What is the model for the project?

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

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

It is driven by three assumptions:

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

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

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

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

What are the project's objectives?

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

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

How does the project accomplish this?

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

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

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

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

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

Who are the participating communities?

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

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

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

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

What results can be seen to date?

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

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

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

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

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

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

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

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

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

Summary:

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

UN Document #UNIFEM/BIC GLO/91/W1

Në pragun e mijëvjeçarit të ri, ecja drejt unitetit botëror është bërë një prej tipareve dominuese, gjithpërfshirëse të jetës së planetit. Tani po lind në mënyrë të dukshme një ndërgjegje globale. Një numër gjithnjë e më i madh njerëzish po binden se ndërtimi i një shoqërie planetare paqësore e të drejtë është jo vetëm i mundur, por në fakt është thelbësor për vetë mbijetesën e njerëzimit.

Në të njëjtën kohë, sektorë të rëndësishëm të komunitetit botëror - duke përfshirë mjaft teorisienë shoqërorë, ekonomistë dhe prijës fetarë e laikë - i përmbahen pikëpamjes se qeniet njerë-zore janë në mënyrë të pakorrigjueshme egoiste e agresive, pra të paafta për të ngritur një rend shoqëror të përbotshëm paqësor e përparimtar. Një pikëpamje e tillë cinike për natyrën njerëzore, me qëndrimet e sjelljet që e shoqërojnë, ka kontribuar së tepërmi në sëmundjet nga të cilat vuan shoqëria sot, duke përfshirë varfërinë, papunësinë, konfliktet shoqërore, mbishpenzimin, nacionalizmin shovinist, luftën dhe apatinë morale e shpirtërore. {1}

Në qoftë se Takimi Botëror i Nivelit të Lartë për Zhvillimin Shoqëror duhet të "hedhë themelet e punës së Kombeve të Bashkuara në sferën e zhvillimit shoqëror për brezat që do të vijnë", siç ka sugjeruar Sekretari i Përgjithshëm i Kombeve të Bashkuara {2}, ai duhet t'i njohë të dy këto botëkuptime, duke e kuptuar që ndërsa i pari ngjall frymëzim e vrull për një përparim shoqëror të paparë, i dyti vetëm nxit dyshime e ndarje.

Një mendim i freskët dhe një frymë uniteti duhet sjellë lidhur me çështjet kyçe të Takimit të Nivelit të Lartë. Thirrje për egoizëm të ngushtë material e kombëtar, nga çdo anë që të ngrihen e sido që të formulohen, nuk duhen lejuar të devijojnë procesin e Takimit të Nivelit të Lartë. Do të jetë e nevojshme një vigjilencë e përhershme.

Shkuarja tej ngushtësisë e partikularizmit do të kërkojë nisma të guximshme dhe një kurajë pa precedent nga ana e Komitetit Përgatitor (KomPërg). Përgjegjësia për të rritur mirëqenien e të gjithë anëtarëve të një shoqërie {3} - parimi bazë i mbarëvajtjes shoqërore moderne - duhet shtrirë tani që të përfshijë të gjithë popujt e tokës. Vetëm duke përqafuar parimin e njëshmërisë së njerëzimit, KomPërg mund të sigurojë që diskutimet gjatë tërë procesit përgatitor të përqëndrohen te mirëqenia e mbarë familjes njerëzore, duke e shtrirë kështu konceptin e mirëqenies shoqë-

shoqërore tej kufijve kombëtarë, në të gjithë botën. {4} Prandaj ne kërkojmë nga KomPërg që ta bëjë parimin e njëshmërisë së njerëzimit "temën qendrore unifikuese të Takimit të Nivelit të Lartë"{5}, të shqyrtojë degëzimet e tij për popujt e kombet e tokës dhe ta kthejë atë në programe pune e angazhimesh praktike. {6}

Njëshmëria e njerëzimit, me unitetin në diversitet që rrjedh prej saj, është e zbatueshme si për popujt dhe për kombet e botës. {7} Ai është një standard praktik, në të vërtetë thelbësor, për rregullimin e jetës kolektive të njerëzimit në planetin tonë. Njëshmëria e njerëzimit është në të njëjtën kohë një deklaratë parimore dhe qëllimi i fundit i ekzistencës njerëzore. Ai nënkupton më shumë se vullnet për të kooperuar; ai flet për dëshirën e madhe të njerëzve kudo për një botë të mbushur me një shpirt të tillë bashkësie, shoqërie e dhembshurie saqë mjerimi e degradimi njerëzor, dhuna dhe shtypja do të bëhen të patolerueshme e, më në fund, të pamendueshme. Në një botë të tillë, paqja, drejtësia shoqërore dhe ekonomike, mirëqenia dhe liria do të bëhen rregulli i ditës. Pranimi gjithnjë e më shumë i njëshmërisë së njerëzimit është forca e vetme më e fuqishme që e shtyn botën drejt unitetit.

Në botën tonë gjithnjë e më të ndërvarur, nuk është më e mundur që një popull ose komb të arrijë mirëqenie të qëndrueshme në kurriz të popujve e të kombeve të tjera. Pra, përparimi real në çështjet kyçe të Takimit të Nivelit të Lartë - arritjen e integrimit shoqëror të qëndrueshëm, zbutjen e shkaqeve rrënjësore të varfërisë dhe shtrirjen e punësimit të vazhdueshëm në prodhim - mund të arrihet vetëm përmes atyre strategjive e veprimeve që ushqejnë unitetin si brenda kombeve të botës dhe midis tyre. {8} Një angazhim i fortë në parimin e njëshmërisë së njerëzimit do ta

ndihmojë shumë KomPërg në hartimin e një "strategjie dhe plani veprimi global" {9} për trajtimin e këtyre çështjeve kyçe.

Një komponent i rëndësishëm i kësaj Strategjie e Plani Veprimi Global do të jenë, padyshim, edukimi dhe programet e përgatitjes. Këto programe duhet të mbështesin parimin e njëshmërisë së njerëzimit dhe të ndihmojnë që të kuptohet progresi i papërmbajtshëm, edhe pse i trazuar, i qytetërimit drejt integrimit global e unitetit botëror. {10} Vetëm kur popujt e planetit ta përqafojnë këtë parim dhe të shohin në ndryshimet e mëdha që po përfshijnë shoqërinë shenjat e integrimit, ndër ta do të zhvillohet një ndjenjë besimi për të ardhmen, ata do të duan të sakrifikojnë për të mirën e përbashkët dhe do të jenë në gjendje të luajnë një rol aktiv e konstruktiv në komunitetin lokal, kombëtar e, më në fund, në atë botëror. Aftësia për të menduar në mënyrë globale po bëhet gjithnjë e më shumë një premisë e zhvillimit shoqëror dhe ekonomik të çdo kombi e populli. Sepse në një ndërgjegje të tillë globale i kanë rrënjët dija, qëndrimet dhe zhdërvjelltësitë që nevojiten për një funksionim efektiv në botën tonë që po integrohet me shpejtësi.

Prandaj Komuniteti Ndërkombëtar Bahá'í kërkon nga KomPërg të hedhë poshtë justifikimet e egoizmit të ngushtë material e kombëtar dhe të adoptojë njëshmërinë e njerëzimit si gurin e provës moral e etik për strateginë dhe planin e veprimit global të zhvillimit shoqëror, që propozohet. Përqafimi i një parimi të tillë unifikues do të bëjë më të lehtë si zbulimin dhe zbatimin e zgjidhjeve të qëndrueshme për problemet mbizotëruese të zhvillimit shoqëror që qëndrojnë para Takimit të Nivelit të Lartë. Sepse vetëm në rast se popujt e botës do ta shohin planetin si një atdhe dhe të gjithë banorët e tij si një popull, vetëm atëherë do të lindë vizioni, integriteti moral e angazhimi që janë të nevojshëm për të përballkuar kompleksin e sfidave të zhvillimit shoqëror. Atëherë dhe vetëm atëherë njerëzimi do të jetë në gjendje të ngrejë një rend shoqëror të vetëm, kufijt e të cilit janë ato të planetit. Duke iu referuar epokës sonë, Bahá'u'lláh-u ka shkruar "Mos u mburr se do vendin tënd, por se do gjithë njerëzimin".

1. "Varfëria ... e vlerave" dhe "ndjenja e pasigurisë dhe e dyshimit", të cilat iu paraqitën Sektorit Ministerial të Nivelit të Lartë të Këshillit Ekonomik e Shoqëror (E/1993/102, # 5), janë në mënyrë të padiskutueshme rezultat i këtij botëkuptimi.
2. Nga mesazhi i Sekretarit të Përgjithshëm të OKB-së Butros Butros-Ghali, dërguar sesionit organizativ të Komitetit Përgatitor të Takimit Botëror të Nivelit të Lartë për Zhvillimin Shoqëror më 12 prill 1993.
3. Ky parim është aplikuar, me më shumë ose më pak sukses, nga kombe anembanë planetit. (Shih, për shembull, A/Conf. 166/PC/6, #23).
4. Angazhimi i KomPërg për të ushqyer "një vizion të ri zhvillimi për të gjitha shoqëritë, duke u përqëndruar në nevojat e popullit" (E/1993/102, #1) do të mund të mbështetej duke adoptuar njëshmërinë e njerëzimit si parimin bazë të atij vizioni.
5. E/1993/77, #86.
6. Raporti i Takimit të Ekspertëve për Integrimin Shoqëror (A/Conf. 166/PC/8, #66) pohon se "ka nevojë të ngutshme që komuniteti botëror të njohë trashëgiminë e të ardhmen e vet të përbashkët dhe të veprojë mbi bazën e respektit të ndërsjelltë dhe të ndjenjës së përgjegjësisë së përbashkët për dinjitetin e të gjithë popullsisë së botës".
7. E/1993/77, #80 pohon se "Sistemi i OKB-së ka ende nevojë të shqyrtojë një varg çështjesh që kanë të bëjnë me nocionin e unitetit në diversitet"; ndërsa Raporti i Takimit të Ekspertëve për Integrimin Shoqëror (A/Conf. 166/PC/8, #29) sugjeron se "ne nuk mund ta konceptojmë integrimin e suksesshëm ndryshe, veçse të bazuar në pranimin e diversitetit e të pluralizmit".
8. Kjo pikë përmbahet në disa vende të dokumenteve përgatitore, për shembull: "stimulimi i solidaritetit brenda vendeve e midis tyre për të luftuar privacionet e diskriminimin ... njohja nga kombet e botës se të gjitha ato janë bashkarisht të interesuara për progresin shoqëror dhe stabilitetin shoqëror të njëra-tjetrës" (E/1993/77, #86); dhe "{g}lobalizimi - apo ndërvarësia në rritje, anembanë botës, e rrymave, e problemeve, e mënyrave të sjelljes dhe e vendimeve - është një tjetër tipar i evolucionit të shoqërive të sotme" (A/Conf. 166/PC/6, #19).
9. Kjo strategji dhe plan veprimi global - krahas një Deklarate të Takimit të Nivelit të Lartë që të shprehë "parime, orientime e objektiva për zhvillimin shoqëror" - rekomandohet në Raportin e Sekretarit të Përgjithshëm (A/Conf. 166/PC/6, #163-169). Asaj i referohet gjithashtu Kryetari i Komitetit Përgatitor, Ambasadori Juan Somavia, duke e cilësuar si një "Program për popullin" (fjala në Komitetin e Tretë, 21 tetor 1993). Po kështu, Sektori Ministerial i Nivelit të Lartë i Këshillit Ekonomik e Shoqëror (E 1993/102, # 8) e çon më tej këtë ide duke sugjeruar që "Takimi i Nivelit të Lartë mund të adoptonte një deklaratë politike që të përcaktonte natyrën jetësore të krizës shoqërore me një strategji e plan veprimi global për t'i kthyer vlerat e përbashkëta në plane e angazhime praktike e të realizueshme"; edhe Raporti i Sesionit të Tryezës së Rrumbullakët Veri Jug (Kombet e Bashkuara dhe Institucionet e Breton Uds [Bretton Woods]: Sfida të reja për Shekullin e 21-të, shtator 1993) rekomandon që Takimi Botëror i Nivelit të Lartë të miratojë një "Kartë Sociale Botërore".
10. Për një shqyrtim më të hollësishëm të programeve të edukimit dhe për fushatat e ndërgjegjmërisë publike që e përmbajnë këtë parim, shih Qytetaria Botërore: Një Etikë Globale për Zhvillim të Pandërprerë, nga Komuniteti Ndërkombëtar Bahá'í.

Like the world as a whole, the family is in transition. In every culture, families are disintegrating, fragmenting under pressure of economic and political upheavals and weakening in the face of moral and spiritual confusion.

The conditions surrounding the family surround the nation. The happenings in the family are the happenings in the life of the nation.¹

Baha'i­s see these disturbances as signs of humanity's struggle toward a new age in its collective development, an age of maturity. The family, as the most basic unit of society, must in this process be remolded and revitalized according to the same principles that are reshaping civilization as a whole.

The central principle for this new day is the oneness of humanity. "The well-being of mankind, its peace and security," Bahá'u'lláh, the Founder of the Baha'i­ Faith, asserted over a century ago, "are unattainable unless and until its unity is firmly established." Acceptance of the interrelatedness and interdependence of all people implies the renewal of every social institution on the planet, including the family.

Unity in the Family

If love and agreement are manifest in a single family, that family will advance, become illumined and spiritual.

The Baha'i­ approach to family unity combines elements of traditional wisdom with progressive principles and practical tools. Adherence to these teachings offers a bulwark against the forces of disintegration and a framework for the creation of strong, healthy, unified families.

The foundation and precondition for a Baha'i­ family is the loving relationship of husband and wife. Marriage, a divine creation, is intended to unite a couple "both physically and spiritually, that they may ever improve the spiritual life of each other." A man and woman, having freely chosen one another and having obtained the consent of their parents, marry, according to Baha'i­ law, in the presence of witnesses designated by the elected governing council of the community, the Local Spiritual Assembly. With the words "We will all, verily, abide by the will of God," recited by both bride and groom, the two commit themselves to God and, thereby, to one another.

One purpose of marriage is the creation of a new generation who will love God and serve humanity. The task of the family is, therefore, to establish a loving, respectful and harmonious relationship among parents and children.

Harmony and cooperation in the family, as in the world, are maintained in the balance of rights and responsibilities. All family members "have duties and responsibilities towards one another and to the family as a whole," which "vary from member to member because of their natural relationships."

Children, for instance, have the duty to obey their parents. They also have the corresponding right to be cared for, educated and protected. Mothers, as bearers and first educators of children, are primarily, but not exclusively, responsible for their spiritual education and the creation of a loving nurturing home. Fathers bear primary, but again not exclusive, responsibility for the financial well-being of the family and for the formal education of the children.

The personal moral standards promoted by the Baha'i­ teachings condemn many of the agents that contribute to the break-up of families. Alcohol is forbidden to Baha'i­s, as are mind-altering drugs. No form of violence or abuse within the family is ever to be tolerated. According to the Baha'i­ sacred writings:

The integrity of the family bond must be constantly considered and the rights of the individual members must not be transgressed.

Although strongly discouraged by Bahá'u'lláh, divorce is permitted on the grounds of antipathy between husband and wife. It may be granted only after a year of waiting during which a couple lives separately and makes every attempt to reconcile their differences. Protected against hasty decisions and rash emotions, many couples are able to rebuild their marriages during this year of reflection. If, however, reconciliation proves impossible, the couple may divorce.

The Equality of the Sexes

The principle of the equality of men and women is transforming relationships within Baha'i­ marriages. Because they are equal partners, a status embodied in their identical wedding vows, neither husband nor wife may dominate. Decision-making is to be shared.

Always, the atmosphere within a family and within the community as a whole should express. . . not arbitrary power, but the spirit of frank and loving consultation.

The Baha'i­ principles of consultation are tools for discussing openly, honestly and tactfully any problem which arises within the family. The goal is to allow "the truth to be revealed" in a way which will solve the problem to the benefit of all. When used by a couple or a family, consultation is a powerful means for maintaining unity.

Recognition of equality and the use of consultation allow a husband and wife flexibility to meet the demands of a rapidly changing world. Although men and women have complementary capacities and functions in certain areas, roles are not rigidly defined and may be adjusted, when necessary, to meet the needs of each family member and the family as a whole. While women are encouraged to pursue their careers, it is in a manner that does not conflict with their role as mothers. And fathers are not exempt from household duties and child-rearing.

When relations within the family are conducted with due regard for justice, it will be an important factor in bringing about peace in the world. When women are denied equality and respect in the family, men and boys develop harmful attitudes and habits which they carry into the workplace, into political life, and ultimately into international relations. As more and more children grow up in families where the rights of all members are respected and problems are solved with the benefit of consultation, prospects for peace in the world improve.

Education and the Family

Although the child receives formal education at school, it is at home that character is developed and moral and spiritual attitudes are formed. Therefore, "all the virtues must be taught the family." Patience, loyalty, trustworthiness, justice, honesty -- such virtues as these constitute the building blocks of character. The virtues named by all sacred traditions as the common elements of spirituality are the reflection of the Divinity in each person. While nurturing the highest qualities and values in each member of the family, parents must also provide for the integrated development of all their children's capacities -- spiritual, moral, intellectual, emotional, and physical. Therefore, girls and boys are to be formally educated according to the same basic curriculum. Should limited resources force a choice, daughters, as the potential trainers of the next generation, are to be granted a "prior right to education over sons."

The Family and the Community

The Baha'i­ Faith has over 17,000 organized local communities in more than 200 independent countries and territories. These communities act in some ways like extended families.

Baha'i­s come from all nations, ethnic groups, cultures, professions and classes. Although the Baha'i­ wedding ceremonies vary widely from culture to culture, the marriage laws and vows are universal and apply whether the partners are Baha'i­s or not. Baha'i­s around the world are finding that the principles and laws which give a distinctive shape to Baha'i­ family life are conducive to love and unity.

Conclusion

As the foregoing principles are gradually put into practice around the world, families are being created which are able to play a part in building a unified world society. For the link between the family, the nation, and a world civilization, destined to come in time is inescapable:

Compare the nations of the world to the members of a family. A family is a nation in miniature. Simply enlarge the circle of the household and you have the nation. Enlarge the circle of nations and you have all humanity.

Notes

1. All quotations are from the Baha'i­ Writings.

Evenals de wereld als geheel, bevindt ook het gezin zich in een overgangsperiode. In elke cultuur vallen gezinnen uiteen, zij versplinteren onder economische druk en politieke beroeringen en zij verzwakken door de morele en geestelijke verwarring.

De omstandigheden waarin de familie verkeert, daarin verkeert ook de natie. De gebeurtenissen in de familie zijn ook de gebeurtenissen in het leven van de natie.

Bahá'ís zien deze verstoringen als tekenen van de moeizame vooruitgang van de mensheid in haar collectieve ontwikkeling naar een nieuw tijdperk, een tijdperk van volwassenheid. Het gezin, als basiseenheid van de samenleving, moet in dit proces hervormd en nieuw leven gegeven worden volgens dezelfde principes die de beschaving als geheel aan het herscheppen zijn.

Het hoofdprincipe voor deze nieuwe dag is de eenheid van de mensheid. "Het welzijn der mensheid, haar vrede en veiligheid," verklaarde Bahá'u'lláh, de Stichter van het Bahá'í Geloof, meer dan een eeuw geleden, "zijn onbereikbaar tenzij haar eenheid blijvend tot stand is gebracht." Aanvaarding van de onderlinge verbondenheid en wederzijdse afhankelijkheid van alle mensen impliceert de vernieuwing van elke sociale instelling op de planeet, inclusief het gezin.

Eenheid in het Gezin

Als liefde en overeenstemming in een gezin duidelijk zichtbaar zijn, dan zal dat gezin vooruitgang boeken, verlicht en vergeestelijkt worden.

De Bahá'í benadering van de eenheid van het gezin combineert elementen van traditionele wijsheid met progressieve principes en praktische hulpmiddelen. Trouw aan deze leringen biedt een vesting tegen de desintegrerende krachten en een kader voor het scheppen van sterke, gezonde en verenigde gezinnen.

Het fundament en een eerste vereiste voor een Bahá'í gezin is de liefdevolle relatie tussen man en vrouw. Het huwelijk, een goddelijke schepping, heeft als doel het paar "zowel lichamelijk als geestelijk te verenigen, zodat zij steeds elkaars geestelijk leven zullen verbeteren". Een man en een vrouw, die elkaar in vrijheid hebben gekozen en de toestemming van hun ouders hebben verkregen, trouwen, overeenkomstig de Bahá'í wetten, in aanwezigheid van getuigen die aangewezen zijn door het gekozen bestuur van de gemeenschap, de plaatselijke Geestelijke Raad. Met de woorden "Waarlijk, wij zullen allen verblijven bij de Wil van God", die zowel bruid als bruidegom uitspreken, wijden de twee zichzelf aan God en, daardoor, aan elkaar.

Eén doel van het huwelijk is het scheppen van een nieuwe generatie die God zal liefhebben en de mensheid zal dienen. Het is daarom de taak van het gezin om een liefdevolle, respectvolle en harmonieuze relatie tussen ouders en kinderen te vestigen.

Harmonie en samenwerking worden in het gezin, evenals in de wereld, gehandhaafd door het evenwicht tussen rechten en verantwoordelijkheden. Alle gezinsleden "hebben plichten en verantwoordelijkheden jegens elkaar en jegens het gezin als geheel" die, "verschillen van gezinslid tot gezinslid vanwege hun natuurlijke verhoudingen."

Kinderen hebben bijvoorbeeld de plicht hun ouders te gehoorzamen. Hier tegenover staat dat zij er recht op hebben verzorgd, opgevoed en beschermd te worden. Moeders, als dragers en eerste opvoeders van kinderen, zijn in de eerste plaats, maar niet uitsluitend, verantwoordelijk voor hun geestelijke opvoeding en voor het scheppen van een liefdevol en koesterend thuis. Vaders dragen de primaire, maar wederom niet uitsluitende, verantwoordelijkheid voor het financiële welzijn van het gezin en voor de scholing van de kinderen.

De persoonlijke morele waarden die door de Bahá'í leringen worden bevorderd, veroordelen vele van de zaken die er toe bijdragen dat gezinnen uiteenvallen. Alcohol is voor Bahá'ís verboden, evenals drugs. Geen enkele vorm van geweld of misbruik mag ooit binnen het gezin worden getolereerd. De Bahá'í heilige geschriften zeggen hierover:

Er moet voortdurend gelet worden op de integriteit van het gezin en de rechten van de afzonderlijke leden mogen niet worden geschonden.

Hoewel sterk afgeraden door Bahá'u'lláh, is scheiden toegestaan op grond van afkeer tussen man en vrouw. Het mag slechts worden toegelaten na een jaar van wachten, waarin het paar gescheiden leeft en alle mogelijke pogingen onderneemt om hun geschillen op te lossen. Beschermd tegen overhaaste beslissingen en onbezonnen emoties, slagen vele paren erin hun huwelijk gedurende dit jaar van bespiegeling te herstellen. Als, evenwel, verzoening onmogelijk blijkt te zijn, mag het paar scheiden.

De Gelijkwaardigheid van Man en Vrouw

Het principe van de gelijkwaardigheid van man en vrouw transformeert de verhoudingen binnen het Bahá'í huwelijk. Omdat zij gelijkwaardige partners zijn, een status belichaamd in hun indentieke huwelijksgeloften, mag noch de man noch de vrouw overheersen. Het nemen van beslissingen moet gedeeld worden.

De sfeer binnen het gezin en binnen de gemeenschap als geheel, zou nooit uitdrukking moeten geven aan "willekeurige macht", maar steeds aan een "geest van openhartige en liefdevolle beraadslaging."

De Bahá'í principes van beraadslaging zijn gereedschappen om welk probleem zich ook binnen het gezin voordoet, openlijk, eerlijk en met tact te bespreken. Het doel is om toe te staan dat "de waarheid wordt onthuld" op een wijze die het probleem zal oplossen ten voordele van allen. Wanneer beraadslaging door een echtpaar of een gezin wordt gebruikt, is het een krachtig middel om de eenheid te bewaren.

Erkenning van gelijkwaardigheid en het gebruik van beraadslaging stellen een man en vrouw in staat om de eisen van een snel veranderende wereld flexibel tegemoet te treden. Hoewel mannen en vrouwen aanvullende capaciteiten en taken op bepaalde gebieden hebben, zijn de rollen niet star gedefinieerd en kunnen deze, wanneer dat nodig is, worden aangepast om aan de noden van elk gezinslid en het gezin als geheel te voldoen. Terwijl vrouwen worden aangemoedigd om hun eigen loopbaan te volgen, is dit op een wijze die niet strijdig is met hun rol als moeders. En vaders zijn niet vrijgesteld van huishoudelijke taken en het grootbrengen van de kinderen.

Wanneer met de juiste achting voor rechtvaardigheid met de gezinsrelaties wordt omgegaan, zal dit een belangrijke factor zijn bij het tot stand brengen van vrede in de wereld. Wanneer binnen het gezin de vrouwen gelijkwaardigheid en respect wordt onthouden, ontwikkelen mannen en jongens schadelijke houdingen en gewoonten die zij meenemen naar hun werkplek, het politieke leven en uiteindelijk de internationale verhoudingen. Als er steeds meer kinderen opgroeien in gezinnen waarin de rechten van alle leden worden gerespecteerd en de problemen worden opgelost met behulp van beraadslaging, verbeteren de vooruitzichten op vrede in de wereld.

Opvoeding en het Gezin

Hoewel het kind op school zijn onderwijs ontvangt, wordt thuis zijn karakter ontwikkeld en zijn morele en geestelijke houding gevormd. Daarom moet het gezin "in alle deugden worden onderwezen". Geduld, trouw, betrouwbaarheid, rechtvaardigheid, eerlijkheid - zulke deugden als deze vormen de bouwstenen van het karakter. De deugden die door alle heilige tradities als de gemeenschappelijke elementen van geestelijkheid genoemd worden, zijn de weerspiegeling van de Godheid in elke persoon.

Gelijktijdig met het ontwikkelen van de beste eigenschappen en waarden van elk gezinslid, moeten ouders ook zorgen voor de geïntegreerde ontwikkeling van alle capaciteiten van hun kinderen -geestelijk, moreel, intellectueel, emotioneel en lichamelijk. Daarom moeten meisjes en jongens geschoold worden volgens hetzelfde basisleerplan. Als beperkte middelen tot een keus dwingen, moet aan de dochters, als de potentiële opvoeders van de volgende generatie, het prioriteitsrecht op onderwijs verleend worden vóór de zonen.

Het Gezin en de Gemeenschap

Het Bahá'í Geloof telt meer dan 17.000 georganiseerde plaatselijke gemeenschappen in meer dan 200 onafhankelijke landen en gebieden. Deze gemeenschappen handelen in sommige opzichten als grote families.

Bahá'ís komen van alle landen, ethnische groepen, culturen, beroepen en klassen. Hoewel de Bahá'í huwelijksceremonies van cultuur tot cultuur sterk verschillen, zijn de huwelijkswetten en -geloften universeel en gelden ook als de partners geen Bahá'í zijn. Bahá'ís op de hele wereld bemerken dat de principes en wetten die een duidelijke vorm geven aan het Bahá'í gezinsleven, bevorderlijk zijn voor liefde en eenheid.

Conclusie

Naarmate de voornoemde principes geleidelijk aan overal ter wereld in praktijk worden gebracht, worden gezinnen geschapen die in staat zijn een rol te spelen bij het bouwen van een verenigde wereldsamenleving. Want de verbinding tussen het gezin, de staat, en een wereldbeschaving, die is voorbestemd te ontstaan, is onvermijdelijk:

Vergelijk de natiën van de wereld met de leden van een gezin. Een gezin is een natie in het klein. Vergroot eenvoudigweg de kring van het gezin en men krijgt de natie. Vergroot de kring van de natiën en men heeft de gehele mensheid.

Samengesteld door Bahá'í International Community, ter gelegenheid van het Internationale Jaar van het Gezin, 1994.

* Alle aanhalingen komen uit de Bahá'í geschriften.