The above-mentioned non-governmental organizations (NGOs) in consultative status with the Economic and Social Council recall that the Forward-looking Strategies (FLS) for the Advancement of Women (A/CONF.116/28/Rev. 1) invite Member States as well as NGOs and the media to provide education for children in order to prepare them to live in peace in an atmosphere of understanding, dialogue and respect for others (paras. 272-273).

The NGOs take note that many studies on this question have been made in the United Nations and wish to call attention to the close relationship between peace, respect for human rights and international understanding. This is why, during this year's celebration of the fortieth anniversary of the Universal Declaration of Human Rights, it is especially important that the Commission deal with peace education.

The basis for peace education is apprenticeship in mutual tolerance, the peaceful resolution of conflicts and respect for ethical values. This should be carried out at three levels: in the family; at school; and in the society as a whole.

The family has a determining role in developing a spirit of peace among its members. Parents who give the example of a true partnership will be more open to dialogue with, and to give responsibility to, their children; they will show understanding of those who have different opinions and thus demonstrate tolerance. They will therefore oppose the daily incitement of hatred and violence more effectively. It is also urgent that, after so many years of research and experimentation, education for peace become an integral part of school curricula and other school activities. What is meant here is not theoretical teaching of the Universal Declaration of Human Rights but rather that school life at all levels reflect the principles of the Declaration. One example would be the generalized institution of class committees where even very young children can be trained to understand the ideas of others, to defend the weak and to settle their differences peacefully. This means that teachers must receive the appropriate training.

Society has to provide the basis to develop feelings of peace and agreement. NGOs are aware of their role in this process but they cannot act alone. Public opinion could be changed were the media to emphasize positive values, to promote mutual understanding and existing efforts leading to peace. Adults must also be trained continuously and by all available means to live in mutual respect, solidarity and to use political power to achieve equity and justice.

The above-mentioned NGOs therefore propose that Member States:

Promote education for peace for all students at all levels of the school system taking into account the different age-groups;

Provide training for such education to all teachers;
Encourage regular training courses in tolerance and understanding; and
Encourage the media, written, audio and/or visual, to create programmes relating to peace and human rights.

The Commission on the Status of Women is requested to follow developments in this area by designating one of its members to report on the question every two years.

UN Document #E/CN.6/1988/NGO/3

"All religions teach that we should love one another; that we should seek out our own shortcomings before we presume to condemn the faults of others; that we must not consider ourselves superior to our neighbors."

If all people were to follow these norms, as described in the passage we have just quoted from the Baha'i­ writings, religious intolerance would cease to be a blot on human affairs. The ideals of the 1981 Declaration would become a reality for the suffering victims of religious persecution.

The Baha'i­ International Community believes that binding international norms protecting human rights are of great importance. We are therefore following with great interest the recent discussions in the Sub-Commission and the Commission on the possible elaboration of a binding international instrument dealing with freedom of religion or belief, inspired by the recommendations contained in Mrs. Odio Benito's excellent study. We are convinced, however, that in this delicate process it is important not to lose sight of the standards already spelled out in the 1981 Declaration. As the Commission's Special Rapporteur, Dr. Ribeiro, indicated in his report presented last year, these standards can be understood as moral guidelines to those states which voted in favor of the Declaration in 1981.

We also believe that it is useful to focus attention on contemporary manifestations of religious intolerance. We have therefore studied with interest Dr. Ribeiro's latest report, hope that his mandate will once again be renewed by the Commission, and wish to underline the importance of forging a broad and non-partisan consensus on the elimination of religious intolerance.

While Dr. Ribeiro has chosen to focus on allegations of violations of religious freedom in seven countries, it is important to bear in mind that many countries suffer from the pernicious influence of religious intolerance. Efforts to implement the 1981 Declaration, and to formulate an eventual convention, must be guided by an appreciation for the universal nature of the problem.

In the Baha'i­ view, a crucial means for implementing the 1981 Declaration is the development of tolerance among individuals and the abolition of religious exclusivity and fanaticism. Dr. Ribeiro has rightly pointed out that intransigent attitudes, the claim of religious believers to an absolute and exclusive hold on truth, and the denial of the right of everyone to be different are root causes of religious discrimination.

Indeed, human beings have a tendency to view their own beliefs as right, and all others as wrong. They have, we suggest, erroneously interpreted the tenets of their own faiths as advocating such exclusivity, and sometimes as giving them the right to persecute others under the banner of upholding their version of truth. The Baha'i­ writings admonish humankind to abandon such intolerant attitudes and replace them with mutual respect and forbearance.

How can religious dogmatism be banished from human minds and hearts? In the first place, we believe that all the world's major religions have proceeded from the same Source, worshipped alike by Baha'i­, Buddhist, Christian, Hindu, Jew and Moslem, as well as members of other religions. The core teachings of every religion -- for example, the teaching to love one's neighbor - are essentially the same, and we submit that they reflect one universal truth.

Understanding of this point will enable each individual, whatever his or her religion, to view other religions with due respect. This perspective fosters tolerance among people of various beliefs, despite the differences that may exist in their outward religious practices. For this reason, we welcome Dr. Ribeiro's suggestion that interreligious dialogue should be fostered and that such discussions should aim at "emphasizing the similarities among various religions and beliefs rather than their differences."

While believing, as part of our faith, that all the great religions are united in the fundamental principles that they espouse, the Baha'i­ writings advocate the moral obligation of everyone to search for truth independently. Religions and beliefs must never be forced on people. Instead, the Baha'i­ writings indicate that each individual should utilize his own powers of intellect, reason and spirit to search for truth.

The principle of independent search after truth can help to heal the wounds inflicted by intolerance in at least two important ways. On the one hand, it induces each individual to act humbly towards others, instead of with an air of superiority, and to respect their right to choose beliefs of their own as a result of their own quest for truth.

On the other hand, we believe that, if people are permitted to question the dogmas handed down over generations, and to seek truth using their own faculties of perception, they will develop a genuine appreciation for religious tolerance.

We therefore welcome initiatives designed to increase respect for different beliefs and understanding among religions. This is why, for example, the Baha'i­ International Community has actively participated, along with other on-governmental organizations, in making plans for a Second International Conference on Tolerance for Diversity of Religion or Belief, scheduled to be held in Warsaw, Poland in 1989.

The Founder of the Baha'i­ Faith, Bahá'u'lláh, made clear the relationship between disarmament and development more than 100 years ago, urging that "weapons of war" should be "converted into instruments of reconstruction." Writing to the leaders of the world, he said:

Compose your differences, and reduce your armaments, that the burden of your expenditures may be lightened, and that your minds and hearts may be tranquilized.... you are increasing your outlay every year, and are laying the burden thereof on your subjects. This, verily, is more than they can bear, and is a grievous injustice.

In this spirit, the Baha'i­ International Community offers the following observations on the connection between disarmament and development:

1. Disarmament and development are interrelated. Funds used to make weapons are a drain on the national and world economies. Such funds could be better used to raise the living conditions of the world's peoples.
2. The economic connection between disarmament and development represents only one side of the issue. A spiritual connection also exists. Resources spent for weapons drain not only national treasuries; they also drain the reservoirs of human hope and trust.
3. The two issues must be approached in an integrated manner. Not only can disarmament further the cause of development; development can further the cause of disarmament. Indeed, the key to advancing the cause of both disarmament and development lies in fostering a sense of global unity. Unless unity is attained, true peace and security will remain out of reach.

The Baha'i­ International Community, representing more than 4 million Baha'i­s in 166 independent countries, has had long experience in working for world unity and world peace. Since the 1800s, Baha'i­s have called for a general disarmament and urged that the principle of collective security be pursued by the world's leaders. Concern for the world's social and economic development, likewise, has been a fundamental principle among Baha'i­s. Currently, Baha'i­s are involved in social and economic development efforts in more than 90 countries.

In October 1985 the Universal House of Justice, the international governing council of the Baha'i­ Faith, issued a statement on the prospects for world peace. In that document, the connection between social needs and peace was clearly stressed:

The inordinate disparity between rich and poor, a source of acute suffering, keeps the world in a state of instability, virtually on the brink of war. Few societies have dealt effectively with this situation. The solution calls for the combined application of spiritual, moral and practical approaches. A fresh look at the problem is required, entailing consultation with experts from a wide spectrum of disciplines, devoid of economic and ideological polemics, and involving the people directly affected in the decisions that must urgently be made. It is an issue that is bound up not only with the necessity for eliminating extremes of wealth and poverty but also with those spiritual verities the understanding of which can produce a new universal attitude. Fostering such an attitude is itself a major part of the solution.

Disappointment, and even despair, over the failure of disarmament initiatives and inadequacy of development efforts is pervasive. To replace this with a sense of hope and with belief in the future, we must begin by appreciating the magnitude of change required to bring about thought and actions more appropriate to life-enhancing virtues and practices. The "world problematique" demands a radical transformation in the hearts and minds of mankind. We appear to be frozen in our present patterns of perception, employing old models and concepts. Such patterns have existed for centuries and are rooted in the concepts of nation states, national sovereignty, conflict and combat, winning and losing.

The watchword for a new approach must be unity. Only a fostering of the consciousness that "the earth is but one country and mankind its citizens" is capable of counteracting the despair and anxiety which afflict us. We offer the following ideas as part of a "curriculum of hope," part of a prescription for uplifting the human spirit in connection with the problems of disarmament and development.

Crisis as Opportunity and Challenge

We witness around us an accelerating two-fold process of disintegration and integration. There is a breakdown of exhausted and inappropriate ideals, of archaic institutions and ideas, of empty customs and beliefs, while at the same time there is a burgeoning of new ideas, fresh discoveries in science, insights into human behavior, innovations in the management of human affairs. These perturbations and crises could give birth to new hope and promise and must be seen as opportunities for greater measures of creative human effort. The real enemies are not other nation-states, but ignorance, prejudice, greed, poverty, and disease. Such adversaries are far more worthy of our human and natural resources.

Humanity Comes of Age

The turmoil, discontinuity and agitation of recent times are characteristic of an immature stage of growth. In terms of global development we must see ourselves moving, as a species, into a new age, preparing for bigger tasks, assuming wider loyalties, adopting a more universal purpose and direction, and cultivating collaboration and cooperation. If we forsake destructive, violent behavior -- behavior that is based on self-interest alone -- we free ourselves to build a new civilization with a global ethos.

Bridging the Human Gap

In the words of the Club of Rome, we need to bridge the human gap which exists between our material, scientific and technological knowledge on the one side, and our ethical and moral standards, our spiritual maturity, and our collective sense of global purpose on the other. We need to learn how to nourish and engage our most underutilized, ubiquitous, renewable resource -- the complete human spirit. The complex nature of the world's problems and challenges will respond only to the fullest range of human skill and will. With such resources we can build a world civilization which will foster the free and full development of the individual.

The Unity of the Human Race

There is a growing appreciation that people the world over share the same essential aspirations, hopes and desires based on their common humanity. These values, some of which are stated in the United Nations Declaration of Human Rights, can inspire our actions and reinforce our sense of oneness. The unity of the human race needs to be understood, promoted, explained and dramatized so that our interdependence will be seen as a necessary first step in the pursuit of the twin goals of disarmament and development.

Vision of the Future

To help us emerge from our feeling of despair and our sense of hopelessness we need a vision, an image of the future which can harness our energies and engage our dedication and sacrifice. Fortunately we have the technology, the skills, the resources to create the world anew. We can explore the options, and we can share our vision, hopes, and plans for the future. Baha'i­s of the world are working towards this vision of a possible future:

A world community in which all economic barriers will have been permanently demolished and the interdependence of capital and labor definitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law -- the product of the considered judgment of the world's federated representatives -- shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship -- such indeed, appears, in its broadest outline, the Order anticipated by Bahá'u'lláh, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age. [From the Baha'i­ writings.]

Written statements received from Non-Governmental Organizations (Rule 45 of the provisional rules of procedure for the International Conference on the Relationship between Disarmament and Development)

UN Document #A/CONF.130/NGO/34
 

"Religious fanaticism and hatred are a world-devouring fire,whose violence none can quench."

These words, written by the Founder of the Baha'i­ Faith over 100 years ago, are as true today as they were in the nineteenth century. Indeed, a resurgence of fanatical religious fervor, and its attendant violence, is one of the outstanding social phenomena distinguishing the closing years of the twentieth century.

The Special Rapporteur of the Commission, Dr. Ribeiro, in his excellent first report, has dealt with fanaticism. And Mrs. Odio Benito, the Special Rapporteur of the Sub-Commission, in the report which she will present this year to the Sub-Commission, has touched upon the same problem in her description of the contemporary manifestations of religious intolerance.

There has been a revival of religious fanaticism in all parts of the globe, and among people of varied faiths. It is a truly worldwide phenomenon and, in our view, a deeply disturbing one, for religious fanaticism breeds hatred and violence. We need not look far to find numerous examples in the world today of the civil strife, terror and human suffering that religious fanaticism has wreaked upon religious communities and entire nations. Its pernicious influence can be found at the root of all too many of the wars, conflicts and other ills undermining peace in the world, including the problem of terrorism.

Fanaticism represents a perversion of religion and is directly contrary to the humane teachings brought by the Founders of all the great religions of the world. We believe that the purpose of every religion has been to promote unity among all the peoples of the world, and to outlaw war and violence in human affairs. All the major religions have taught the "Golden Rule." The violence and disruption associated with religious fanaticism testifies to its spiritual emptiness. Fanaticism destroys the very foundations of human solidarity by dividing the world into contending factions, each believing itself to be superior to others and to have an exclusive claim on religious truth. These actions and attitudes negate the very purpose of religion.

The current outbreak of religious fanaticism, while overturning the spiritual values conducive to the unity of mankind, also works to undermine the unique achievements of each of the religions it pretends to serve. The outstanding contributions made to the welfare of society by the teachings of the great religions are steadily being overshadowed by the atrocities committed in the name of those same religions.

Fortunately, the contemporary phenomenon of religious fanaticism does not, in our view, signal the dawn of a new era of religious strife. Instead, we believe that it represents the dying convulsions of doctrines and societies which have openly defied the altruistic teachings of their own faiths. Fanaticism may seem to prevail for a time on the international scene, but ultimately it will die an ignominious death as peoples around the world come to recognize and rediscover the unifying truths enunciated so clearly in all the great religions of the world.

Turning now to the role of the international community in combating religious intolerance in all its many guises, the Baha'i­ International Community believes that the attention accorded in the United Nations human rights programme to the implementation of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief is not only appropriate but must be increased.

This year sees two important landmarks in United Nations activities to combat religious intolerance -- namely, the presentation of the report of the Commission's Special Rapporteur, Dr. Ribeiro, and the presentation of the Odio-Benito Study to the Sub-Commission.

We assume that the Commission will have before it at next year's session the considered views of the Sub-Commission concerning the recommendations made by Mrs. Odio-Benito. Meanwhile, we trust that, this year, the Commission will take careful and measured steps to continue the implementation of the Declaration. We hope that the Commission will be able to reach consensus on the terms on which the Special Rapporteur's mandate will be renewed. We do not believe that public denunciations are necessarily the best method of resolving the issues involved. We therefore appeal to the Commission, and to the Special Rapporteur, to devise strategies which will enable the Rapporteur to discuss problems with Governments and to assist Governments in solving difficulties without politicization of the issues.

It is also, we believe, important that the Commission remind itself of the General Assembly's decision, in December 1962, to initiate the preparation of both a Declaration and a Convention to combat religious intolerance. Practical considerations called, eventually, for priority to be given to the elaboration of a Declaration, but we believe that the Commission should once again recognize that this issue has the same claim to being dealt with in a binding international instrument as does the issue of racial discrimination.

We do not advocate the hasty initiation of a drafting exercise by the Commission, and we believe that the suggestion contained in paragraph 216 of Mrs. Odio-Benito's report -- namely, that non-governmental organizations and independent experts should be entrusted with drafting the outline for a Convention -- is an interesting proposal.

We believe that all men and women of good will can contribute towards hastening the end of religious fanaticism. They can do this, first, by living up to the high ideals of love, unity and tolerance that lie at the center of their own religions or beliefs. In addition, and as Mrs. Odio Benito points out in her excellent report, everyone must be taught to respect the beliefs of others so that they will not merely tolerate, but positively respect, those who hold different beliefs. As we explained in our statement to the Commission last year, Baha'i­ communities around the world are already implementing educational programmes along these lines as their contribution to eliminating fanaticism under any guise and to implementing the principle of unity among peoples of every faith and belief. They will persevere in their efforts until the fire of religious fanaticism and hatred is finally extinguished.