Equality of Women and Men

Women and Development in the Pacific

Based on an oral statement presented at the Pacific NGOs Women's Regional Meeting to formulate strategies for women and development in the Pacific

Rarotonga, Cook Islands—19 March 1985

A recent survey of Baha'i communities worldwide has revealed that not only have Baha'is made great strides in changing attitudes towards the advancement of women, but, to the degree that Baha'i principles have been implemented, they are using practical, workable methods for creating stability in our society.

Men as well as women are continuing to practice their understanding of the principle of the equality of the sexes -- a principle which is necessary to the realization of both development and peace in the world.

In the Baha'i view, any inferiority in women is due to the lack of education. When they become educated, women will develop the same capacity and ability as men. Spiritually, there is no difference between the sexes. Women in the Pacific are becoming aware of their right and responsibility to acquire education, are taking initiative in achieving this goal, and are increasingly encouraged to do so.

Pacific island women believe in the family as a basic unit of society, and this has led to many efforts to strengthen family relationships. Parents have responsibility toward their children, and children toward their parents, but beyond responsibility, the emphasis is on love, respect, courtesy, kindness and encouragement, without which families cannot prosper nor women advance. An awareness is also growing of the shared responsibility for child care.

Another precept which has strengthened both the family and the community is that of consultation and joint decision making. This practice within the Baha'i community provides for the free expression of all views, by men and women alike, followed by either a majority or a unanimous decision, which, having been made by the group, is then upheld by everyone. Women are encouraged to voice their own viewpoint, and the men in the community respect this. It is apparent also that the electoral system, with no nomination and a secret ballot, has had great effect on the activity of women. They have been elected in ever increasing numbers to serve on local and national administrative bodies.

The Pacific islands in the past have been ruled by force, and man has dominated woman by reason of his more forceful and aggressive qualities, both of body and mind. But the scales are already shifting; force is losing its weight, and mental alertness, intuition, and the spiritual qualities of love and service -- in which woman is strong -- are gaining ascendancy. Hence, the new age will be an age less masculine and more permeated with the feminine ideals, or, to speak more exactly, will be an age in which the masculine and feminine elements of civilization will be more properly balanced.

As long as women are prevented from attaining their highest possibilities, so long will men be unable to achieve the greatness which might be theirs. (`Abdu'l-Bahá, Paris Talks, p. 133)

As men and women work together, an educational process is put into motion that holds great promise for the future. Without the qualities, talents, and skills of both women and men, full economic and social development of the planet becomes impossible.

Pacific women recognize that both parents share in the overall responsibility of educating the children; however, the mother is given recognition as the first educator of humanity, and she must be carefully prepared for this task. Her education, in fact, is more necessary and important than that of man, for woman is the trainer of the child from its infancy. If she be defective and imperfect herself, the child will necessarily be deficient; therefore, imperfection of woman implies a condition of imperfection in all mankind, for it is the mother who rears, nurtures and guides the growth of the child.

The Baha'i community believes the promise that the entrance of women into all human departments must take place. No soul can stop it, and when women participate fully and equally in the affairs of the world, war will cease.

The world of humanity is possessed of two wings -- the male and female. So long as these two wings are not equivalent in strength the bird will not fly. Until womankind reaches the same degree as man, until she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity cannot wing its way to heights of real attainment." (`Abdu'l-Bahá, Promulgation of Universal Peace, p. 375)

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Review and Appraisal of the Achievements of the United Nations Decade for Women: Equality, Development and Peace in Latin America and the Caribbean

Statement to the United Nations Economic Commission for Latin America and the Caribbean (ECLAC) regional meeting in preparation for the World Conference to Review and Appraise the Achievements of the United Nations Decade for Women: Equality, Development and Peace. Item 5 of the provisional agenda: Formulation of strategies for the advancement of women up to the year 2000 and concrete measures for overcoming the obstacles to the realization of the goals and objectives of the United Nations Decade for Women: Equality, Development and Peace and of the subthemes: employment, health and education, taking into account the International Development Strategy for the Third United Nations Development Decade and the establishment of a New International Economic Order

Havana, Cuba—19 November 1984

In the report of the Group of Experts on Operational Strategies For the Advancement of Women Up to the Year 2,000, LC/G.1322, in which the effectiveness of strategies for the Women's Decade is analyzed and trends and prospects for the future considered, a conclusion was reached that "not enough was done in connection with the implementation of practical solutions and specific ways of overcoming discrimination."

In light of the call for an extension of the Decade to "guarantee transition from the stage of consciousness raising to the stage of action," the Baha'i International Community welcomes the opportunity to offer its continued support and assistance to the United Nations in its efforts to improve the status of women, and to make a few observations as a contribution to the development of future strategies.

A recent survey of Baha'i communities worldwide, on both obstacles and accomplishments affecting women, includes replies from twenty-six Latin American and Caribbean countries. The following observations drawn from this survey illustrate the fact that Baha'is have made great strides not only in changing attitudes towards the advancement or women, but, to the degree that Baha'i principles have been implemented, are using practical, workable methods for creating stability in families and communities.

Baha'i men as well as women are continuing efforts to deepen in their understanding of the equality of men and women, a basic principle of Baha'i belief. They recognize that equality between men and women is necessary to the realization of both development and peace in the world and that every Baha'i must change his own behavior as well as teaching this principle. Equality of sex is taught in every Baha'i home and community, at least to some degree, and the benefits are apparent in both older and younger generations of Baha'is.

In the Baha'i view any inferiority in women is due to lack of education; when they become educated women will develop the same capacity and ability as men -- spiritually there is no difference in the sexes. It is noted that Baha'i women are becoming aware of their right and responsibility to acquire education, are taking initiative in achieving this goal and are increasingly encouraged by Baha'i men and the community. Many Latin American and Caribbean Baha'i communities report that special classes for women, discussion meetings, tutorial school programs and women's conferences have helped to educate the women and make them better able to train the next generation. As a result of such activities, women in rural areas have begun to participate in greater numbers, and many Baha'i women have for the first time travelled to other parts of the country in order to attend.

Belief in the family as a basic unit of society has led to many efforts by Baha'is to strengthen family relationships. Parents have responsibility toward children and children toward their parents, but beyond this Baha'is place emphasis on love, respect, courtesy, kindness and encouragement without which families cannot prosper nor women advance. An awareness is growing of shared responsibility for child care.

Efforts have been made to increase understanding of principles which strengthen marriage. There have been many preparatory classes and discussion meetings for youth as well as counseling for marriages already established. A Baha'i law calling for chastity before marriage and for fidelity after marriage is changing the social patterns among Baha'is.

Another Baha'i precept which has strengthened both the family and the community is that of consultation and joint decision making. This practice provides for the free expression of all views, of men and women alike, followed by majority or unanimous decision which, having been made by the group, is then upheld by everyone. Local and national Baha'i administrative councils mention the important bearing which this system has had in the advancement of women. Women are encouraged to voice their own viewpoint and the men in the community respect this. It is apparent that a Baha'i electoral system with no nominations and a secret ballot has had great effect on the activity of Baha'i women. Women have been elected in ever increasing numbers, to serve on local and national administrative councils in Latin American and Caribbean communities.

The concept of the unity of science and religion and the necessity for both has resulted in an openness to new ideas among Baha'is. Baha'i communities are active in advocating good health practices and sound nutrition as well as sharing other Baha'i concepts for the promotion of the well being and happiness of people, such as the importance of the principle of cooperation. Baha'is are collaborating with other organizations interested in women's issues and they are sponsoring and co-sponsoring conferences and seminars, as well as using the media to raise the consciousness of people regarding the equality of men and women.

Baha'is are also engaged in activities to promote agriculture and cottage crafts thereby raising the living standard of women. Literacy training has often taken place in the Baha'i communities themselves where women are developing their oral reading skills as they participate in teaching and administrative activities.

Although many obstacles still exist and traditional attitudes continue to influence Baha'is, there is an advantage in having clear goals to work towards in promoting a change in the status of women, and in having a community organization which facilitates the achievement of these objectives. As men and women work together, an educational process is put into motion that holds great promise for the future.

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Review and Appraisal of the Achievements of the United Nations Decade for Women: Equality, Development and Peace in Africa

Statement to the United Nations Economic Commission for Africa (ECA) Regional Preparatory Meeting for the United Nations World Conference to Review and Appraise the Achievements of the United Nations Decade for Women: Equality, Development and Peace

Arusha, Tanzania—8 October 1984

Equality

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.

The world of humanity is possessed of two wings -- the male and the female. So long as these two wings are not equivalent in strength the bird will not fly. Until womankind reaches the same degree as man, until she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity cannot wing its way to heights of real attainment.

Changing Attitudes

The greatest incentive for both Baha'i men and women to change their attitudes comes from numerous statements in the Baha'i writings upholding the equality of men and women. These are widely disseminated and studied in conferences, seminars, and regular gatherings.

In addition, throughout the last ten years all of the national Baha'i communities in Africa have held national, regional, and local women's conferences for the specific purpose of increasing the awareness and involvement of women.

Where women are reticent to speak in mixed gatherings, these conferences provide a setting in which they feel free to express their thoughts and find a source of mutual sharing and encouragement. Topics covered relate to the status of women, male-female relations, the education of children, and the importance of the family. One interesting footnote is that in numerous instances, the men in local communities have accepted to care for the children and prepare food during women's conferences.

Several national communities have prepared women's periodicals, and all have carried articles for and about women in their national bulletins. An increasing amount of literature and special materials in national and vernacular languages has been prepared on subjects of interest to women, often serving as a basis for the conferences held.

Education of the Family

When attempting to change attitudes, it is important to recognize the role that the family plays. The family is the basic unit of society, the nation in miniature.

Simply enlarge the circle of the household and you have the nation. The happenings in the family are the happenings in the life of the nation.

If love and agreement are manifest in a single family, that family will advance, become illumined and spiritual; but if enmity and hatred exist within it, destruction and dispersion are inevitable.

Principles such as equality, unity and cooperation, therefore, must be taught first in the family. This can only be done where there is a commitment to these ideals and a recognition that each family member has rights as well as duties to the family.

Consultation must guide the process of decision making in the family. This principle allows both husband and wife equal freedom of expression. With this foundation the issues of sharing work, overcoming stereotyped roles, and allowing women to progress are made easier.

Education of Women

The Baha'i writings place a great deal of emphasis on the education of women.

If woman be fully educated and granted her rights, she will attain the capacity for wonderful accomplishments and prove herself equal to man. Both are human, both are endowed with potentialities of intelligence and embody the virtues of humanity... Without doubt education will establish her equality with men.

Although both parents share in the overall responsibility of educating children, the mother is given recognition as the first educator of humanity, and she must be carefully prepared for this task. In fact, from the Baha'i view her education

...is more necessary and important than that of man, for woman is the trainer of the child from its infancy. If she be defective and imperfect herself the child will necessarily be deficient; therefore imperfection of woman implies a condition of imperfection in all mankind, for it is the mother who rears, nurtures and guides the growth of the child.

Universal compulsory education for both boys and girls is a principle of the Baha'i Faith. The Baha'i writings emphasize "the adoption of the same course of education for man and woman," making clear that "daughters and sons must follow the same curriculum of study, thereby promoting unity of the sexes."

Women in Policy Making

Of the forty national administrative bodies of the Baha'i International Community in Africa, most have women elected to serve on them. Of the thousands of local administrative bodies the vast majority have also elected women. These administrative bodies are elected by a process of secret ballot without nomination or electioneering, in which women have equal opportunities with men, as voters and as possible candidates. Voters are encouraged to make their choices based on qualities and abilities rather than on the basis of sex, race, or other external considerations.

Decisions at all levels within the Baha'i community are made by a process of consultation in which concerned individual members express their views in a frank and open manner until such time as a consensus is achieved. This is done irrespective of race, class, educational level, or sex. The practice of consultation provides training for women in analytical thinking, self-expression and decision making. In fact, for many women, particularly in rural areas, their election to Baha'i administrative bodies provides their first opportunity to consult and to have their views weighed and considered on an equal level with men.

Even for those women not holding administrative positions, the Nineteen-Day Feast, a regular spiritual and administrative meeting in every Baha'i community, provides another opportunity for any woman to express her views and participate in decision making.

Development

Development and human progress are often considered only in terms of accomplishing a higher standard of living. While the Baha'i International Community feels that this understanding of development is essential for the well-being and the happiness of human beings, we suggest that true progress must have a spiritual foundation based on universal principles. The pivotal principle is the recognition of the oneness of humankind and the inter-dependence of all peoples and nations on the planet.

On the firm basis of universal principles and such qualities as unity, integrity, cooperation, trustworthiness, and truthfulness, communities can make meaningful strides towards self-reliance. Baha'i communities are beginning to engage in social and economic projects based on the natural stirrings from the local communities, and on their commitment to improving the quality of life.

Women's conferences, in addition to providing a forum for discussing such principles as equality, unity, the importance of mothering and the family, usually include practical aspects such as health, nutrition, energy conservation, sewing, crafts and appropriate technology.

Peace

Women will play an increasingly important role in the social evolution of humankind and the bringing about of world peace.

The world in the past has been ruled by force and man has dominated over woman by reason of his more forceful and aggressive qualities both of body and mind. But the scales are already shifting, force is losing its weight, and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy.

So it will come to pass that when women participate fully and equally in the affairs of the world, enter confidently and capably the great arena of laws and politics, war will cease; for women will be the obstacle and hindrance to it.

Strategies for the Future

Sexual inequalities and prejudices are deeply rooted in traditional beliefs and practices. Customs that delegate women the sole responsibility of running the household, that hold her ideas and opinions as inferior, that will not allow her to speak when men are present, and that give preference in education to boys, must give way to increased opportunities for women to fulfill their potential.

Areas still requiring continued effort are:

Increased dialogue of women with women at local, regional, national, and international levels.
The production of materials suitable for illiterate and semi-literate women.
Continued educational opportunities for children -- to provide equal opportunities to both boys and girls.
Increased opportunity for family counselling -- especially in urban areas.
Increased access for women to literacy programmes.
Increased access to appropriate technology to relieve household chores.

Above all, the greatest need is for the establishment of the oneness of humankind, universal peace, and the recognition of a spiritual foundation as the only true basis for human progress.

Notes

All quotations are from the Baha'i Writings.

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Egalité, développement et paix

Déclaration soumise par la Communauté internationale baha'i, organisation non-gouvernementale jouissant du statut consultatif auprès du Conseil économique et social. Conférence mondiale de la Décennie des Nations Unies pour la femme: égalité , développement et paix.

Copenhague, Danemark—15 July 1980

En réponse à la demande faite aux organisations non-gouvernementales, une demande qui est non seulement de renforcer et de mettre à exécution les programmes actuels en vue de l'intégration des femmes dans le développement, mais encore de réviser et de définir à nouveau, "des concepts, objectifs et des principes de développement pour le réaliser", (ordre du jour: point 9, 3ème partie, section IV, "Principes et programmes internationaux", programme d'action pour la seconde moitié de la Décennie des Nations Unies pour la femme: égalité, développement et paix, A/Conf. 94/22)-, la Communauté internationale tient à soumettre à l'étude deux principes clefs qui se sont révélées efficaces au sein des communautés baha'ies fonctionnant actuellement dans plus de 340 territoires à travers le monde.

1. Une déclaration sur l'égalité des sexes, basée sur une autorité universellement reconnue et exerçant une influence sur le cœur et l'esprit des gens, est un stimulant fort efficace en faveur de changements. La reconnaissance de cette autorité ne doit pas s'effectuer par la force. Elle ne peut être efficace qu'en attirant, selon leur libre arbitre, l'attention de toutes les nationalités, races et classes sur sa validité et en inculquant le désir d'abandonner les préjugés en faveur d'une coopération amicale.

2. Les enseignements de Bahá'u'lláh, Prophète-Fondateur de la foi , déclarent que l'égalité de l'homme et de la femme est une loi divine pour cet âge et proclament que ce principe est essentiel à la compréhension de l'unicité de l'humanité, de même qu'à l'établissement de l'unité et de l'ordre mondial. Ils préconisent l'éducation spirituelle de l'homme comme de la femme, grâce à l'enseignement de la religion révélée, dont l'influence sur la vie humaine a été très puissante et fondamentale à travers l'histoire.

La Communauté internationale , en observant les changements prononcés qui surviennent dans les différentes cultures et divers groupes ethniques actuellement représentés parmi ses membres, remarque que les gens sont disposés à réorienter leur vie en obéissant au principe de l'égalité des sexes. Non seulement l'ensemble des lois et concepts directeurs donnés dans les enseignements baha'is intéresse les gens de toutes origines, mais il convient également à leurs besoins dans toutes les parties du monde. Les aspects favorables à la diversité sont maintenus, tandis que les préjugés empêchant le plein développement de tous le monde sont systématiquement abolis.

3. Une déclaration péremptoire de l'égalité doit engager les hommes comme les femmes, étant donné que la reconnaissance du statut égal des femmes est essentiel pour les hommes afin qu'elles soient libérées de la lutte pour leurs droits et que les représentants de chaque sexe se complètent et s'aide mutuellement.

4. L'éducation des deux sexes doit se faire en se basant sur le principe d'une égalité spirituelle, dans laquelle hommes et femmes sont les mêmes, une égalité qui doit s'exprimer avant tout par le moyen de l'acquisition de qualités et attributs dignes de louange. En étant inculqués dès la plus tendre enfance, ces modèles d'excellence engendrent la coopération plutôt que la rivalité, l'affection et à l'amabilité plutôt que la colère et à la haine . Libérés de la pression de la lutte pour le pouvoir et la domination, les deux sexes se comprennent reconnaissent que l'égalité ne signifie pas que l'on devienne identique quand à la fonction.

Étant donné que les mères sont les premières éducatrices de l'humanité, la communauté doit donner la préférence à l'éducation des femmes, lesquelles sont tenues, à leur tour, de s'efforcer d'acquérir des qualités morales et spirituelles. Dans leur rôle de mères, elles éduqueront leurs enfants, dès la plus tendre enfance, en ce qui concerne les buts de la vie susceptibles d'assurer la noblesse et le bonheur des êtres humains.

L'expérience démontre que les femmes qui ont été encouragées à développer leurs potentiels spirituels et à devenir des exemples des qualités humaines les plus élevées sont de véritables éducatrices. Elles en profitent, tout en faisant du bien à leurs familles et à la communauté toute entière. Elles acquièrent des connaissances pratiques, développent leur intellectuelle et, enfin, deviennent l'objet du respect et de l'admiration, en méritant les louanges et la gratitude des hommes comme des femmes.

Ces principes importants, du point de vue baha'i, amèneront éventuellement les hommes et les femmes, par leur participation conjointe à l'ensemble à la vie de la communauté, à se dédier aux meilleurs intérêts de l'humanité, dans un ésprit de service plutôt que dans un esprit de rivalité et de confrontation. Une fois lié aux qualités telles que la compassion, la justice, l'honnêteté et la loyauté, le fait de servir devient un moyen fort efficace de se développer de façon ordonnée et de préserver l'harmonie du groupe. La course aux situations ou positions sociales supérieures disparaîtra graduellement. Il n'y a pas de place pour les groupes influents, intérêts partisans et attitudes négatives dans un tel environnement. Chaque personne devient ainsi libre d'œuvrer de façon constructive en vue due a l'avancement de sa famille, de sa nation et de l'humanité entière.

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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:

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.
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.
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.
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.
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

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

Statements

United Nations Inter-regional Seminar on the Family in a Changing Society, London, England, 18-31 July 1973.
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

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.
United Nations World Conference for International Women's Year, Mexico City, Mexico, 19 June-2 July 1975.
United Nations Seminar on Participation of Women in Economic, Social and Political Development, Buenos Aires, Argentina, 22-30 March 1976.
Twenty-sixth session of the United Nations Commission on the Status of Women, E/CN.6/NGO/264, 15 September 1976.
United Nations Regional Seminar on the Participation of Women in Economic, Social and Political Development, Kathmandu, Nepal, 15-22 February 1977.
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.
Twenty-seventh session of the United Nations Commission on the Status of Women, E/CN.6/NGO/279, 17 March 1978.
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

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.
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.
Report of Baha'i International Community Activities During International
Women's Year, 15 June 1976.
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.
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.
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.

Read more about Universal Values for the Advancement of Women

Les valeurs universelles pour l'avancement des femmes

Copenhagen, Denmark—14 July 1980

''Considérant que la société humaine se compose de deux facteurs: mâle et femelle dont chacun est le complément de l'autre, le bonheur et la stabilité de l'humanité ne peuvent être assurés à moins que les deux ne soient perfectionnés. Par conséquent, les standards et statuts de l'homme et de la femme doivent être égalisés."
(Extrait des écrits baha'is)

Étant donné que la foi baha'ie, dont les enseignements, principes et lois guident la Communauté internationale baha'ie, est la première religion à proclamer sans équivoque le principe de l'égalité des droits, privilèges et responsabilités des hommes et des femmes, les programmes baha'is dans le monde entier se préoccupent toujours, dans leur propre communauté comme au sein de la société en général, de l'avancement des femmes. [Réponse de la Communauté internationale baha'ie à un questionnaire du service des Nations Unies de la promotion de la femme, relativement à la mise à exécution du Plan mondial d'action de l'Année internationale de la femme].

La déclaration ci-dessus explique la façon suivie dont la Communauté internationale baha'ie, après avoir obtenu en 1970 le statut consultatif (catégorie II) auprès du Conseil économique et social des Nations Unies, coopère officiellement avec cette organisation dans ses travaux en vue de l'amélioration du statut des femmes à travers le monde. En plus des contributions soutenues des communautés baha'ies, depuis plus d'un siècle, à l'abolition de la discrimination basée sur le sexe, la Communauté internationale baha'ie coopère directement avec la Commission des Nations Unies pour la condition de la femme et avec le service des Nations Unies pour la promotion de la femme.

La Communauté internationale baha'ie encourage constamment la connaissance et la compréhension de la Déclaration sur l'élimination de la discrimination à l'égard des femmes, de même que des nombreux actes des Nations Unies relatifs aux droits spécifiques des femmes. Elle s'apprête maintenant à faire connaître de façon globale la Convention, approuvée par l'Assemblée générale des Nations Unies lors de sa 34ème session (1979), sur l'élimination de toutes les formes de discrimination à l'égard des femmes. Outre sa participation aux sessions de la Commission, de même qu'à des conférences et séminaires régionaux spéciaux des Nations Unies, la Communauté internationale baha'ie a également soutenu sans réserve l'esprit et les buts de l'Année internationale de la femme (1975) au moyen de programmes à l'échelle mondiale. Elle a aussi participé à la Conférence mondiale de l'Année internationale de la femme et a ses activités parallèles non-gouvernementales, et contribue actuellement avec le même enthousiasme à l'accomplissement des buts de la Décennie des Nations Unies pour la femme (1976-1985).

Dans ses relations consultatives avec les Nations Unies, la Communauté internationale baha'ie a soumis de nombreuses déclarations, répondu à des demandes de renseignements, commentaires et suggestions, et présenté aux Nations Unies une étude sur la condition des femmes dans la communauté mondiale baha'ie, mettant en évidence la mise à exécution soutenue, dans le monde baha'i, du principe de l'égalité des sexes La brochure présente contient des extraits de ces documents en rapport avec les sujets de la Conférence mondiale de 1980, événement marquant le milieu même de la Décennie des Nations Unies pour la femme. Nous espérons que nos observations, relativement à ce que nous croyons être des questions fondamentales pour la réalisation de l'égalité de droits, privilèges et responsabilités pour les deux sexes, puissent être une source d'inspiration et d 'orientation. [Les textes originaux de ces extraits sont énumérés au bout de cette compilation.]

A travers le monde, les communautés baha'ies se dévouent à l'égalité des droits, privilèges et responsabilités des deux sexes, principe qu'elles acceptent comme étant un élément essentiel pour réaliser l'unité du genre humain. Cette croyance baha'ie à l'égalité des hommes et des femmes provient de la reconnaissance d'une autorité divine -- Bahá'u'lláh, Prophète-Fondateur de la foi baha'ie -- qui, il y a plus de 100 ans, enseigna que les préjugés de sexe, race, religion, classe ou nationalité doivent être systématiquement abolis par l'exercice du libre arbitre des personnes et des groupes, rendant ainsi possible la réalisation de l'unité globale et d'une société paisible et ordonnée. (Renseignements 16)

On n'envisage bien souvent le progrès qu'en termes de bien être physique, de satisfaction des besoins matériels, le développement étant oriente vers l'obtention d'un niveau de vie plus élevé. Bien que la Communauté international baha'ie pense que ce type de développement est certes essentiel au bien-être et au bonheur des êtres humains, nous souhaitons cependant suggérer que le progrès possède d'autres caractéristiques dont il faut tenir compte si l'on veut que l'être humain parvienne à réaliser pleinement ses possibilités. Une compréhension plus profonde de la valeur de la vie humaine et de sa qualité, s'appuyant sur un principe spirituel qui mènera finalement à la coopération entre les nations pour le progrès de toute l'humanité; l'aide charitable que se doivent les êtres humains, hommes et femmes; les qualités de loyauté, d'honnêteté et de justice -qui doivent être cultivées pour permettre à l'humanité de progresser- sont autant d'aspects importants de l'éducation que l'on ne peut se permettre de négliger. Il est généralement admis que l'éducation détermine le comportement et qu'il est nécessaire de modifier certaines attitudes si l'on veut que l'ensemble des femmes apporte une contribution utile a la société. Il doit alors s'agir d'une éducation dépassant la simple formation d'êtres humains au plan intellectuel ou l'acquisition de connaissances professionnelles. Le sentiment de sa valeur, l'assurance et le courage sont liés à la force morale et spirituelle, constatation qui devient de plus en plus évidente à travers le monde, dans les pays riches comme dans les pays pauvres. (Déclarations 3b)

Étant donnée que la religion exerce une très forte influence sur la formation d'exemples de conduite et qu'elle se retrouve au fond même de la plupart des coutumes et traditions, nous aimerions parler d'un aspect entièrement nouveau en matière de religion, lequel, sans rejeter les contributions passées, permet d'approfondir et d'élargir la compréhension du rôle qu'elle joue dans la vie de la société.

Plus les désirs et l'attachement matérialiste s'accroissent dans le monde, plus l'humanité se trouve prisonnière de la nature, luttant avec acharnement pour assurer son existence et son bien être physiques. Le souci de la seule richesse matérielle, bien qu'elle puisse apparemment assurer une sécurité et une liberté relatives, semble finalement avoir plongé tout le monde dans un enchevêtrement d'insécurité, de doutes et de liberté inexistante, tandis que les rivalités s'intensifient pour s'assurer des positions avantageuses et dominantes.

La Communauté internationale baha'ie est d'avis que ces tendances matérialistes doivent être compensées par la perception que le but et la réalité de la vie humaine sont d'une nature spirituelle. Le début de l'éveil spirituel est marqué par le fait d'avoir conscience de notre humilité devant le Créateur et notre désir d'acquérir les vertus et qualités morales les plus élevées exprimées dans les enseignements fondamentaux de toutes les religions, telles que l'honnêteté, la loyauté, la justice, l'amour et la compassion. Ce n'est qu'à mesure que les hommes et les femmes se libèrent du matérialisme, qui prévaut aujourd'hui dans tous les aspects de la vie, qu'ils peuvent commencer à faire l'expérience du véritable dévouement à l'égard de l'humanité entière, tout en reconnaissant l'unité organique et l'interdépendance absolue de tous les membres de la famille humaine.

A cette fin, l'éducation, commençant dès l'enfance et se poursuivant toute la vie, devrait porter une attention toute spéciale aux principes suivants:

Recherche indépendante de la vérité. Chaque personne a non seulement le droit mais aussi la responsabilité de chercher personnellement la vérité, en aboutissant à sa propre conviction, de sorte que la force animatrice de ses actions ne soit pas une simple imitation des pensées et des croyances d'autres personnes.

Accord de la science et de la religion. Le fait d'avoir conscience de l'harmonie essentielle de la science et de la religion, en tant qu'aspects d'une seule et même réalité, élimine les concepts non scientifiques provenant d'interprétations humaines de la religion et donnant lieu aux malentendus et aux superstitions.

Concept universel de la justice. A mesure que les esprits s'unissent en reconnaissant l'unité organique de l'humanité, vérité qui surpasse les intérêts partisans, les préjugés concernant le sexe, la race, la religion, la condition sociale ou économique disparaissent graduellement.

Unité fondamentale de la religion. Les vérités essentielles de toutes les formes de religion devraient être enseignées et pleinement acceptées, étant donné que les religions représentent des phases dans le déroulement d'un plan divin, chaque religion éveillant dans l'esprit humain en différents lieux et à des époques diverses, une compréhension plus profonde de la vérité, tout en établissant de nouveaux enseignements et lois de caractère social nécessaires au progrès des peuples.

Égalité des hommes et des femmes. Des opportunités, droits et privilèges égaux doivent être accordés aux membres des deux sexes. En fait, l'éducation des femmes est si importante que, si le fils et la fille d'une même famille ne peuvent pas bénéficier de la même éducation, la préférence devrait être donnée à la fille, en tant que mère éventuelle, étant donné que l'éducation des enfants, dès leur prime jeunesse, détermine en grande partie le niveau de l'accomplissement auquel peut accéder l'humanité. (Déclarations 7)

La Communauté international baha'ie part du principe que l'égalité inhérente des sexes est une qualité intrinsèque et que toutes les différences apparentes entre les capacités des hommes et celles des femmes proviennent de l'éducation. L'affirmation de cette égalité, exprimée dans la foi baha'ie en tant que dogme pour la première fois dans l'histoire des religions révélées et reconnue par les baha'is comme un signe de la maturité du genre humain, est l'incitation la plus forte qui puisse être à l'abandon de mœurs et coutumes traditionnelles surannées en faveur de principes et d'enseignements répondant aux besoins de la société contemporaine. (Déclarations 10)

De l'avis de la Communauté internationale baha'ie, une attention toute spéciale devrait être portée à l'éducation des femmes et l'importance de leur unique contribution au progrès de la civilisation. Bien que l'éducation obligatoire universelle s'applique aux deux sexes, mais celle de la femme, étant donné son rôle de mère et de première éducatrice de l'enfant, est plus importante que celle de l'homme à tel point que, si les parents sont incapables de donner la même éducation à leurs enfants des deux sexes, comme ils le devraient, la préférence devrait aller à la fille. Cela ne veut pas dire qu'il faille s'intéresser aux femmes seulement dans la mesure où elles élèvent les enfants et s'occupent du ménage, car il importe qu'elles puissent mettre en valeur toutes leurs capacités latentes et, du fait de leurs travaux constructifs, se voient reconnaître une égalité totale. (Déclarations 3a)

En outre, bien que certaines qualités et fonctions des hommes et des femmes puissent différer, aucun des deux sexes n'est nécessairement supérieur ou inférieur à l'autre, et ces différences ne sauraient en rien affecter l'égalité de leurs droits. Dans un monde où la force et l'agressivité grâce auxquelles l'homme a dominé la femme ne sont plus nécessaires à la survie de l'espèce et où il n'est plus souhaitable de les mettre en jeu pour résoudre les problèmes humains, la vivacité d'esprit, l'intuition et les qualités spirituelles que sont l'amour et le dévouement, qualités dans lesquelles les femmes excellent, prennent une importance grandissante. Dans l'ère qui s'annonce, les éléments dits masculins et féminins seront certainement mieux équilibrés. Lorsque les femmes bénéficieront des mêmes possibilités d'accès à l'éducation que les hommes et lorsque l'égalité des deux sexes sera universellement reconnue, le penchant naturel des femmes pour la paix et leur plus grande réticence à sacrifier leurs enfants et approuver la guerre s'avérera être éminemment profitables au monde entier. (Déclarations 3a)

L'amélioration de la condition des femmes au sein de la communauté mondiale baha'ie s'appuie fermement sur divers principes étroitement apparentés qui la renforcent et la stimulent. Du point de vue baha'i, le bien-être d'un élément quelconque de la société est indissociable de celui de son ensemble et du bonheur de ce dernier. Le rôle des femmes dans la société doit donc toujours être considéré en fonction de l'unité organique de l'humanité. Tous les principes et actes propres à resserrer les liens qui unissent le genre humain doivent contribuer à améliorer la condition de la femme. C'est pourquoi les communautés baha'ies s'efforcent d'arriver à l'unité dans la diversité, et non pas dans l'uniformité, grâce à l'abolition de toutes les formes de préjugés, qu'il s'agisse de sexe, race, croyance, nationalité ou classe. Par conséquent, l'amélioration de la condition des femmes chez les baha'is ne découle pas seulement de l'inspiration inculquée par leur foi, mais aussi de la nécessité pour chacun d'assumer ses responsabilités dans sa vie personnelle, de même vis-à-vis de sa propre famille et dans ses relations avec l'ensemble de la communauté. (Déclarations 10)

Une étude intitulée "Enquête préliminaire concernant la condition de la femme dans la Communauté internationale baha'ie", transmise à la Commission de la condition de la femme (document E/CN.6/NGO/252, 11 janvier 1974), indique que toutes les communautés baha'ies enseignent l'égalité des sexes et œuvrent en vue d'éliminer les préjugés et la discrimination à l'égard des femmes Ce document mentionne également que "de grands pas ont déjà été faits vers l'égalité des sexes"au sein de la Communauté internationale baha'ie. Comme le suggère cette enquête, les femmes participent déjà, activement, à l'élection des corps administratifs baha'is, tant locaux que nationaux, ce qui leur est facile étant donné qu'il n'y a ni campagnes électorales ni candidatures, que le vote est secret et que les femmes sont élues afin de servir au sein de ces assemblées. De même, les femmes prennent part aux consultations, procédé grâce auquel les décisions sont prises en ce qui concerne les affaires de la communauté baha'ie, puisqu'elles peuvent se libérer des sentiments d'infériorité et d'insignifiance, causés par l'importance exagérée attachée à des valeurs d'ordre matériel, grâce à leur compréhension de la nature spirituelle de la vie. Le développement de l'esprit, au moyen de l'approfondissement indépendant des connaissances, et l'expression bien accueillie des idées de chacun au cours des consultations sont deux éléments vitaux de la structure sociale et administrative des communautés baha'ies qui ont rendu possible la participation des femmes et des hommes dans tous les domaines de la vie communautaire. (Déclarations 5)

Grâce à ces principes, la Communauté internationale baha'ie a pu accomplir des progrès considérables en vue de l'élimination des obstacles qui empêchent l'amélioration de la condition de la femme. C'est ce que démontrent le penchant des femmes pour l'éducation, leur participation entière aux élections baha'ies, consultations et prises de décisions, leurs activités au sein des institutions administratives baha'ies et leurs services communautaires. Ces progrès ont été rendus possibles grâce à la structure administrative baha'ie qui recommande la liberté d'expression et le respect de tous les points de vue, tant des jeunes que des adultes des deux sexes. Cette structure maintient l'unité et stimule la compréhension croissante des principes et des lois qui sont aujourd'hui indispensables à la croissance et au développement de l'humanité. Dans la Communauté internationale baha'ie, les changements d'attitude d'hommes et de femmes de plus de 1.600 origines ethniques et indigènes incitent à une conviction croissante que le bonheur humain vient d'un dévouement total à l'unité et l'intégralité de la race humaine. (Déclarations 7)

Brochure, déclarations et renseignements soumis aux Nations Unies par la Communauté internationale baha'ie au sujet de l'égalité des hommes et des femmes.

Brochure

"L'égalité de l'homme et de la femme: une réalité nouvelle". Brochure préparée pour l'Année internationale de la femme.

Déclarations

Séminaire interrégional des Nations Unies au sujet de la famille dans une société en voie de changement, Londres, Angleterre, 18-31 juillet 1973.
Vingt-cinquième session de la Commission des Nations Unies de la condition de la femme:
1. E/CN.6/NGO/247, 26 décembre 1973
2. E/CN.6/NGO/251, 11 janvier 1974
3. E/CN.6/NGO/252, 11 janvier 1974
Consultation régionale des Nations Unies pour l'Asie et l'Extrême Orient, au sujet de l'intégration des femmes dans le développement, spécialement en ce qui concerne les facteurs démographiques, Bangkok, Thaïlande, 13-17 mai 1974.
Conférence mondiale des Nations Unies pour l'Année internationale de la femme, Mexico City, Mexique, 19 juin--2 juillet 1975.
Séminaire des Nations Unies sur la participation des femmes au développement économique, social et politique, Buenos Aires, Argentine, 22-30 mars 1976.
Vingt-sixième session de la Commission des Nations Unies de la condition de la femme, E/CN.6/NGO/264, 15 septembre 1976.
Séminaire régional des Nations Unies sur la participation des femmes au développement économique, social et politique, Katmandu, Népal, 15-22 février 1977.
Conférence régionale pour la mise en oeuvre des plans d'action nationaux, régionaux et mondiaux pour l'intégration des femmes dans le développement, Nouakchott Mauritanie, 27 septembre - 2 octobre 1977.
Vingt-septième session de la Commission des Nations Unies de la condition de la femme, E/CN.6/NGO/279, 17 mars 1978.
Conférence régionale préparatoire de la Commission économique et sociale pour l'Asie et le Pacifique en vue de la Conférence mondiale de 1980 de la Décennie des Nations Unies pour la femme, Dehli Inde, 5-9 novembre 1979.

Renseignements

Réponse au questionnaire concernant l'influence des moyens publicitaires de masse, soumise au service des Nations Unies pour l'avancement de l'égalité de l'homme et de la femme, 1973.
Enquête préliminaire sur la condition de la femme dans la Communauté internationale baha'ie, soumise à la vingt-cinquième session de la Commission des Nations Unies de la condition de la femme, 11 janvier 1974, et citée en bas de page du document E/CN.6/NGO/252.
Activités de la Communauté internationale baha'ie pendant l'Année internationale de la femme, 15 juin 1976.
Réponse au questionnaire sur la mise à exécution, pendant la période 1975-1978, du Plan mondial d'action adopté à la Conférence mondiale de l'Année internationale de la femme, soumise au service des Nations Unies de la promotion de la femme avril 1979.
Réponse à l'invitation, de la part du service des Nations Unies de la promotion de la femme, de soumettre "des observations concernant des façons et des moyens d'améliorer la condition et le rôle des femmes dans l'enseignement et dans les domaines économiques et sociaux...", soumise le 22 juin 1979.
Réponse au questionnaire du rapporteur spécial, Mme. Esmeralda Arboleda Cuevas au sujet de "La répercussion des moyens de communication de masse sur les rôles changeants des hommes et des femmes", soumise le 20 juillet 1979

Read more about Les valeurs universelles pour l'avancement des femmes

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.

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Conferencia Mundial del Año Internacional de la Mujer

Declaración presentada por la Comunidad Internacional Baha'i (en carácter consultivo con el Consejo Económico y Social Categoría II)

Ciudad de México, México—19 June 1975

La Comunidad Internacional Baha'i, que está formada por las comunidades Baha'is de 335 países y territorios, y que expresa a través de sus miembros hombres y mujeres que representan más de 1,600 tribus y grupos étnicos una unidad en diversidad mundial, agradece esta oportunidad de contribuir a la Conferencia Mundial del Año Internacional de la Mujer.

Las comunidades Baha'is sostienen que la educación debe ir más allá del desarrollo intelectual o de la adquisición de pericia. La característica esencial de dicha educación, como sugiere la experiencia de más de un siglo de la Comunidad Internacional Baha'i, es una comprensión mayor y más profunda del propósito y valor de la vida humana. El sentido de valía, seguridad y coraje, así como el de dirección, dependen del logro tanto de metas espirituales como materiales. Para que los seres humanos puedan desarrollar por completo sus potencialidades y estén dispuestos acontribuir sus talentos y pericia para ayudar a otros a alcanzar la felicidad, el ««progreso», frecuentemente considerado exclusivamente como bienestar físico, y el «desarrollo», definido como el uso de recursos humanos con el propósito de alcanzar un nivel de vida mejor, deberán tener dimensiones más amplias y profundas.

La Comunidad Internacional Baha'i considera que la dedicación total de mujeres y hombres al progreso de la sociedad requiere una fuente de fe suficientemente poderosa como para efectuar, a través de una educación que dura toda la vida, una transformación en la meta y la calidad de la existencia, ya que de este modo cada persona contribuirá continuamente al desarrollo de su propio país y de la sociedad mundial. Las comunidades Baha'is trabajan basándose en la creencia de que dicho poder y molde han sido movilizados en el mundo en este nuevo escalón de la evolución humana, y de que todos podemos armonizar con esta fuerza constructiva.

El documento titulado «Estudios Preliminares Sobre la Condición Jurídica y Social de la Mujer en la Comunidad Mundial Baha'i», que fuera presentado a la Comisión sobre la Condición Jurídica y Social de la Mujer (Documento E/CN.6/NGO/252, 11 enero 1974) indica que todas las comunidades Baha'is enseñan la igualdad de los sexos y actúan para eliminar el prejuicio y la discriminación contra la mujer; y que dentro de la Comunidad Internacional Baha'i «grandes adelantos han sido ya alcanzados en lo que respecta a la igualdad de los sexos». Como sugiere el estudio, las mujeres ya participan activamente en la votación por cuerpos administrativos Baha'is locales y nacionales un proceso simple ya que no hay propaganda política ni nominación de candidatos, el voto siendo siempre secreto; y ellas mismas son elegidas para servir en dichos cuerpos. Las mujeres también participan en la consulta el proceso por el cual se llega a la decisión final en los asuntos de la comunidad Baha'i ya que pueden desprenderse de los sentimientos de inferioridad y falta de valía que les prestaría el énfasis en los valores materiales, a través de su comprensión de la naturaleza espiritual de la vida humana. El desarrollo de la mente, por medio de una búsqueda de conocimiento sin ataduras, y la expresión libre de las ideas de cada individuo en el proceso de consulta expresión que es bienvenida han sido dos ingredientes vitales en la estructura social y administrativa de las comunidades Baha'is que han hecho posible la participación de hombres y mujeres en todas las áreas de la vida de comunidad.

En la comunidad Baha'i mundial la educación de las mujeres tiene gran prioridad. A pesar de que la educación universal obligatoria se aplica a ambos sexos, la educación de la mujer, dado que la madre es la primera educadora del niño, es considerada más importante que la del hombre. Por lo tanto, si los padres, quienes tienen la responsabilidad primaria par la educación de sus hijos, no pueden cumplir con su deber de educar tanto al niño como a la niña de la familia, se debe dar preferencia a la niña. En ninguna forma esta elección sugiere que las mujeres deban limitarse a la crianza de los niños y a los deberes del hogar, ya que es vital que las mujeres desarrollen todos sus talentos y capacidades, para que a través de sus actividades constructivas puedan obtener el reconocimiento de su completa igualdad.

Este concepto de igualdad, sin embargo, no se relaciona con los roles o las diferentes funciones y cualidades de los hombres y las mujeres. La importancia de un equilibrio entre las cualidades dominantes y agresivas, y los atributos de agilidad mental, intuición, amor y servicio en los que la mujer, a través de la historia, ha sobresalido, está comenzando a ser reconocida, y tanto la arraigada inclinación de la mujer hacia la paz como su gran repugnancia a sacrificar sus hijos a la guerra son reconocidas en las comunidades Baha'is como portadoras de una gran promesa para el futuro. Asimismo a medida que los prejuicios de sexo, así como los de credo, raza, clase y nacionalidad, sean abandonados en un espíritu de dedicación a la unidad de la humanidad, podrá producirse en ambos, hombres y mujeres, la motivación necesaria para el establecimiento de la paz.

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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

Read more about Elimination of Discrimination Against Women

La Participación en las Elecciones

—15 January 1974

Se nota una tendencia importante en las respuestas recibidas con relación a la participación de la mujer en las elecciones en la comunidad baha'i. En todas las comunidades baha'is nacionales excepto en una, las mujeres baha'is participan activamente en la votación, un proceso fácil para ellas dado a que no hay propaganda electoral o nominaciones y el voto es secreto. Muchas comunidades, todavía muy poco desarrolladas desde el punto de vista de la aceptación de la igualdad jurídica y social de la mujer, indicaron que las mujeres votaban en las elecciones baha'is. A veces «esta participación es su primera prueba de libertad de expresión» " o "esta actividad (las elecciones) les ha dado a las mujeres su primera oportunidad de tomar parte en asuntos administrativos" en pueblos o en zonas de campaña. Aún en los pueblos más remotos las mujeres participan en las elecciones baha'is aunque son más reticentes en otras clases de actividades y las costumbres tienden a inhibirlas más en los pueblos alejados de los centros urbanos. En ciertas áreas la participación en las elecciones baha'is es el total de las actividades de las mujeres baha'is, y en algunos países donde debido a la tradición lasmujeres no han tomado todavía parte activa en la vida de la comunidad baha'i como los hombres, ellas participan, sin embargo, en las elecciones; y como señaló una Asamblea Espiritual Nacional: «Es nuestra política la de asegurarnos que las mujeres tomen parte en las elecciones en la misma medida que los hombres».

La actividad de las mujeres baha'is depende muchas veces de su preparación cultural. Una Asamblea Espiritual Nacional informa que la nueva generación ha cambiado su actitud pero que «la antigua todavía se mantiene con los viejos prejuicios». En los países donde prevalece la tradición occidental las mujeres han representado un papel muy importante en las comunidades baha'is desde el comienzo y «las mujeres han encontrado en la Fe un campo de servicio en el cual ellas pueden estar más y más seguras de formar una parte concreta». Las respuestas mencionan, sin embargo, que nuevos temas polémicos serán presentados por el influjo, en estos momentos, de mujeres de otras razas entrando en las comunidades baha'is. En comunidades baha'is más antiguas el progreso en la participación de la mujer es más marcada, «particularmente en las elecciones y en el votar por mujeres». Hay, sin embargo, notable evidencia que en países donde la tradición es fuertemente en contra de la participación de la mujer en la vida de la comunidad, las mujeres baha'is están ya también participando en elecciones, en consulta y en actividades de enseñanza y uno de los informes menciona que «las mujeres baha'is no son solamente más activas (que los hombres) en la enseñanza, en discusiones o en viajes de enseñanza» sino también «un factor decisivo en las elecciones». En Malasia, «entre los indígenas, las mujeres, aunque más tímidas que los hombres, participan ampliamente en las elecciones baha'is y expresan sus ideas durante la consulta tanto como los hombres».

La Elección de Mujeres a los Cuerpos Administrativos

Siguiendo inmediatamente a esta participación en el proceso electoral, las mujeres son elegidas para servir en Asambleas baha'is Locales y Nacionales. Este hecho está notablemente ilustrado en algunos países donde «por tradición, las mujeres muy raramente hablan cuando hay hombres presentes», y donde existe una gran discriminación y donde, sin embargo, un número de mujeres baha'is sirven en diferentes Asambleas Locales. Una de estas Asambleas tiene en efecto cuatro miembros mujeres, una de ellas sirviendo como Presidenta, otra como Secretaria, siendo este caso de ninguna manera único sino común el hecho de que las mujeres sirvan como oficiales de las Asambleas Espirituales. En lugares donde solamente hombres sirven en los consejos de los pueblos, mujeres son elegidas a las Asambleas baha'is, y «es notorio que los hombres baha'is han cambiado su actitud ya que ellos votan por algunas mujeres». En muchas partes de Africa las mujeres son a menudo elegidas como tesoreras ya que ellas están «consideradas buenas administradoras de dinero y son de confiar». En algunas áreas de Africa, cuando se les explica a los habitantes baha'is de los pueblos que ambos mujeres y hombres son elegidos en nuestras Asambleas dado que no tenemos prejuicio, muy a menudo mujeres son elegidas a su nueva Asamblea Local aun cuando ellos puedan ser todos baha'is muy nuevos.

La Consulta

En algunos países las mujeres, a medida que participan en la consulta baha'i, son alentadas por primera vez a tomar parte en los asuntos de la comunidad. En otros, aunque las mujeres toman parte en elecciones y consulta, el progreso es lento, mientras que en otros el cuestionario marca las cambiantes actitudes de los hombres y las mujeres entre los baha'is a pesar del hecho de que la costumbre está contra la libertad de la mujer. Un país subrayóque los hombres se están tornando más respetuosos, hacia las mujeres, invitando su participación; lo que lleva a que las mujeres participen más y más en la consulta. Una respuesta indica que las mujeres muy a menudo no asisten a tantas reuniones como los hombres pero que ellas participan completamente en las elecciones baha'is, expresan sus opiniones en la consulta y son más activas que antes que fueran baha'is. Otro hace referencia a que aunque las mujeres no se deciden rápidamente a expresar sus opiniones durante los períodos de consulta en un grupo mezclado, salvo que hayan sido baha'is por un largo tiempo, es evidente que cada vez se animan más a hacerlo. A veces parece que las mujeres baha'is esperan a que los hombres tomen las decisiones pero algunas de ellas con fuerte personalidad «están listas a oponerse si ellas tienen una fuerte convicción sobre un tema en discusión».

Un comentario muy interesante con relación a un aspecto importante de la vida baha'i fue de que «las mujeres tratan, y en muchos casos más efectivamente que los hombres, de fijarse normas más elevadas de conducta e integridad».

Los moldes tradicionales se ven variar en la manera en que ellos inhiben la libertad de las mujeres. Algunos países informan sobre mayor igualdad en la participación en las zonas rurales, otros en los centros urbanos. Un buen número de cuestionarios informaron que aunque al principio los hombres asistían a más reuniones y tomaban parte más activa en la consulta baha'i y en las actividades de enseñanza, ahora las actitudes parecían haber cambiado permitiendo una mayor participación de las mujeres.

De las respuestas recibidas se desprende que las mujeres, al declararse baha'is, asumen responsabilidades ante las cuales antes hubieran estado reacias, y a medida que ellas se educan más en la manera de vida baha'i su actividad aumenta.

Se debe agregar un punto muy importante sobre como ésta educación en la vida baha'i i recae directamente sobre la participación en el proceso de consulta. A causa del énfasis entre los baha'is sobre el valor espiritual de cada individuo y el reconocimiento de que la adquisición de un buen carácter y virtudes es la meta primordial de la vida humana, se desprende de allí que la contribución de cada persona durante la consulta baha'i no solamente se busca sino se considera de gran importancia. La redefinición de valores en relación con la vida humana vence los sentimientos de inferioridad y la falta de valor personal que produce el énfasis exagerado en los valores materiales el cual inhibe la participación de la mujer. Además, el aliento que las mujeres experimentan en la comunidad baha'i a causa de su reconocimiento de la unidad orgánica, de la humanidad y de la gran importancia depositada en la participación universal de todos los miembros de la Fe Baha'i, es único.

El Cambio de Actitudes

Las respuestas a las preguntas relacionadas al cambio de actitud de hombres y mujeres cuando ellas se tornan baha'is muestran una tendencia muy alentadora. Los baha'is están luchando muchas veces con éxito marcado, para cambiar sus actitudes hacia la educación y participación de la mujer.

Casi universalmente, las respuestas indicaron que los hombres baha'is’ alientan la participación activa de sus esposas en la vida comunitaria baha'i, aún donde la tradición ha mantenido a las mujeres fuera de toda participación y aún donde las mujeres mismas son tímidas e indecisas para asumir un papel activo en la vida comunitaria. «Los hombres baha'is alientan a sus esposas tanto a participar más completamente en la vida comunitaria baha'i como a tomar una posición más pareja en la vida del hogar» y a «los hombres baha'is les gusta ver a sus esposas participando en las actividades baha'is». Muy pocos ejemplos de intransigencia masculina han sido comunicados entre los hombres baha'is.

Se desprende de los informes recibidos de Las Asambleas Espirituales Nacionales que el grado de libertad de las mujeres en las comunidades baha'is varía considerablemente, aunque el punto de vista baha'i sobre la igualdad del hombre y la mujer parece haberse establecido. Sin embargo,el molde de vida para las mujeres ha sido ciertamente afectado por muchos elementos en la sociedad en general. En las regiones remotas se hace un progreso muy lento fuera de lo tradicional, pero en las regiones que han tenido continuo contacto con el mundo, el progreso ha sido muy marcado. En un pueblecito baha'i, las mujeres tienen una actuación destacada tanto en la vida civil como en los asuntos baha'is. Solamente unas pocas Asambleas Espirituales Nacionales han mencionado el hecho de que las tradiciones y costumbres alientan la participación de la mujer y de que la mujer ha representado un papel importante en la historia de ciertos países. Una asamblea informa que las mujeres en las comunidades indígenas son más activas que los hombres y que cuando estas comunidades se tornan baha'is ellas continúan con esta tradición. De las respuestas a los cuestionarios se hace evidente que la creencia y dedicación a las enseñanzas de la Fe Baha'i han resultado en un cambio progresivo en todas las comunidades baha'is ’y estas comunidades se encuentran trabajando diligentemente por el progreso de la mujer en todas partes del mundo.

Los informes indican en general que cuando las mujeres se hacen baha'is, el adelanto en sus actividades comunitarias se acelera: «después de hacerse baha'is las mujeres trabajan tanto como los hombres».

La Educación

Las Enseñanzas baha'is depositan gran importancia en la educación de los miembros del sexo femenino, como lo muestran las citas incluidas. Los Escritos Baha'is subrayan el principio de la igualdad de educación para hombres y mujeres, tanto como el de educación universal obligatoria, y organizan las responsabilidades de padres e instituciones baha'is hacia la igualdad de oportunidades, en la educación de los niños. A la vez, hay una declaración en los Escritos de Bahá’u’lláh que establece que si los padres no pueden educar a los varones y las mujeres, las mujeres deben ser dadas la preferencia porque ellas son las futuras madres y las primeras educadoras de los niños.

Las instituciones baha'is asumen la responsabilidad de la educación de los miembros de la comunidad, y cada individuo baha'i tiene relación con todas las instituciones locales, nacionales e internacionales. De esta manera el Orden Administrativo Baha'i provee los medios para expresar las enseñanzas religiosas en la acción privada de los individuos y en sociedad.

Aunque pocas Asambleas Espirituales Nacionales comentaron sobre la falta de interés en la educación de parte de los individuos, debido a un número de obstáculos, la gran mayoría confirmó que los padres baha'is y las instituciones baha'is querían que los jóvenes adquirieran una educación, deseo que fuera confirmado por los jóvenes mismos.

Muchas Asambleas Espirituales Nacionales informaron que las conferencias de enseñanza y las reuniones especiales habían sido llevadas a cabo con el propósito de aumentar la conciencia baha'i sobre el papel de la mujer en la sociedad. Conferencias baha'is sobre la condición jurídica y social de la mujer se llevaron a cabo y un número considerable de mujeres prominentes fue invitado a participar. En muchos países el papel de la mujer es discutido en reuniones públicas, polémicas e institutos donde los baha'is se reúnen para profundizar en su comprensión de las enseñanzas baha'is.

El deseo por la educación se muestra de muchas maneras. Hay indicaciones que los baha'is iletrados son muchas veces inspirados a aprender a leer y escribir, y de que en general los baha'is están interesados en proseguir su educación para lograr un mejor entendimiento de las Enseñanzas baha'is y de la vida baha'i, como también permitirles contribuir al desarrollo de la sociedad en general por medio de la adquisición de conocimiento, entrenamiento y especializaciones. Muchas mujeres están registradas en clases nocturnas en la universidad; jóvenes mujeres baha'is están estudiando medicina, arquitectura y algunas mujeres baha'is son muy destacadas en sus países debido a sus contribuciones a la sociedad.

Las mujeres también se ayudan unas a otras dentro de la comunidad; algunos baha'is se ayudan unos a otros aprendiendo a leer y «las mujeres debido a su dedicación a Bahá’u’lláh han estado activamente envueltas en el establecimiento de programas de educación sobre el alcoholismo, llevando presentaciones apueblos, trabajando con niños lisiados, etc.».

Una prominente baha'i ha sido responsable de la fundación de un Consejo de Mujeres en su país y del cambio de leyes sobre la condición jurídica y social de la mujer. Programas de alfabetización han sido establecidos y se ha facilitado la educación de mujeres adultas iletradas.

La influencia de las generaciones jóvenes sobre las más antiguas se muestra en un informe: «algunas hijas enseñan a sus madres a leer y a escribir». Otro menciona el hecho que baha'is deotros países, comoparte de la comunidad, ayudan a los indígenas a aceptar gradualmente losnuevos modelos de la Fe, señalando la influencia educativa que los baha'is en su diversidad tienen unos sobre otros. Un informe refiere el caso de un individuo baha'i que está haciendo posible que algunas niñas asistan a la escuela pública. Hay una conciencia general de la importancia de las actitudes hacia la educación. Un informe señala que a veces las jóvenes «entran en la vida activa, dejando la escuela para casarse y asumen responsabilidades de familia», debido a que hay muchos niños en la familia o debido a que los padres, antes de hacerse baha'is no alentaron a sus hijos suficientemente en lo que respecta a la educación.

La Educación de los Niños Sobre la Igualdad del Hombre y la Mujer

La importancia de enseñar a los niños sobre la igualdad del hombre y la mujer parece tener fuertes raíces en muchas comunidades baha'is a través de todo el mundo y tanto los padres como las instituciones baha'is están promoviendo activamente este principio en formas muy variadas. Un cierto número de asambleas indica que esto representa una actitud diferente de la gente fuera de la comunidad baha'i. El informe de una asamblea se explaya sobre esta diferencia comentando que la igualdad fuera de la comunidad baha'i es considerada solamente desde el punto de vista de estudios o metas de trabajo. Otras Asambleas declaran que los baha'is están enseñando a sus niños en el principio de igualdad y tienen el deseo de asegurar una educación para ellos aún a pesar de que la «sociedad allí no esta muy a favor».

Las clases para niños son generalmente una contribución muy exitosa a la vida de la comunidad, y ofrece oportunidades a las mujeres baha'is para «contribuir su cuota de servicio conduciendo las clases baha'is de niños». Una asamblea ha fundado un comité nacional de mujeres y niños para el año próximo, para estudiar el problema de la mujer dentro de la Fe.

La conclusión general puede ser que dentro de la Comunidad Internacional Baha'i, grandes adelantos han sido ya hechos hacia la igualdad de los sexos, y de que el adelanto de la mujer es perseguido continuamente. La influencia de las comunidades baha'is en las comunidades donde ellas existen, varía en este respecto, pero en general todas las comunidades baha'is enseñan la igualdad de los sexos y actúan para eliminar tanto como les sea posible los prejuicios de discriminación contra la mujer.

Es de notar que las mujeres se cuentan dentro de los oficiales de más alto rango dentro de la Fe y son activas en todos sus trabajos. En Europa existen 17 Asambleas Espirituales Nacionales, cada una compuesta por nueve miembros; 15 de ellas tienen miembros mujeres. En Africa 24 de Las 31 Asambleas Nacionales tienen miembros mujeres. En Asia el número asciende a 25 Asambleas Espirituales Nacionales, 15 tienen mujeres como miembros; en América 30 y 29 y en Australasia 11 y 10.

Asambleas Espirituales Nacionales Que Responden al Cuestionario Sobre la Condición Jurídica y Social de la Mujer

AFRICA

Africa del Alto Oeste

Africa del Noreste

Africa del Noroeste

Africa del Oeste

Botsuana

Chad

Costa de Marfil, Malí y Alto Volta

Dahomay

Ghana

Islas Seychelles

Kenia

Nigeria

República Centroafricana

República del Congo

Reunión

Rodesia

Ruanda

Swazilandia y Mozambique

Tanzania

Zambia

LAS AMÉRICAS

Alaska

Argentina

Belice

Bolivia

Brasil

Canadá

Colombia

Costa Rica

Ecuador

El Salvador

Guatemala

Guyana, Surinam y Guyana Francesa

Haití

Honduras

Jamaica

México

Nicaragua

Panamá

Perú

Puerto Rico

República Dominicana

Trinidad y Tobago

ASIA

Asia del Cercano Oriente

Asia del Nordeste

Corea

India

Indonesia

Laos

Las Filipinas

Malasia

Malasia Oriental y Brunei

Pakistán

Singapur

Tailandia

AUSTRALASIA

Australia

Islas Fiyi

Islas Gilbert y Ellice

Islas Hawaianas

Islas Salmón

Nueva Zelandia

Pacífico del Sudoeste*

Pacífico Noroeste

Papua y Nueva Guinea

Samoa

Tonga y las Islas Cook

EUROPA

Alemania

Austria

Bélgica

Dinamarca

España

Finlandia

Francia

Islandia

Italia

Luxemburgo

Noruega

Portugal

Reino Unido

República de Irlanda

Suecia

Suiza

*Dos respuestas enviadas: una de Nueva Caledonia y otra de Nuevas Hébridas

Read more about La Participación en las Elecciones

Equality of Women and Men

Women and Development in the Pacific

Review and Appraisal of the Achievements of the United Nations Decade for Women: Equality, Development and Peace in Latin America and the Caribbean

Review and Appraisal of the Achievements of the United Nations Decade for Women: Equality, Development and Peace in Africa

Equality

Changing Attitudes

Education of the Family

Education of Women

Women in Policy Making

Development

Peace

Strategies for the Future

Notes

Egalité, développement et paix

Universal Values for the Advancement of Women

Les valeurs universelles pour l'avancement des femmes

Brochure, déclarations et renseignements soumis aux Nations Unies par la Communauté internationale baha'ie au sujet de l'égalité des hommes et des femmes.

Brochure

Déclarations

Renseignements

International Women's Year

Conferencia Mundial del Año Internacional de la Mujer

Elimination of Discrimination Against Women

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

Introduction

Participation in Elections

Election of Women to Office

Consultation

Change in Attitudes

Education

Teaching Children the Equality of Men and Women

National Spriritual Assemblies Replying to Questionaire on Status of Women

Africa

Americas

Asia

Australasia

Europe

Notes

La Participación en las Elecciones

La Elección de Mujeres a los Cuerpos Administrativos

La Consulta

El Cambio de Actitudes

La Educación

La Educación de los Niños Sobre la Igualdad del Hombre y la Mujer

Asambleas Espirituales Nacionales Que Responden al Cuestionario Sobre la Condición Jurídica y Social de la Mujer

AFRICA

LAS AMÉRICAS

ASIA

AUSTRALASIA

EUROPA

Pages

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