At a time when religious oppression, fanaticism and clashes between differing systems of belief are straining modes of governance, frameworks of development, security, and human rights—we are pleased that the Commission for Social Development has focused on the theme of social integration. This theme, so central to the challenges at every level of society, has been described as the capacity of people to live together with dignity and respect, as well as a process of fostering stable and just societies, in which individuals and communities are free to shape their present and their future. While much attention has been focused on eliminating the socio-economic barriers to social integration, the full achievement of this goal will require countries to also address issues outside of traditional notions of exclusion and disadvantage. To the extent that efforts towards social integration will reflect the diverse voices and aspirations of the world’s people, governments will need to tackle one of the most challenging and neglected issues of our time—ensuring every individual’s freedom of conscience, religion or belief.

The human being is not only an economic and social creature, but also a noble one with a free will and a conscience that make possible the search for meaning and for truth. Without the freedom to pursue this fundamentally human quest, neither dignity nor justice is possible. The nations of the world have repeatedly committed to upholding an individual’s right to freely adopt and change his religion or beliefs, as enshrined in the Universal Declaration of Human Rights and the International Covenant on Civil and Political Rights. Yet, approximately half of the world’s population still lives under laws, which restrict the right to freely adopt and change one’s religion or beliefs.1 Moreover, restrictions of religious freedom have been linked to diminished well-being in the general population, increased social conflict, poor socio-economic outcomes and political instability.2

Over the years, the United Nations has increasingly acknowledged the important links between religion, freedom, and human development. The 1995 World Summit for Social Development noted that “societies must respond more effectively to the material and spiritual needs of individuals” and that intolerance and religious hatred pose “severe threats” to human security and well-being.3 In 2004, the United Nations Human Development Report, for the first time, acknowledged cultural liberty as a vital part of human development and affirmed the “profound importance of religion to people’s identities.”4 In an equally significant contribution, the 2004 Arab Human Development Report identified freedom as both the “guarantor and the goal” of human development and the primary requisite for development in the Arab region.5 Indeed, there are no grounds for thinking that freedom of conscience, religion or belief is a Western value or concern. Nor should this freedom be seen as a luxury to be pursued only after basic needs for food and shelter have been met. Rather, it is central to efforts to restore human dignity and strengthen community life.

A number of developments on the world stage highlight the need for the Commission’s attention to this issue. First, a rapidly increasing movement of people and ideas is straining efforts to create peaceful and cohesive communities, particularly in countries that seek to impose homogeneity of practice or belief. Religious oppression continues to undermine social and political stability. Second, in virtually all parts of the world, religion has become a subject of major political and social importance. As compared with legal norms, it is religious and cultural norms that have proven to be the more powerful determinants of attitudes and behaviors—frustrating many governments while bolstering others.

Third, the concept of the “defamation of religions,” which has distorted the international human rights framework and challenged human rights machinery, has selectively restricted the space for peaceful public exploration and debate of belief-related issues, so desperately needed in diverse and divided communities. Furthermore, the related issue of religious extremism, as a major obstacle to social integration and stability, has yet to be acknowledged by the United Nations. Fourth, the current debate about religion in the public sphere has largely been driven by proponents of extremes—those who impose their religious ideology by force and those who deny any place for expressions of faith or belief in the public sphere. Yet neither extreme represents the views of the majority of humankind.

The freedom of conscience, religion or belief may well be the next frontier in the march towards social integration. With every successive moral battle—whether focused on slavery, apartheid, racism, discrimination against women, or nationalism—humanity has broken down barriers to social integration and raised yet another pillar of a more just global community. The Baha'i International Community would like to take this opportunity to highlight possible lines of action that could be pursued by the Commission, by governments, and by civil society to further the protection of the freedom of conscience, religion or belief to promote social integration.

Any long-term strategy to foster an understanding of this freedom must be rooted in efforts to promote literacy and education: women, men and children who can read their own scriptures and those of other religions or beliefs, who are free to question and discuss, and who are able to participate in the generation and application of knowledge will be better prepared to counter the forces of ignorance and fanaticism. The Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools,6 an initiative of the Organization for Security and Cooperation in Europe, provides a recent example of an effort to promote a better understanding of the role that religions play in today’s pluralistic world. While such an understanding alone will not lead to greater respect, no doubt an absence of such understanding underpins much conflict and stereotyping. The Guiding Principles do not advocate any one curriculum but, rather, offer guidance on designing and implementing curricula which are fair and balanced in their treatment of religions and beliefs.

Another concrete effort comes from the United Kingdom, where the government, in response to a recent report from its Commission on Integration and Cohesion, has launched a plan to tackle community tensions. It includes a consultative process to develop a strategy for fostering meaningful interactions between people from different faith communities, and between faith communities and wider civil society.7 These are but two examples among a growing body of initiatives springing up in communities and nations around the world. A spirit of experimentation can be discerned as communities and institutions engage in bridge-building initiatives, driven by a desire to know, to understand, and to connect. As such efforts gain in capacity, impact and prominence, they will contribute to the dynamic learning process that drives efforts towards social integration.

We offer the following recommendations as possible next steps for advancing the freedom of conscience, religion or belief to promote social integration:

• Governments should request that the Commission for Social Development acknowledge the role of freedom of conscience, religion or belief in social development and in the establishment of cohesive and just societies.
• The United Nations and relevant stakeholders should initiate research into the connection between freedom of conscience, religion or belief and various dimensions of social development including, but not limited to: gender equality, poverty, education, knowledge production and socio-economic structures.
• Governments could call for a Secretary-General’s report on the aforementioned issue. Among other things, the report could examine limitations of this freedom on particularly vulnerable groups (e.g. women, children, refugees, minorities and migrant workers) to better understand how this creates further barriers to their social integration.
• In collaboration with civil society, governments should develop a strategy to facilitate local and/or regional consultations on this theme so as to raise consciousness about this freedom and to inform government policy.
• Government should develop guidelines for teaching about religions and beliefs in public schools.
• The Commission could request that the Human Rights Committee issue a new comment related to the freedom of conscience, religion or belief (as provided for in Article 18 of the Universal Declaration of Human Rights). Given the many questions related to this freedom that have arisen since the Committee’s first comment on this right in 19938 (e.g. the defamation of religions, minority rights), it would be helpful to have further legal clarity on this right.

The individual’s freedom of conscience, religion and belief is at the core of social development and of efforts to create a just and harmonious society. As such, the collective task of moving towards increasing levels of integration will require the recognition of not only the economic and social dimensions but also the spiritual and moral dimensions of human life. Before one can connect with others, one must be free to think, to know, and to believe.

1 Boyle, K., & Sheen, J. (1997). Freedom of Religion and Belief: World Report. London: Routledge.

2 Marshall, P. A. (Ed.). (2008). Religious Freedom in the World. Plymouth, United Kingdom: Rowman and Littlefield Publishers.

3 United Nations World Summit for Social Development. (1995). Report of the World Summit for Social Development. [URL: http://www.un.org/esa/socdev/wssd/agreements.html].

4 UNDP (United Nations Development Programme). (2004). Human Development Report 2004: Cultural Liberty in Today’s Diverse World. New York: Oxford University Press.

5 UNDP (United Nations Development Programme), Arab Fund for Economic and Social Development, & Arab Gulf Programme for United Nations Development Organizations. (2005). Arab Human Development Report 2004: Towards Freedom in the Arab World. New York: United Nations Publications.

6 The Organization for Security and Cooperation in Europe/Office for Democratic Institutions and Human Rights (OSCE/ODHIR). (2007). Toledo Guiding Principles on Teaching about Religion and Beliefs in Public Schools. Warsaw, Poland: OSCE Office for Democratic Institutions and Human Rights.

7 Department for Communities and Local Government. (2008). Face to Face and Side by Side: A Framework for Partnership in our Multi Faith Society. London, United Kingdom.

8 Human Rights Committee, General Comment 22. Article 18. (1994). U.N. Doc. HRIGEN1Rev.1 at 35.

Once the domain of scientists and negotiators, the discourse on climate change1 has become a core part of informed debates about the future direction of the affairs of humankind. Authoritative assessments that global warming is "unequivocal" and directly linked to human activity2; that it constitutes the "widest-ranging market failure ever seen"3; and that it represents the "defining human development challenge of the 21st century"4 - have seized the attention of governments and peoples alike.5 Yet the search for solutions to climate change has revealed the limits of traditional technological and policy approaches and has raised difficult questions about justice, equity, responsibility and obligation. As communities and policy-makers worldwide have wrestled with these questions, they have brought us all to the threshold of a tremendous opportunity. It is the opportunity to take the next step in the transition from a state-centered mode of interacting on the world stage to one rooted in the unity which connects us as the inhabitants of one biosphere, the citizens of one world and the members of one human civilization. The nature of this step, its significance and some of the means for its accomplishment are the focus of the Baha'i International Community’s contribution to forging a path out of the climate change challenge.

Decades of research, advocacy and policy-making have provided a strong scientific basis for action on climate change, have raised public awareness and have provided norms and principles to guide decision-making. Building on this foundation, the governments of the world have embarked on a major negotiating effort aimed at charting the course of cooperative action on climate change.6 The negotiations focus on a shared vision for long-term cooperative action as well as a long-term global goal for emission reductions, which is to be met through mitigation of climate change, adaptation to its impacts and the mobilization of technological and financial resources. The process seeks to pave the way for an agreed outcome at the United Nations Climate Change Conference in 2009.7 As negotiations proceed to set the rules and establish the mechanisms that will determine how governments assist vulnerable countries and approach this global challenge, they will test the resolve of the international community to address comprehensively and justly the shared threat of climate change.

Yet, in the face of the destructive impacts of climate change - exacerbated by the extremes of wealth and poverty - a need for new approaches centered on the principles of justice and equity is apparent. A dynamic and bourgeoning discourse on the ethical8 dimensions of climate change has brought to the fore the role of ethical inquiry in overcoming some of the most difficult substantive and process-related challenges.9 The fundamental questions it seeks to address include: Who is responsible for the consequences of climate change?; Who should pay for the damages?; How should target levels of greenhouse gas concentrations in the atmosphere be determined?; What procedures will ensure fair representation in decision-making?; and, if nations have a responsibility to reduce greenhouse gas emissions, how do those responsibilities devolve onto the various units of government, organizations, individuals and non-state actors?10 The challenge before the world community, then, is not only a technical one but a moral one, which calls for the transformation of thoughts and behaviors so as to allow our economic and social structures to extend the benefits of development to all people.

To contribute to this important discourse, we assert that the principle of the oneness of humankind must become the ruling principle of international life. This principle does not seek to undermine national autonomy or suppress cultural or intellectual diversity. Rather, it makes it possible to view the climate change challenge through a new lens - one that perceives humanity as a unified whole, not unlike the cells of the human body, infinitely differentiated in form and function yet united in a common purpose which exceeds that of its component parts. This principle constitutes more than a call for cooperation; it seeks to remold anachronistic and unjust patterns of human interaction in a manner that reflects the relationships that bind us as members of one human race. The earnest consideration of the place of this principle in international relations should not be seen as an abstract exercise; it is precisely this level of analysis that must be undertaken and this level of commitment secured in order to forge a coherent ethic for the resolution of the climate change crisis. In order to progress beyond a world community driven by a largely economic and utilitarian calculus, to one of shared responsibility for the prosperity of all nations, such a principle must take root in the conscience of the individual. In this way, we come to recognize the broader human agenda - which subsumes those of climate change, poverty eradication, gender equality, development, and the like - and seeks to use both human and natural resources in a way that facilitates the progress and well-being of all people.

A response to climate change will require profound changes at the level of the individual, the community and the nations of the world. These will no doubt be informed by continuing progress in the arenas of science, technology, economics and policy. To complement the processes of change already underway, we consider the concrete ways in which the principle of the oneness of humanity could be operationalized at the above-mentioned levels and could serve to build momentum, support and intellectual capacity for more integrated and just approaches to the solution of the challenge before us.

The Individual Level: Engaging children and youth

A fundamental component of resolving the climate change challenge will be the cultivation of values, attitudes and skills that give rise to just and sustainable patterns of human interaction with the environment. The engagement of children and youth will be particularly important as this population will be called upon to exercise leadership and address the dramatic and complex challenges of climate change in the decades to come. It is at a young age that new mindsets and habits can be most effectively cultivated. The important role of education and public awareness has been highlighted in the UNFCCC11 as well as the UN Decade of Education for Sustainable Development (2005-2014), which promotes the integration of "principles, values, and practices of sustainable development into all aspects of education and learning."12

In practical terms, this means that girls and boys must be afforded access to the same curricula, with priority given to the girl child who will one day assume the role of educating future generations. The curriculum itself must seek to develop in children the capacity to think in terms of systems, processes and relationships rather than in terms of isolated disciplines. Indeed, the problem of climate change has powerfully demonstrated the need for integrated and systemic approaches. Students must also be given the concrete skills to translate their awareness into action. This can be accomplished, in part, through incorporating an element of public service into curricula, thereby helping students to develop the ability to initiate projects, to inspire action, to engage in collective decision-making and to cultivate their sense of dignity and self-worth. Overall, the curriculum should strive to integrate theoretical and practical considerations as well as to link notions of individual progress with service to the broader community.13

The Community Level: Advancing gender equality and encouraging dialogue between science and religion

On the community rests the challenge of providing the setting in which decision-making can occur peacefully and individual capabilities can be channeled through collective action. One of the most pervasive social challenges besetting communities around the world is the marginalization of girls and women - a condition further exacerbated by the impacts of climate change. Around the world, women are largely responsible for securing food, water and energy for cooking and heating. Scarcity of resources arising from climate change intensifies the woman’s burden and leaves less time to earn an income, attend school or care for the family. Moreover, natural disasters exact a heavier toll on women given their lack of access to information and resources, and, in some cases, their inability to swim, drive or even leave the house alone. It would be a mistake, however, to cast women as the victims or simply as under-resourced members of society; they represent perhaps the greatest source of untapped potential in the global effort to overcome the challenges of climate change. Their responsibilities in families, in communities, as farmers and as stewards of natural resources make them uniquely positioned to develop strategies for adapting to changing environmental conditions. Women’s distinct knowledge and needs complement those of men, and must be duly considered in all arenas of community decision-making. It is in relationship and consultation with one another that the most effective strategies for mitigation and adaptation can be devised.

In light of this reality, the United Nations must give more attention to the gender dimensions of climate change. Neither the principal legal nor scientific framework guiding climate change negotiations - the UNFCCC and the Synthesis Report of the Intergovernmental Panel on Climate Change - makes reference to gender. To begin to remedy this situation, we call on the United Nations and member states to include a gender dimension in their response to climate change and in their ongoing and future negotiations of climate change agreements. As a starting point, a gender component could be included in national reports to the UNFCCC; the presence of gender experts on UNFCCC delegations would further strengthen the gender analysis. Efforts to give due attention to this critical dimension of climate change, however, cannot be limited to ad hoc measures. Instead, they must be reinforced by efforts to include and raise up the voices of women in all arenas of human endeavor so as to create the social conditions in which the most fruitful collaboration and innovation can take place.14

Given their tremendous capacity to mobilize public opinion and their extensive reach in the most remote communities around the world, religious communities and their leaders bear an inescapable and weighty role in the climate change arena. By many measures, increasing numbers of religious communities are consistently lending their voice and resources to efforts to mitigate and adapt to the effects of climate change - they are educating their constituencies, providing a scriptural basis for ethical action and leading or participating in efforts at the national and international levels.15 This role, however, must now unfold in the context of an emerging conversation - a rapprochement - between the discourses of science and religion. The time has come for the entrenched dichotomy between these two systems of knowledge to be earnestly re-examined. Both are needed to mobilize and direct human energies to the resolution of the problem at hand: methods of science facilitate a more objective and systematic approach to problem solving while religion concerns itself with those moral inclinations that motivate action for the common good. In an age yearning for justice and equality, religious doctrines will need to be carefully examined. Those that encourage social exclusion, passivity or inequality between the sexes will fail to engage the peoples of the world while qualities of justice, compassion, trustworthiness, humility and generosity - common to all religious traditions - will be even more urgently needed to forge the patterns of progressive community life.

The National and International Levels: Building foundations for cooperative action

At a basic level, governments bear the responsibility of adhering to stated commitments and abiding by the rule of law. This level of commitment is essential for the cultivation of trust and relationship-building among nations, particularly as governments embark on the negotiation of a new global climate change agreement. Attention to the integrity of the negotiating process itself represents another important trust-building measure. Negotiations need to ensure that all stakeholders - both industrialized and developing economies representing mitigation and adaptation concerns respectively - are included.

While it is acknowledged that any effective climate change policy needs to be rooted in a global perspective, even this enlargement of the sphere of responsibility has not sufficiently moved governments to act. This perspective must now evolve to reflect the essential connectedness and common fate of humanity that for too long has struggled against a worldview that emphasized sovereignty, ascendancy and competition. Efforts to reconceptualize sovereignty, from an absolute right to a responsibility, signal that a shift in consciousness towards greater degrees of global solidarity is already underway.16 To be sure, the solution to climate change exceeds the capacities and resources of any one nation and requires the full cooperation of all nations, each according to their means.

Governments now need to forge an agreement commensurate with the problem at hand and one which meets the needs ofsocietiesmost vulnerable to the impacts of climate change. The agreement needs to put in place the requisite institutional frameworks17 as well as establish international mechanisms capable of mobilizing financial resources and accelerating innovation needed to transition to a low carbon society. The more economically developed nations need to display leadership consistent with their historic responsibility and economic capacity and commit tosignificant emission reductions. Developing nations, in a manner consistent with their capacities and development aspirations, must contribute through efforts to transition to cleaner development pathways. This is the time for leaders from all spheres of human endeavor to exercise their influence to identify solutions, which make it possible for mankind to address this challenge and, in so doing, chart a sustainable course to global prosperity.

Much has been said about the need for cooperation to solve a climate challenge that no nation or community can solve alone. The principle of the oneness of humankind presented in this statement seeks to move beyond utilitarian notions of cooperation to anchor the aspirations of individuals, communities and nations to those of the progress of humanity. In practical terms, it affirms that individual and national interests are best served in tandem with the progress of the whole. As children, women, men, religious and scientific communities as well as governments and international institutions converge on this reality, we will do more than achieve a collective response to the climate change crisis. We will usher in a new paradigm by means of which we can understand our purpose and responsibilities in an interconnected world; a new standard by which to evaluate human progress; and a mode of governance faithful to the ties that bind us as members of one human race.

Footnotes:

1. Climate change, as defined by Intergovernmental Panel on Climate Change (IPCC) refers to "a change in the state of the climate that can be identified by changes in the mean and/or the variability of its properties and that persists for an extended period, typically decades or longer. It refers to any change in climate over time, whether due to natural variability or resulting from human activity." (IPCC, 2007. Climate Change 2007: Synthesis Report. An Assessment of the Intergovernmental Panel on Climate Change. [Allali, A. et al. (eds.)] Cambridge University Press: New York.) The United Nations Framework Convention on Climate Change (UNFCCC) defines climate change as a "change of climate that is attributed directly or indirectly to human activity and that alters the composition of the global atmosphere." (United Nations. United Nations Framework Convention on Climate Change. UN Doc. FCCC/INFORMAL/84 GE.05-62220 (E) 200705. 1992).
2. Climate Change 2007: Synthesis Report. See note 1.
3. Stern, Nicholas. 2006. The Economics of Climate Change. The Stern Review. Cambridge University Press, Cambridge and New York.
4. UNDP (United Nations Development Programme), 2007. The Human Development Report 2007/2008: Fighting Climate Change, Human Solidarity in a Divided World. Palgrave Macmillan: New York. The report states that the consequences of a 2oC or greater increase in global temperature will include, among others: coastal flooding displacing 180-230 million people; water shortages affecting 1.8 billion people; and will put 220-400 million people at risk of malaria.
5. 2007 may be remembered as the year in which the issue of climate change became firmly established on the global agenda. That year: the Nobel Peace Prize was jointly awarded to Al Gore and the Intergovernmental Panel on Climate Change; the UN Security Council held its first debate on the impacts of climate change on peace and security; the UN Secretary-General convened a high-level meeting with heads of state and top officials to build momentum for the December 2007 UN climate change conference, which brought together representatives from over 150 member states to chart the course for a new negotiating process to tackle climate change.
6. At the 2007 United Nations Climate Change Conference, participating nations adopted decisions collectively referred to as the "Bali Road Map," which established a comprehensive negotiating process to achieve the full implementation of the UN Framework Convention on Climate Change (UNFCCC). The Road Map also addresses negotiations on further commitments under the Kyoto Protocol after 2012 and sets a deadline for both processes at the UN Climate Change Conference in Copenhagen at the end of 2009. (UN Framework Convention on Climate Change. Conference of the Parties, 13th Session. Report of the Conference of the Parties. UN Doc. FCCC/CP/2007/6/ and Add.1. 14 March 2008.)
7. The conference is organized by the UNFCCC (see note 6) and will be held in Copenhagen, from November 30 - December 11, 2009. The goals of the conference will be to conclude negotiations of a global climate agreement and to set targets for emission reductions for industrialized countries beyond 2012 (when the first commitment period of the Kyoto Protocol comes to an end). The Kyoto Protocol is an international binding agreement, linked to the UNFCCC, that sets targets for 37 industrialized countries and the European community for reducing greenhouse gas emissions to an average of five per cent against 1990 levels over the period 2008-2012. (United Nations. Kyoto Protocol to the United Nations Framework Convention on Climate Change. 1998.)
8. Ethics refers to the field of philosophical inquiry that examines moral principles, standards of conduct, notions of right and wrong as well as the motives and consequences of human conduct.
9. The UNFCCC (see note 1) began to operationalize the ethical approach to climate change by putting forward principles to guide States’ Parties’ actions to achieve the objective of the Convention. These principles included: attention to the specific needs of developing countries; adoption of precautionary measures and the principle of common but differentiated responsibilities.
10. An analysis of the ethical dimensions of climate change is provided in: Brown, D. et al. 2006. The White Paper on the Ethical Dimensions of Climate Change. The Collaborative Program on the Ethical Dimensions of Climate Change, Rock Ethics Institute, Penn State University: State College, Pennsylvania.
11. Article 6 of the UNFCCC (see note 1) addresses "Education, Training and Public Awareness" and states that States Parties shall commit to the "the development and implementation of educational and public awareness programmes on climate change and its effects; public access to information on climate change and its effects ..."
12. In December 2002, the UN General Assembly resolved to launch the United Nations Decade of Education for Sustainable Development (2005-2014) with the United Nations Educational, Scientific and Cultural Organization (UNESCO) as the lead agency. The Decade effort seeks to encourage changes in behavior that will create a more sustainable future in terms of environmental integrity, economic viability, and a just society for present and future generations. Education for sustainable development involves learning to: respect, value and preserve the achievements of the past; appreciate the wonders and the peoples of the Earth; live in a world where all people have sufficient food for a healthy and productive life; assess, care for and restore the state of our Planet; create and enjoy a better, safer, more just world; and be caring citizens who exercise their rights and responsibilities locally, nationally and globally. (UN General Assembly, 59th Session. United Nations Decade of Education for Sustainable Development. UN Doc. A/Res/59/237. 24 February 2005.)
13. The Baha'i International Community has strongly promoted the theme of world citizenship as an ethical foundation for sustainable development, with the understanding that only a profound sense of responsibility for the well-being of humanity would mobilize civil society and governments to allocate resources needed to achieve sustainable development. (Baha'i International Community. 1993. World Citizenship: A Global Ethic for Sustainable Development. New York.)
14. In this regard, the United Nations must work to strengthen its mechanisms for gender equality by increasing the power, authority and resources dedicated to the protection and promotion of women’s human rights, gender equality and women's empowerment.
15. While it cannot be denied that the influencing power of religion is sometimes used for harmful purposes, in the context of the climate crisis, many religions have arisen to appeal to their members’ sense of empathy and to those values that transcend self-interest. For an examination of the role of religion in addressing climate change, see Posas, Paula J. 2007. "Roles of Religion and Ethics in Addressing Climate Change," Ethics in Science and Environmental Politics. Vol. 2007: 31-49.
16. The Responsibility to Protect doctrine obligates individual states and then the international community to prevent and end unconscionable acts of violence irrespective of where those acts occur. The Responsibility to Protect doctrine incorporates the "responsibility to prevent" and the "responsibility to rebuild" as essential elements on either side of intervention. (International Commission on Intervention and State Sovereignty (ICISS), the Responsibility to Protect: Report of the International Commission on Intervention and State Sovereignty. December 2001.) The doctrine refutes the long-standing assertion of the UN Charter that there is no right to "intervene in matters which are essentially within the domestic jurisdiction of any state." The doctrine was endorsed by UN member states at the 2005 World Summit and subsequently reaffirmed by the UN Security Council.
17. While it is uncertain what form future institutional structures will take, it is increasingly clear that they will need to reconcile the tension between the need to manage the earth’s resources on a global scale and states’ sovereign right to exploit their resources according to their own development priorities. The Secretary-General’s Report "Delivering as One" has put forward many recommendations for strengthening the United Nations’ response to climate change. (United Nations. Secretary-General’s High-level Panel on UN System-wide Coherence in the Areas of Development, Humanitarian Assistance, and the Environment. Delivering as One: Report of the Secretary-General’s High-level Panel. 9 November 2006.) To create broader foundations for agreement, it will be helpful to articulate the key functions that future global institutions will need to perform in order to achieve effective mitigation and adaptation. These include: assisting the most vulnerable to deal with climate change; marshalling adequate financial resources; facilitating a timely international response to climate shocks; overseeing accountability and reporting mechanisms; providing legal frameworks; managing and ensuring equal access to the earth’s resources; and integrating environmental legislation into other social development agendas.

The Baha'i International Community is gravely concerned about many and various aspects of the deteriorating human rights situation in Iran.  The Iranian authorities have been conducting a crackdown on everyone who holds opinions or beliefs that differ from those of the ruling theocracy academics, women's rights and labour activists, students, journalists and, of course, the Baha'i religious minority.

Widespread persecution of the Baha'is has steadily increased, with arrests, interrogations and intimidation unleashed against Baha'is of all ages – even kindergarten children have been humiliated in class and expelled from local schools.  Across the country, Baha'i cemeteries have been desecrated and, in some instances, razed.

The pattern of this latest repression follows the guidelines set down in two confidential government documents, both endorsed by the Supreme Leader, Ayatollah Khamenei:

• the 1991 memorandum that established a detailed policy on how the Baha'is  should be treated, given no religious freedom and limited to a minimum livelihood;
• and the letter sent by the Command Headquarters of the Armed Forces, at the end of 2005, to all of Iran’s intelligence and enforcement agencies, instructing them to identify Baha'is throughout the country – presumably to ensure that the 1991 memorandum could now be thoroughly implemented.

Aside from this pattern of official persecution, we are witnessing a sharp increase in violent attacks and threats by plainclothes militia.  These attacks are clearly condoned by government authorities, as the Baha'is have never been able to obtain redress when referring such cases to the police or the judiciary.

Moreover, the totally irrational nature of this persecution – and the fact that it is solely based on intolerance of a differing religious belief – is evident when one analyzes last year’s sentencing of the 53 Baha'is in Shiraz.  They were doing volunteer work, together with some Muslims, in service projects to help children of underprivileged families.  Greatly appreciated by the Muslim parents, the projects assisted hundreds of children for several years.  But then the Baha'is were identified and arrested, and the projects were shut down.  Muslims working alongside the Baha'is were also detained but freed the same day.

Mr. President, during the High Level Segment, the Iranian Minister of Foreign Affairs began his statement by declaring that:  “The culture of human rights is a core component of the common heritage of humanity”.  We hope that this culture will one day be extended, in Iran, in such a way as to encompass all the citizens of that country.

Part I

The crisis of global poverty has, at long last, been accorded a high priority on the international agenda. This propitious development has sparked a flurry of discussion and research concerning the means for eradicating this debilitating condition from human life. Yet as renewed pledges for action pour in from governments, as long-held theories and conventional approaches fail to quell long-held prejudices, conflicts, and exploitation, a feeling of rudderlessness looms over the global enterprise of poverty eradication. At the same time, a palpable optimism emerges from the attention and momentum generated by the search for solutions to this worldwide challenge.

The mechanisms of poverty eradication have long been defined in primarily material terms. Indeed, the central pillar of the international community’s poverty alleviation efforts has been the transfer of financial resources. Approximately $2.3 trillion have been spent on foreign aid over the last five decades.[1] Tragically, the aid, far from ushering in greater self-sufficiency, has often had a detrimental effect on recipient communities: increased dependency on foreign assistance, subservience to externally dictated priorities, misappropriation of funds and decreased pressure for governance reform. In a resolute push for change, the United Nations has sought to expand the mechanisms for assistance and to galvanize support for poverty alleviation through its Millennium Development Goals.[2]

It is now increasingly acknowledged that such conditions as the marginalization of girls and women,[3] poor governance,[4] ethnic and religious antipathy,[5] environmental degradation[6] and unemployment[7] constitute formidable obstacles to the progress and development of communities. These evidence a deeper crisis—one rooted in the values and attitudes that shape relationships at all levels of society. Viewed from this perspective, poverty can be described as the absence of those ethical, social and material resources needed to develop the moral, intellectual and social capacities of individuals, communities and institutions. Moral reasoning, group decision-making and freedom from racism, for example, are all essential tools for poverty alleviation. Such capacities must shape individual thinking as well as institutional arrangements and policy-making. To be clear, the goal at hand is not only to remove the ills of poverty but to engage the masses of humanity in the construction of a just global order.

Individuals and institutions must work in tandem to take up this task. One of the goals of poverty alleviation, then, centers on the individual: he must be helped to reclaim his dignity and sense of self-worth, must be encouraged to gain confidence to improve his condition and strive to realize his potential. Beyond the achievement of personal well-being, he must be nurtured to become a source of social good—of peace, happiness and advantage to those around him. It is at the level of service to others that our humanity achieves its highest expression. The second goal centers on institutions: at every level of society, they must serve as channels through which the talents and energies of individuals can be harnessed in service to humanity. Resources that help to develop this individual and institutional capacity represent a true source of wealth to the community.

Much like the physical principles that govern the material world, the social world, too, is governed by moral principles, which underlie the functioning of an ordered society. Principles such as gender equality,[8] trustworthiness,[9] access to education, human rights and freedom of religion,[10] for example, tend to correlate positively with measures of socioeconomic well-being and stability. The interrelatedness of challenges stemming from poverty calls for the articulation of principles capable of guiding analysis, decision-making and the development of indicators to measure progress. The essential merit of a principle-based process is that it guides individuals and institutions away from a focus on isolated, short-term concerns to consider problems from a systemic and long-term perspective. For any decision to garner support and deliver results, the decision-making process itself must have integrity: it must involve those directly affected by the decisions and it must be governed by transparent, agreed-upon ethical standards.

It is in this context that the Bahá'í International Community would like to offer two principles as guides for efforts in the realm of poverty eradication: justice and unity. These principles underlie a vision of development in which material progress serves as a vehicle for the moral and cultural advancement of humanity. Justice provides the means capable of harnessing human potential to eradicate poverty from our midst, through the implementation of laws, the adjustment of economic systems, the redistribution of wealth and opportunity, and unfailing adherence to the highest ethical standards in private and public life. Unity asserts that progress is systemic and relational, that a concern for the integrity of the family unit and the local, national, and global community must guide poverty alleviation efforts.

Part II

Governance

The question of poverty places particular responsibility on elected leaders and their governments. While some have argued that poverty itself leads to poor governance, causality often moves in the opposite direction: better governance leads to better development outcomes.[11] Central to the issue of governance is the inescapable question of character – the values that a leader brings to his or her office largely define the direction and fruits of his or her work. Trustworthiness is foremost among these, as it fosters credibility with the public and with other leaders, builds support for government initiatives and engenders stability and security. Effective leaders must not only exercise an impeccable ethic but also work to strengthen the character of the nation’s economic, social, legal and educational institutions, to improve the regulatory framework, and to manage scarce resources effectively. Where earnings are concerned, they must be content with a lawful and modest remuneration. As the substance of politics becomes increasingly global, elected leaders must show the vision and the courage to gradually align national interests with the requirements of the evolving global community.

Justice and human rights

The United Nations’ efforts to link poverty eradication efforts with international human rights norms is a positive step in aligning the work of governments with the principles of justice. Our common heritage of human rights norms, encompassing the rights of the individual and of the family; the freedom to know and to believe; the equality of men and women and racial equality; the right to work and to education, among others, embodies the most significant moral accomplishments of the human race. Human rights, as endorsed by most governments of the world, must now enter into the community and legal culture and be systematically incorporated into domestic legislation. They must be translated into all languages and made accessible through media and educational institutions. In this way, the human rights norms can come to replace broken legal systems characterized by the oppressive and arbitrary application of laws, forced on people unaware of their rights and unable to articulate their needs.

Individual responsibility

A large share of the responsibility for poverty eradication rests with the individuals themselves. While poverty is the product of numerous factors: historic, economic, political and environmental, there is also a cultural dimension, which manifests itself in individual values and attitudes. Some of these – such as the subjugation of girls and women, the lack of value of education or of an individual’s right to progress – can exacerbate conditions of poverty. The relevant human qualities such as honesty, willingness to work, and cooperation can be harnessed to accomplish enormously demanding goals when members of society trust that they are protected by standards of justice and assured of benefits that apply equally to all. The human rights approach, with its emphasis on the individual’s entitlement to a set of rights, however, may prove challenging to implement without an accompanying moral influence necessary to inspire the accompanying changes in attitudes and behaviors.

Gender

The issue of gender equality is one such example: over the last two decades nations have repeatedly come together to acknowledge the critical role of women in advancing development imperatives. The natural and social sciences have laid to rest any bases for discrimination; most countries have enacted laws to afford women the same opportunities as men; conventions have been signed and ratified; new measures and social indicators have been put in place. Yet women’s agency in the arenas of law, politics, science, commerce and religion, to name a few, is still grossly deficient. In areas where women have gained access to education, employment, and ownership opportunities, dramatic effects have been observed at many levels: at the level of the family, more equitable division of food, resources, and health care among girls and boys; higher rates of literacy among children; lower rates of fertility leading to better economic conditions and maternal health; and the injection of new concerns into public discourse. Female literacy, alone, has been shown to play a much more important role in promoting social well-being than other variables related to the general level of wealth in a society.[12] Indeed the well-being of the entire family has been dramatically altered where economic and social circumstances and societal attitudes have been favorable to women’s advancement. Yet, the gradual transformation of attitudes has required much more than legal measures, it has required a fundamental change of belief about roles of men and women and courage to challenge traditional gender norms.

Economic activity

Undeniably, poverty is sustained by an interaction of social and material factors. This interaction determines the societal benefits of material resources, whether the resources are concentrated in the hands of a few or are equitably distributed, whether they are beneficial or harmful to the society at large. Today, much of economic activity and its institutional context is at odds with environmental sustainability, the advancement of women, the well-being of the family, the engagement of young people, the availability of employment, and the expansion of knowledge. For example, military expenditures exceeding $1 trillion[13] and global trade in illicit drugs in excess of $300 billion[14] far exceeds the estimated costs of meeting the United Nations’ global development goals in areas of education, health, sustainability, and women’s empowerment.[15] The economic theories of impersonal markets, promoting self-centered actions of individuals, have not helped humanity escape the extremes of poverty on the one hand and over-consumption on the other. New economic theories for our time must be animated by a motive beyond just profit. They must be rooted in the very human and relational dimension of all economic activity, which binds us as families, as communities and as citizens of one world. They must be animated by a spirit of innovation rather than blind imitation, ennoblement rather than exploitation, and the full and confident participation of women.

Extremes of wealth

Economic considerations underlying poverty alleviation efforts have generally focused on the creation of wealth but have not yet fully considered the parallel problem of the over-concentration of wealth. In an interconnected world, where the wealth of many of the world’s richest individuals exceeds the Gross Domestic Product of entire nations, extreme poverty and extreme wealth exist side by side. While much of the focus of remedial efforts is directed towards the poorest, it is the concentration of wealth in the hands of the few that is in urgent need of attention. Indeed, the tremendous wealth generated by transnational corporations could be an integral part of the solution to tackle poverty, through strict regulation to ensure good global citizenship, adherence to human rights norms and the distribution of wealth for the benefit of the larger society. Where a nation’s wealth is concerned, the question becomes one of social value rather than gross dollar measures. The Gross Domestic Product, for example, aggregates the sum total of all economic activity – including the production of guns, cigarettes, etc. – regardless of its social worth or environmental impact. New measures that account for pollutants and economic ills and add unmeasured, unremunerated benefits are needed for a more accurate picture of a nation’s economic health and wealth.[16]

Sustainable development

It has been widely acknowledged that economic prosperity has come at a tremendous cost to our natural environment.[17] In fact, no country has emerged as a major industrial power without a legacy of significant environmental damage, affecting the security and well-being of its own populations and, equally significantly, those of developing nations. The growth-driven economic paradigm rooted in national interests at the expense of social and environmental variables and international well-being is under increasing scrutiny. Challenging ethical questions of resource distribution and responsibility for damages force governments to develop institutional mechanisms and implement policies that consider the prosperity and health of the global community and that of future generations. On an institutional level, a global entity with a strong scientific advisory capacity is needed to streamline reporting and decision-making processes, including the voices of non-state actors. It must coherently link environmental issues to social and economic priorities, for none of these can advance in isolation.[18] At the educational level, curricula must seek to develop a sense of responsibility towards the natural environment as well as foster a spirit of inquiry and innovation so that the diversity of human experience can be brought to bear on the challenge of creating an environmentally sustainable development pathway.

Agriculture

A core element of a strategy of sustainable development is the reform of agricultural policies and processes. Food production and agriculture is the world’s single largest source of employment; nearly 70% of the poor in developing countries live in rural areas and depend on agriculture for their livelihoods.[19] Although farming has been devalued by manufacturing and a rapidly expanding urban population, agriculture still represents the fundamental basis of economic and community life: malnourishment and food insecurity suffocate all attempts at development and progress. Despite this pivotal role, poverty is often concentrated in rural areas. Damage to natural resources, poor information and infrastructure often result in food insecurity, premature deaths and mass migration to urban areas in search of a better life. The farmer must be accorded his or her rightful place in the processes of development and civilization building: as the villages are reconstructed, the cities will follow.

Employment

The provision of meaningful work represents an essential component of poverty alleviation efforts. The meaningful engagement of young people becomes even more important as urban populations swell and, with them, the increase of slums, rising crime rates, use of drugs, unemployment, breakdown of family structures and social isolation. Today, young people between the ages of 15-29 account for nearly half of all adults in 100 economically disadvantaged nations.[20] Lack of meaningful employment only feeds their hopelessness and frustration. Yet it is not only the quantity but also the quality and meaning of work that needs to be reconsidered. Whether tilling the soil or selling goods, one’s work should not be reduced to a means for acquiring more goods or as an expendable cost of production. One’s work is the means of developing one’s craft, of refining one’s character, and contributing to the welfare and progress of society. Indeed, the fight against underemployment must begin with the dignity and value of all human labor, even if it is humble, insecure, unprofitable or unremunerated.

Knowledge

Underlying the meaningful participation in the advancement of society and the higher aims of civilization is the bulwark of education. While many poverty eradication programs have focused on increasing enrollment in primary and secondary education – which is the first step – the long-term goal must also be articulated: namely to create a society in which the production, diffusion and application of knowledge infuses all facets of human activity. This requires interventions at all levels including child-rearing practices that foster questioning; equal educational opportunities for boys and girls; development of independent media sources; translation of texts from other cultures and the promotion of innovation and scientific research. In order to be free to innovate, to devise solutions to complex problems, the human mind must be free to know.

Religion

The concept of knowledge now needed to guide poverty alleviation efforts must be adequate to address both the poverty of means and the poverty of spirit. Material resources are essential, to be sure, yet they alone cannot generate a vision of the full measure of human prosperity; they cannot provide answers to the deepest questions about human nature or the purpose of our existence. Most importantly, the material and technical dimensions alone will not compel the fundamental changes in human character and belief needed to overcome the destructive behaviors which have led to present day conditions. They will not galvanize and sustain the human will to persevere, to strive for excellence, to humbly serve, to create, to seek knowledge, to cultivate beauty and to seek the well-being of all humankind. To encompass the spiritual dimension and its expression in the religions of the world is not to return to superstition or fanaticism or to denounce rational inquiry in any way. Rather, it is to build into poverty alleviation efforts, in an integrated manner, recognition of all the dimensions of human experience and an understanding of how poverty manifests in the material and spiritual dimensions of human life.

In our efforts to eradicate poverty, we are experiencing no less than the birth pangs of a truly global civilization: new modes of thought, new standards and new legal and institutional arrangements are struggling to take hold. As our understanding of the problems and their possible solutions expands, an unprecedented global consensus and accompanying capacity for international cooperation pave the way for an outcome far greater than any we have been able to achieve. Yet, to generate the knowledge and commitment needed to overcome poverty, the full spectrum of human spiritual and intellectual potential will need to be summoned for the task. And as the fullness of our humanity is engaged, it will regenerate the fabric of civilization.

[20] World Watch Institute, Vital Signs 2007-2008, p.74.

* In 2007, following the United Nations’ adoption of the “Draft Guiding Principles on Extreme Poverty and Human Rights,” the Baha'i International Community organized local consultations with Baha'i communities around the world in order to draw out their perspectives on the meaning and experience of poverty, and its connection to human rights. Insights from Baha'is in Brazil, Guyana, Haiti, India, Namibia and Turkey formed the basis of the Baha'i International Community’s comment on the Draft Guiding Principles (as submitted to the Office of the High Commissioner for Human Rights) and are reflected in this statement.