English

The Promise of Disarmament and Peace

The Promise of Disarmament and Peace

Statement made available to delegates at the first special session of the UN General Assembly devoted to disarmament

New York—1 June 1982

"It is towards this goal -- the goal of a new World Order, Divine in origin, all-embracing in scope, equitable in principle, challenging in its features -- that a harassed humanity must strive." (From the Bahá'í­ Writings)


The Bahá'í­ International Community, a non-governmental organization in consultative status with the United Nations Economic and Social Council and with the United Nations Children's Fund (UNICEF), has the pleasure of submitting the following observations, and excerpts from the Bahá'í­ Writings, as a contribution to the important work of the Special Session of the United Nations General Assembly Devoted to Disarmament.

In the view of the Bahá'í­ International Community, disarmament is essential for the abolition of war as a solution to human problems. It is a goal for both governments and peoples. We -- one interdependent human race -- live on one small planet, in an age of transition between nationalism and globalism, when the needs of one country and its people are still set above the needs of humanity as a whole.

General and complete disarmament by the nations of the world demands, then, that governments and peoples increase their awareness of the organic oneness of the human race: every person as a cell in the body of humanity, each nation an aggregate of cells in the body of the planet, all living in health and happiness only when the body itself is well.

Disarmament requires also the creation of a world federation, with the necessary organs to rule with justice on behalf of all governments and peoples. The health of both the nation-state and the world as a whole, in the Bahá'í­ view, will continue to suffer until all governments agree to establish such a supra-national body, an institution with power to control -- and gradually eliminate -- the disunity between nations.

Such a world body must have at its command enough arms and armed forces to prevent one nation from attacking another or, if this occurs, to put down the aggressor; and each nation will retain only sufficient arms to keep internal order. Only then will a devastating world war become impossible and limited wars be stopped promptly. Nations will join with one another to resolve not only the global problems of education, food, employment, etc., but also those crucial issues of international morality, law, and order, without which there can be no lasting peace.

The Bahá'í­ International Community recognizes that there is no easy road to world peace. National governments certainly bear a responsibility to prevent war, to seek ways to unite and disarm, reaching out to a political agreement -- the first stage of world peace:

"Today, the task befitting great rulers is to establish peace, for in this lies the freedom of all peoples." (Bahá'í­ Writings)
Ultimately, however, it is also the task of each person, through an awareness of his real nature as servant of one Creator and member of one human family, to fulfill the divine will of bringing all peoples into harmony and peace, freeing the planet from poverty and war. In this second stage -- of true world unity and peace -- individual and social well-being will be expressed in a civilization reflecting spiritual values of love, compassion, and justice.

For over a century, the Bahá'í­ International Community has been implementing the plan established by Bahá'u'lláh, Prophet-Founder of the Bahá'í­ Faith, for the creation of a world order based on justice and the unity of all peoples. Representing already a cross-section of humanity, with roots in more than 300 countries and territories, among persons who come from over 1,600 ethnic backgrounds, its members, who are loyal to the national governments under which they live, seek by constructive means to advance society toward that world consciousness that must underlie eventual peace and a world civilization.

From the Bahá'í­ Writings:

Disarmament, Peace, and True Civilization

Bahá'u'lláh....wrote to all the kings and rulers encouraging, advising and admonishing them in regard to the establishment of peace; making it evident by conclusive proofs that the happiness and glory of humanity can only be assured through disarmament and arbitration. : (Foundations of World Unity, p. 25)

By a general agreement all the governments of the world must disarm simultaneously. It will not do if one lays down its arms and the others refuse to do so. The nations of the world must concur with each other concerning this supremely important subject, so that they may abandon together the deadly weapons of human slaughter. As long as one nation increases her military and naval budget other nations will be forced into this crazed competition through their natural and supposed interests. (Bahá'u'lláh and the New Era, p. 169)
>How many thousands have given up their work in useful industries and are laboring day and night to produce new and deadlier weapons which would spill out the blood of the race more copiously than before....Each day they invent a new bomb or explosive and then the governments must abandon their obsolete arms and begin producing the new, since the old weapons cannot hold their own against the new....The staggering cost of it all must be borne by the hapless masses. (The Secret of Divine Civilization, pp. 61-62 and 64-67)
The following words of Bahá'u'lláh are indeed significant as we pause to reflect upon the present state of a strangely disordered world: "How long will humanity persist in its waywardness? How long will injustice continue? How long is chaos and confusion to reign amongst men? How long will discord agitate the face of society? The winds of despair are, alas, blowing from every direction, and the strife that divides and afflicts the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective." (The World Order of Bahá'u'lláh, pp. 32, 41, 42-43, and 40-41)

True civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns -- the shining exemplars of devotion and determination -- shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace. They must make the Cause of Peace the object of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race. This supreme and noble undertaking -- the real source of the peace and well-being of all the world -- should be regarded as sacred by all that dwell on earth. All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant. In this all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this solemn Pact should be so fixed that if any government later violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government. Should this greatest of all remedies be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and secure.

Observe that if such a happy situation be forthcoming, no government would need continually to pile up the weapons of war, nor feel itself obliged to produce ever new military weapons with which to conquer the human race. A small force for the purposes of internal security, the correction of criminal and disorderly elements and the prevention of local disturbances, would be required -- no more. In this way the entire population would, first of all, be relieved of the crushing burden of expenditure currently imposed for military purposes, and secondly, great numbers of people would cease to devote their time to the continual devising of new weapons of destruction -- those testimonials of greed and bloodthirstiness, so inconsistent with the gift of life -- and would instead bend their efforts to the production of whatever will foster human existence and peace and well-being, and would become the cause of universal development and prosperity. Then every nation on earth will reign in honor, and every people will be cradled in tranquillity and content.

A few, unaware of the power latent in human endeavor, consider this matter as highly impracticable, nay even beyond the scope of man's utmost efforts. Such is not the case, however. On the contrary, thanks to the unfailing grace of God, the loving-kindness of His favored ones, the unrivaled endeavors of wise and capable souls, and the thoughts and ideas of the peerless leaders of this age, nothing whatsoever can be regarded as unattainable. Endeavor, ceaseless endeavor, is required. Nothing short of an indomitable determination can possibly achieve it. Many a cause which past ages have regarded as purely visionary, yet in this day has become most easy and practicable. Why should this most great and lofty Cause -- the day-star of the firmament of true civilization and the cause of the glory, the advancement, the well-being and the success of all humanity -- be regarded as impossible of achievement? Surely the day will come when its beauteous light shall shed illumination upon the assemblage of man. (The Secret of Divine Civilization, pp. 61-62 and 64-67)

The Oneness of Mankind

"The Tabernacle of Unity," Bahá'u'lláh proclaims in His message to all mankind, "has been raised; regard ye not one another as strangers....Of one tree are all ye the fruit and of one bough the leaves....The world is but one country and mankind its citizens....Let not a man glory in that he loves his country; let him rather glory in this, that he loves his kind." (The World Order of Bahá'u'lláh, pp. 32, 41, 42-43, and 40-41)
Let there be no mistake. The principle of the Oneness of Mankind -- the pivot round which all the teachings of Bahá'u'lláh revolve -- is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious co-operation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. It implies an organic change in the structure of present-day society, a change such as the world has not yet experienced. It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds -- creeds that have had their day and which must, in the ordinary course of events as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. It calls for no less than the reconstruction and the demilitarization of the whole civilized world -- a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.

It represents the consummation of human evolution -- an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations.

The principle of the Oneness of Mankind, as proclaimed by Bahá'u'lláh, carries with it no more and no less than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it. (The World Order of Bahá'u'lláh, pp. 32, 41, 42-43, and 40-41)

A World Super-State

Some form of a world Super-State must needs be evolved, in whose favor all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions. Such a state will have to include within its orbit an International Executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a World Parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a Supreme Tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration. 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. (The World Order of Bahá'u'lláh, pp. 32, 41, 42-43, and 40-41)
 

Quadrennial Report to the UN Economic & Social Council (ECOSOC) 1977-1981

Quadrennial Report to the UN Economic & Social Council (ECOSOC) 1977-1981

Activities of the Baha'i International Community Related to the Work of the United Nations During the Period October 1977 through September 1981

New York—1 October 1981

In the period under survey -- October 1977 through September 1981 -- the Baha'i­ International Community took part in world conferences and seminars and attended meetings of United Nations bodies concerned with a broad range of issues, including human rights, social development, the status of women, the environment, children, disabled persons, aging, human settlements, narcotic drugs, science and technology, disarmament, crime prevention, population, youth, the law of the sea, and the world food problem. It furnished information, submitted statements, or published brochures on most of these subjects.

Steadily broadening and deepening its relationship with the United Nations, the Baha'i­ International Community worked closely with the Economic and Social Council and its functional commissions and committees, attending all of the substantive sessions of the Council, and sessions of the following subsidiary bodies: the Commission for Social Development, the Commission on Human Rights, the Commission on Human Settlements, the Commission on Narcotic Drugs, the Commission on the Status of Women, the Committee on Crime Prevention and Control, the Committee on Non-governmental Organizations, the Economic Commission for Latin America, the Population Commission, and the Sub-Commission on Prevention of Discrimination and Protection of Minorities (see Annex l). Written statements were presented to the twenty-seventh session of the Commission on the Status of Women and to the sixth special session of the Commission on Narcotic Drugs; oral statements were made at the twenty-eighth session of the Commission on Narcotic Drugs, at the thirty-third and thirty-fourth sessions of the Sub-Commission on Prevention of Discrimination and Protection of Minorities, and at the thirty-seventh session of the Commission on Human Rights (see Annex ll.)

In addition to the meetings of the bodies named above, the Baha'i­ International Community attended the following world conferences, seminars, and meetings, to which it presented written statements: the tenth special session of the General Assembly (on disarmament), the World Conference to Combat Racism and Racial Discrimination; the United Nations Conference on Science and Technology for Development, the World Conference of the United Nations Decade for Women (representatives also attended the regional preparatory meeting in Paris, as well as the meetings in New Delhi, Macuto, and Lusaka -- to which written statements were presented -- and the ESCAP sub-regional follow-up meeting in Suva, at which an oral statement was made), and the Sixth United Nations Congress on the Prevention of Crime and the Treatment of Offenders (as well as preparatory meetings in Manila and San Jos�). Oral statements were made at the International Conference on Primary Health Care, the United Nations Seminar on National and Local Institutions for the Promotion and Protection of Human Rights, and the Seminar on the Relations that Exist Between Human Rights, Peace, and Development.

Other conferences attended were the United Nations Conference on Technical Cooperation Among Developing Countries, the UNICEF Special Meeting on Children in Latin America and the Caribbean, the eleventh special session of the General Assembly (on the new international economic order), the United Nations Conference on New and Renewable Resources, the United Nations Conference on the Least-Developed Countries, and such meetings of the Third United Nations Conference on the Law of the Sea as were not closed to non-governmental organizations. Also, representatives were present at meetings of other United Nations bodies, among them the advisory or preparatory committees for the International Year for Disabled Persons, the International Youth Year, the World Assembly on Aging, the World Conference of the United Nations Decade for Women, and the United Nations Conference on Science and Technology for Development, as well as bodies such as the General Assembly, the Human Rights Committee, and the World Food Council (see Annex 1.)

In cooperation with the Department of Public Information, the Baha'i­ International Community continued to encourage its national affiliates to establish and maintain cooperation with the United Nations offices in their country and to promote the observance of United Nations Day and Human Rights Day at the national and local levels. The Baha'i­ International Community was also active among the non-governmental organizations associated with the Department: one of its representatives served as Secretary of the DPI/NGO Executive Committee for 1977-78 and Vice-Chairman for 1978-79, and was co-chairman of the 1979 Annual NGO Conference. Another representative now serves on the Committee as Vice-Chairman.

The Baha'i­ International Community continued to strengthen its cooperation with UNICEF with annual celebrations throughout the world of Universal Children's Day and enthusiastic activities during the International Year of the Child (1979). The Baha'i­ International Community became a member of the Steering Committee of the Non-governmental Organizations Committee on UNICEF in 1977, with one of its representatives serving for two years as Secretary and another serving at present as Chairman. Representatives were also involved in planning and chairing two NGO/UNICEF symposia in 1981, on breast-feeding and on the disabled child, respectively. Cooperation with the United Nations Environment Programme was maintained through representatives in Nairobi, who attended the meetings of the UNEP Governing Council and worked closely with the Environment Liaison Centre. Annual reports were submitted to the Division of Human Rights and the Division of Narcotic Drugs, at their request. During the period under survey, four reports on various aspects of the status of women were prepared in reply to questionnaires received from the Branch for the Advancement of Women of the Centre for Social Development and Humanitarian Affairs.

As United Nations offices moved to Vienna, the Baha'i­ International Community appointed representatives there, in addition to those already active in New York, Geneva, and Nairobi. It also established, in July 1981, a European branch office, based in Geneva, with a full-time representative for Europe.

During the four years under review, a number of articles pertaining to the various activities mentioned above were prepared by the Baha'i­ International Community for international Baha'i­ publications (see Annex 11.)  Numerous articles also appeared during this period in the bulletins and newsletters of national affiliates.

Respectfully submitted,

Victor de Araujo (signed)
Representative to the United Nations

Annex I to the 1981 Quadrennial Report

Participation in Conferences and Other Meetings Sponsored by the United Nations

I. Sessions of the Economic and Social Council and its subsidiary bodies

Economic and Social Council

1978 -- 63rd session, Geneva and New York
1979 -- 64th session, Geneva and New York
1980 -- 1st and 2nd sessions
1981 -- 1st and 2nd sessions

Commission for Social Development

1979 -- 26th session, New York
1981 -- 27th session, Vienna

Commission on Human Rights

1978 -- 34th session, Geneva
1979 -- 35th session, Geneva
1980 -- 36th session, Geneva
1981 -- 37th session, Geneva

Commission on Human Settlements

1978 -- 1st session, Nairobi
1979 -- 2nd session, Nairobi
1980 -- 3rd session, Mexico City
1981 -- 4th session, Manila

Commission on Narcotic Drugs

1978 -- 5th special session, Geneva
1979 -- 28th session, Geneva
1980 -- 6th special session, Vienna
1981 -- 29th session, Vienna

Commission on the Status of Women

1978 -- 27th session, New York
1980 -- 28th session, Vienna

Committee on Crime Prevention and Control

1978 -- 5th session, Geneva

Committee on Non-Governmental Organizations

1978, New York
1979, New York
1981, New York

Economic Commission for Latin America

1979 -- 18th session, La Paz
1981 -- 19th session, Montevido

Population Commission

1979 -- 20th session, New York
1981 -- 21st session, New York

Sub-Commission on Prevention of Discrimination and Protection of Minorities

1978 -- 31st session, Geneva
1979 -- 32nd session, Geneva
1980 -- 33rd session, Geneva
1981 -- 34th session, Geneva

II. Sessions of Other United Nations Bodies

Advisory Committee for the International Year for Disabled Persons

1981 -- 3rd session, Vienna

Advisory Committee for the International Youth Year

1981 -- 1st session, Vienna

Advisory Committee for the World Assembly on Aging

1981 -- 1st session (March), Vienna
1981 -- 2nd session (August), Vienna

Human Rights Committee

1981 -- 12th session, New York
1981 -- 13th session, Bonn

General Assembly

1977 -- 32nd session
1978 -- 10th special session (disarmament)
1978 -- 33rd session
1979 -- 34th session
1980 -- 11th special session (new international economic order)
1980 -- 35th session
1981 -- 36th session

High-Level Committee on the Review of Technical Cooperation Among Developing Countries

1980, Geneva
1981, New York

Third United Nations Conference on the Law of the Sea

1978 -- 7th session, Geneva and New York
1979 -- 8th session, Geneva and New York
1980 -- 9th session, Geneva and New York
1981 -- 10th session, Geneva and New York

UNICEF Executive Board

1978, New York
1979, Mexico City
1980, New York
1981, New York

UNEP Governing Council

1978 -- 6th session, Nairobi
1979 -- 7th session, Nairobi
1980 -- 8th session, Nairobi
1981 -- 9th session, Nairobi

World Food Council

1978 -- preparatory meeting and 4th administerial session, Mexico City

Preparatory Committee for the World Conference of the United Nations Decade for Women

1978, Vienna
1979, New York
1980, New York

Preparatory Committee for the United Nations Conference on Science and Technology for Development

1979 -- 3rd and 4th session, Vienna

III. World Conferences and Other International Meetings

  • International Conference on Primary Health Care, Alma Ata (USSR), 6-12 September 1978.
  • Seminar on National and Local Instruments for the Promotion and Protection of Human Rights, Geneva, 18-29 September 1978.
  • Seminar on the Relations that Exist Between Human Rights, Peace and Development, New York, 3-14 August 1981.
  • Sixth United Nations Congress on the Prevention of Crime and the Treatment of Offenders:

    Asia and Pacific regional preparatory meeting, Manila, 15-19 May 1978.

    Latin-American regional preparatory meeting, San Jos�, 31 July-4 August 1978.

    Sixth United Nations Congress, Caracas, 25 August-5 September 1980.

  • UNICEF Special Meeting on Children in Latin America and the Caribbean, Mexico City, 16-18 May 1979.
  • United Nations Conference on New and Renewable Sources of Energy, Nairobi, 10-21 August 1981.
  • United Nations Conference on Science and Technology for Development, Vienna, 20-31 August 1979.
  • United Nations Conference on Technical Cooperation Among Developing Countries, Buenos Aires, 30 August-12 September 1978.
  • United Nations Conference on the Least-Developed Countries, Paris, 1-14 September 1981.
  • World Conference of the United Nations Decade for Women:
    • ECE Regional Preparatory Conference, Paris, 9-12 July 1979.
    • ESCAP Regional Preparatory Conference, New Delhi, 5-9 November 1979.
    • ECLA Regional Preparatory Conference, Macuto (Venezuela), 12-16 November 1979.
    • ECA Regional Preparatory Conference, Lusaka, 3-7 December 1979.
    • World Conference, Copenhagen, 14-30 July 1980.
    • ESCAP Sub-regional Follow-up meeting, Suva, 29 October-3 November 1980.
  • World Conference to Combat Racism and Racial Discrimination, Geneva, 14-25 August 1978.

Annex II to the 1981 Quadrennial Report

Statements, Reports, and Other Documents Prepared During the Period October 1977 Through September 1981

I. Items prepared singly

  1. "A Summary of Baha'i­-UN Activities During 1976 Sponsored by National Affiliates of the Baha'i­ International Community" -- report submitted to the Department of Economic and Social Affairs, the Office of Public Information, and the Division of Human Rights, 15 October 1977.
  2. "Environment and Development and Environmental Management" -- report submitted to the United Nations Environment Programme, 17 October 1977.
  3. Written statement to the Commission on the Status of Women, 27th session (E/CN.6/NGO/279, 17 March 1978).
  4. "The Promise of Disarmament and Peace" -- written statement to the General Assembly, 10th special session (devoted to disarmament), 23 May-28 June 1978.
  5. Written statement to the World Conference to Combat Racism and Racial Discrimination (Geneva, 14-25 August 1978).
  6. "An Overview of Baha'i­-UN Activities during 1977 Sponsored by the Baha'i­ International Community and Its National Affiliates" -- report submitted to the Department of Economic and Social Affairs, the Office of Public Information, and the Division of Human Rights, 15 August 1978.
  7. "Technical and Operational Aspects of Primary Health Care" -- oral statement made during the International Conference on Primary Health Care (Alma Ata, 6-12 September 1978).
  8. Oral statement to the United Nations Seminar on National and Local Institutions for the Promotion and Protection of Human Rights (Geneva, 18-29 September 1978).
  9. "Views of the Baha'i­ International Community on the Draft Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief" -- statement submitted to the Division of Human Rights, 10 November 1978 (summarized in E/CN.4/1337, 15 December 1978).
  10. "Report of the Baha'i­ International Community on Its Activities in the Prevention of Drug Abuse" -- submitted to the Division of Narcotic Drugs, 10 November 1978 (reported in E/CN.7.633, 24 November 1978).
  11. Oral statement to the Commission on Narcotic Drugs, 28th session, 12-23 February 1979.
  12. "Implementation During the Period 1975-1978 of the World Plan of Action Adopted at the World Conference of the International Women's Year" -- reply to a questionnaire from the Branch for the Advancement of Women, 4 April 1979.
  13. "Observations Concerning Ways and Means for the Improvement in the Status and Role of Women in Education and in the Economic and Social Fields" -- reply to a questionnaire from the Branch for the Advancement of Women, 22 June 1979.
  14. "The Impact of the Mass Communication Media on the Changing Roles of Men and Women" -- reply to a questionnaire from a special rapporteur of the Economic and Social Council, 20 July 1979.
  15. "Survey of Activities of National Affiliates of the Baha'i­ International Community, 1978" -- report submitted to the Department of International Economic and Social Affairs, the Department of Public Information, and the Division of Human Rights, 20 August 1979.
  16. "Science and Technology for Human Advancement" -- written statement to the United Nations Conference on Science and Technology for Development (Vienna, 20-31 August 1979), circulated as A/CONF/81/BP/NGO/l9.
  17. Written statement to the ESCAP Regional Preparatory Conference for the World Conference of the United Nations Decade for Women (New Delhi, 5-9 November 1979).
  18. Written statement to the ECLA Regional Preparatory Conference for the World Conference of the United Nations Decade for Women (Macuto, Venezuela; 12-16 November 1979).
  19. Written statement to the ECA Regional Preparatory Conference for the World Conference of the United Nations Decade for Women (Lusaka, 3-7 December 1979).
  20. Statement on the draft Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief -- submitted to the Division of Human Rights, 31 December 1979 (summarized in E/CN.4/NGO/263, 1 February 1980).
  21. "Implementation of the Program for the Decade for Action to Combat Racism and Racial Discrimination" -- report submitted to the Division of Human Rights, December 1979.
  22. Written statement to the Commission on Narcotic Drugs, 6th special session, 11-20 February 1980 (contained in E/CN.7/647/Add.3).
  23. Written statement to the World Conference of the United Nations Decade for Women (Copenhagen, 14-30 July 1980), circulated as A/CONF.94/NGO/ll.
  24. "Universal Values for the Advancement of Women" -- brochure prepared for the World Conference of the United Nations Decade for Women (Copenhagen, 14-30 July 1980).
  25. "Summary Report of Activities During International Year of the Child" -- submitted to UNICEF, the Department of International Economic and Social Affairs, and the Department of Public Information, March 1980, and published as a special issue of Baha'i­ News, July 1980.
  26. "Crime Trends and Crime Prevention Strategies" -- written statement to the Sixth United Nations Congress on the Prevention of Crime and the Treatment of Offenders (Caracas, 25 August-5 September 1980), circulated as A/CONF.87/NGO/BIC (22 August 1980).
  27. Oral statement to the Sub-Commission on Prevention of Discrimination and Protection of Minorities, 33rd session, 15 September 1980.
  28. Oral statement to the ESCAP Sub-regional Follow-up Meeting for Pacific Women to the World Conference of the United Nations Decade for Women (Suva, 29 October-3 November 1980) -- also circulated in writing.
  29. "Implementation of the Program for Action to Combat Racism and Racial Discrimination" -- oral statement to the Commission on Human Rights, 37th session, 13 February 1981.
  30. "Question of Missing and Disappeared Persons" -- oral statement to the Commission Human Rights, 37th session, 17 February 1981.
  31. "Question of the Violation of Human Rights and Fundamental Freedoms in Any Part of the World" -- oral statement to the Commission on Human Rights, 37th session, 9 March 1981.
  32. Oral statement to the Seminar on the Relations that Exist Between Human Rights, Peace, and Development (New York, 3-14 August 1981).
  33. "Progress Made in Implementing International Strategies Designed to Promote the Advancement of Women" -- reply to a questionnaire from the Centre for Social Development and Humanitarian Affairs, 14 August 1981.
  34. "Measures to Combat Racism and Racial Discrimination and the Role of the Sub-Commission" -- oral statement to the Sub-Commission on Prevention of Discrimination and Protection of Minorities, 34th session, 20 August 1981.
  35. "Question of the Violation of Human Rights and Fundamental Freedoms" -- oral statement to the Sub-Commission on Prevention of Discrimination and Protection of Minorities, 34th session, 28 August 1981.

II. Statements Made Jointly with Other Non-Governmental Organizations

  1. "Preparations for the World Conference of the United Nations Decade for Women" -- submitted to the Commission on the Status of Women, 27th session (E/CN.6/NGO/276, 15 March 1978).
  2. "Draft Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief" -- submitted to the Commission on Human Rights, 35th session (E/CN.4/NGO/228, 29 December 1978)
  3. "Childhood disability: Its Prevention and Rehabilitation" -- submitted to the UNICEF Executive Board, 1980 session (E/ICEF/NGO/l99, 15 May 1980).
  4. Joint Statement to the Human Rights Commission, 36th session, regarding the draft Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion and Belief -- signed 10 February 1981.
  5. Joint statement to the President of the thirty-sixth session of the General Assembly on the draft Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief -- signed 27 July 1981.

III. Articles prepared for Baha'i­ publications

  1. Baha'i­ News:
    • March 1979 -- "Raising the Flag of International Peace: Baha'i­s and the United Nations"; also included: statement to the World Conference to Combat Racism and Racial Discrimination, statement to the 10th special session of the General Assembly devoted to disarmament (see above).
    • September 1979 -- ''Drug Abuse: The Baha'i­ International Community Joins Forces with United Nations Agencies to Battle Onerous Problem"; includes oral statement to Commission on Narcotic Drugs, 28th session, 2nd report to Division of Narcotic Drugs of 10 November 1978 (see above).
    • October 1979 -- "Baha'i­s Sponsor Panel Discussion on Science, Technology for Development."
    • March 1980 -- "UN Luncheon: Baha'i­ International Community Hosts IYC-related Event."
    • July 1980 -- Special issue reporting on Baha'i­ International Community activities during International Year of the Child (see above).
    • August 1980 -- "United Nations: Baha'i­ International Community Explores 'Right to Development' at UN Luncheon."
    • April 1981 -- "Women: Principle of Equality of Sexes is Practiced in Baha'i­ Communities All Over the World."
  2. Baha'i­ World (Haifa: Baha'i­ World Centre, 1978), Vol. XVI (1973-1976) -- "The Baha'i­ International Community and the United Nations, 1973-1976."
  3. La Pensée Baha'i­e, September 1980 -- "Participation de la Communauté internationale Baha'i­e à la Conférence mondiale de la Decénnie des Nations Unies pour la femme" [Participation of the Baha'i­ International Community in the World Conference of the United Nations Decade for Women].

Spiritual and Social Values for Rural Development

Spiritual and Social Values for Rural Development

Paper presented to the Twentieth Conference of the South Pacific Commission

Port Moresby, Papua New Guinea—18 October 1980

The process of rural development has very properly received emphasis from the South Pacific Commission, since it constitutes the foundation for further improvement of living conditions in the Pacific countries. The Baha'i­ International Community welcomes the opportunity to offer its views on this important subject because the principles of the Baha'i­ Faith are directly relevant to this theme, and Baha'i­ communities, now scattered over the length and breadth of the Pacific, amply demonstrate the relevance of these principles.

The Baha'i­ teachings affirm the spiritual bond which binds the human being to the land whence he has come, and seek to create a way of life in which each individual can find within himself a sense of harmony with the natural forces of the physical world.

We feel that rural development is best accomplished through inculcation of some fundamental values and attitudes to animate and orient each member of society. It is essential, for instance, that the dignity of work be emphasized, and that manual work be regarded as no less meritorious than other forms of work when performed with the attitude of service to the common welfare. Agriculture is the foundation of a sound economic system, as it is the means by which the most basic human physical needs for survival are met; a change in values to accord agriculture its proper position in the scale of occupations would increase its attraction to the new generation and diminish the tendency to depopulate the countryside and overcrowd the cities.

Rural development is facilitated if the people of the villages are open to new ideas and receptive to innovation; under such conditions, they are likely to adopt more efficient agricultural techniques, to encourage their children to acquire education, and to practice good hygiene. Yet, so often, village people are apprehensive about the technological and social changes invading their settled way of life, are fearful of the future, and are uncertain whether there will be a place for them in the world of tomorrow. There is a pressing need for re-affirmation of the intrinsic worth of every individual human being, and for an over-riding recognition of the oneness of mankind. The values we call for are spiritual values, which will penetrate to the core of being and will create a sense of personal self-worth and security, freeing the individual to respond positively to innovative change.

It does not seem possible to overestimate the extent to which rural development would be fostered by full implementation of the principle of equality of rights, privileges and opportunities for both sexes. The rational powers and creative energies of one-half of the population, so far neglected, would then be developed and brought to bear on the problems of rural life. In purely practical terms, co-operation between two equals united by a marriage bond is far more productive than the unequal relationship which exists wherever women are regarded as inferior. The education of women, and their encouragement, has the further effect of implanting in the minds of the children entrusted to their care an appreciation for literacy and mental development as well as a facility for innovation.

Interpersonal relations between the constituent elements of a village have a crucial effect on rural development. When unity and co-operation exists between families and households, agricultural machinery can be shared and used most effectively, a diversity of specialized skills can be fostered and used to mutual advantage, and the detrimental effects of adverse weather and farm animal disease are minimized. Such unity cannot be legislated, but must rest on a commitment to the welfare of the entire village together with a sincere and lasting affection for all the members of the village. Upon this basis will be developed the practice of cooperation, increasing with experience and memory. This unity must encompass the diverse elements which are to be found in Pacific communities, including races, generations, and religions, must eradicate traditional barriers which are so often a consequence of irrational prejudice. With this unity, the unique cultural diversity which characterizes the Pacific Islands can be a source of strength and richness, rather than the cause of weakness and animosity.

In essence, the view of the Baha'i­ International Community is that individual and social values are fundamental to the fostering of rural development. Such a view does not discount the importance of appropriate technology, nor does it seek to minimize the importance of economic and administrative measures. However, it does hold that individual attitudes are the key to enduring development and that these attitudes are a natural consequence of spiritual values.

Baha'i­s living in over 2,000 localities scattered across the island groups of the entire Pacific are trying to exemplify these values in their daily individual and community activities. They offer these efforts as their contribution to the rural development of the Pacific region, and to the creation of a way of life which will enable the people of that area to fulfill their true potential.

The Right to Development: Exploring Its Social and Cultural Dimensions

The Right to Development: Exploring Its Social and Cultural Dimensions

Submitted to the workgroup on Social and Cultural Dimensions of Development at the 33rd session of the Sub-Commission on the Prevention of Discrimination and Protection of Minorities

Geneva—26 August 1980

It is suggested that, far from being of secondary concern, social and cultural considerations should form the basis for all development planning.

The reasons are as follows:

  1. Nations are composed of people, living according to established cultural and social patterns -- they are not simply political or economic units. General Assembly Resolution 34/46 places the emphasis firmly where it belongs by stating that the right to development is a human right both of nations and of individuals within nations. Consequently, the aim of development should be to create an environment, rooted in new social and cultural values, in which each individual member of society can contribute constructively towards his own well-being and towards that of his family, his community and his country.
  2. A uniform system of development will not suit all nations. Development choices must be made in consultation with the nation concerned and must be based upon the existing condition of that nation -- in other words, upon the nature of its society and culture.
  3. Development programmes can only be effective and provide lasting benefits if they are essentially in harmony with existing social and cultural patterns. Development programmes which ignore existing systems and values are offensive, resented and, as a result, will have no firm or enduring foundation in the society which they seek to benefit.
  4. At the same time, a study of social and cultural patterns will enable development planners to identify areas of strength and weakness, and to formulate plans which will exploit the former and minimize or eliminate the latter. A nation which, for example, has a very strong family and community structure may also be a nation which denies its women basic education. Such factors -- both positive and negative -- must be known and understood and taken into account.
  5. Development is change -- and in change, the social and cultural consequences must be taken into account. With proper planning, development can provide social and cultural enhancement and advancement: without it, development can lead to the destruction of cultures and the breakdown of societies.

If development means change, what kind of change do we want to see? What are the objectives of development? Or, more fundamentally, what kind of world society would be desirable?

The goal of the international community is to build a world family of nations, whose members have equal rights, privileges, duties and responsibilities, and share a dedication to peace and to the upholding of a common set of human values; to create a global society which protects the human rights of every member, respects his dignity and individuality, and provides for the full development of his potential, so that he may be of service to his fellow human beings and make his contribution towards the building of an ever-advancing civilization.

Such a definition envisages a unified world -- but not a uniform world. The diversity of the human family is both its glory and its strength, for the diversity of humanity (both physical and cultural) is proof of the success with which man has adapted to the diverse conditions existing on his planet. Modes of life, of dress, of construction, of diet, of husbandry -- all have their roots in the natural environment of a particular nation or people. A development plan which recognizes this fact will draw upon traditional local knowledge, and will seek to improve existing methods and to increase local resources by means which are compatible with the existing culture and environment.

In today's world, with its sharp division between rich and poor nations, privileged and underprivileged nations, the main focus of development is inevitably directed towards providing the most basic human rights -- the right to adequate housing, proper nutrition, health care, education. Consequently, development often is very much (but should not be) a one-way street: development aid flows from the economically and technologically advanced nations to the nations which lack wealth and technology.

Yet it is clear to any unbiased observer that the raising of basic standards of living -- although urgent and necessary in many parts of the world -- will not in itself lead to the betterment of society. Consider the nations of North America and Western Europe, which currently are experiencing unprecedentedly high levels of violent crime, alcohol and drug abuse, suicide, mental illness, abandonment of standards of morality, breakdown of family life -- the list is endless.

Indeed, any truly global development strategy would involve all the nations of the world, and would include the redevelopment of the nations which are currently described as "developed" -- redevelopment which would concern itself with the use of natural resources, protection of the environment, strengthening of family and community life, moral as well as academic education. In all these areas, the developed world has much to learn from the developing world.

In the meantime, how can the international community ensure that development, as it is practiced today, will be a real and lasting benefit to the developing nations, without at the same time producing the harmful side-effects of "civilization"?

The answer lies in formulating a development strategy which:

  1. takes as its goal the creation of a unified but diverse world society, as described above;
  2. fully investigates all the likely social and cultural consequences of any proposed development programmes, to ensure that these programmes will not:
    1. <
    2. be detrimental to minority groups within the developing country;
    3. deprive existing communities of their traditional means of livelihood;
    4. disrupt family and community life by concentrating jobs in urban areas thus resulting in "urban drift";
    5. create new administrative structures which run counter to existing local administrative structures, and undermine traditional authority;
    6. introduce new, highly mechanized techniques which can be sustained only by overseas "experts";
  3. works closely with the leaders of developing countries in determining which development choices are most suited to that country;
  4. >ensures acceptance of development programmes by ensuring that, as far as possible, they harmonize with the social and cultural patterns of the developing country;
  5. wherever possible, seeks to use traditional knowledge, improve existing methods and increase local productivity;
  6. always involve the "grass roots" through existing administrative structures (e.g. village councils) in implementing development.

Universal Values for the Advancement of Women

Universal Values for the Advancement of Women

Reply to a questionnaire from the United Nations Branch for the Advancement of Women on the implementation of the International Women's Year (IWY) World Plan of Action. Report prepared for the World Conference of the United Nations Decade for Women and NGO Forum.

Copenhagen, Denmark—14 July 1980
Inasmuch as human society consists of two factors, the male and female, each the complement of the other, the happiness and stability of humanity cannot be assured unless both are perfected. Therefore the standard and status of man and woman must become equalized. (from the Baha'i Writings)

Since the Baha'i Faith, whose teachings, principles, and laws guide the Baha'i International Community, is the first religion to proclaim unequivocally the principle of equality of rights, privileges, and responsibilities for men and women, worldwide Baha'i programs are always concerned, within their own community and in society at large, with the advancement of women.

The statement above explains the closeness with which the Baha'i International Community has, since obtaining consultative status (category II) with the United Nations Economic and Social Council in 1970, cooperated officially with the United Nations in its work to improve the status of women throughout the world. In addition to the steady contribution of Baha'i communities for over a century in abolishing discrimination based on sex, the Baha'i International Community has worked directly with the United Nations Commission on the Status of Women and the UN Branch for the Advancement of Women.

The Baha'i International Community has continually encouraged awareness and understanding of the Declaration on the Elimination of Discrimination Against Women and of the numerous UN instruments on specific rights for women -- and is now ready to make widely known the Convention on the Elimination of all forms of Discrimination Against Women approved by the United Nations General Assembly at its thirty fourth session (1979). Besides participating in sessions of the Commission on the Status of Women and in special regional UN seminars and conferences, it also wholeheartedly supported the spirit and the goals of International Women's Year (1975) with worldwide programs, attended the IWY World Conference and its parallel non-governmental activities, and is now contributing with the same enthusiasm to the accomplishment of the aims of the United Nations Decade for Women (1976-1985).

In this consultative relationship with the United Nations, the Baha'i International Community has submitted numerous statements; answered requests for information, comments and suggestions; and has presented to the United Nations a study on the status of women in the Baha'i world community, evidencing the steady implementation in the Baha'i world of the principle of the equality of the sexes. The present booklet contains excerpts from these submissions pertinent to the topics of the 1980 World Conference, an event marking the mid point of the UN Decade for Women. We hope that our observations, touching on what we feel are fundamental issues for the achievement of the equality of rights, privileges, and responsibilities for both sexes, may be a source of inspiration and of guidance.

Baha'i communities throughout the world are committed to the equality of rights, privileges and responsibilities of both sexes, a principle which they recognize as an essential element for achieving the unity of humanity. This Baha'i belief in the equality of men and women comes from the recognition of a divine authority -- Bahá'u'lláh, Prophet Founder of the Baha'i Faith -- who, over 100 years ago, taught that prejudices of sex, race, religion, class or nationality must be systematically abolished by the free will of individuals and groups, eventually making possible the realization of global unity and a peaceful, ordered society. (The sources of these selections can be found at the end of this compilation.)

 

Progress is often considered only in terms of man's physical well being, his material needs, development being directed to the accomplishment of a higher standard of living. While the Baha'i International Community feels that such development is essential to the well being and happiness of human beings, we would suggest that there are other dimensions of progress which must be included if human beings are to attain full realization of their potentialities. A deeper understanding of the value of human life and of its quality, resting on a spiritual foundation which will lead ultimately to the attainment of co operation between nations for the advancement of all mankind; the loving assistance which human beings, men and women, must give to each other; the qualities of trustworthiness, honesty and justice which must be developed if humanity is to advance are all important aspects of education which must be included. Most people would agree that education is the key to the motivation and the change in attitudes necessary if the generality of women are to make a meaningful contribution to society; but it should be an education that goes beyond the training of human beings intellectually or the acquisition of skills. A sense of worth, assurance and courage are dependent upon the realization of moral and spiritual character -- a fact that is becoming increasingly apparent in both the rich and the poor countries of the world.

Recognizing that religion has been a most powerful influence in establishing behavior patterns, and is indeed at the core of most customs and traditions, we wish to comment on a quite new dimension in religion which, while not denying past contributions, expands and deepens the understanding of the role of religion in the life of humanity.

As materialistic pursuit and attachment increase in the world, humanity becomes ever more a captive of nature, struggling for physical existence and well being. Concern for material wealth alone, while it may seem to bring temporary security and freedom, finally can be seen to have entrapped all people in a maze of insecurity, doubt, and lack of freedom, as the competition to achieve positions of advantage and power intensifies.

It is the view of the Baha'i International Community that these materialistic attitudes must be balanced by the realization that the goal and reality of human life is spiritual in nature. Awareness of our humility before the Creator, and our desire to acquire the highest moral virtues and qualities -- honesty, trustworthiness, justice, love and compassion -- as expressed in the fundamental teachings of all religions, is the beginning of spiritual awakening. Only as men and women free themselves from the materialism which today dominates all aspects of life can they begin to experience true dedication to the whole of humanity, and to recognize the organic oneness and absolute interdependence of all members of the human family.

To this end, education, beginning in childhood and extending throughout life, should place great emphasis on the following principles:

  1. The unfettered investigation of truth. Every person has not only the right, but the responsibility to make his own search for truth, reaching his own conviction so that the source of his actions will not be an imitation of the thoughts and beliefs of others.
  2. The agreement of science and religion. An awareness of the essential harmony of science and religion, as aspects of one reality, abolishes the unscientific concepts which grow out of human interpretations of religion and cause misunderstanding and superstition.
  3. A universal standard of justice. As minds unite in the recognition of the organic oneness of mankind, a truth which is above partisan interests, discrimination because of sex, race, religion, economic and social status gradually disappears.
  4. The fundamental oneness of religion. The basic truths of every faith should be taught and fully accepted, since the religions are stages in the unfoldment of a divine plan -- each religion awakening, in different places and times, deeper insight of truth in the human mind, and establishing new social laws and teachings necessary for the progress of peoples.
  5. The equality of men and women. Equal opportunities, rights, and privileges, must be advocated for members of both sexes. The education of women is, in fact, so important that if both boy and girl cannot be educated equally in a family, preference should be given to the girl as a future mother, since the education of children in the early years determines in great part the level of achievement which humanity can attain. (Statements 7)

The basis for change in the Baha'i International Community is the belief that the inherent equality of the sexes has always been a reality and that all apparent differences in the abilities of men and women are due to education. This affirmation of equality, now expressed in the Baha'i Faith as a law for the first time in a revealed religion -- and recognized by Baha'is as one evidence of the maturity of humanity -- is the strongest possible inducement for abandoning obsolete traditional mores and patterns in favor of principles and teachings which meet the needs of contemporary society. (Statements 10)

In the view of the Baha'i International Community, particular emphasis should be placed on the education of women and the importance of their unique contribution to the advancement of civilization. While universal compulsory education applies to both sexes, because of woman's role as mother and first educator of the child, the education of women is more important than that of men, and if parents are unable to fulfill their duty to educate both boy and girl in a family, the girl should be given preference. This is not to imply that women are to be considered only in relationship to the rearing of children and the duties of the household; for it is important that women develop all latent capacities, obtaining by way of their constructive pursuits the recognition of complete equality. (Statements 3a)

Furthermore, while some of the qualities and functions of men and women differ, neither sex is inherently superior or inferior, nor should this affect the expectation of equal rights. In a world in which the forceful and aggressive qualities by which men have dominated over women are becoming neither necessary for survival nor desirable for the solution of human problems, mental alertness, intuition and the spiritual qualities of love and service in which the woman is strong are gaining in importance. The new age will surely be one in which the so called masculine and feminine elements of civilization will be more properly balanced. As women receive the same opportunity of education and the equality of men and women is universally recognized, the natural inclination of women to peace and the fact that they find it more difficult to sacrifice their children and to sanction war will prove of great benefit to the world.(Statements 3a)

Improvement in the status of women in the Baha'i world community rests securely on several interrelated concepts which lend it added strength and support. In the Baha'i view, the good of any one part of society is essential to the happiness and well being of the whole. The role of women in society must, therefore, always be seen in the light of the organic oneness of humanity. All principles and actions which strengthen the bonds uniting members of the human race will in turn advance the position of women. For this reason, Baha'i communities strive to attain unity in diversity -- not uniformity -- through the abolition of all forms of discrimination, whether of sex, race, creed, nationality, or class. The advancement of women among Baha'is springs, therefore, not only from the motivation which their Faith inspires, but also from an assumption of responsibility for action on the part of every person in his individual life, and in his family and community relationships (Statements 10)

A study entitled "Preliminary Enquiry into the Status of Women in the Baha'i World Community," made available to the Commission on the Status of Women (Document E/CN 6/NGO/252, 11 January 1974) indicated that all Baha'i communities teach equality of the sexes and act to eliminate prejudice and discrimination against women; and that within the Baha'i International Community "great advances have already been made towards equality of the sexes." As the "Enquiry" suggests, women already participate actively in voting for local and national Baha'i administrative bodies-an easy process for them since there is no electioneering or nominations, and the ballot is secret; and they are elected to serve on such bodies. Women take part also in consultation -- the process by which decisions are arrived at in Baha'i community affairs -- since they are able to rid themselves of feelings of inferiority and lack of worth brought about by an overemphasis on material values, through their understanding of the spiritual nature of human life. The development of the mind, through an unfettered investigation of knowledge, and the welcome expression of each individual's views in the process of consultation, have been two vital ingredients in the social and administrative structure of Baha'i communities that have made possible the participation of women and men in all areas of community life. (Statements 5)

Through these principles, the Baha'i International Community has made considerable progress toward the elimination of obstacles preventing the advancement of women, as may be seen in the desire of women for education, in their full participation in the process of Baha'i election, consultation, and decision making, in their service on Baha'i administrative bodies, and in community service. This progress has been made possible through the Baha'i administrative system, which provides for the free expression and consideration of all points of view -- of youth and adults of both sexes -- maintains unity and encourages continued growth in understanding of the principles and laws which today are essential to human growth and development. In the Baha'i International Community the changing attitudes of men and women from over 1,600 ethnic and indigenous backgrounds are leading to an ever greater realization that human happiness comes from dedication to the oneness and wholeness of the human race. (Statements 7)

Brochure, Statements and Information Submitted to the United Nations by the Baha'i International Community on the Subject of the Equality of Men and Women

Brochure

  1. "Equality of Men and Women -- A New Reality." Pamphlet prepared for International Women's Year (1975).

Statements

  1. United Nations Inter-regional Seminar on the Family in a Changing Society, London, England, 18-31 July 1973.
  2. Twenty-fifth session of the United Nations Commission on the Status of Women:
    1. E/CN.6/NGO/247, 26 December 1973
    2. E/CN.6/NGO/25 1, 11 January 1974
    3. E/CN.6/NGO/252, 11 January 1974

  3. United Nations Regional Consultation for Asia and the Far East on the Integration of Women in Development with Special Reference to Population Factors Bangkok, Thailand, 13-17 May 1974.
  4. United Nations World Conference for International Women's Year, Mexico City, Mexico, 19 June-2 July 1975.
  5. United Nations Seminar on Participation of Women in Economic, Social and Political Development, Buenos Aires, Argentina, 22-30 March 1976.
  6. Twenty-sixth session of the United Nations Commission on the Status of Women, E/CN.6/NGO/264, 15 September 1976.
  7. United Nations Regional Seminar on the Participation of Women in Economic, Social and Political Development, Kathmandu, Nepal, 15-22 February 1977.
  8. Regional Conference on the Implementation of National, Regional and World Plans of Action for the Integration of Women in Development, Nouakchott, Mauritania, 27 September-2 October 1977.
  9. Twenty-seventh session of the United Nations Commission on the Status of Women, E/CN.6/NGO/279, 17 March 1978.
  10. Economic and Social Commission for Asia and the Pacific Regional Preparatory Conference for the 1980 World Conference of the United Nations Decade for Women, Delhi, India, 5-9 November 1979.

Information

  1. Reply to questionnaire concerning the Influence of Mass Media, submitted to the United Nations Branch for the Promotion of Equality of Men and Women, 1973.
  2. Preliminary Enquiry into the Status of Women in the Baha'i World Community, submitted to the twenty-fifth session of the United Nations Commission on the Status of Women, 11 January 1974, footnoted in E/CN.6/NGO/252.
  3. Report of Baha'i International Community Activities During International
  4. Women's Year, 15 June 1976.
  5. Reply to the Questionnaire on Implementation During the Period 1975-1978 of the World Plan of Action Adopted at the World Conference of the International Women's Year, submitted to the United Nations Branch for the Advancement of Women, April 1979.
  6. Reply to invitation from the United Nations Branch for the Advancement of Women to submit "observations concerning ways and means for the improvement in the status and role of women in education and in the economic and social fields ..." submitted 22 June 1979.
  7. Reply to questionnaire from Special Rapporteur, Mrs. Esmeralda Arboleda Cuevas, concerning "The Impact of Mass Communication Media on the Changing Roles of Men and Women," submitted 20 July 1979.

Science and Technology for Human Advancement

Science and Technology for Human Advancement

Statement to the United Nations Conference on Science and Technology for Development

Vienna, Austria—20 August 1979

The Baha'i­ Faith has, since its inception over 100 years ago, considered science and technology essential to the full development of the individual and of society. It has always regarded development as an all-encompassing process -- including the physical, mental, and spiritual well-being of all peoples -- and has considered that science and technology, channeled properly, can help to achieve this goal for all nations.

The Baha'i­ world community has also stressed the importance of education -- of training in the arts and sciences on a universal scale. The growth of the mind, the breadth of human learning, and the person's ability to solve complex problems are a cause of individual happiness, greatness, and peace. A man or a woman well-trained and accomplished in the scientific method is, in the Baha'i­ view, a "true index of humanity," and possessors of scientific knowledge have a great right among peoples. Science and technology that are directed toward the good of humanity are indeed praiseworthy achievements.

A Balanced Civilization

In the Baha'i­ view, human beings exist to carry forward an ever-advancing civilization. Science and technology have in this century made possible the physical unification of the planet and made evident the interdependence of all nations and peoples. While social, economic, and political structures have not yet caught up with this oneness of humanity, rapid scientific development continues to perfect the instruments that make this unity possible. Since the poor, particularly in developing countries, are still deprived of most of the benefits of scientific progress, national and international means for a better distribution and application of existing knowledge are essential. It has become clear, however, that even in the most advanced countries, present material development cannot be sustained into the future; and even more important, that it does not lead to the happiness and tranquillity of mankind. For if material civilization outruns the social and spiritual progress of man, as it does today, it will cause great harm and threaten the survival of the human race.

Curing Disunity

It is not surprising to the Baha'i­ International Community, therefore, that a permanent solution to global problems may still seem elusive and distant, since all efforts at development, including those using science and technology, will have only temporary effect unless the basic problem of our age, the disunity of the peoples of our planet, is first recognized, its fundamental cause understood, and its expression in individual and social behavior eliminated. Regarding this span of earth as "but one homeland and one habitation," Baha'i­s see the establishment of unity among peoples of all backgrounds as a paramount condition for the peace and happiness of individuals and nations. The development process should accordingly employ science and technology first of all to reflect fully the fundamental organic oneness of the human race, by helping to abolish all prejudice and divisiveness, whether of class, creed, sex, race, or nationality.

Agents for Human Enrichment

We know that, if correctly employed, science can lead to the betterment of the human race, to the development of the qualities of humanity, and to an understanding of the mysteries of the universe. we know that it has the potential to eradicate poverty, enrich humanity, and free it from the struggle for existence. If the material exists, as Baha'i­s believe, for the benefit of human beings, it is through science that we can understand the potential of existing resources and learn to develop this natural heritage for ourselves and future generations. Science should, therefore, be pursued to improve human life, and have as its conscious and ultimate goal the establishment of world peace and the unification of the human race.

Unfortunately, science can similarly perfect instruments of war, support the concentration and abuse of power, undermine social and cultural values, and endanger the existence of mankind. It is not sufficient, therefore, by itself, to guarantee progress. It must be directed by the civilizing aims and values of the society it is intended to serve.

Such a foundation of values instilled in individual scientists can be a most effective way to eliminate obstacles to the application of science and technology to development. These scientists will immediately see the priority need for development and will want to apply their knowledge in service of their fellow beings. So motivated, they will encourage the appropriate transfer of technology, stimulate new scientific and technical advances in development problem areas, and bring about quite naturally the integration of science into economic and social development.

The Most Potent Forces

Much of the difficulty in applying science to development today has come from the failure to link science with the basic spiritual and moral values upon which each society is built. Such values, the basis for real progress in science and technology for development, are, in the Baha'i­ view, derived from religion. Religion has traditionally provided standards and goals for the individual and society, but misunderstanding and distortion of its fundamental teachings have brought prejudice -- dogmatism, superstition, fanaticism -- all major hindrances to human development. On the other hand, scientific progress, without the religious values brought by the founders of the world's revealed religions, has spawned materialism -- greed, selfishness, distrust, injustice.

If lasting development is to occur, religion and science, "the most potent forces in human life," must be brought into unity. These aspects of one truth must be reconciled, cooperate, and develop harmoniously. We know that science and technology cannot by themselves solve all human problems; they are tools to be used or abused depending on social, economic, and political factors. It is the Baha'i­ conviction that only when scientific progress is balanced with spiritual advancement will development be of lasting value and lead to a peaceful world civilization capable of releasing the enormous potential of the physical world for the well-being of humanity.

Today, in more than 340 countries and territories, Baha'i­ communities composing the Baha'i­ International Community accept a pattern of life that sees scientific and religious values as aspects of one reality. Such an approach enables them to be receptive to scientific and technological advances, and to encourage the channeling of this new knowledge in ways that will raise the spiritual, intellectual, and material life of the human race.

International Women's Year

International Women's Year

Statement to the United Nations World Conference for International Women's Year

Mexico City, Mexico—19 June 1975

The Baha'i­ International Community, comprising Baha'i­ communities in 335 countries and territories, expressing through its members -- men and women representing 1,600 tribes and ethnic groups -- a worldwide unity in diversity, welcomes this opportunity to make a contribution to the World Conference for International Women's Year.

Baha'i­ communities have found that education must go beyond intellectual development or the acquisition of skills. An essential characteristic of such an education, the experience of the Baha'i­ International Community for over a century suggests, is a wider and deeper understanding of the purpose and value of human life. A sense of worth, assurance, and courage, as well as a sense of direction, are dependent upon the attainment of spiritual as well as material goals. If human beings are to realize fully their potentialities and be willing to contribute their talents and skills to aid others in attaining happiness, then "progress," frequently understood exclusively in terms of physical well-being, and "development," defined as the use of human resources to achieve a higher standard of living, should have broader and deeper dimensions.

The full commitment of women -- and men -- to the advancement of society, the Baha'i­ International Community has found, demands a source of belief powerful enough to effect, through life-long education, a transformation in the goal and the quality of life, so that each person will contribute steadily to the development of his own country and of a world society. Baha'i­ communities operate on the belief that such power and pattern have been released in the world in this new stage of human evolution, and that we can all become attuned to this constructive force.

A study entitled "Preliminary Enquiry into the Status of Women in the Baha'i­ World Community," made available to the Commission on the Status of Women (Document E/CN.6/NGO/252, 11 January 1974) indicated that all Baha'i­ communities teach equality of the sexes and act to eliminate prejudice and discrimination against women; and that within the Baha'i­ International Community "great advances have already been made towards equality of the sexes." As the "Enquiry" suggests, women already participate actively in voting for local and national Baha'i­ administrative bodies -- an easy process for them since there is no electioneering or nominations, and the ballot is secret; and they are elected to serve on such bodies. Women take part also in consultation -- the process by which decisions are arrived at in Baha'i­ community affairs -- since they are able to rid themselves of feelings of inferiority and lack of worth brought about by an over-emphasis on material values, through their understanding of the spiritual nature of human life. The development of the mind, through an unfettered investigation of knowledge, and the welcome expression of each individual's views in the process of consultation, have been two vital ingredients in the social and administrative structure of Baha'i­ communities that have made possible the participation of women and men in all areas of community life.

In the Baha'i­ world community the education of women has high priority. Although universal compulsory education applies to both sexes, the education of women, because mothers are the first teachers of the child, is considered more important than that of men. Therefore, if parents, who have the primary responsibility for the education of their children, are not able to fulfill their duty to educate both boy and girl in a family, preference is given to the girl. In no way does this choice suggest that women are to be limited to the rearing of children and to household duties; for it is vital that women develop all their talents and skills, so that they may achieve through their constructive activities recognition of complete equality.

This realization of equality, however, does not relate to roles or to the different functions and qualities of women and men. The importance of a balance between the forceful and aggressive qualities and the attributes of mental alertness, intuition, love and service, in which women throughout history have been strong is becoming recognized; and the deep-seated inclination of women to peace and their great reluctance to sacrifice their children to war is recognized in Baha'i­ communities as holding great promise for the future. Further, as prejudices of sex, as well as of creed, race, class, and nationality, are abandoned, in a spirit of dedication to the unity of mankind, the necessary motivation for the establishment of peace can take place in both men and women.

Elimination of Discrimination Against Women

Elimination of Discrimination Against Women

Statement to the 25th session of the UN Commission on the Status of Women Item 4 (A) of the provisional agenda: international instruments and national standards relating to the status of women: implementation of the Declaration on the Elimination of Discrimination Against Women and related instruments

New York—15 January 1974

Since this is the first occasion we have had to report on publicity given to the Declaration on the Elimination of Discrimination Against Women, we would like to mention that as far back as 1968 we were making available to our affiliates information on that United Nations instrument, as well as mailing supplies for United Nations Day or Human Rights Day meetings. In a circular letter of 12 February 1968, sent to Baha'i­ National Spiritual Assemblies, offering suggestions for kinds of activities their communities might undertake during the International Year of Human Rights, we suggested sponsoring "some activity or celebration built around women's rights, to stress our belief in the equality of men and women." That year our records indicate that supplies of the Declaration were sent to several countries, as has been true since.

We are very pleased to report, however, that, in a circular letter of 15 June 1973, we offered to supply our National Spiritual Assemblies with quantities of the Declaration on the Elimination of Discrimination Against Women, to assist them "to emphasize the need for a better understanding of the principle of the equality of men and women" in their United Nations Day and Human Rights Day observances. The response was most encouraging. We shipped almost 4,000 copies of the Declaration -- in English, French, or Spanish -- and over 100 copies of the new brochure, "The Equality of Rights for Women." The materials were sent to the following Assemblies, representing quite a range of peoples and cultures: Alaska, Argentina, Brazil, Costa Rica, Dahomey, Dominican Republic, Ecuador, Fiji, Finland, Ghana, Gilbert and Ellice Islands, Guatemala, Hawaii, Honduras, Jamaica, Kenya, Laos, Mauritius, Netherlands, Niger, Réunion, Spain, Swaziland, Thailand, Togo, United Republic of Tanzania and the Windward Islands.

On 21 July 1972, the Baha'i­ International Community sent copies of the Declaration on the Elimination of Discrimination against Women to 113 National Spiritual Assemblies -- national administrative bodies of communities which are our member-affiliates. Particular attention was called articles I, III, and XI, paragraph 2, as it was in these areas the Baha'i­ communities could make a most effective contribution. A compilation of quotations from the Baha'i­ writings on the equality of men and women -- a basic teaching of the Baha'i­ -- as well as specific quotations on the importance of women in assuming an equal role in community life, were included.

A detailed questionnaire to determine the degree of activity of Baha'i­ women in each national community was included in the same mailing. To date replies have been received from 81 administrative bodies, and these questionnaires are being reviewed and a report prepared. The forms included questions on changing attitudes of both men and women -- the influence of traditions and customs, the participation of Baha'i­ women in Baha'i­ community life (administrative activity, elections, consultation, service on Baha'i­ administrative bodies, teaching activity etc.), as well as questions relating to education (literacy programmes, school enrollment and the education of children in the equality of the sexes) and inquiring as to whether women were assuming roles considered traditionally masculine.

It is our hope that the measures referred to above, as well as our plans for International Women's Year, which we are at the present time in the process of formulating, may be a contribution to the implementation of the Declaration on the Elimination of Discrimination against Women.

Because of their commitment to the Baha'i­ Faith, Baha'i­s the world over continue to deepen their understanding of the principle of equality, and a gradual but steady change in attitudes can be counted upon because of the roots from which such action springs. The programme of the Baha'i­ International Community for International Women's Year will serve to re-emphasize important aspects of the status of women and help Baha'i­ communities relate to other organizations and to the work of the United Nations in promotion of the principle of the equality of both sexes.

Preliminary Enquiry Into the Status of Women in the Baha'i­ World Community

Introduction

On July 21, 1972, the Baha'i­ International Community sent a questionnaire on the participation of women in the life of Baha'i­ communities to its member-affiliates -- 113 National Spiritual Assemblies, national administrative bodies of those communities -- to determine the extent to which changing attitudes among Baha'i­s have affected the position of women. The topics covered in the broad range of questions were of interest, directly or indirectly, to the work of the United Nations in the area of the status of women.

In addition to the questionnaire, the Baha'i­ International Community provided National Spiritual Assemblies with a selection of important passages from the Baha'i­ Writings on the equality of men and women, which not only emphasized in a concise way the goals toward which all Baha'i­ communities are striving, but provided material which could be used for the education of local and national communities. Many communities, not fortunate in having a full library of Baha'i­ literature on this subject, are now provided with a brief but powerful summary of authoritative statements on the importance of the principle of the equality of men and women -- one of the significant teachings of the Founder of the Baha'i­ Faith.

Also enclosed with the questionnaire was a copy of the United Nations Declaration on the Elimination of Discrimination Against Women, calling specific attention to those sections in which the Baha'i­ International Community, a Non-Governmental Organization accredited to the Economic and Social Council, can make, and is already making, a contribution to the work of the United Nations.

We find that this questionnaire and enclosures have increased the interest of Baha'i­ communities in the subject of the equality of men and women and have encouraged plans for discussions, conferences, and institutes.

It should be pointed out that all individual Baha'i­s and Baha'i­ institutions are committed to the belief that the teachings of their Faith are invested with Divine authority and that the principles of these Teachings are the guidance toward which Baha'i­s continually turn for new insight and understanding. It is inevitable at this time in the history of the Baha'i­ world community that there are wide differences in the understanding, as well as in the application, of these principles, and that the full appreciation of their significance, and its demonstration in action, are dependent upon many factors in the life of the individual and in society. Baha'i­ communities, although very different one from another, since they include a wide diversity of cultural backgrounds, are also very similar. They express a unique unity in diversity, unity in that all are committed to Bahá'u'lláh, the Founder of their Faith, as the Divine Revelator for this period in human history; diversity in that they are an unusual blend of nationalities, races, creeds, classes, and temperaments -- all welcomed and appreciated in the Baha'i­ Faith.

Certainly the problems which individual Baha'i­s and local and national Baha'i­ communities must face in gradually educating and raising themselves to the high standards inculcated in the Teachings of Bahá'u'lláh may be different; but the direction is determined, and the growth and achievement already evident, as the answers to the questionnaire indicate.

Since the way in which Baha'i­ communities function is part of the learning process in which Baha'i­s voluntarily participate as they become voting members, a few words about the Baha'i­ administrative order that fosters the development of the Baha'i­ community would be helpful to understand the results of the questionnaire.

The Local and National Spiritual Assemblies, each consisting of nine adult Baha'i­s, are elected annually by secret ballot, without nomination or electioneering. The Universal House of Justice, the supreme institution of the Baha'i­ administrative order, is elected every five years by the members of the National Spiritual Assemblies. The Local Spiritual Assembly receives recommendations from the community at large during the regular community meeting held every 19 days -- the Baha'i­ Feast. Decisions of an Assembly are made by majority vote on all matters, which even now, on a small scale, reflect the gamut of human problems and activities. Although the same tensions and antagonisms may exist as are found outside the Baha'i­ community, separatism caused by such conflict has been made impossible, since no doctrine representing an individual or any one group can gain ascendancy, and all Baha'i­s are subject to one authority in the Teachings of Bahá'u'lláh. Pressure groups do not arise, since those elected are responsible not to a constituency, but to God and their own consciences. Consultation on any matter calls for participation in an open manner -- each member of the Assembly putting forth his views and in turn learning from the views expressed by all the other members. When a decision is made, everyone in the Baha'i­ community must abide by it, preserving the unity at each stage of growth.

This report on the questionnaire points out the very rapid assimilation of all Baha'i­s in the Baha'i­ community. The Baha'i­ administrative system provides the means for the accomplishment of the Baha'i­ teaching of the abolition of all prejudice, whether based on race, religion, class, nationality, or sex, and is oriented toward the establishment of a world order, in which the contribution of all people is valued, and is understood to contribute toward the development of a world civilization.

The report which follows is based on replies from 81 countries (list attached) and significant territories, and while not yet complete, presents trends which are already definite and promising. In many instances progress is either more marked in the Baha'i­ community than in the society in which Baha'i­s live, or is in quite a different direction. In other places perceptible but only very gradual change in attitudes can be seen, either due to the small numbers of Baha'i­s or to the strong influence of traditional patterns. It is evident that where Baha'i­ communities are firmly established, where numbers are large, and where there has been opportunity for deeper understanding and development over a considerable period of time, a greater security for the individual and for the family provides a sense of greater freedom -- and a concomitant desire -- to practice the Baha'i­ belief in the equality of rights, privileges, and opportunities for members of both sexes.

Participation in Elections

An important trend was noted in the replies received regarding the participation of women in elections in the Baha'i­ community. In all national Baha'i­ communities thus far reporting, except one, Baha'i­ women actively participate in voting, an easy process for them since there is no electioneering or nominations, and the ballot is secret. Many communities, still very undeveloped from the standpoint of the acceptance of equal status for women, indicate that Baha'i­ women vote in Baha'i­ elections. Sometimes, "this participation is their first attempt at freedom of expression;" or "this activity [elections] has given women their first opportunity to take part in administrative affairs" in village and rural areas. Even in the most remote village areas, women participate in Baha'i­ elections, though they are more reticent in other activities, and customs are more inhibiting in villages further away from urban centres. In certain areas, participation in Baha'i­ elections is the extent of the activity of Baha'i­ women, and in some countries where, because of tradition, women have not as yet taken as active a part in Baha'i­ community life as men, they do, however, participate in elections; and one National Spiritual Assembly remarks: "It is our policy to make sure that by and by women take part in Baha'i­ elections to the same degree as men."

The activity of Baha'i­ women is often directly dependent on cultural background. One National Spiritual Assembly reports that the younger generation has changed its attitude, but the "older generation is still holding on to old prejudices." In countries where the western tradition prevails women have played a key role in the Baha'i­ community from the beginning and "women have found in the Faith an arena of service in which they can become more and more sure that they form a concrete part." The replies mention, however, that new issues will be posed by the influx now of women of other races who are entering the Baha'i­ community.

In older Baha'i­ communities progress in the participation of women is most marked, "particularly in elections and voting for women."There is, however, outstanding evidence that in countries where tradition is very strongly against the participation of women in community life, Baha'i­ women are also already participating in elections, in consultation, and in teaching activity, and one report mentions that "Baha'i­ women are not only more active [than men] in teaching, in discussion of themes, and on teaching trips," but are often "a decisive factor in elections." In Melanesian society, "among the indigenous people, Baha'i­ women, though shyer than men, participate fully in Baha'i­ elections and express their ideas as much as men in consultation."

Election of Women to Office

Following closely upon this participation in the election process, women are elected to serve on Local and National Baha'i­ Assemblies. This fact is dramatically illustrated in some countries, where "by tradition, women seldom speak when men are present," and where great discrimination exists, yet where a number of Baha'i­ women are serving on different Local Assemblies. One such Assembly has, in fact, four women members, one of them serving as Chairman, another as Secretary, and it is by no means unique for women to serve as officers of the Spiritual Assemblies. In places where only men serve on village councils, women are elected to the Baha'i­ Assemblies, and "it is apparent that Baha'i­ men have a changed attitude as they vote for some women." In many parts of Africa women are often elected Treasurers, as they are "considered good managers of money and are reliable." In some areas of Africa, when it is explained to village Baha'i­s that both men and women are elected to our Assemblies, as we have no prejudice, often women are elected on their new Local Assembly, though all may be very new Baha'i­s.

Consultation

In some countries women, as they participate in Baha'i­ consultation, are being encouraged for the first time to take part in community affairs. In others, although women take part in elections and in consultation, progress is slow, while in yet others the questionnaire notes the changing attitudes of men and women among Baha'i­s in spite of the fact that custom is against freedom for women. One country notes that men are becoming more respectful of women, inviting their participation; women then join in the consultation. One reply indicates that women often do not attend as many meetings as men, but they participate fully in Baha'i­ elections, express their views in consultation, and are more active than before they were Baha'i­s. Another notes that although women are reluctant to express their views in consultation when in a mixed group, unless they have been Baha'i­s for a long time, it is evident that they are coming to the fore. Sometimes Baha'i­ women seem to wait for the men to make decisions, but some of strong personality "are quick to disagree if they feel strongly about a subject."

One very interesting comment on an important aspect of Baha'i­ life was that "Women try, in many cases more effectively than men, to set themselves a higher standard of behaviour and integrity."

Traditional patterns are seen to vary in the way in which they inhibit the freedom of women. Some countries report more equality in participation in rural areas, others in the urban centres. A number of questionnaires reported that although men in the beginning attended more meetings, took a more active part in Baha'i­ consultation and in teaching activity, now attitudes were seen to have changed to permit the greater participation of women.

It is apparent from the replies received that women, as they become Baha'i­s, are assuming responsibilities which they would otherwise have been reluctant to undertake, and that as they become more educated in the Baha'i­ way of life their activity increases.

An important point should be added as to how this education in the Baha'i­ life directly bears on participation in the consultative process. Because of the Baha'i­ emphasis on the spiritual worth of every individual and the recognition that the acquisition of character and virtues is a primary goal of human life, it follows that every person's contribution in Baha'i­ consultation is not only sought after, but is considered of great importance. The redefinition of values in regard to human life does away with the feelings of inferiority and lack of worth which an over-emphasis on material values produces and which inhibits the participation of women. In addition, the encouragement which women experience in the Baha'i­ community because of its recognition of the organic oneness of mankind, and the great importance placed on the universal participation of all members of the Baha'i­ Faith, is unique.

Change in Attitudes

Answers to questions relating to a change in the attitudes of both men and women when they become Baha'i­s show a very encouraging trend. Baha'i­s are striving, often with marked success, to change their attitudes toward the education and participation of women.

Almost universally the replies indicated that Baha'i­ men encourage the active participation of their wives in Baha'i­ community life, even where tradition has kept women out of affairs and even where the women themselves are shy or reluctant to assume active roles in community life. Baha'i­ men encourage their wives both to participate more fully in Baha'i­ community life and to take a more equal position in home life," and "Baha'i­ men appreciate seeing their wives participate in Baha'i­ activities." Very few examples of male intransigence are reported among Baha'i­ men.

It is evident from the reports received from National Spiritual Assemblies that the degree of freedom for women in Baha'i­ communities varies a great deal, although the Baha'i­ viewpoint on the equality of men and women seems to have become established. However, the pattern of life for women has certainly been affected by many elements in society in general. Remote areas make slow progress away from tradition, but in parts which have had long contact with the outside world, progress has been remarkable. In one Baha'i­ village, the women are outstanding and have a notable place in civil as well as Baha'i­ affairs. A few National Spiritual Assemblies have mentioned the fact that traditions and customs encourage the participation of women and women have played an important role in the history of the country. One reports that women in the indigenous communities are more active than men and when these communities become Baha'i­ they continue this tradition. (It is quite clear from the replies to the questionnaires that belief in and dedication to the teachings of the Baha'i­ Faith have resulted in progressive change in all Baha'i­ communities -- and these communities will be found to be working diligently for the advancement of women in every part of the world.)

In general the reports indicate that when women become Baha'i­s, progress in their community activity is speeded up: "after becoming Baha'i­s, the women work as much as the men."

Education

The Baha'i­ Teachings place great importance on the education of women, as the enclosed quotations show. The Baha'i­ Writings stress the principle of equality of education for men and women, as well as that of compulsory universal education, and elaborate the responsibilities of parents and of Baha'i­ institutions toward equal opportunities in the education of children. There is at the same time a statement in the Writings of Bahá'u'lláh that if parents are not able to educate both boy and girl, the girl should be given preference because she is the future mother and first educator of the child.

Baha'i­ institutions bear responsibility for education of the members of the community, and every individual Baha'i­ has a relationship to all Baha'i­ institutions -- local, national, and international. Thus the Baha'i­ administrative order provides means for the expression of religious teachings in the private action of individuals and in society.

Although a few National Spiritual Assemblies commented on the lack of interest in education on the part of individuals, because of a number of obstacles, the overwhelming majority confirmed that Baha'i­ parents and Baha'i­ institutions wanted the young to acquire an education, as did the youth themselves.

Many National Spiritual Assemblies reported that teaching conferences and special meetings have been held for the purpose of increasing Baha'i­ awareness of the role of women in society. A Baha'i­ conference on the status of women was held and a number of prominent women were invited to participate. In many countries the role of women is discussed as a matter of course in public meetings, discussions and institutes where Baha'i­s gather to deepen in their understanding of the Baha'i­ Teachings.

The desire for education has found expression in various ways. There is indication that illiterate Baha'i­s are often motivated toward learning to read and write, and in general Baha'i­s are interested in furthering their education in order to help them better understand the Baha'i­ Teachings and the Baha'i­ life, as well as to enable them to contribute to the advancement of society as a whole by acquiring knowledge, training and skills. Women are enrolled in university night classes; Baha'i­ girls are studying medicine and architecture; and a few Baha'i­ women are very prominent in their countries because of their contributions.

Baha'i­s also help each other within the community; individual Baha'i­s help each other in learning to read and "women, because of their commitment to Bahá'u'lláh, have been actively involved in the establishment of alcohol education programs, taking dramatic presentations to ... villages, working with handicapped children, etc."

One eminent Baha'i­ woman has been responsible for founding a Council of Women in her country and for changing laws on the status of women.

Literacy programs have been established and provision made for the education of older illiterate women.

The influence of the younger generation upon the old is seen in one report; "some daughters teach their mothers to read and write." Another mentions the fact that Baha'i­s from other countries, as a part of the community, help the indigenous people to gradually accept the new standards of the Faith, pointing out the educative influence which Baha'i­s in their diversity have on each other. One individual Baha'i­ is making it possible for some girls to go to public school. There is awareness of the importance of attitudes towards education, one report noting that sometimes girls enter "active life, leaving their schools to marry and assume family responsibilities," because there are many children in the family or because the parents, before becoming Baha'i­s, did not encourage their girls enough in the matter of education.

Teaching Children the Equality of Men and Women

The importance of teaching children the equality of men and women seems to have taken strong root in many Baha'i­ communities all over the world, and both Baha'i­ parents and Baha'i­ institutions are actively promoting this principle in a variety of ways. A number of Assemblies indicate that this represents a different attitude from that of people outside the Baha'i­ community. One report elaborates on this difference in commenting that equality outside the Baha'i­ community is considered more in terms of study or job goals only. Others state that Baha'i­s are teaching their children in the principle of equality and have a desire to secure education for themselves in spite of the fact that "society here is not sympathetic."

Children's classes generally make a very successful contribution to community life, and offer opportunities for Baha'i­ women to "contribute their share of service by conducting Baha'i­ children's classes." One Assembly has founded a national committee on women and children for the coming year, to study the problem of women in the Faith.

The general conclusion may be made that within the Baha'i­ International Community great advances have already been made towards equality of the sexes, and the advancement of women is constantly pursued. The influence of Baha'i­ communities on the societies within which they exist varies in respect of this matter, but all Baha'i­ communities teach equality of the sexes and act to eliminate as far as possible prejudice and discrimination against women.

It is noteworthy that women are numbered among the highest-ranking officers of the Faith, and are active in all its work. In Europe there are seventeen National Spiritual Assemblies, each composed of nine members; fifteen have women members. In Africa, twenty-four out of thirty-one National Spiritual Assemblies have women members. In Asia the figures are twenty-five National Spiritual Assemblies, fifteen of which have women members; in the Americas thirty and twenty-nine, and in Australasia eleven and ten.

National Spriritual Assemblies Replying to Questionaire on Status of Women

Africa

Botswana
Central African Republic
Chad
Congo Republic
Dahomey
Ghana
Ivory Coast, Mali, and Upper Volta
Kenya
Nigeria
North East Africa
North West Africa
Réunion
Rhodesia
Rwanda
Seychelles
Swaziland and Mozambique
Tanzania
Upper West Africa
West Africa
Zambia

Americas

Alaska
Argentina
Belize
Bolivia
Brazil
Canada
Colombia
Costa Rica
Dominican Republic
Ecuador
El Salvador
Guatemala
Guyana, Surinam, and French Guiana
Haiti
Honduras
Jamaica
México
Nicaragua
Panamá
Perú
Puerto Rico
Trinidad and Tobago

Asia

Eastern Malaysia and Brunei
India
Indonesia
Korea
Laos
Malaysia
Near East
North East Asia
Pakistan
Philippines
Singapore
Thailand

Australasia

Australia
Fiji Islands
Gilbert and Ellice Islands
Hawaiian Islands
New Zealand
North West Pacific Ocean
Papua and New Guinea
Samoa
Solomon Islands
South West Pacific Ocean
Tonga and Cook Islands

Europe

Austria
Belgium
Denmark
Finland
France
Germany
Iceland
Ireland
Italy
Luxembourg
Norway
Portugal
Spain
Sweden
Switzerland
United Kingdom

Notes

Two replies sent; one for New Caledonia and one for New Hebrides

Suggestions and Proposals for International Women's Year

Suggestions and Proposals for International Women's Year

Statement to the 25th session of the UN Commission on the Status of Women. Item 3 of the provisional agenda

New York—14 January 1974

The ­ International Community, bearing in mind the purpose for which International Women's Year has been dedicated (General Assembly resolution 3010 (XXVII)), and the report of the Secretary-General on International Women's Year (E/CN.6/576), would like to offer several observations and proposals which we feel may be a contribution to the draft programme of action for that Year to be presented to the Commission on the Status of Women at its twenty-fifth session in 1974. These suggestions are made in view of the particular interest of the ­ International Community in the principle of the equality of men and women, as well as the role of women in relationship to development and the advancement of peace in the world, which the ­ teachings emphasize, and which ­ communities around the world are already aware of and committed to.

In a statement concerning the advancement of women, the Administrator of the United Nations Development Programme said that "the key to development in the coming decade is the universal acceptance of the need to progress."1 In making proposals for International Women's Year we feel that certain points might be considered which would help to define "progress" -- to give a clearer sense of direction, as well as to determine the most effective and constructive form of action. Progress is often considered only in terms of man's physical well-being, his material needs, development being directed to the accomplishment of a higher standard of living. While the ­ International Community feels that such development is essential to the well-being and happiness of human beings, we would suggest that there are other dimensions of progress which must be included if human beings are to attain full realization of their potentialities. A deeper understanding of the value of human life and of its quality, resting on a spiritual foundation which will lead ultimately to the attainment of co-operation between nations for the advancement of all mankind; the loving assistance which human beings, men and women, must give to each other; the qualities of trustworthiness, honesty and justice which must be developed if humanity is to advance -- are all important aspects of education which must be included. Most people would agree that education is the key to the motivation and the change in attitudes necessary if the generality of women are to make a meaningful contribution to society; but it should be an education that goes beyond the training of human beings intellectually or the acquisition of skills. A sense of worth, assurance and courage are dependent upon the realization of moral and spiritual character -- a fact that is becoming increasingly apparent in both the rich and the poor countries of the world.

The ­ International Community would like to offer the following suggestions which the Branch for the Promotion of the Equality of Men and Women may wish to consider incorporating in some manner in the programmes for International Women's Year.

  1. To encourage the independent search for truth, free of influence of family, community or nation. This is not to say that women are to be taught a truth, but rather that the spirit of free, impartial and independent investigation should lead in a constructive way to the breaking of inhibiting and outmoded traditional patterns and lead ultimately to unity of understanding and of action. The spirit of independent thought must be fostered if women are to gain knowledge, conviction and courage to take initiative in abandoning traditional ways which impede not only their own advancement but the advancement of men as well.
  2. To place emphasis on the responsibility of women to acquire education, to become proficient in the arts and sciences, proving by their accomplishments that their abilities and powers have merely been latent. The devotion of women to the industrial and agricultural sciences, for example, in a spirit of service to the greatest needs of mankind at the present time, will demonstrate their capability and ensure the recognition of equality in the social and economic areas of life. The promotion of the rights of women by means of demonstration or by pressure groups may result in divisiveness; while constructive contributions will be recognized and appreciated. It is mentioned in the ­ writings that "when the actions of women show their power there will be no need to proclaim it by words," and that when men recognize the equality of women "there will be no need for them to struggle for their rights."
  3. To stress that the principle of equality in rights does not necessarily imply that men and women should, or must, exercise the same functions. There are differences between men and women in qualities and powers: mental alertness, intuition and the spiritual qualities of love and service are qualities in which women are strong. There is need for greater emphasis on these qualities and a better balance between spiritual and material powers if humanity is to progress. However, "the fact that there is not equality in functions between the sexes should not infer that either sex is inherently superior or inferior to the other, or that they are unequal in their rights." (From the ­ writings.)
  4. To place greater emphasis on the importance of the contribution of women as mothers and as educators of children. The ­ teachings point out that "the education of women is more necessary and important than that of man, for the woman is the trainer of the child from infancy. If she be defective and imperfect herself, the child will necessarily be deficient; therefore imperfection of women implies a condition of imperfection in all mankind, for it is the mother who rears, nurtures and guides the growth of the child." It is for this reason that ­ parents are urged to give preference to the education of girls if both boys and girls in the family cannot be given equal opportunity for education.
  5. It is not the ­ view, however, that women are to be considered important only in relationship to the rearing of children and attending to the duties of the household. The importance placed on the education of women in the ­ faith is intended to bring about the equality of men and women.
  6. To place emphasis on the assistance which women can give to humanity as peace-makers. Because women by nature are more inclined to peace, and find it more difficult than men to sanction war, as they participate in human affairs, gaining the right to vote and exercise this right, their voice will naturally influence humanity towards peace. The ­ writings make clear that "when all mankind shall receive the same opportunity of education and the equality of men and women be realized, the foundations of war will be utterly destroyed. Equality between men and women is conducive to the abolition of warfare for the reason that women will never be willing to sanction it."
  7. To educate every person towards the realization of the organic oneness of mankind. Since it is a ­ conviction that the good of any part is dependent upon the good of the whole, as long as women are held in an inferior position and do not attain equality with men, men too will be unable to "achieve the greatness which might be theirs." This principle operates in all areas, whether in relationship to race, class or national differences in the world. As is true of the family -- in which all the rights and prerogatives of each and every member must be preserved, while at "the same time sustaining the unity of the family -- the well-being of humanity is dependent on an equitable and just relationship between nations and the orientation of national Governments towards the whole of mankind."

The Secretary-General has received the following statement which is circulated in accordance with paragraphs 29 and 30 of Economic and Social Council resolution 1296 (XLIV).

Notes

1. Paul Hoffman, "The new pioneers of progress," New World Outlook (April 1971).

 

UN Document #E/CN.6/NGO/251

The Environment and Human Values

The Environment and Human Values

Prepared originally for the United Nations Conference on the Human Environment, Stockholm

Stockholm—1 June 1972

"The earth is but one country and mankind its citizens." - Bahá'u'lláh

"If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation." - Bahá'u'lláh

THE BASIC ILLNESS

The obvious causes of our current environmental symptoms should not conceal the nature of the basic illness. No single analysis of the problem of the human environment has exposed the root of the difficulties facing the world today: that the social structures of the world and the systems of values on which they were built cannot meet the new human needs.

Man has developed a new relationship to both his natural environment and his fellow. The radical transformation of his physical environment by science and technology during the last century has given him the power to control and modify natural forces. It has eliminated physical barriers to world unity, but it has created at the same time complex and divisive social relationships. We are consequently allowed the alternatives of either regressing to a primitive level of technology, or fulfilling the potential of a united world.

To achieve the latter - a world civilization - we must recreate our societies and their values.

Aware of the interdependence of the major elements of the world ecosystem - an interdependence evident also at the social, economic and political levels - we are beginning to see that integration of life on the planet requires unified action on a scale we have not yet achieved. Partial solutions seem only to prolong the difficulties; yet we hesitate to adopt a new and workable system of values for the world. For until there is unity at the most fundamental level - that of human values - social problems, simple or complex, will remain unresolved.

THE FOUNDATION OF HUMAN VALUES

Strangely, religion, which has traditionally been the area of human experience most centrally concerned with human values and the definition of man's purpose, is seldom considered in the search for solutions to current world problems such as those of the human environment. Yet religion (in the broadest sense) has not been static: new teachers, new movements have come many times in human history, providing new social and cultural directions for man. The major religions in particular have succeeded, at least for a time, in unifying many disparate elements into a common social force based on a common set of values.

Today our need is similar. A lack of understanding or agreement between men at the most basic level - their goals and purposes - undermines attempts at comprehensive and long-range solutions to specific world problems, whether environmental, political, economic, or social.

Man's predicament was foreseen over 100 years ago by Bahá'u'lláh, a Persian exile and prisoner and Prophet-Founder of the Bahá'í Faith. Through His writings, which Bahá'ís believe have divine authority and power, He gave mankind a plan for achieving the human understanding and world order necessary to reform and unify human society. Many of the principles established by Bahá'u'lláh have immediate application to the problems of the human environment. In fact, the great majority of current world difficulties can be traced to our failure to observe the spiritual and moral standards and to apply the social concepts set down by Bahá'u'lláh, some of which are outlined below.

BAHÁ'Í PRINCIPLES CONCERNING THE HUMAN ENVIRONMENT

An Ever-Advancing Civilization for all the peoples of the world with a reorientation to the quality of life that comes from an emphasis on spiritual values.

Harmony of Science and Religion, of material and spiritual values which deal with complementary aspects of man's needs.

Oneness of Mankind, involving the recognition that all men are brothers, and that prejudices of race, religion, class, sex and nation must be abolished.

Unity in Diversity, accepting the differences among men and societies as assets, and uniting individuality with social responsibility.

World Order, including a world government representing all nations and peoples, capable of maintaining world peace and providing leadership for a world society.

A World Economy, with resources developed for the good of all, and an emphasis on renewable resources.

Social Justice, establishing equal rights and privileges for all people and the commitment of each individual to the welfare of his fellow man.

Universal Education for world understanding, based on the rational and independent investigation of truth, and leading to a sense of joint responsibility for the family of man.

Moderation in all things, including the material development of civilization.

As the people of the world are taught these principles and apply them in their daily lives, the imbalances in the human environment will diminish. The pattern is very simple and world-embracing, yet adaptable to the local needs and conditions of each region and people.

Already the world-wide Bahá'í community, including every major race, class, creed, and culture, and established in over 50,000 centers around the globe, is working to bring about this basic transformation in human values and understanding. Indeed, Bahá'ís today demonstrate the practicability of this approach. As the teachings of Bahá'u'lláh change the lives of people from all parts of the globe, uniting those from less developed and more developed regions in service to the human race, Bahá'í communities are making a positive contribution in creating both a world unified in its diversity and an environment promising justice and fulfillment for the whole of mankind.

"In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well-nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one.... In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this century - the century of light - hath been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man." - Bahá'í Writings

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