The twenty-fifth anniversary of the Beijing Declaration and Platform for Action provides a special opportunity to analyse social structures and power dynamics that are hindering the full expression of gender equality. Undoubtedly, there has been considerable progress in many areas, including the advancement of women’s rights in legal and policy frameworks, and in broadening girls’ access to education in most countries. Perhaps one of the greatest milestones passed has been in the near-universal acknowledgement that women and men are equal. Nevertheless, while the ideal of equality is generally acknowledged, its expression in all facets of life is far from realized. Indeed, a number of recent setbacks around the world with respect to securing previous gains demonstrate the vulnerability of efforts that employ the adversarial methods of the very structures that impede the advancement of women. A deep examination of the current ordering of society is required in order to identify obstacles hindering equality and opportunities for its flourishing. Ultimately, restructuring society based on ideals of oneness, unity and justice is necessary to fully establish gender equality.  

When viewed in its broader context, the discrimination against women is one of several symptoms of an ailing social order. Dynamics of domination and opposition have come to define many human relationships, including those between women and men. Efforts to achieve gender equality are frequently framed as battles for power. In its contentious expression, power generates inequality, violence, and exploitation, and cannot easily be oriented to the common or interpersonal good. In a system that is set up like a zero-sum game, it may make sense to fight for access to limited resources and for positions of privilege. Yet, is a zero-sum paradigm the pinnacle of social organization? Can systems and structures be created that allow all people to thrive concurrently? What expressions of power would give rise to such systems and structures?

The Baha’i teachings affirm that all human beings have been created to carry forward an ever-advancing civilization and that each human being has a set of sacred endowments—including consciousness, a heart, and a soul—that allow them to do so. The soul has no gender; biases against women have no foundation in spiritual reality. Humanity as a whole has suffered tremendously by being deprived of the participation of women in every arena of civilization. By working together as partners and co-workers, women and men can learn how to draw on constructive expressions of power that will capacitate their efforts to build a fair and equal society. A generative, constructive form of power that involves tapping into the powers of the human spirit and of the collective would enable the reconstruction of social structures for the benefit of all humanity. It would allow for the upliftment of one to contribute to the upliftment of all, and for the well-being of the collective to ensure the well-being of the individual. It is critical that just and cooperative patterns of relationship be established among individuals, groups, and communities, and between individuals and the institutions of society. 

Education is one of the essential solutions that will enable the establishment of patterns of relationship that are commensurate with humanity’s needs. Some educational models indoctrinate children into the harmful norms and logic of existing systems. Naturally, this is not the kind of education being referred to. The United Nations and Member States should invest in educational processes that give attention to developing both the intellectual and spiritual powers of human beings. These models should promote the oneness of humanity and the equality of women and men. They should assist children to develop a genuine love for all human beings; an orientation to service that will help them address challenges over time with patience and steadfastness; a vision of the future that will motivate them to work towards the transformation of harmful customs and values in their local communities that obstruct progress; and an attitude of humility that will enable them to be open to the perspectives of others and free from rigid attachment to their own views and approaches. They should have numerous opportunities to engage in collective, consultative spaces where they can investigate reality dispassionately with their fellow community members, and consider practical ways to improve their localities and environment. 

The Role of the United Nations in Releasing the Collective Powers of Humankind

Since the fourth world congress on women in 1995, the discourse on advancing gender equality at the United Nations has centered largely on expanding access to power within current, imbalanced structures. This process has failed to fully address inequalities that have been perpetuated and reinforced across generations. Those who are most favored by the current ordering of society may be reluctant to work for the total transformation of a system they perceive to be of value. Therefore, it will be imperative to create spaces and opportunities for the peoples of the world to participate in processes of social change at every level of society. Many of the populations whose contributions have been overlooked believe in a spiritual dimension of existence, and seek moral solutions to crises of corruption, greed and oppression. The move away from ethics and morality has exacerbated social ills, and has slowed the progress which could be made by harnessing both spiritual and material sources of power. The idea that equality can be established solely through material means, and that its expression is to be found in purely material indicators, is one that many are questioning. While material resources may be limited, many non-material resources are limitless and accessible to all. These include creativity and imagination, consultation and volition, discernment and insight, and the power of unified and concerted action. The discourse on gender equality at the United Nations would be strengthened by creating structures that are more inclusive, based on mutual exchange and learning, and that nurture and channel the powers of the human spirit. 

The successful implementation of the goals and frameworks agreed upon at the United Nations is only possible through local action. If communities are the primary arena for action, community members cannot be excluded from decision-making processes regarding their own well-being. It is particularly critical that women have a key voice in determining the process for advancing equality in their societies. Men should welcome and anxiously seek out the contributions of women, recognizing that the welfare of humankind depends on their full participation. It is crucial that women be fully involved in the spaces and processes where decisions are made about the well-being of nations, peoples, and communities. This requires, at all levels of governance, a bold shift in vision and outlook that is grounded in a firm conviction that the well-being of all people can only be secured through unwavering commitment of world leaders to the betterment of humanity as a whole. Lasting gender equality can only come about by building on existing strengths, while abandoning the outmoded beliefs, cultural norms, and practices that have not served humanity’s best interests.

What beliefs, norms, and practices will the United Nations, governments, and civil society need to adopt over the next twenty-five years to establish gender equality more fully? If the current adversarial expressions of power have ceased to be useful, how can we ensure that our means are consistent with our desired ends? Ultimately, we are seeking a healthy world that is just, diverse yet unified, and that provides opportunities for all of its inhabitants to grow and prosper. Such a world can only come into existence if women work alongside men to bring it about.

Mr. President,

The Bahá’í International Community commends the Group of Eminent Experts on Yemen for their report regarding the Houthis’ persecution of the Bahá’ís. The report shows that, men, women and children alike are being systematically targeted solely because of their beliefs, including through raids of community gatherings and arbitrary detentions. At present, six persons are still in prison in Sana’a, one of which is under a death sentence as a result of “serious failures to uphold his right to a fair trial”, as stated in the report. The incitement to hatred against the Bahá’ís, particularly by the Houthi leader, Abdel Malek Al Houthi, was also a source of concern for the Group of Eminent Experts, which stated that “his words raise serious concerns in light of the present conflict where sectarian sentiments have been on the rise.”  The report further indicates that the Houthis denied even the existence of a Bahá’í community in Yemen, which is estimated to number in the thousands.

All these activities mirror those undertaken by the authorities in Iran against Bahá’ís in their country. 

Mr. President,

We have recently learned that one of the Bahá’í prisoners in Sana’a is in very poor health because of the harsh treatment he is facing while in detention. This man, who is now in his late sixties, served Yemeni society as a civil engineer his entire life, making lasting contributions to Sana’a’s physical infrastructure. What else, but external influence, would cause the Houthis to cast aside traditional Yemeni values of respect for the elderly and unjustly imprison a loyal and exemplary civil servant rather than allowing him to continue contributing to the progress of his country?

Mr. President,

We would like to ask the Group of Experts how the Houthi authorities can be convinced to cease persecuting the Bahá’ís and whether the Iranian influence in these human rights violations can be halted.

Thank you Mr. Chair,

I have the honor to deliver this statement on behalf of the Sendai Stakeholder Engagement Mechanism of the UN DRR, a new platform to facilitate the participation of all stakeholders in the Sendai follow up and review processes. A slightly longer, though still shorter, version of this statement is available on the conference website.

Mr Chair,

When people work together, they thrive together. Our lives are entirely interdependent and disasters, perhaps more than any other events, demonstrate this reality in stark relief.

Many hazards are increasing in severity and frequency, a trend that is likely to accelerate with global climate change and the large-scale degradation of ecosystems.

In response, we seek to open avenues of cooperation, communication and capacity building for inclusive disaster risk reduction, and to model the kinds of relationships necessary across all lines of demographic distinction. It is an inclusive process that is necessary and replicable.

We recognize that our diverse identities and resources serve to strengthen our unity and dignity and that full inclusion is vital, particularly of those disproportionately affected by disasters and those who are most often left behind.

The noble aspirations of the UN depend on the mobilization of the capacity latent in every human being. Rigorously applied, this basic truth is truly transformative.

Ongoing efforts to promote inclusiveness at all stages of the disaster cycle are commendable indeed, but today’s institutional, economic and social structures, grounded largely in a culture of competition and antagonism, perpetuate power imbalances and entrench inequalities. Unsustainable patterns of human behavior, including short-termism and a growth-first mentality only deepen the divides.

While the Sendai Framework calls for an all-of-society approach, including new voices in old systems is insufficient. It requires unified vision, shared volition and concerted action. It runs deeper than economic, technological or political interdependence. It is a call to rethink and revitalize the values underlying our relationships with each other, with the broader ecosystem and with future generations.

In short, just as new diseases require new diagnostic tools, arriving at remedies to humanity’s new ills will require new models of principled collaboration and inquiry.

These include: humility - through genuine and inclusive partnership at all stages and at all levels. Trust - through localized resource allocation that reflects the true value of investing in prevention and resilience. Wisdom - through tailored and evidence-based strategies that value diverse knowledge sources, strategies and technologies. Empathy through recognition of and focus on those most at risk, particularly through resilience and capacity strengthening. Coherence - through risk-informed development across all dimensions of the SDGs. Transparency - through regular reporting at all levels on progress made and lessons learned with the goal of improvement rather than adulation. Hope - through approaching problem solving constructively.

Though their impacts vary, disasters do not distinguish between developed or developing, and impacts are felt beyond geographical boundaries.

With this in mind, we issue call not only to Member States and policymakers, but to all people. We must put the reality of our shared destiny at the center and at the start of our deliberations and actions.At the international level, yes, but where the action truly takes place: at the local level.

It is this commitment to a collective, unified, and inclusive process that is needed to strengthen DRR and for humanity to flourish.

I thank you.

Mr. President,

Unfortunately, since before the inception of the Human Rights Council, the Bahá’í International Community has been raising the violations inflicted upon the members of this religious community by the authorities of the Islamic Republic of Iran. This persecution is very well known to the International Community and was described by the former Special Rapporteur on Freedom of Religion or Belief, Mr. Heiner Bielefeldt, as being so severe and constant that it persisted from “cradle to grave”. As such, we would like to take this opportunity to pause for a moment and reflect on the fundamental reason behind this relentless targeting of the Baha’i community in Iran.

Mr. President,

Despite the claims of the authorities to the contrary, the sole reason for these human rights violations is that these Iranian believe in the Bahá’í Faith. Among these beliefs are the assertions that economic prosperity can only occur when concord and societal cohesion is strengthened, and that this cannot be achieved without allowing for the contribution of men and women alike. In addition, these individuals believe that the natural environment is part of God’s creation, and, as such, we must respect and protect it. Bahá’ís also believe that all our activities and interactions must be defined by our conviction that humanity is fundamentally one.These profound tenets have prompted the Bahá’ís to work shoulder to shoulder with Iranians of all walks of life, and to contribute to the betterment of society around them, in spite of their suffering.

Our question, Mr. President, is how blinding must the religious prejudice of a government be that they would seek to oppose such actions rather than welcoming them as a positive contribution to society?