the betterment of their communities.

Thus, a paradigm of development that seeks to promote global prosperity must take into account both the spiritual and material natures of the individual and society, while responding to the increasing interdependence of the peoples and nations of the planet. The Baha'i­ Writings anticipate the emergence of a new development paradigm as the regions of the world "unite to give each other what is lacking. This union," we are assured, "will bring about a true civilization, where the spiritual is expressed and carried out in the material."

The Baha'i­ International Community believes that the Declaration and Programme of Action can contribute significantly to true social development for the 21st century if they address both the material and the spiritual needs and aspirations of the people of the world.

Protection of Minorities

Protection of Minorities

Written statement to the United Nations Sub-Commission on Prevention of Discrimination and Protection of Minorities

Geneva—19 August 1994

The Baha'i­ International Community commends the Sub-Commission on Prevention of Discrimination and Protection of Minorities, and especially its Special Rapporteur, Mr. Asbjorn Eide, on its efforts to determine "Possible ways and means of facilitating the peaceful and constructive solution of problems involving minorities" (E/CN.4/Sub.2/1993/34 and Addenda).

Over one year has passed since the Declaration on the Rights of Persons Belonging to National, Ethnic, Religious and Linguistic Minorities was adopted by the General Assembly. Now both governments and individual citizens face the challenge of implementing these standards. Sadly, the reality of life for many minorities bears no resemblance to the minimum human rights standards set forth in this document. Members of the very minority groups whom the declaration was designed to protect are still experiencing intense suffering and anguish in a number of violent conflicts raging around the world.

In the view of the Baha'i­ International Community, responsibility for ensuring equal rights for minorities falls on both majorities and minorities. Majorities have a special responsibility, for the sake of justice, to bring about the social and political adjustments which will enable minorities to exercise, to the fullest extent possible, their common and fundamental rights. Minorities, on the other hand, have a moral responsibility to respond honorably to genuine efforts by majorities and, as stated by the Rapporteur to "recognize and respect their duties to the society at large" (E/CN.4/Sub.2/1993/34/Add.4, para. 20). Both must view minority issues in the context of an increasingly interdependent world. In such a world, the advantage of the part is best served by ensuring the advantage of the whole; likewise, the whole cannot flourish when parts are oppressed or deprived.

The need then is to identify the conditions which disenfranchise certain minorities and to urge governments to enact legislation which will equip these minorities to claim their just rights and will redress their grievances. Such action, however, will not be sufficient to ensure that minorities enjoy the same rights as their fellow citizens. Attitudes must change. There must be a shift in the view of majorities towards oppressed minorities, and minorities must be freed from the sense of helplessness induced by prolonged discrimination.

The challenge of changing attitudes, however, is not entirely within the ability of governments to meet, as it calls for the influence of spiritual and moral principle. The Baha'i­ International Community believes that the principle which must govern any consideration of minority rights is the oneness of humanity. Often, ignorance of our common humanity encourages irrational fears and hatreds which are easily fueled by distorted notions of other cultures. In order to move towards a genuine desire for mutual understanding, for "pluralism in togetherness," as described by Mr. Eide, (E/CN.4/Sub.2/1993/34, p. 38), the diversity of the human family must be recognized as a source of enrichment rather than as a threat.

We support the call by the Special Rapporteur for schools to teach both respect for human rights and appreciation of diversity: "Human rights education," Mr. Eide suggests, "should be made a core curriculum subject in universal primary education" (E/CN.4/Sub.2/1993/34/Add.4, para. 4). "The curricula in all States should teach tolerance of all groups. Majority groups should learn about the cultures of minority groups in ways which make it possible for them to appreciate those cultures as an enrichment to society as a whole" (ibid., para. 9 and 10).

To achieve a lasting resolution of minority problems, however, education must be supported by a commitment to ethical and spiritual principles. The operation of these principles imbues both majorities and minorities with a consciousness of their reciprocal moral responsibilities as fellow human beings. This sense of responsibility vitalizes such civilizing virtues as forbearance and compassion towards all people. It emboldens the voice of conscience and employs the language of the heart where the language of civil law exerts no influence. The practical influence of such spiritual values on social order cannot be overly emphasized. In an age of turbulent transition, a widespread consciousness of the oneness of mankind would allow minorities to be seen as an integral part of every society. Old animosities based upon ethnic, linguistic and religious differences would thus be rendered obsolete, thwarting attempts to manipulate groups against each other for political purposes.

The Baha'i­ International Community is convinced that, if the immense human rights efforts being made by the United Nations and governments are to bear fruit, the combined force of political and legal, spiritual and moral influences must be employed. For its part, the Baha'i­ International Community is attempting to address these challenges within its own membership throughout the world. Baha'i­ communities are obliged by the teachings of their faith not just to accept, but to nurture, encourage, and safeguard every minority belonging to any faith, race, class, or nation within it. For that reason, the Baha'i­ Writings suggest that if any discrimination at all is to be tolerated, it should be in favor of the minority. Guided by the unifying principles of world order brought more than a century ago by Bahá'u'lláh, the Founder of the Baha'i­ Faith, Baha'i­ communities worldwide are attempting to integrate people of all racial, national and religious backgrounds into a single community -- a community that is both unified and diverse.

In support of the Special Rapporteur's recommendation that minorities be actively encouraged to participate in the life of the community (ibid., para. 12), Baha'i­s have found radio stations to be highly effective. "Radio Baha'i­" in Ecuador, for example, serves the indigenous rural inhabitants of the Otavalo region. Broadcasting primarily in Quechua, the local language, the radio station aims to meet the needs, expressed by the listeners, for spiritual, cultural and material training. Local personnel have been trained on site in all aspects of running a radio station, including operating the equipment and developing the schedule. Programs cover a range of topics including agricultural development, education, spirituality, and public affairs. The local culture is nurtured and preserved by featuring local story-tellers and music recorded at station-sponsored annual indigenous music festivals. Similar stations have been established in rural Bolivia, Chile, Panama, Peru and the USA.

The Baha'i­ International Community would like to commend UNESCO, and particularly its International Bureau of Education (IBE), for organizing an interreligious Round Table on "The contribution of religions in education for international understanding." Such a meeting is certainly in line with Mr. Eide's recommendation that meetings to promote greater understanding amongst all people be developed and encouraged (ibid., para. 69). The Baha'i­ International Community is delighted to be able to participate in this round table discussion during the Conference of Ministers of Education of the IBE member states in October 1994.

We welcome the Sub-commission's practical emphasis on ways and means for facilitating the peaceful and constructive solution of problems involving minorities. If governments or civic organizations would find it useful, the Baha'i­ International Community is ready to offer its experience in establishing communities characterized by unity and respect for diversity.

 

UN Document #E/CN.4/Sub.2/1994/NG

 

Human Rights and Extreme Poverty

Human Rights and Extreme Poverty

Statement to the United Nations Sub-Commission on the Prevention of Discrimination and Protection of Minorities

Geneva—17 August 1994

The increasing disparity between the rich and the poor is a major de-stabilizing influence in the world. It produces or exacerbates regional and national conflicts, environmental degradation, crime and violence, and the use of illicit drugs. These consequences of extreme poverty increasingly force themselves on our attention. As the United Nations Secretary-General states in his Agenda for Development, "The effects of deprivation, disease and strife in one part of the globe are felt everywhere." Increasingly we are becoming aware that as members of a single human family, we are all touched in some way by the suffering of every human being. Until that suffering is alleviated, no member of the family can be fully happy or at ease. The Special Rapporteur, Mr. Leandro Despouy, argues persuasively in his report (E/CN.4/Sub.2/1994/19) that "at this juncture the fight against poverty concerns all of humanity."

The Baha'i­ approach to the problem of extreme poverty is based on the application of spiritual principles. The economic relationships of a society reflect the values of its members. Therefore, to transform those relationships man's character must be transformed. Until justice is valued over greed, the gap between the rich and the poor will continue to widen, and the dream of sustainable economic growth, peace and prosperity will elude our grasp. Sensitizing mankind to the vital role of spiritual values in solving economic problems will, we are convinced, create a new impetus for change.

In his Agenda for Development Mr. Boutros Ghali calls for development with a human face. "Development" he points out, "has to be oriented towards each person in the world" and must recognize a "human community." Indeed, a new economic order can be founded only on a vision of community that is world embracing and on an unshakable conviction of the oneness of mankind. When discussions aimed at solving problems related to extreme poverty are based on the premise that we are one human family, they rapidly expand beyond current economic constructs. They demand a wider context, one which anticipates the emergence of a global system of relationships resting on the principles of equity and justice.

The Universal Declaration of Human Rights proclaims that everyone is entitled to a standard of living adequate to provide for the health and well-being of oneself and one's family. Baha'i­s believe a reordering of economic relationships can make an adequate standard of living universally attainable. The economic system anticipated in the Baha'i­ Writings, although it will no doubt resemble the present system in many ways, will have significant points of distinction.

Let us take as an example the Baha'i­ view of income distribution, which allows for differences but would eliminate both extreme wealth and extreme poverty. The accumulation of excessive fortunes by a small number of individuals while the masses are in need is, according to Baha'i­ teachings, an intolerable injustice. Moderation should, therefore, be established by means of laws and regulations that would limit personal wealth and provide everyone with access to the means for living a dignified life.

The Baha'i­ writings anticipate the development of communities in which the well-being of every member is the concern of the community as a whole. The center of such a community would include social service institutions which afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant. Citing the philosophy of the UNCTAD Permanent Commission to Alleviate Poverty, Mr. Despouy asserts in his report that the "fight against poverty... is in the interest of all, poor and rich, givers and beneficiaries, at a national or an international stage."

Both the responsibility and the right to work are sacred. Idleness and begging have no place in a well-functioning society, while work performed in the spirit of service is elevated to the station of worship. The Special Rapporteur states that "the poorest, in general, in their capacity as citizens, are neither associated to the decision making process nor are they allowed to exercise responsibilities within the community. "This situation is unacceptable, given that a fundamental purpose of life is to contribute to the advancement of civilization. Thus the right to work takes on a spiritual dimension, and the responsibility to be productive applies to everyone.

The belief in the sacredness of work and service profoundly influences the Baha'i­ approach to social and economic development. Communities are encouraged to identify their own needs and initiate their own projects. These locally initiated projects, many of which focus on alleviating poverty, are based in moral values and encourage service to the community as a whole.

In India, for example, the Vocational Institute for Rural Women in Indore, established by Baha'i­s in the state of Madhya Pradesh and supported by the national Baha'i­ community, offers free literacy and vocational training for underprivileged young women in the region. Reaching out to impoverished villages in a wide area, the Institute emphasizes training in locally useful and marketable skills. It has been observed that when the young women return to their villages, they affect their entire community, largely as a result of the moral education they have received at the institute. The acquisition of virtues not only helps them become positive influences on their families and friends, it makes them better business people. Such moral principles as honesty and trustworthiness are quite practical, in that they are essential for the success of cooperative enterprises.

In Bolivia a project in the Chaco region strives to uplift and empower a long-ignored population of impoverished farmers through an integrated program of technical training, community organization, and spiritual ideas. The goal is to cultivate self-sufficiency through community awareness in order to reduce dependency on outside aid and advice. The Baha'i­ International Community believes that fostering grass-roots initiative is essential to the elimination of poverty. The concept of uplifting and empowering individuals and communities has both moral and educational implications which demand profound study.

The Baha'i­ International Community would like to take this opportunity to thank the Special Rapporteur, Mr. Leandro Despouy, for his interim report on human rights and extreme poverty. We hope to contribute to his future studies.

Family and Social Development

Family and Social Development

Joint NGO statement drafted by the NGO Committee on the Family at the First Preparatory Committee (Prepcom) for the World Summit for Social Development and presented at the Second Prepcom

Vienna, Austria—5 July 1994

We, the undersigned international non-governmental organizations in consultative status with ECOSOC,

Welcome the United Nations decision to hold a World Summit for Social Development. Noting the preparatory documentation for the World Summit for Social Development, we are confident that the deliberations on the core issues identified will enhance social progress and social development.

Express deep concern that Draft Declaration and Draft Programme of Action does not recognize the family as a basic social institution and an undisputable social network, nor reflect its vital contributions to individuals and its impact on society.

Refer to the Preparatory Note of the Secretary General and read that "the world is suffering from a social and moral crisis" (A/CONF.166/PC/6, para 17) because, inter alia, "...societies have lost part of their capacity to balance individual and societal needs and reconcile the particular interest with the common good" (para. 60). This imbalance was one of the concerns of governments and NGOs that led the United Nations to proclaim the International Year of the Family and state that "the family constitutes the basic unit of society and therefore warrants special attention" (1994 International Year of the Family, United Nations, Vienna 1991).

Recognize that the impact of socio-economic changes in our society has much affected and altered the family in its function and as an institution. Despite the often delicate and difficult situation in modern society and the rapidity of change, families continue to provide the basic and practical life experience of responsibility and of values such as loving, caring, sharing; and families are an ongoing factor of social cohesion.

Underline that stable families are main agents of sustainable social development because of their fundamental role as intermediate body between individuals and society. Social progress implies the constant and dynamic interaction between family structure and functions and the larger social, economic, cultural and physical environment.

Urge the participants at the Second Preparatory Committee to consider the Malta Statement of the World NGO Forum Launching IYF, which was distributed at the 48th session of the UN General Assembly (CONF.Doc A/48/712), as an expression of the need to consider family in policy development.

Hope that, when considering REDUCTION AND ELIMINATION OF WIDESPREAD POVERTY, attention will be given to the widespread social phenomenon that poverty is particularly complex and dramatic when affecting families. Policy measures to assist the poor have to empower families by increasing their capacities and self-help potentials. They should be enabled to define their own essential needs and to act upon their own problems. On the other hand, poor families in adverse circumstances are very often the sole providers of security and dignity for their individual members, hence they have to be respected and involved in support programmes.

Stress that long-lasting solutions to the REDUCTION AND ELIMINATION OF WIDESPREAD POVERTY depend on the social, emotional, spiritual, cultural and political maturity of individuals. The family is the first environment to teach the values of democracy, human rights, social responsibility, tolerance and peace, enabling their individual members to contribute to the fight against poverty as advocates for social justice.

Urge that policies relating to PRODUCTIVE EMPLOYMENT AND THE REDUCTION OF UNEMPLOYMENT include consideration of programmes which will allow family members to harmonize activities of professional life with family life. Institutions responsible for work and employment should be encouraged by Governments to take into account the needs of family members to combine their income earning and wishes to meet family obligations.

Hope that in discussions on PRODUCTIVE EMPLOYMENT AND THE REDUCTION OF UNEMPLOYMENT, visionary policies and programmes will be developed which respect activities in the household, food production and health service at the family level, social and voluntary work; which reconsider the value and prestige of profit/non-profit and paid/non-paid work for society.

Request that, when considering SOCIAL INTEGRATION adequate recognition is given to the social problems of marginalized families, especially single parent families, large families, migrant and refugee families.

Expect that consultation on SOCIAL INTEGRATION will consider the conditions of street children, unemployed youth, homeless, elderly, disabled people, etc. Social policy measures must not regard individuals as isolated persons but always as members of an interacting social network. Hence, a variety of assistance and training programmes for families are required so that families can better fulfill their supportive functions and educational tasks, including transmission of sense of responsibility, culture, and skills.

Stress that many intergovernmental meetings, for instance the Fourth Ad Hoc United Nations Inter-Agency meeting of IYF, recommended that "Organizations and agencies of the United Nations system should give adequate attention to family issues in their substantive contributions to the international events, such as .... the World Summit for Social Development ...." (ACC 1994). Also, non-governmental organizations have emphasized the intrinsic role of families in social development and the necessity to focus on its importance in the context of the three core issues to be discussed at the World Summit.

Urge that the participants of the Second Preparatory Committee take into account the work and programmes carried out in connection with the International Year of the Family when developing the DRAFT DECLARATION AND DRAFT PROGRAMME OF ACTION for the World Summit for Social Development.

Arrangements for Consultations with Non-Governmental Organizations

Arrangements for Consultations with Non-Governmental Organizations

Statement of the first session of United Nations Economic and Social Council (ECOSOC) Open-Ended Working Group on the Review of Arrangements for consultations with Non-Governmental Organizations. Agenda item 3: General review of arrangements for consultations with Non-Governmental Organizations (NGOs)

New York—21 June 1994

Mr. Chairman,

A. UN Secretary General's Report

We note with appreciation the Report of the Secretary-General of the United Nations on the General Review of Arrangements for Consultations with Non-Governmental Organizations. It clearly identifies several important issues to be addressed in the review process. The Baha'i International Community would like to offer its views on a few of the issues raised in that report.

B. Adequacy of Council Resolution 1296

In light of our experience, Council Resolution 1296 has been adequate to regulate the arrangements for consultations between NGOs (Non-Governmental Organizations) and the UN at meetings called by ECOSOC (United Nations Economic and Social Council) and its subsidiary bodies. Although in general it is as relevant today as it was twenty-five years ago, a few articles need to be updated to reflect present day reality.

The resolution does not, however, address the question of how NGOs can participate in meetings called by the General Assembly or other non-ECOSOC entities of the United Nations System. This lack of formal arrangements has resulted in a wide range of confusing and contradictory approaches to NGO participation in non-ECOSOC meetings, which warrants the attention of the Working Group. In our view, all United Nations conferences need to have a common framework which would maximize the number and diversity of NGOs able to participate.

Let us take, for example, the participation of NGOs in the area of human rights. It may be recalled that the Second World Conference on Human Rights was held in Vienna, Austria, in June 1993. A quarter of a century had elapsed since the First World Conference on Human Rights was held in Tehran, Iran, in 1968. The Baha'i International Community was pleased to note that the NGO Forum was made accessible to close to 1500 NGOs from all parts of the world (the Conference close to 900). By contrast, in 1994 at the fiftieth session of the Commission on Human Rights, which, like the Sub-Commission on the Protection of Minorities, meets yearly, only about 150 NGOs, most with consultative status, participated. Although fewer in number, the NGOs with consultative status are able to participate in the on-going substantive work of the Commission all year round. Therefore, accreditation for regular consultative status should not be confused with accreditation to once- or twice-in-a-lifetime conferences called by the UN.

Moreover, the Open-ended Working Group may wish to note that most of the functional commissions of ECOSOC -- notably the Commission on the Status of Women and the Commission on Human Rights -- have been functioning, in our view, reasonably well under the guidelines of Council Resolution 1296. It may be prudent, therefore, when devising regulations for such bodies as the Commission on Sustainable Development that might require special arrangements, to allow other commissions to function under the framework of the rules of Resolution 1296 with only the adjustments necessary for that commission.

C. The Right of NGOs to be Consulted at the Regional and National Level

Mr. Chairman, NGOs are organized and operate at every level of society -- local, national, regional and international. At every level of society, the same issues of concern to civic society are addressed. Hence, the Working Group might wish to examine what is the scope, form of organization and activities of NGOs that might qualify to be heard at the international level. By the same token, how can NGOs at the local, national and regional levels be consulted by the UN on issues in which they are competent and have something unique to contribute?

The Economic and Social Council (ECOSOC), its functional Commissions and other United Nations bodies such as UNDP, WHO and others, might wish to consider initiating consultations in a more systematic way with national and regional NGOs in their own surroundings so as to facilitate more broad-based input into their respective proceedings.

As a starter, the United Nations might encourage, nay facilitate, the participation of regional and national NGOs in meetings of the UN Regional Commissions located on all the continents as well as in regional preparatory meetings for global conferences. The Commission on Human Rights might also be well advised to require Special Rapporteurs and Representatives to consult with appropriate local, national and regional NGOs in their area of concern when they are compiling their reports. Some reports are country specific, while others are global in scope. Rapporteurs and Special Representatives should make known ahead of time their schedule of work and when they plan to be in a given country or region. In that way interested NGOs might be able to make their presentations in person or send their written submissions on time without having to travel to New York or Geneva.

D. Access to Non-ECOSOC United Nations Meetings

Consultative status for NGOs, now confined to ECOSOC, needs to be extended to the entire UN system. Recent trends at the UN suggest an increasing role for the Security Council in the protection and promotion of Human Rights. In some instances Special Representatives have submitted their reports to the Security Council before submitting them to the Commission on Human Rights, the body that mandated the study in the first place. NGO input can, of course, be channeled through the Special Rapporteurs; however, the Open-ended Working Group may wish to explore how relevant NGOs might be allowed to attend open sessions of the Security Council as observers.

Moreover, in light of discussions about restructuring the UN, what would happen to NGO participation if ECOSOC goes out of existence? What will happen if a new body, such as a Social and Economic Security Council materializes? In view of the above, it is perhaps prudent to consider the consultative status of NGOs to the UN as a whole, rather than to ECOSOC only.

Many international NGOs already participate in the work of the General Assembly and its committees. Yet, they have been doing this on the basis of their consultative status with ECOSOC. The Open-ended Working Group may wish to address this reality.

E. Participation in Drafting Groups

The Open-ended Working Group might wish to consider the question of the participation of NGOs in drafting groups at UN World conferences and ECOSOC-called meetings. In our view, it is beneficial if NGOs can sit as observers when a drafting group meets. The work of drafting groups in any UN conference needs to be transparent, with a timely sharing of information with the UN community at every stage in the drafting process.

We are most encouraged by the way the Open-ended Working Group on the Review of Arrangements for Consultation with NGOs has been operating. Perhaps, given the sensitive and able leadership of its chairman, this working group might set an example by inviting NGOs to participate in the final drafting of its findings and recommendations to ECOSOC.

F. Grouping NGO Contributions by Theme or Region

It should be noted that the current tendency to group NGOs by theme or region might hamper the NGO contribution to the work of the UN. In some situations, the quality and originality of a proposal is more important than the number of NGOs supporting it. Hence, in our view, both individual and group presentations should be allowed so that one can get a unique point of view as well as the consensus thinking about a given issue.

G. Establishment of a Voluntary Fund for NGO Input to the UN System

UN budget constraints have resulted in the gradual reduction of UN Secretariat services to the NGO Community. The publication of NGO statements as official UN documents has in the past assured their circulation to member states in the appropriate language. This practice in some situations has been suspended, putting the burden of preparing and translating documents on NGOs. This effectively bars meaningful NGO input, especially from the South because of the limited resources NGOs in those regions have.

It might perhaps be wise to establish a Trust Fund to which interested governments and other institutions, including NGOs, might contribute. This fund could help finance the translation and production in electronic or print form of those statements that fall strictly within the guidelines of council resolution 1296 or any successor regulation.

This fund might later be expanded to subsidize the participation of NGOs from the South in UN international fora. This in a way is being done now on an ad hoc basis. It could, however, be institutionalized.

H. NGO Increased Access to UN Conferences and Premises and Strengthening of the NGO Unit of the UN Secretariat

It is futile to talk about increasing NGO access to the UN without making arrangements to provide the logistical support to go with it. It has been noted time and again that the NGO Unit within the Secretariat has been told to handle more and more NGOs without being given the additional resources necessary to discharge its duties. The end result is that NGOs with Consultative status cannot get the efficient and timely services to which they are entitled.

Moreover, the physical seating arrangements are unsatisfactory. When one advocates an increase in NGO participation at meetings, it is also prudent to prepare adequate seating arrangements. In reality, in many of the conferences there has been a net decrease and not an increase in this vital logistical requirement.

Finally, in the name of security concerns, there have been arbitrary restrictions in access to the UN normally accorded to NGOs. Although, security needs to be taken into consideration, restricting the number of passes and limiting the places where NGOs can be admitted have curtailed effective NGO participation in many activities taking place on the grounds of the UN. Access by Consultative NGOs to the plenary session of the UN General Assembly, especially during the general debate, is now almost impossible and we hope the Open-ended Working Group will also address these issues.

In conclusion, the Baha'i International Community and its affiliates in 170 countries and territories, with over 20,000 organized local communities, are prepared to assist in the on-going review by the Working Group, be it at the international, regional, national or local level.

Thank you, Mr. Chairman.

 

Traditional Media as Change Agent

Traditional Media as Change Agent

Overview of "Traditional Media As Change Agent," a project developed by the Baha'i International Community and funded by UNIFEM (United Nations Development Fund for Women). Overview submitted to the Baha'i International Community by Mona Griesser of Global Vision, the contracting development organization that executed the project.

New York—5 June 1994

What is the model for the project?

The "Traditional Media as Change Agent" project has its roots in systems and chaos theory as well as in participatory, values-based theories of learning. It also has its roots in Baha'i­ spiritual principles such as the innate equality of men and women, the importance of consultation to human decision-making, independent investigation of truth, unity in diversity and the central importance of education and vision in human life. The model is characterized by the fact that it is non-linear with complex feedback loops. Its main feature is resiliency rather than stability.

Elements of the new model include empathy, connection, relationship, context, community, and initiative. Traditional models of behavior change entail detachment and neutrality and are mechanistic and unsustainable. It shares with behavior models the goal that change through development is desirable. The sustainable model places its emphasis on paradox. It is open-ended so that the community may develop its own vision and so that the vision can be flexible and changeable, but at the same time the model remains goals-oriented. Its goals are determined by the understanding of the communities involved.

It is driven by three assumptions:

  1. That people have an overwhelming need for meaningfulness in their lives which is reflected in their behavior and frames the values they live by.
  2. That communities and individuals are characterized by elasticity. When they themselves perceive the need for change and can see the benefits to be derived from change, they will change, at a pace and in conformity to their own internal visions.
  3. The participatory nature of reality assumes the paramount importance of relationships. People have a strong desire for recognition and connectedness. The more they feel part of their own process of development the more they will get the work done.

The "Traditional Media as Change Agent Project" is an interesting example of the "ownership" model in action. This model, which is now enjoying limited exposure is receiving attention precisely because the participation of communities leading to "ownership" is perceived as more sustainable than models heretofore used by development practitioners. The gap between policy and practice has been well documented in development. One of the distinguishing features of this project, from the beginning, is the local grassroots interest and involvement in all phases. This participation in decision-making, implementation, benefits and evaluation demands a greater concentration of resources at project outset.

In practical terms the project teaches communities three productive habits for sustainability:

  1. Critical thinking
  2. Creative Thinking
  3. Self-regulation

What are the project's objectives?

The "Traditional Media as Change Agent" project has as its primary goal the improvement and enhancement of women's status in the community. It promises neither improved income, nor agriculture, nor provides a concrete product, such as contraception or cook stoves. Its premise is that women's status is defined through the complex web of social, cultural and religious values superimposed on labor needs in a community. To change women's status, therefore, requires more than simply altering some aspect of labor activity, or even increasing income. It requires a reevaluation by the community itself of their core values, assessing them in light of their present and future needs. It also requires much consultation with men, who, as monitors of the status quo in their communities, need to be convinced that change in women's status is beneficial for the general good of the community, even if it causes short-term hardships. Another way of stating this is that individuals and communities must independently investigate truth for themselves, accept its validity in their own lives and realign their values, attitudes and behaviors to reflect the new reality.

That communities rarely examine their core values need not be overstated. The project chose to use traditional media as a means of exploring how these values came into being and how they function within present society because folk tales, songs, folk characters, jokes are vehicles by which societies reinforce and shape values. The project then works with communities in shaping their vision of the future and how women fit into that vision, as participators and producers, not as victims.

How does the project accomplish this?

In each country in which the project functions, an initial workshop is held that explores with the participants a methodology for bringing meaning into exploring gender issues. Four major points are explored:

  1. Valuing and eliciting prior knowledge about gender issues.
  2. Organizing that knowledge in the current social context
  3. Visioning that knowledge in a future social context
  4. Developing lines of action that lead from the present incrementally to the future.

Key to the process is the meaningful use of knowledge. Decision-making, experimental inquiry, investigation, problem-solving, invention are all highly complex tasks done more efficiently by cooperative groups than by an individual, simply because these tasks are so taxing in terms of the knowledge and ability they require to be effectively completed. The methodology throughout is a systematic application of the consultative process. This project has focused on the group (community) as the fundamental unit rather than individuals. Not only has it validated the above but the cooperative process is more suited to gender issues. Women work better in groups.

The workshop content then discusses the present state of women in the community (providing statistics); the various means by which women's status is determined (legislation, religious doctrine, tradition, family and personal preference); the relationship between that status and the developmental level of the community; how to assess women's status in a community (introduction to qualitative research); how to use and analyze that data; and how to get community consultation to develop unity of thought on the problem; how to develop a vision of where the community hopes to be within a determined period; and finally how to plan the intervening steps required to realize those visions.

In each of these workshops the trainers utilized are highly skilled both in the content area and as trainers. A variety of methodologies are used and the evaluations of the training program have indicated universal approval. Only one problematic area has emerged which is the use of research as a decision-making tool. Experience has shown, in every country, that there is no substitute for the primacy of personal contact among implementors (community members) and between implementors, planners and consultants, if the difficult process of unlearning old rules and learning the new ones is to occur. In reality, projects are characterized by the absence of such opportunities on a regular basis during implementation. The "ownership" model is based on the strong conviction that ordinary people have unique abilities to solve their own problems. Given time and core development skills (communication, management, research) they can face their own problems and establish solutions.

Who are the participating communities?

Most of the communities in which the project functions are composed of semi-literate or illiterate persons who have consulted and made decisions before but have never formalized the gathering of information on which these decisions are based. The process of a focus group in which the facilitator does not provide opinion but simply keeps the discussion flowing is difficult. In many cases the community facilitators are people of high status in their communities and find themselves frustrated at not being permitted to be prescriptive in their discussion groups. Once they learn the process, however, they quickly see the value of it. Amongst the Malaysian LSAs the use of FGDs has become commonplace for decision-makers for most decisions that have to be made, not just those concerning women.

The participants in these workshops and the focus of the project are the community leaders. Using the Local Spiritual Assembly as the base, the project also embraces other community-based groups such as the Syndicate in Bolivia, the Village Committee in Sarawak and the Headmen and elders of traditional African society. Besides community leaders the project also works with women, both nationally and locally.

The project coordinators include one Quechua woman in Bolivia; one Chinese woman in Kuala Lumpur; and an Iban (Dayak) woman in Sarawak; and one man in Cameroon.

Rural communities tend to be agricultural, but one project site is located in a middle class urban community. Research showed in Malaysia that, as women move up the ladder from poverty to middle-class, they sometimes lose status, becoming submerged in their husband's identity. Additionally women themselves saw their roles as more submissive and less independent.

What results can be seen to date?

One premise of the project was that change is not necessarily easy and can involve hardship and turmoil. Several of the communities in which the project is functioning are going through the frustrating process of having awakened to their own inadequacies, but not yet fully realizing their own strengths in terms of solving the problems. The local community in Bolivia has consulted extensively about gender issues, has become genuinely sensitive to the need to alter their social and personal attitudes towards women. Individually women report that the behavior of their husbands has changed substantially. Men do not necessarily report that they are happy with the change. Women report that their grown daughters are showing more confidence in accepting public responsibility, speaking up at public meetings and actively seeking self-improvement (correspondence courses, literacy classes, etc.).

In Cameroon there is ample evidence to indicate that husband/wife relationships are characterized by more open consultation on issues of importance. The basic appreciation of the importance of gender issues and of the essential contributions women make to the welfare of families and communities is gradually becoming apparent to all. Contacts with other agencies, governmental and non-governmental, have increased and project participants are pleasantly shocked at the intense interest their project arouses. Concrete actions such as the formation of community crèches to take care of children while women are working in the fields, establishing literacy programs for women, establishing maternal and child health programs and improving nutrition through the improvement of kitchen gardens are evidence of some of the communal and individual changes that are taking place.

In Malaysia awareness has caused discomfiture in some circles but has also led to a collective will to improve. In concrete actions this has resulted in newsletters, conferences, symposia on gender issues and the expansion of project sites to other locales. Newspapers and the press have been courted on this issue and families also report improved familial consultation.

Whether this has led to increased status in the community will be determined at the time of the evaluations scheduled for Fall 1993. At the outset of the projects indicators of status were established with community members at each workshop. They tended to be generic and included such universal indicators as wealth, position, lineage, decision-making capacity, authority, marriage, numbers of children, etc. In several communities women could not be found that fitted these descriptions. It will be interesting to note whether at the end of two years of emphasis on women, how many they can now name.

Interestingly, there has been little formalized opposition to any of the work accomplished by the project. No conflicts have arisen. Husbands have not objected to their wives accepting nontraditional roles (for those few women who have suddenly found themselves serving in a decision-making capacity) or even for those women whose home lives may have altered to share labor more equally with their husbands or consult more frequently as has been reported in many communities.

Some resistance has been encountered at the National level in two countries and it has become a lesson learned. Where a National Agency throws its entire support behind an activity, its chances for success multiply dramatically. Conversely where there is little perceived support problems arise. In Cameroon the NSA has been extremely supportive. Workshops have been given for the NSA itself as well as for community groups. The local coordinator of the project is himself Chairman of the NSA and thus it is an agenda item on every occasion that the NSA meets. Because of the NSA support, contact with other development agencies (Government, NGO and donors) has been maintained and informal information sharing takes place. Mainstreaming rapidly takes place too, as these same people recognize the commitment to the objectives of raising the status of women and offer their own resources bringing to scale the small efforts initially established.

In Malaysia and Bolivia, the NSAs are overburdened with other tasks and have preferred to leave the promotion of the project to their designated representatives. While there is no opposition from these bodies, quite the contrary, the lack of direct participation has resulted in slower decision-making, lack of feedback to the community, and occasionally mixed messages, as when project personnel are suddenly transferred to another locale for another purpose.

Lack of time needed to learn the research concepts is also a problem. Formalized research is a relatively new activity and the skills needed to become effective facilitators require practice. When expert technical assistance consultants have limited resources (time and money) to spend in a country, this activity is frequently condensed and suffers as a consequence.

The importance of service to the larger community is a relatively new experience to the Baha'i­ community. Although theoretically aware that philanthropic activities of the Baha'i­ community were intended for all, in practice, in the past and partially due to limited resources, it has been reserved for the Baha'i­ community. Reaching out has been an interesting experience on both sides. Some communities of other Faiths have shown initial reluctance to participate in the project, but have come around as word spreads of its essentially humanistic goal. In other communities secular/political groups have experienced suspicion at being aligned with a Faith group (as in Bolivia). Mutual respect for the skills that are being transferred has diminished this suspicion over time.

Summary:

The project is a highly innovative response to an entrenched social problem. The complexity of the social construct of gender, the way a society determines roles for men and women has yet to penetrate development and this project is a pioneering attempt to do just that. The situation of women differs widely across cultures and there are no universal solutions and no universal models for dealing with these issues. In this project certain universal principles have been formulated into a model which itself has been adapted in each of the countries in which it is used. By the end of the project it should be apparent whether this model and its basic tenets have started significant, sustainable, patterns of behavior change.

 

UN Document #UNIFEM/BIC GLO/91/W1

 

Quadrennial Report to the UN Economic and Social Council (ECOSOC), 1990-1993

Quadrennial Report to the UN Economic and Social Council (ECOSOC), 1990-1993

1 June 1994

Working Group on the Rights of Persons Belonging to National, Ethnic, Religious, and Linguistic Minorities

  • 2/90 Geneva
  • 2/91 Geneva
  • 12/91 Geneva

Sub-Commission on Prevention of Discrimination and Protection of Minorities

  • 8/90 42nd Session, Geneva [3 statements]
  • 8/91 43rd session, Geneva [2 statements]
  • 8/92 44th session, Geneva [1 statement]
  • 8/93 45th session, Geneva [2 statements]

Pre-sessional Working Group on Indigenous Populations

  • 7/90 Geneva [2 statements]
  • 7/91 Geneva
  • 7/92 Geneva
  • 7/93 Geneva

Commission on Social Development

  • 2/91 32nd Session, Vienna [1 statement]

Commission on the Status of Women

  • 3/90 34th session, Vienna [2 statements]
  • 3/91 35th session, Vienna [2 statements]
  • 3/92 36th session, Vienna [3 statements]
  • 3/93 37th session, Vienna [2 statements]

Commission on Sustainable Development

  • 6/93 1st session, New York [1 statement]

 

Economic Commission for Africa (ECA)

  • 1990 25th session, Addis Ababa
  • 1991 26th session, Addis Ababa
  • 1992 27th session, Addis Ababa

Economic Commission for Latin America and the Caribbean (ECLAC)

  • 1990 Caracas
  • 1991 Mexico City
  • 1992 Santiago

Economic and Social Commission for Asia and the Pacific (ESCAP)

  • 1990 46th session, Bangkok
  • 1991 47th session, Seoul
  • 1992 48th session, Beijing
  • 1993 49th session, Bangkok

2. United Nations System Meetings Other Than ECOSOC

UN High Commission on Refugees (UNHCR) -- Executive Committee

  • 1990 41st session, Geneva
  • 1991 42nd Session, Geneva
  • 1992 43rd session, Geneva
  • 1993 44th session, Geneva

 

UNICEF Executive Board

  • 1990 New York
  • 1991 New York [1 statement]
  • 1992 New York
  • 1993 New York

UN Environment Programme Governing Council

  • 1990 Special Session, Nairobi
  • 1991 Regular Session, Nairobi
  • 1992 Special Session, Nairobi

World Health Assembly

  • 1990 43rd session, Geneva
  • 1991 44th session, Geneva
  • 1992 45th session, Geneva
  • 1993 46th session, Geneva

WHO Executive Board

  • 1990 85th session, Geneva
  • 1991 87th session, Geneva
  • 1992 89th session, Geneva
  • 1993 91st session, Geneva

Third Committee of the UN General Assembly

  • 1990 45th session, New York
  • 1991 46th session, New York
  • 1992 47th session, New York
  • 1993 48th session, New York

3. United Nations Conferences and Special Meetings by Topic

3.1 Education/Health

  • 1990 World Conference on Education for All by the Year 2000, sponsored by UNESCO, UNICEF, and the World Bank, Jomtien, Thailand, March 1990. [4 statements; 1 survey]
  • 1990 UNESCO-IBE (International Bureau of Education) 42nd International Conference on Education, Geneva, Switzerland, September 1990.
  • 1991 UNESCO Sub-Regional Meeting on Literacy in Francophone Africa, Porto Novo, Benin, October 1991.
  • 1991 UNESCO International Consultative Forum on Education for All by the Year 2000, Paris, December 1991.
  • 1992 UN Conference on Education, Dhaka, Bangladesh, February 1992.
  • 1992 UNESCO Meeting on "Action Strategies for Meeting Basic Literacy Needs," Santiago, Chile, April 1992.
  • 1992 UNESCO-International Bureau of Education (IBE) Conference on Education, Geneva, September 1992.

3.2 Environment/Development

  • 1990 The Bergen Conference, a regional preparatory meeting for the 1992 UN Conference on Environment and Development (UNCED) Bergen, Norway, May 1990.
  • 1990 First Preparatory Committee (PREPCOM) for the UN Conference on Environment and Development (UNCED), Nairobi, August 1990. [1 statement]
  • 1990 ESCAP/NGO Media Symposium on Communication for Environment Bangkok, Thailand, October 1990.
  • 1990 World Climate Conference sponsored by World Meteorological Organization (WMO), UNEP, UNESCO, FAO, and the International Council of Scientific Unions (ICSU) Second Ministerial session, Geneva, November 1990.
  • 1991 The Intergovernmental Negotiating Committee for a Framework Convention on Climate Change, 1st session, Washington, DC, USA, February 1991.
  • 1991 Second Preparatory Committee (PREPCOM) for the UN Conference on Environment and Development (UNCED), Geneva, April 1991. [2 statements]
  • 1991 Third Preparatory Committee (PREPCOM) for the UN Conference on Environment and Development (UNCED), Geneva, August 1991. [1 statement]
  • 1991 UNCTAD Trade and Development Meeting, Geneva, September 1991.
  • 1992 Fourth Preparatory Committee (PREPCOM) for the UN Conference on Environment and Development (UNCED), New York, April 1992. [1 statement; 2 comments]
  • 1992 Earth Summit/UN Conference on Environment and Development (UNCED), Rio de Janeiro, June 1992. [1 statement; 5 other contributions]
  • 1992 Preparatory Committee for the International Conference on Nutrition, Geneva, August 1992.
  • 1992 Expanded Programme on Immunization (Week Study Course), Geneva, September 1992.
  • 1992 United Nations International Conference on Nutrition, Rome, December 1992.

3.3 Human Rights

  • 1990 UN Asian/Pacific Workshop on International Human Rights Issues, Manila, Philippines, May 1990.
  • 1990 Second UN Conference on the Least Developed Countries (UNCTAD), Paris, France, September 1990.
  • 1990 UN International Seminar on Political, Historical, Economic, Social and Cultural Factors Contributing to Racism, Racial Discrimination and Apartheid, Geneva, December 1990.
  • 1991 UN Consultation on the implementation of the Convention on the Rights of the Child, Geneva, May 1991.
  • 1991 First Preparatory Committee of the UN World Conference on Human Rights, Geneva, September 1991. [1 statement]
  • 1992 Second Preparatory Committee of the UN World Conference on Human Rights, Geneva, March 1992. [2 statements]
  • 1992 Third Preparatory Committee of the UN World Conference eon Human Rights, Geneva, September 1992.
  • 1992 Regional Meeting for Africa, UN World Conference on Human Rights, Tunis, Tunisia, November 1992.
  • 1993 UN Seminar on appropriate indicators to measure achievements in the progressive realization of economic, social and cultural rights, Geneva, January 1993.
  • 1993 Regional Meeting for Latin America and the Caribbean, UN World Conference on Human Rights, San José, Costa Rica, January 1993.
  • 1993 Regional Meeting for Asia, UN World Conference on Human Rights, Bangkok, Thailand, March 1993.
  • 1993 Fourth Preparatory Committee of the UN World Conference on Human Rights, Geneva, April 1993.
  • 1993 United Nations World Conference on Human Rights, Vienna, June 1993. [4 statements]
  • 1993 UN Seminar on appropriate indicators to measure achievements in the progressive realization of economic, social and cultural rights, Geneva, December 1993.

3.4 Women/Family

  • 1990 UN World Summit on Children, New York, September 1990. [1 report]
  • 1991 ESCAP South Asian and Pacific Ministerial Conference on Social Welfare and Social Development, Manila, October 1991.
  • 1991 UN Regional Symposium on Co-operation between ESCAP and NGOs for Rural Poverty Alleviation, Bangkok, Thailand, December 1991. [1 report]

4. Meetings and Conferences to Support UN Initiatives in the Areas of Education; Environment/Development; Human Rights; Peace; UN; and Women and Family

4.1 Education/Health

  • 1990 Fourth Regional Workshop on Health Education, Noumea, New Caledonia, November 1990.
  • 1990 Book Voyage presentation to the UN Secretary-General for International Literacy Year, New York, December 1990.
  • 1990 7th session of the UNESCO Collective Consultation of NGOs on Literacy and Adult Education; Hamburg, Germany, December 1990.
  • 1991 International Task Force on Literacy, Bonn, Germany, February 1991. [2 reports]
  • 1991 NGO Regional Consultation on Education for All, Santiago, Chile, April 1991.
  • 1991 Committee of Representatives of Governments and Administrations (CRGA) of the South Pacific Commission (SPC), Noumea, New Caledonia, May 1991. [1 statement]
  • 1991 NGO Media Symposium, Manila, October 1991.
  • 1991 UNICEF/NGO Forum on Local and Global Child Development, Kadoma, Zimbabwe, November 1991.
  • 1991 8th session of the UNESCO Collective Consultation of NGOs on Literacy and Adult Education; Paris, December 1991.
  • 1992 NGO Regional Consultation on Education for All, Santiago, Chile, April 1992.
  • 1992 Conference of the South Pacific Commission, October 1992.
  • 1992 9th session of the UNESCO Collective Consultation of NGOs on Literacy and Adult Education, December 1992.

4.2 Environment/Development

  • 1990 Danube Meeting, a regional NGO preparatory meeting for UN Conference on Environment and Development (UNCED), Budapest, March 1990.
  • 1990 Landegg Academy's Youth Symposium, "The Environment: Protecting Our Birthright," Landegg, Switzerland, April 1990.
  • 1990 North American Conference On Religion and Ecology (NACRE) Washington, D. C., USA, May 1990.
  • 1990 7th Informal Consultation on Cooperation with NGOs in the WHO Programme on Prevention and Control of Alcohol and Drug Abuse, Geneva, May 1990.
  • 1990 International NGO/Primary Health Group, Geneva, May 1990.
  • 1990 ECO '92 Public Forum, sponsored by the Centre For Our Common Future with the UNCED Secretariat, Nairobi, August 1990.
  • 1990 World Congress of Local Governments for a Sustainable Future (sponsored by UNEP, the International Union of Local Authorities and the Center for Innovative Diplomacy, New York, September 1990.
  • 1990 Earth & Spirit Conference, Seattle, Washington, October 1990.
  • 1990 Citizen's Consultation On The UN Conference on Environment and Development, Washington, D. C., USA, October 1990.
  • 1990 General Assembly of the World Conservation Union (IUCN), Perth, Australia, November 1990. [1 statement]
  • 1991 ECO '92 Public Forum, sponsored by the Centre For Our Common Future with the UNCED Secretariat, Mexico City, March 1991.
  • 1991 Seminar on the UN World Decade for Cultural Development sponsored by the NGO Committee for Sustainable Development and UNESCO, New York City, May 1991. [1 statement]
  • 1991 Women and Children First, Geneva, May 1991.
  • 1991 International NGO Planning Meeting for UNCED, Rio de Janeiro, May 1991.
  • 1991 International NGO/Primary Health Group, Geneva, May 1991.
  • 1991 NGOs and Social Movements Event Planning Meeting, Rio de Janeiro, June 1991.
  • 1991 ECO '92 Public Forum, sponsored by the Centre For Our Common Future with the UNCED Secretariat, Moscow, June 1991.
  • 1991 World Women's Congress for a Healthy Planet, Miami, Florida, USA, August 1991. [1 statement]
  • 1991 International Environmental Law Conference, The Hague, August 1991. [1 statement]
  • 1991 Preparatory Meeting of Religious Communities on UNCED and the Earth Charter, organized by the World Council of Churches, Geneva, August 1991.
  • 1991 Rio International Conference on Environmental Law, Rio de Janeiro, October 1991.
  • 1991 Globescope Americas Assembly, organized by the Global Tomorrow Coalition, Florida, USA, October 1991.
  • 1991 Global Assembly of Women and the Environment: Partners in Life sponsored by UNEP and WWF, Florida, USA, November 1991.
  • 1991 The Role of Agriculture in a Changing World, Landegg Academy, Switzerland, November 1991.
  • 1991 International Youth Preparatory Committee for YOUTH '92, San José, Costa Rica, November 1991.
  • 1992 Second Global Structures Convocation organized by a coalition of NGOs, Washington, DC, USA, February 1992.
  • 1992 ECO '92 Public Forum, sponsored by the Centre For Our Common Future with the UNCED Secretariat, New York City, February 1992.
  • 1992 World Youth Preparatory Forum for UNCED, San José, Costa Rica, March 1992.
  • 1992 International NGO/Primary Health Group, Geneva, May 1992.
  • 1992 Earth Summit/Global Forum, Rio de Janeiro, June 1992. [4 statements and a Peace Monument]
  • 1992 Joint Conference on Social and Economic Development and the Baha'i­ Village, Landegg Academy, Switzerland, September 1992.
  • 1993 Environment and Development, First Call for Children, Warsaw, March 1993.
  • 1993 International NGO/Primary Health Group, Geneva, May 1993.
  • 1993 Fourth Pacific Island Leaders' Conference, Tahiti Nui, June 1993. [1 statement]

4.3 Human Rights

  • 1990 Baltic Sea Rally on Minorities and Human Rights, Bornholm, Denmark, July 1990. [1 statement]
  • 1990 International Abolitionist Federation - 30th Congress, Geneva, September 1990.
  • 1991 Third International Conference on Ways to Implement the 1981 UN Declaration on the Elimination of All Forms of Intolerance and Discrimination based on Religion or Belief, New Delhi, India, January 1991.
  • 1993 International NGO Forum on Human Rights (CONGO), Vienna, June 1993.
  • 1993 International NGO Consultation on Racism, Xenophobia, Ethnic and Racial Intolerance and Conflicts in preparation for the Third UN Decade to Combat Racism and Racial Discrimination, Geneva, September 1993.

4.4 Peace

  • 1990 First International Dialogue on the Transition to a Global Society, Landegg, Switzerland, September 1990.
  • 1990 8th General Conference of the Asian Buddhist Conference for Peace, Ulan-Bator, Mongolia, September 1990. [1 statement]
  • 1990 Together for Peace, The UN and the NGOs in a Changing World (CONGO), Geneva, October 1990.
  • 1991 World Peace Day Association: A Priority for Peace, Geneva, June 1991. [1 statement]
  • 1991 Meeting of Peace Messenger Organizations, Dagomys, USSR, June 1991. [2 statements]
  • 1992 16th meeting of the Committee of Representatives of Governments and Administrations (CRGA) of the South Pacific Commission, Noumea, New Caledonia, May 1992. [1 statement]
  • 1992 Third International Dialogue on the Transition to Global Society: The Transition to a Just Society, Switzerland, September 1992.

 

4.5 United Nations/NGOs

  • 1990 UNICEF NGO Forum, New York, April 1990.
  • 1991 18th General Assembly of the Conference of NGOs (CONGO), Geneva, October 1991.
  • 1991 UNICEF NGO Forum, Kadoma, Zimbabwe, November 1991.
  • 1992 CONGO Round Table on "Understanding the role of international NGOs: challenges and opportunities for the UN and NGOs"New York, April 1992. [1 statement]
  • 1992 UNICEF NGO Forum, New York, April 1992.
  • 1993 UNICEF NGO Forum, New York, April 1993.
  • 1993 ECOSOC review of relations with NGOs, Geneva, September 1993.

 

4.6 Women/Family

  • 1990 Advocates For African Food Security, Symposium V, New York, November 1990.
  • 1991 Planning Committee Consultation for NGO Activities in Relation to the UN Fourth World Conference on Women (1995), Vienna, March 1991.
  • 1991 Advocates for African Food Security, Symposium VI, New York, September 1991. [1 statement]
  • 1991 Association of Women in Development (AWID) Conference, New York, November 1991.
  • 1991 Learning Together/Working Together, conference organized by AWID, Washington, DC, USA, November 1991.
  • 1992 Planning Committee Consultation for NGO Activities in Relation to the UN Fourth World Conference on Women (1995), Vienna, March 1992.
  • 1992 Conference on the Role of Women in a United Europe, Landegg, Switzerland, October 1992.
  • 1992 Fourth International Seminar "Family and Environment: A Partnership," sponsored by the NGO committee on the Family, Vienna, Austria, November-December 1992.
  • 1993 World NGO Forum Launching the International Year of the Family (IYF), sponsored by NGO Committee on the Family and the UN IYF Secretariat, Malta, November 1993. [1 pamphlet]

 


Annex II to the 1993 Quadrennial Report

Baha'i­ International Community Statements, Reports, and Other Contributions toward the Work of the United Nations

  1. Written statement to the 46th session of the United Nations Commission on Human Rights, under item 24 of the provisional agenda, on the Implementation of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief. Geneva, Switzerland; 25 January 1990. [UN document E/CN.4/1990/NGO/5]
  2. Written statement to the 46th session of the United Nations Commission on Human Rights, under item 17 (b) of the provisional agenda, on the Implementation of the Programme of Action for the Second Decade to Combat Racism and Racial Discrimination. Geneva, Switzerland; 25 January 1990. [UN document E/CN.4/1990/NGO/7]
  3. Written statement to the 46th session of the United Nations Commission on Human Rights, under item 20 of the provisional agenda, on the Report of the Sub-Commission on Prevention of Discrimination and Protection of Minorities at Its 41st session. Geneva, Switzerland; 26 January 1990. [UN document E/CN.4/1990/NGO/6]
  4. Oral statement to the 46th session of the United Nations Commission on Human Rights, under Agenda item 8 on the Question of the Realization of the Right to Development. Geneva, Switzerland; 9 February 1990.
  5. Oral statement to the 46th session of the United Nations Commission on Human Rights, under Agenda item 23 on the Implementation of the Declaration on the Elimination of all Forms of Intolerance and of Discrimination based on Religion or Belief. Geneva, Switzerland; 12 February 1990.
  6. Oral statement to the 46th session of the UN Commission on Human Rights on the Question of the violation of human rights and fundamental freedoms in any part of the world (agenda item 12); Geneva, Switzerland; February 1990.
  7. Joint statement submitted by the Advocates for African Food Security to the United Nations Commission on the Status of Women, 34th session, under Agenda item 4 Priority Themes: Development: Negative effects of the international economic situation on the improvement of the status of women. Vienna, Austria; 26 February-9 March 1990.
  8. Oral statement to the United Nations Commission on the Status of Women, 34th session, under Agenda item 4 Priority Themes: (a) Equality: Equality in political participation and decision-making. Vienna, Austria; 26 February-9 March 1990.
  9. Survey of Baha'i­ Education Programmes, published in January 1990 for distribution at the World Conference on Education for All. Jomtien, Thailand; 5-9 March 1990.
  10. "NGOs and Literacy: Meeting Basic Learning Needs -- The Experience of Baha'i­ Communities," Round table discussion paper presented at the World Conference on Education for All. Jomtien, Thailand; 5-9 March 1990.
  11. "The Teacher's Situation: The Determining Factor of a Quality Education for All," Round table discussion paper presented at the World Conference on Education for All. Jomtien, Thailand; 5-9 March 1990.
  12. "The Education of Girls: Constraints and Policy Measures," Round table discussion paper presented at the World Conference on Education for All. Jomtien, Thailand; 5-9 March 1990.
  13. "New Delivery Systems for Basic Education," Round table discussion paper presented to the World Conference on Education for All. Jomtien, Thailand; 5-9 March 1990.
  14. Report submitted to the United Nations Division for the Advancement of Women, Vienna, Austria for use in preparation of background document on machinery for the integration of women in development, to be discussed at the 1991 session of the Commission on the Status of Women. Published in "Women 2000" No. 2, 1991.
  15. Oral statement to the 8th session of the Working Group on Indigenous Populations, under agenda item 4: Standard-setting activities: evolution of standards concerning the rights of indigenous populations. Geneva, Switzerland; 23 July-3 August 1990.
  16. Oral statement to the 8th session of the Working Group on Indigenous Populations, under agenda item 5: Review of developments pertaining to the promotion and protection of human rights and fundamental freedoms of indigenous populations (agenda item 5). Geneva, Switzerland; 23 July-3 August 1990.
  17. Statement to the Baltic Sea Rally on Minorities and Human Rights. Bornholm, Denmark; 27 July 1990.
  18. Statement on the importance of involving non-governmental organizations (NGOs) in the UNCED process, presented to the first substantive session of the Preparatory Committee for the United Nations Conference on Environment and Development (UNCED). Nairobi, Kenya; 6-31 August 1990.
  19. Oral statement on Protection of Minorities to the 42nd session of the United Nations Sub-Commission on Prevention of Discrimination and Protection of Minorities. Geneva, Switzerland; 15 August 1990.
  20. Oral statement to the 42nd session of the United Nations Sub-Commission on Prevention of Discrimination and Protection of Minorities on the Question of the violation of human rights and fundamental freedoms in any part of the world (agenda item 6). Geneva, Switzerland; August 1990.
  21. Oral statement to the 42nd session of the United Nations Sub-Commission on Prevention of Discrimination and Protection of Minorities on Measures to combat racism and racial discrimination and the role of the Sub-Commission (agenda item 5(a)). Geneva, Switzerland; August 1990.
  22. "The Common Goal of Universal Peace in Buddhism and the Baha'i­ Faith," a paper delivered to the Asian Buddhist Conference for Peace. Ulan Bator, Mongolia; 16-25 September 1990.
  23. Statement on the Proposed World Conservation Strategy for the 1990's, delivered to the General Assembly of the World Conservation Union (IUCN). Perth, Australia; 26 November 1990.
  24. "A Baha'i­ perspective on drug abuse prevention" by A.M. Ghadirian, Baha'i­ International Community, Professor, McGill University, Montreal, Canada, in Bulletin on Narcotics Vol. XLIII, No. 1, 1991, published by the United Nations International Drug Control Programme.
  25. Report on Baha'i­ International Community activities in support of International Literacy Year, 1990, presented to the International Task Force on Literacy. Bonn, Germany; 4-8 February 1991.
  26. Report on the Book Voyage, a project of the International Task Force on Literacy in support of International Literacy Year, 1990, culminating in New York on 10-11 December 1990. Report presented to the International Task Force on Literacy. Bonn, Germany; 4-8 February 1991.
  27. Joint NGO statement on the International Year of the Family to the 32nd session of the Commission on Social Development. Vienna, Austria; 11-20 February 1991.
  28. Joint NGO statement to the 47th session of the United Nations Commission on Human Rights under Item 24. Status of the Convention on the Rights of the Child. Geneva; 24 February 1991.
  29. Oral statement to the 47th session of the United Nations Commission on Human Rights on the Question of the violation of human rights and fundamental freedoms in any part of the world (agenda item 12). Geneva; February 1991.
  30. Written statement to the 47th session of the United Nations Commission on Human Rights on the Rights of persons belonging to national, ethnic, religious and linguistic minorities (agenda item 20). Geneva, February 1991.
  31. Oral statement to the 47th session of the United Nations Commission on Human Rights on Implementation of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief (agenda item 22). Geneva, February 1991.
  32. Joint statement to the 35th session of the Commission on the Status of Women, priority theme: Peace: Refugee and displaced women and children. Vienna, Austria; 27 February to 5 March.
  33. Joint statement by the Advocates for African Food Security: lessening the burden for women to the 35th session of the United Nations Commission on the Status of Women, under agenda item 4: Monitoring the implementation of the Nairobi Forward-looking Strategies for the Advancement of Women. Vienna, Austria; 27 February to 5 March.
  34. Comments on the Questionnaire annexed to the Special Rapporteur's progress report on "Possible ways and means of facilitating the peaceful and constructive solutions of situations involving minorities." Geneva, Switzerland; March 1991.
  35. Joint NGO statement to the second session of the Preparatory Committee (PREPCOM) for the United Nations Conference on the Environment and Development (UNCED) on the interrelationship between population and environment and development and the essential role of women in these processes. UNCED PREPCOM 2, Geneva, Switzerland; 18 March-5 April 1991.
  36. "Elements for Inclusion in the Proposed 'Earth Charter' offered to the Preparatory Committee of The United Nations Conference on Environment and Development (UNCED)." Geneva, Switzerland; 5 April 1991.
  37. UNICEF Questionnaire for database on NGO's in consultative status, submitted to the UNICEF NGO Office in Geneva, 11 April 1991.
  38. Listing for the Baha'i­ International Community submitted to the United Nations High Commissioner on Refugees (UNHCR) for their directory of NGO's. Geneva, Switzerland; 20 April 1991.
  39. Statement on the Girl Child, presented to the 1991 Session of the United Nations Children's Fund (UNICEF) Executive Board, under agenda item "Women in development." New York City, USA; 22 April 1991.
  40. Statement on Health and Nutrition presented to the Committee of Representatives of Governments and Administrations (CARGA) of the South Pacific Commission (SPC). Noumea, New Caledonia; 27-31 May 1991.
  41. "Culture and Development: A Survey of the Baha'i­ Experience," presented at a seminar on the UN World Decade for Cultural Development, sponsored by UNESCO and the NGO Committee for Sustainable Development at UN Headquarters. New York City, USA; May 29, 1991.
  42. Statement to the World Peace Day Association on "A Priority for Peace -- 1991"; Geneva, Switzerland; 4 June 1991.
  43. Written contribution to a document being prepared by the World Peace Day Association for presentation to the Meeting of Peace Messenger Organizations. Dagomys, USSR; 10-14 June 1991.
  44. Oral statement by the Baha'i­ International Community and the NSAs of Brazil and Belgium to the Meeting of Peace Messenger Organizations; Dagomys, USSR; 10-14 June 1991.
  45. Proposal for the Improvement of the working methods of the Sub-Commission on the Prevention of Discrimination and Protection of Minorities with regard to the role of NGOs; Geneva, Switzerland; August 1991.
  46. Oral statement to the 43rd session of the Sub-Commission on the Prevention of Discrimination and Protection of Minorities of the United Nations Commission on Human Rights, on the question of the violation of human rights and fundamental freedoms in any part of the world; Geneva, Switzerland; August 1991.
  47. Women and Men: Partnership for a Healthy Planet. Statement presented to the World Women's Congress for a Healthy Planet; Miami, Florida, USA; 8-14 August 1991.
  48. International Legislation for Environment and Development. Statement presented to the International Environmental Law Conference; The Hague; 12-16 August 1991.
  49. International Legislation for Environment and Development. A Statement presented to Working Group III of the Third session of the Preparatory Committee for The United Nations Conference on Environment and Development (UNCED). Geneva, Switzerland; August 1991.
  50. Joint statement from the Advocates VI Symposium; 5 September 1991.
  51. Oral intervention for the first session of the Preparatory Committee for the World conference on Human Rights. Geneva, Switzerland; 11 September 1991.
  52. Contribution to the Report on Institutional Proposals by the Secretary General of the Conference, Paragraph 89, prepared for presentation to United Nations Conference on Environment and Development (UNCED) PREPCOM 4, Working Group III, Agenda item 4, New York, USA, 2 March-3 April 1992; contribution submitted 13 December 1991.
  53. Report submitted to the United Nations Regional Symposium on Co-operation between the Economic and Social Commission for Asia and the Pacific (ESCAP) and non-governmental organizations (NGOs) for Rural Poverty Alleviation, focusing on disadvantaged women. Bangkok, Thailand; 16 December 1991.
  54. Written statement to the 48th session of the Commission on Human Rights on the Implementation of the Programme of Action for the Second Decade to Combat Racism and Racial Discrimination, submitted under Agenda item 14. Geneva, Switzerland; February 1992.
  55. Oral statement to the 48th session of the United Nations Commission on Human Rights on the rights of persons belonging to national, ethnic, religious and linguistic minorities, presented under agenda item 18. Geneva, Switzerland; February 1992.
  56. Oral statement to the 48th session of the Commission on Human Rights on Implementation of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief, presented under agenda item 22. Geneva, Switzerland; February 1992.
  57. Oral statement to the 48th session of the Commission on Human Rights on the Question of the violation of human rights and fundamental freedoms in any part of the world, presented under agenda item 12. Geneva, Switzerland; 19 February 1992.
  58. Joint statement on Priority Themes: Equality (Elimination of de jure and de facto discrimination against women) and Development (Integration of women in the process of development) to the 36th session of the Commission on the Status of Women's. Vienna, Austria; 20 February 1992. [E/CN.6/1992/1.]
  59. Written statement on partnership between women and men for sustainable development, submitted under Priority Theme Development, to the 1992 Commission on the Status of Women; Vienna, Austria; 11 March 1992.
  60. Oral statement about the effects of gender discrimination on girl children, submitted under Priority Theme Equality, to the 1992 Commission on the Status of Women; Vienna, Austria; 17 March 1992.
  61. Oral statement urging the inclusion of the principle of the oneness of humanity in the preamble to the Earth Charter, presented to Working Group III of PREPCOM 4 for the United Nations Conference on Environment and Development (UNCED). New York, USA; 4 March 1992.
  62. Comments on "An approach Paper: Rio de Janeiro Charter/Declaration on Environment and Development" given to representatives of Working Group III at PREPCOM 4. (16 March, 1992)
  63. Comments on L.20/Rev.1 -- Rio de Janeiro Charter/Declaration on Environment and Development presented to representatives of Working Group III at PREPCOM 4; New York, USA; 2 March-3 April 1992.
  64. Joint statement about regional meetings presented under agenda item 10 to the World Conference on Human Rights Preparatory Committee Second Session; Geneva, Switzerland; 30 March-10 April 1992.
  65. Joint statement on the human rights of women authored by the Baha'i­ International Community and presented under agenda item 5 to the World Conference on Human Rights Preparatory Committee Second Session; Geneva, Switzerland; 30 March-10 April 1992. Presented 6 April 1992.
  66. Written description of the Baha'i­ International Community, submitted to the Committee on Non-Governmental Organizations of the Economic and Social Council (ECOSOC) for a Round Table on "Understanding the role of international non-governmental organizations: challenges and opportunities for the United Nations and Non-Governmental Organizations"; New York, USA; 9 April 1992.
  67. "Restructuring the International Order,"Oral statement to the sixteenth meeting of the Committee of Representatives of Governments and Administrations (CRGA) of the South Pacific Commission; Noumea, New Caledonia; 18-22 May 1992.
  68. "The Most Vital Challenge," statement to the plenary of the United Nations Conference of Environment and Development (UNCED, Earth Summit '92); Rio de Janeiro, Brazil; 4 June 1992.
  69. "Tomorrow Belongs to the Children: Contribution to Earth Summit '92," Baha'i­ publication, supported by UNICEF and sponsored by Asm� (Masour Association for Family Welfare and Education).
  70. "The Earth Charter/Rio de Janeiro Declaration and the Oneness of Humanity," presented to the NGO Forum; Rio; June 1992.
  71. "Spiritual Foundations for an Ecologically Sustainable Society" -- Baha'i­ International Community republication of an article originally published in The Journal of Baha'i­ Studies (vol. 2, no. 1).
  72. Values, Institutions and Leadership for a Sustainable Future: Towards a Framework for Developing Moral Leadership, prepared by Eloy Anello. A reflection document from a Symposium sponsored by the Baha'i­ International Community '92 Global forum; Rio de Janeiro, Brazil; June 1992.
  73. Peace Monument, a gift to the people of Rio de Janeiro from the Baha'i­ International Community and the National Spiritual Assembly of the Baha'i­s of Brazil, inaugurated at the '92 Global Forum, Rio de Janeiro, 14 June 1992.
  74. Statement on the violation of human rights in any part of the world, delivered to the United Nations Sub-Commission on the Protection of Minorities; Geneva, Switzerland; 15 August 1992.
  75. Submission to members of the Human Rights Committee entitled "The Compliance of the Islamic Republic of Iran with the International Covenant on Civil and Political Rights as it may concern the human rights situation of the Baha'i­ community in Iran"; Geneva, Switzerland; October 1992.
  76. "Cultural Development: A Baha'i­ Perspective" A speech delivered to the South Pacific Conference by Tinai Hancock, Director Baha'i­ International Community Office for the Pacific Region; 28 October 1992.
  77. "From UNCED to IYF: The Human Family," a document presented to the Fourth International Seminar "Family and Environment: A Partnership," sponsored by the NGO Committee on the Family; Vienna, Austria; 30 November-1 December 1992.
  78. "The Earth One Country, Mankind its Citizens," an article submitted by the Office of the Environment and appearing in Masterworks of Man and Nature: Preserving Our World Heritage, published by Harper MacRae with editorial assistance from UNESCO and IUCN.
  79. Written statement to the 49th session of the Commission on Human Rights on the Draft Declaration on the Right and Responsibility of Individuals, Groups and Organs of Society to Promote and Protect Universally Recognized Human Rights and Fundamental Freedoms; Geneva, Switzerland; February 1993.
  80. Oral statement on extreme poverty presented to the 49th session of the United Nations Commission on Human Rights, Agenda item 7: Question of the realization in all countries of the economic, social and cultural rights contained in the Universal Declaration of Human Rights and in the International Covenant on Economic, Social and Cultural Rights, and study of special problems which the developing countries face in their efforts to achieve these human rights, including: problems related to the right to enjoy an adequate standard of living; foreign debt, economic adjustment policies and their effects on the full enjoyment of human rights and, in particular, on the implementation of the Declaration on the Right to Development; Geneva, Switzerland; 12 February 1993.
  81. Oral statement to the 49th session of the United Nations Commission on Human Rights, agenda item 22: Implementation of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination based on Religion or Belief; Geneva, Switzerland; 18 February 1993.
  82. Joint NGO statement presented to the 49th session of the United Nations Commission on Human Rights, under agenda item 24 (a): Status of the Convention on the Rights of the Child; Geneva, Switzerland; 8 March 1993.
  83. Oral statement to the 49th session of the United Nations Commission on Human Rights, agenda item 12 : Question of the violation of human rights and fundamental freedoms; Geneva, Switzerland; 10 March 1993.
  84. Written statement to the 37th session of the Commission on the Status of Women, agenda item 5, Priority themes: Peace: Women and the Peace Process; Vienna, Austria; 15-26 March 1993.
  85. Joint NGO statement on partnership between women and men, presented under "Preparations for the Fourth World Conference on Women" to the 37th session of the Commission on the Status of Women; Vienna, Austria; March 1993.
  86. Submission to members of the Human Rights Committee entitled "The Implementation of the International Covenant on Civil and Political Rights by the Islamic Republic of Iran as it may concern the situation of the Baha'i­ community; Geneva, Switzerland; March 1993."
  87. Written statement submitted to the Committee on Economic, Social and Cultural Rights at its 8th session; Geneva, Switzerland; 10-28 May 1993.
  88. Rebuttal to the statement made by the Iranian Delegation to the Committee on Economic, Social and Cultural Rights; Geneva, Switzerland; 19 May 1993.
  89. Updated entry for Development Education: A Directory of Non-Governmental Practitioners, prepared by the Non-Governmental Liaison Service office; Geneva, Switzerland; 26 May 1993.
  90. "Approaching Men to Improve Lives for Women" article about the BIC/UNIFEM project appearing in UNIFEM News; June 1993.
  91. Statement to the World Conference on Human Rights on the obstacles to progress in the area of human rights and ways to overcome them, agenda item 9; Vienna, Austria; 14-25 June 1993.
  92. Statement to the World Conference on Human Rights on the relationship between development, democracy and the universal enjoyment of all human rights, keeping in view the interrelationship and indivisibility of economic, social, cultural, civil and political rights, agenda item 10; Vienna, Austria; 14-25 June 1993.
  93. Statement to the World Conference on Human Rights on the challenges to the full realization of all human rights of women and men, including those of persons belonging to vulnerable groups, agenda item 11; Vienna, Austria; 14-25 June 1993.
  94. Joint statement to the World Conference on Human Right on promoting religious tolerance Presented by the Baha'i­ International Community on behalf of the non-governmental organizations affiliated with the NGO Committee on Freedom of Religion or Belief; Vienna, Austria; 14-25 June 1993.
  95. World Citizenship: A Global Ethic for Sustainable Development, a concept paper shared at the first session of the United Nations Commission on Sustainable Development; New York, USA; 14-25 June 1993.
  96. World Citizenship: A Global Ethic for Sustainable Development, a statement to the Fourth Pacific Islands Leaders Conference; Tahiti Nui; 24-26 June 1993.
  97. The Baha'i­ Question: Iran's Secret Blueprint for the Destruction of a Religious Community, an examination of the Persecution of the Baha'i­s of Iran 1970-1993; June 1993.
  98. Report to the United Nations Human Rights Committee on the Implementation of the International Covenant on Civil and Political Rights by the Arab Republic of Egypt as it may concern the situation of the Baha'i­ community; July 1993.
  99. Oral statement presented to the United Nations Sub-Commission on Prevention of Discrimination and Protection of Minorities, on the question of the violation of human rights and fundamental freedoms in any part of the world; Geneva, Switzerland; August 1993.
  100. Oral statement on religious tolerance presented to the UN Sub-Commission on Prevention of Discrimination and Protection of Minorities; Geneva, Switzerland; August 1993.
  101. Baha'i­ International Community Activities Contributing to the Attainment of the Goals Set by the World Summit for Children. Report to the 2nd meeting of the Chief Executive Officers of the World Summit for Children; October 1993.
  102. Rebuttal to the statement made by the Iranian Delegation to the Committee on Economic, Social and Cultural Rights 19 May 1993; 1 November 1993.
  103. The Family in a World Community, a pamphlet first distributed at the World NGO Forum Launching the International Year of the Family (IYF); Malta; November 1993.
  104. Written comments on the draft declaration on the right and responsibility of individuals, groups and organs of society to promote and protect universally recognized human rights and fundamental freedoms, submitted to the 1994 Commission on Human Rights in accordance with resolution 1993/92 of the Commission on Human Rights; 3 December 1993.

World Summit for Children Follow Up

World Summit for Children Follow Up

Report to the Chief Executive Officers of the United Nations World Summit for Children on Baha'i International Community activities contributing to the attainment of the goals set by the World Summit for Children

Geneva—27 May 1994

Activities related to children and youth are an integral part of the Baha'i­ International Community's programme of social and economic development. Baha'i­ communities world-wide currently operate more than 1,300 social and economic development projects addressing a wide range of problems associated with underdevelopment and environmental degradation around the world. Of these projects, more than 700 are schools and about 200 are literacy programs. Most of these projects are the result of grass-roots initiative. Local Baha'i­ communities identify their own needs, set their own priorities, and determine what they consider to be appropriate measures. In developing countries, where a majority of these projects are located, projects tend to focus on basic education, primary health care, or environmental issues, all of which tend to benefit children directly.

The Baha'i­ International Community has also undertaken activities on the international level toward the attainment of the goals of the World Summit for Children. The following are some of the United Nations activities in which the Baha'i­ International Community has participated:

  1. The Baha'i­ International Community is helping to implement the Convention on the Rights of the Child. After having actively participated in the elaboration of the Convention, the Baha'i­ International Community delivered statements, co-signed by other NGOs, on its implementation at both the 47th and 49th sessions of the Commission on Human Rights. The Baha'i­ International Community has participated in the NGO Group on the Convention on the Right of the Child since its inception in 1983. In addition several national Baha'i­ communities have requested their governments to ratify the Convention. The Baha'i­ International Community is also currently coordinating the work of the Sub-Group on Education and the Media.
  2. The Baha'i­ International Community endorses "Facts for Life," the international health education project co-sponsored by UNICEF, WHO and UNESCO. It co-sponsored publication of the Facts for Life book and distributed several thousand copies to its national affiliates world-wide.
  3. As a contribution to the Earth Summit in 1992, the Baha'i­ International Community produced, with UNICEF support, the book Tomorrow Belongs to the Children. This book contains artwork and essays in which children from more than twenty-five countries express their hopes and concerns for the future. It was presented to all Heads of State and UN agencies and has had world-wide circulation. 7,500 copies have been presented to UNICEF for sale to aid in UNICEF's on-going efforts to improve the lives of the world's children.
  4. At the 1992 International Conference on Nutrition, the Baha'i­ International Community joined forces with UNICEF and several other NGOs to ensure that reference to the nutritional goals of the World Summit were included in the World Declaration and Plan of Action produced by that conference.
  5. The Baha'i­ International Community signed a joint statement on refugee women and children that was presented to the 35th session of the Commission on the Status of Women and has also made statements on the girl child to the Executive Board of UNICEF in 1991 and to the Commission on the Status of Women in 1992. Moreover it signed a joint statement on the girl child at the 50th session of the Commission on Human Rights in 1994. The Baha'i­ International Community is a member of the Working Group on the Girl Child of the Sub-Committee on the Status of Women (Geneva).
  6. The Baha'i­ International Community was a founding member and has been an active participant in the Education For All Network (EFA). This Network encourages cooperation among governments, NGOs, and intergovernmental agencies in order to attain the goal of universal basic education.
  7. The Baha'i­ International Community is assisting in the dissemination of The Progress of Nations, a UNICEF contribution to the renewed effort to meet minimum human needs.
  8. In collaboration with UNICEF and UNIFEM the Baha'i­ International Community co-sponsored in May 1994 in New York a Symposium on a Violence-Free Family, the objective of which is to develop a portrait of a violence-free family, and to circulate widely, to all levels of society, a plan of action for implementation.
  9. The Baha'i­ International Community has been designated IYF Patron "for exemplary support to the United Nations programme on the International Year of the Family (IYF)." In addition, national Baha'i­ communities around the world are actively engaged in activities related to the IYF.
  10. The Baha'i­ International Community is a member of the NGO Committee on UNICEF and in this capacity it has been an active member of the Planning Committee for the preparation of the Third CEO Meeting "The Contribution of Youth to Lasting Peace." It is worth noting that the Secretary-General of the United Nations designated the Baha'i­ International Community as a Peace Messenger "in recognition of a significant contribution to the programme and objectives of the International Year of Peace (1986), proclaimed by the United Nations General Assembly."

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