English

Religion and Development at the Crossroads: Convergence or Divergence?

Religion and Development at the Crossroads: Convergence or Divergence?

A statement to the World Summit on Sustainable Development by the Baha'i International Community

Johannesburg, South Africa—26 August 2002

Over the course of the 20th century, ethnic, racial and national prejudices have increasingly given way to the recognition that humankind is a single family and the earth its common homeland.1 The United Nations (UN), which was created in response to this dawning recognition, has worked tirelessly to bring about a world where all peoples and nations can live together in peace and harmony. To help bring about this world, the UN has crafted a remarkable framework of international institutions, processes, conventions and global action plans that have helped to prevent conflict and warfare, to protect human rights, to nurture equality between women and men, and to uplift the material conditions of countless individuals and communities.

Despite these significant achievements, the United Nations has yet to grasp fully both the constructive role that religion can play in creating a peaceful and prosperous global order, and the destructive impact that religious fanaticism can have on the stability and progress of the world. This lack of attention to religion can be clearly seen in the development realm, where the United Nations has, for the most part, viewed religious communities merely as channels for the delivery of goods and services, and as mechanisms to carry out development policies and programs. Moreover, while the United Nations' human rights machinery has been used to condemn religious intolerance and persecution,2 UN development policies and programs3 have hardly begun to address religious bigotry as a major obstacle to peace and well-being.4

Religion as the Basis of Civilization and Progress

It is becoming increasingly clear that passage to the culminating stage in the millennia long process of the organization of the planet as one home for the entire human family cannot be accomplished in a spiritual vacuum. Religion, the Baha'i Scriptures aver, "is the source of illumination, the cause of development and the animating impulse of all human advancement"5 and "has been the basis of all civilization and progress in the history of mankind."6 It is the source of meaning and hope for the vast majority of the planet's inhabitants, and it has a limitless power to inspire sacrifice, change and long-term commitment in its followers.7 It is, therefore, inconceivable that a peaceful and prosperous global society - a society which nourishes a spectacular diversity of cultures and nations - can be established and sustained without directly and substantively involving the world's great religions in its design and support.8

At the same time, it cannot be denied that the power of religion has also been perverted to turn neighbor against neighbor. The Baha'i Scriptures state that "religion must be the source of fellowship, the cause of unity and the nearness of God to man. If it rouses hatred and strife, it is evident that absence of religion is preferable and an irreligious man is better than one who professes it."9 So long as religious animosities are allowed to destabilize the world, it will be impossible to foster a global pattern of sustainable development: the central goal of this Summit.

Religion and the United Nations: Working Together for Peace and Justice

Given the record of religious fanaticism, it is understandable that the United Nations has been hesitant to invite religion into its negotiations. However, the UN can no longer afford to ignore the immeasurable good that religions have done and continue to do in the world, or the salubrious, far-reaching contributions that they can make to the establishment of a peaceful, prosperous and sustainable global order. Indeed, the United Nations will only succeed in establishing such a global order to the extent that it taps into the power and vision of religion. To do so will require accepting religion not merely as a vehicle for the delivery and execution of development initiatives, but as an active partner in the conceptualization, design, implementation and evaluation of global policies and programs.10 The historically justified wall separating the United Nations and religions11 must fall to the imperatives of a world struggling toward unity and justice.12

The real onus, however, is on the religions themselves. Religious followers and, more important, religious leaders must show that they are worthy partners in the great mission of building a sustainable world civilization. To do so will require that religious leaders work conscientiously and untiringly to exorcise religious bigotry and superstition13 from within their faith traditions. It will necessitate that they embrace freedom of conscience for all people, including their own followers,14 and renounce claims to religious exclusivity and finality.15

It should not be imagined that the acceptance of religion as a partner within the United Nations will be anything but gradual or that religious hostilities will be eliminated any time soon. But the desperate needs of the human family make further delay in addressing the role of religion unacceptable.

Religion and the United Nations: Possible Next Steps

For its part, the United Nations might begin the process of substantively involving religion in deliberations on humankind's future by hosting an initial gathering of religious leaders convoked, perhaps, by the Secretary-General. As a first priority, the leaders might call for a convention on freedom of religion and belief to be drafted and ratified, as expeditiously as possible, by the governments of the world, with the assistance of religious communities.16 Such an action by the world's religious leaders, which would signal their willingness to accept freedom of conscience for all peoples, would significantly reduce tensions in the world. The gathering might also discuss the foundation within the United Nations System of a permanent religious forum, patterned initially perhaps on the UN's recently founded Permanent Forum on Indigenous Issues. The creation of this body would be an important initial step toward fully integrating religion into the UN's work of establishing a peaceful world order.17

For their part, religious leaders will need to show that they are worthy of participation in such a forum. Only those religious leaders who make it clear to their followers that prejudice, bigotry and violence have no place in the life of a religious person should be invited to participate in the work of this body.

The Promised Reign of Peace and Justice

It is evident that the longer the United Nations delays the meaningful involvement of religion in its work, the longer humanity will suffer the ravages of injustice and disunity.18 It is equally clear that until the religions of the world renounce fanaticism and work whole-heartedly to eliminate it from within their own ranks, peace and prosperity will prove chimerical. Indeed, the responsibility for the plight of humanity rests, in large part, with the world's religious leaders. It is they who must raise their voices to end the hatred, exclusivity, oppression of conscience, violations of human rights, denial of equality, opposition to science, and glorification of materialism, violence and terrorism, which are perpetrated in the name of religious truth. Moreover, it is the followers of all religions who must transform their own lives and take up the mantle of sacrifice for and service to the well-being of others, and thus contribute to the realization of the long-promised reign of peace and justice on earth.

Notes

1. Along with this recognition has come the awareness that world-wide peace and prosperity will be impossible so long as human rights are routinely violated, women are denied equality, ethnic and racial minorities are discriminated against, the ravages of poverty are ignored, and unfettered national sovereignty is exercised.

 

2. Unfortunately, the UN has been unable to move beyond its Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief, to create a convention on freedom of religion and belief. The ability of the United Nations to transform General Assembly declarations on race and on women into conventions only highlights its lack of success in the area of religion and belief - i.e., after producing the Declaration on the Elimination of All Forms of Racial Discrimination, and the Declaration on the Elimination of Discrimination against Women, the UN created the International Convention on the Elimination of All Forms of Racial Discrimination and the Convention on the Elimination of All Forms of Discrimination against Women.

3. Although some of the global action plans from recent United Nations conferences suggest that misuse of religion poses an obstacle to development, the few references that they do contain neither explore the effects of religious bigotry and violence on development and security, nor offer any notable solutions. (See, e.g., The Vienna Declaration and Programme of Action, II-22, 38; The Copenhagen Declaration and Programme of Action, 69; The Platform for Action of the Fourth World Conference on Women, 24, 80 (f), 131, 224; The Habitat Agenda, 25; We the Peoples: the Role of the United Nations in the Twenty-First Century, 200; and The Declaration of the World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance, 59-60.)
Agenda 21 mentions religion, but with no reference to the impact that its misuse has on development (see, Agenda 21, 5.53, 6.1, 6.3, 6.4, 6.12, 6.32, 6.34 (a)(i), 36.13 (a)). Moreover, the Programme for the Further Implementation of Agenda 21, which was produced at the Earth Summit +5, contains no mention at all of religion, and the Draft Plan of Implementation for the World Summit on Sustainable Development that was negotiated at the Fourth Preparatory Committee session (27 May - 7 June 2002), mentions religion but once, and then only in the context of ensuring that the delivery of basic health care services is "consistent with .. cultural and religious values" (A/CONF199/PC/L.5, #45). This omission of the destructive effects of religious fanaticism on sustainable development from the global action plans emanating from the Earth Summit, the Earth Summit +5, and the World Summit on Sustainable Development, is all the more striking, given that some of the conferences of the 1990's did, at least, express concern about religious intolerance.
4. In its efforts to combat terrorism, the United Nations has been hesitant to address religious fanaticism. Through a series of resolutions, treaties and actions, the United Nations has sought concerted international cooperation to combat terrorism, branding it "one of the most serious threats to international peace and security in the twenty-first century" and inimical to "global stability and prosperity." (S/RES1377 (2001)). Yet, at the same time, the UN has been reticent to identify religious fanaticism as a source of terrorism, referring to it, if at all, mostly indirectly - e.g., "terrorism motivated by intolerance or extremism" (S/RES/1373 (2001)). In those few instances when it is mentioned directly, it is included in a list of various justifications - e.g., "criminal acts intended to provoke a state of terror.are...unjustifiable, whatever the considerations of a political, philosophical, ideological, racial, ethnic, religious or other nature that may be invoked to justify them." (A/RES/55/158, para 2; see also A/57/37, Annex III, Article 5, Report of the Ad Hoc Committee [charged with drafting a Comprehensive Convention on International Terrorism] Established by General Assembly Resolution 51/210 of 17 December 1996; and the International Convention for the Suppression of the Financing of Terrorism, Article 6). Interestingly, even the various resolutions that were issued by the Security Council, the General Assembly and the Commission on Human Rights in response to the terrorist acts of 11 September 2001, failed to identify religious fanaticism as the force animating those acts (to find allusion to this fanatical motivation, one has to look to speeches by the UN Secretary-General: "We are in a moral struggle to fight an evil that is anathema to all faiths." SG/SM8013, Message of the Secretary-General Kofi Annan to the Warsaw Conference on Combating Terrorism, 6 November 2001.) This hesitancy to acknowledge and forcefully condemn the religious bigotry motivating terrorist acts weakens the effectiveness of the UN's efforts to bring an end to international terrorism. For, it is only by identifying and understanding the peculiar motivation behind such acts that they can be effectively combated.

5. 'Abdu'l-Bahá, Promulgation of Universal Peace, Baha'i Publishing Trust, Wilmette, IL, 1982, p.361.

6. Ibid.

7. Religion has inspired in whole populations capacities to love, to forgive, to create, to dare greatly, to overcome prejudice, to sacrifice for the common good and to discipline the impulses of animal instincts. Against all odds and with little in the way of meaningful encouragement, it continues to sustain the struggle for survival of uncounted millions, and to raise up in all lands heroes and saints whose lives are the most persuasive vindication of the principles contained in the scriptures of their respective faiths. Indeed, its fundamental laws and cardinal principles have, throughout the ages, constituted the warp and woof of the social fabric, uniting peoples into communities and serving as the ultimate authority in giving meaning and direction to individual and collective life.

8. It is untenable to maintain that a regime of international human rights can replace religious purpose as the force capable of inspiring the profound sacrifices and driving the extensive changes necessary for the unification and pacification of humankind. While it is true that international human rights norms and standards are based largely on principles that have their foundation in the world's great religions, such a regime, standing on its own - unmoored from religious purpose - cannot elicit the moral vision and commitment required to establish and sustain universal peace and justice. In fact, severed from the virtues taught by all religions - such as kindness, forgiveness, compassion, generosity, love, sacrifice, responsibility, and service to others - human rights and fundamental freedoms are often used to justify selfish individualism, anti-social lifestyles, over-consumption, ethical relativism, cultural aggrandizement and national chauvinism.

9. 'Abdu'l-Bahá, Promulgation of Universal Peace, Baha'i Publishing Trust, Wilmette, IL, 1982, p. 181. This principle is repeatedly stressed in the Baha'i Scriptures - e.g., "If religion proves to be the source of hatred, enmity and contention, if it becomes the cause of warfare and strife and influences men to kill each other, its absence is preferable" (Ibid. p. 298); "If a religion become the cause of hatred and disharmony, it would be better that it should not exist. To be without such a religion is better than to be with it" ('Abdu'l-Bahá, 'Abdu'l-Bahá in London, Baha'i Publishing Trust, Oakham, England, 1982, p. 28); "If religion becomes a cause of dislike, hatred and division, it were better to be without it, and to withdraw from such a religion would be a truly religious act" ('Abdu'l-Bahá, Paris Talks, eleventh edition, Baha'i Publishing Trust, London, 1969, p. 130).

10. While religious principles have had a palpable influence on the UN, most notably in the human rights realm, the UN has yet to accept the world's religions as genuine partners in its work. The involvement of religious non-governmental organizations (NGOs) in certain activities at the United Nations; the religious sentiments that UN and governmental officials occasionally express during negotiations; the Permanent Observer status held by the Holy See (representing the State of Vatican City); and other such means through which voices of religion are sometimes raised in the UN; can hardly be said to constitute substantive religious involvement in the deliberations and conceptual work of the UN. This lack of involvement is perplexing, given that the world's religious scriptures promise an age of universal peace and world-wide harmony - an age whose establishment is the central purpose of the United Nations.

11. For an interesting view of the influence of religious NGOs at the UN, see Religion and Public Policy at the UN, Religion Counts, 2002.

12. Such initiatives as the World Faiths Development Dialogue (a collaborative initiative between the World Bank and several world religions), and the Millennium World Peace Summit of Religious and Spiritual Leaders (a global gathering of religious leaders that was held, in part, in the UN General Assembly Hall, and that involved UN officials, but which was not officially endorsed by the UN) might be seen as initial steps toward directly involving religion in the work of the United Nations. The UN should build on such rudimentary steps, to establish mechanisms and processes that will bring, in a meaningful manner, religious values, aspirations and vision into the heart of the world-embracing enterprise that is the UN.

13. Religious leaders will need to accept science and religion as the two indispensable knowledge systems that must work together if humankind is to progress. At the same time, those who deny the relevance of religion to the resolution of the seemingly intractable problems confronting humanity must look, with unbiased minds, toward the insights and guidance of religion in order to ensure the appropriate application of the knowledge and skills generated by scientific inquiry. A fundamental principle of the Baha'i Faith is the harmony of science and religion: "God has endowed man with intelligence and reason whereby he is required to determine the verity of questions and propositions. If religious beliefs and opinions are found contrary to the standards of science, they are mere superstitions and imaginations; for the antithesis of knowledge is ignorance, and the child of ignorance is superstition. Unquestionably, there must be agreement between true religion and science. If a question be found contrary to reason, faith and belief in it are impossible, and there is no outcome but wavering and vacillation." ('Abdu'l-Bahá, The Promulgation of Universal Peace, Baha'i Publishing Trust, Wilmette, IL, 1982, p. 181)

14. Fostering freedom of conscience includes allowing all individuals to investigate reality, to study and to appreciate other religions, and to change their religion if they so choose. The Baha'i Writings stress that force and coercion in matters of religion and belief are violations of the Divine command: "the conscience of man is sacred and to be respected." ('Abdu'l-Bahá, A Traveler's Narrative, Baha'i Publishing Trust, Wilmette, IL, 1980, p. 91.) Surely, the hallmark of what it means to be human is for the individual to investigate reality for herself, to freely choose her religion, and to worship God in the manner she believes is right.

15. To move beyond such dogmas will require embracing the notion that all of the world's great religions are equally valid in nature and origin and are aspects of one divine, progressive, civilizing process, refining humanity's capacity to know, to love and to serve. Bahá'u'lláh states, "There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God." (Gleanings From the Writings of Bahá'u'lláh, second edition, Baha'i Publishing Trust, Wilmette, IL, 1976, p. 217.) The future of civilization ultimately rests on acceptance or rejection of this understanding of the nature and source of the world's great religions.

16. Other initial efforts might include the creation and ratification of international conventions on education and on the media. Building on the Convention Against Discrimination in Education, these conventions should unreservedly condemn and forcefully sanction those who, in the name of religion, use education and the media to oppress freedom of conscience and to promote division, hatred, terrorism, violence and bloodshed. There should be no tolerance for educational institutions and initiatives, or media policies and programs - whether public or private - that promote such attitudes and behavior.

17. The notion that the diversity of religions precludes the possibility of effective religious involvement at the United Nations is questionable. The world's religions hold many spiritual truths in common and are increasingly coming together, at all levels, to explore shared values and aspirations, to work to effect governmental policies and programs, and to carry out an array of initiatives. In fact, the common vision of a peaceable future, held by all of the world's great religions, indicates the immense dedication, energy and resources that religious involvement in the United Nations could bring to the organization as it seeks to fulfill its global mandate.

18. The growing danger of a religiously provoked global conflagration only highlights the need to hasten religious involvement in the work of the UN. However, such a danger civil government, unaided, cannot overcome. Nor should it be imagined that appeals for mutual tolerance can alone extinguish animosities that claim to possess Divine sanction. The situation calls on religious leadership for a break with the past as decisive as those that opened the way for society to address equally corrosive prejudices of race, gender and nation. Whatever justification exists for exercising influence in matters of conscience lies in serving the well-being of humankind. At this greatest turning point in the history of civilization, the demands of such service could not be clearer.

Quadrennial Report to the UN Economic & Social Council (ECOSOC) 1998-2001

Quadrennial Report to the UN Economic & Social Council (ECOSOC) 1998-2001

Quadrennial Report to the UN Economic & Social Council (ECOSOC) 1998-2001

New York—1 June 2002

Introduction. The Bahá'í­ International Community, with over five million members, approximately 17,000 local communities and 182 national and regional communities worldwide is committed to peace and engaged in a wide range of activities. These activities include, but are not limited to, fostering grassroots participation in sustainable development initiatives, advancing the status of women, educating children, and promoting and protecting human rights. Its affiliates support the goals of the UN Charter and celebrate UN decades, years and days. The Community maintains offices and paid full-time staff at the UN in New York and Geneva. Volunteer Bahá'í­ representatives serve at ECA in Addis Ababa, at ECLAC in Santiago, and at ESCAP in Bangkok; and at UN offices in Nairobi, Rome and Vienna.

Summary of Activities Supporting the Work of the UN. The Community monitored all routine and special sessions of the UN General Assembly, and annual sessions of ECOSOC, its commissions, sub-commissions, committees, and working groups, contributing as appropriate. Commissions monitored included those on Human Rights (with its Sub-Commission on the Promotion and Protection of Human Rights), the Status of Women, Sustainable Development, Human Settlements, Crime Prevention, and Social Development, as well as regional commissions in Africa, Asia and the Pacific, Europe, and Latin America and the Caribbean. The Community also participated in meetings sponsored by ILO, UNDP, UNEP, UNESCO, UNHCHR, UNHCR, UNICEF, WHO, and the World Bank. From January 1998 to December 2001, the Community attended over 170 UN-sponsored meetings, contributing approximately 40 statements and position papers, including 11 joint statements. (See Annexes for complete lists of meetings and statements. Statements can be accessed at http://www.bic-un.bahai.org.) Special contributions in areas of interest are highlighted below.

Advancement of Women. The Community was instrumental in bringing girls to address the 1998 preparatory committee for the UN Special Session "Women 2000." It cosponsored activities with the Division for the Advancement of Women at the Commission for the Advancement of Women and with UNIFEM at meetings of the Committee monitoring implementation of the Convention on the Elimination of Discrimination Against Women (CEDAW). At the Special Session on HIV/AIDS, it distributed a statement on the role of gender equality in dealing with HIV/AIDS. Other statements during this period addressed women's health, the effect of racism on women, creating an empowering environment for girls, educating girls, institutional mechanisms for the advancement of women, and support for UNIFEM. The Community has encouraged affiliates to establish Offices for the Advancement of Women to help implement the Declaration and Plan of Action from the Fourth World Conference on Women. Approximately 60 such offices have been established. It also convened the Advocates for African Food Security: Lessening the Burden for African Women Farmers, a coalition of NGOs and intergovernmental agencies.

Environment, Development, & Global Prosperity. The Community participated actively in all sessions of the World Faiths Development Dialogue sponsored by the World Bank and the Archbishop of Canterbury. It served on the Steering Group for the Dialogue, commented on the Bank's World Development Report 2000/2001, offered a statement on participation, and major position papers on Valuing Spirituality in Development, and Religious Values and the Measurement of Poverty and Prosperity. It participated in the 3rd and 4th World Youth Forums, serving on the Planning Bureaus for both. The Community has sought to involve national affiliates in the implementation of Agenda 21 and has launched a global campaign in support of the UN Decade for Human Rights Education, distributing a Human Rights Education resource manual and CD-ROM in 5 languages and training representatives of 99 national Bahá'í­ communities.

Human Rights. The Community participated in the World Conference Against Racism, its preparatory process, and NGO activities, serving as one of 12 NGOs on the NGO Coordinating Committee for the Conference and NGO Forum. The Community offered a statement to the conference on the oneness of humanity and distributed a booklet documenting the Bahá'í­ community's efforts toward race unity. Written and oral statements called for an end to racism and torture and advocated the protection of minorities, the right to education, the right to development, the rights of the child, freedom of religion, and religious tolerance. Documents were also submitted to the Commission's country and thematic rapporteurs. The Community also monitored Sub-Commission Working groups on indigenous populations and minorities, and Commission working groups on defending human rights, and making the Commission more effective. At UN Headquarters the Community co-sponsored a celebration of the 50th Anniversary of the Universal Declaration of Human Rights in 1998.

NGO Community Work. An active participant in UN/NGO activities, the Community co-chaired the Millennium Forum in May 2000 and addressed the Millennium Summit on behalf of those participating in the Millennium Forum. In New York it chaired NGO committees on human rights, freedom of religion or belief, UNICEF, and UNIFEM. It chaired task forces on UN Reform, Increasing Access to the UN, National Machineries for the Advancement of Women, and Restructuring the NGO Committee on UNICEF, and co-chaired the Global Forum of the NGO Committee on UNICEF. In Geneva it served as Chair of the Sub-group on literacy and media for the NGO Group for the Rights of the Child, and as Vice Chair of the Sub-Committee on Racism for the NGO Committee on Human Rights. It also served in Geneva as Secretary of the Board of CONGO (Conference of NGOs in Consultative Status), the NGO committee on the Status of Women, its Working Group on girls, and the coordinating Committee of the NGO Forum for Health.

Information Activities. ONE COUNTRY, the Community's newsletter (copies attached), is published quarterly in English, French, Spanish, Chinese, Russian and German. The English edition alone reaches some 35,000 readers in more than 200 countries and territories. ONE COUNTRY has reported on such major meetings as the World Conference Against Racism; the Millennium Summit, the Millennium Forum; Copenhagen + 5, Beijing + 5 and the World Faiths Development Dialogue. It has highlighted spiritually-based social and economic development efforts and addressed in its book reviews and editorials such issues as women's equality, globalization, world government, religious tolerance and sustainable development.

Submitted by Bani Dugal Gujral, Principal Representative
Bahá'í­ International Community

 

Annex I

Participation as Observer at Conferences and Other Meetings Sponsored by the United Nations System 1998-2001

UN General Assembly

1998 -- Special Session devoted to the Fight Against the Illicit Production, Sale, Demand, Trafficking and Distribution of Narcotic Drugs and Psychotropic Substances, New York, June 1998

1998 -- 53rd session, New York, October-November 1998

1999 -- 54th session, New York, October-November 1999

2000 -- Special Session, "Women 2000: Gender Equality, Development and Peace for the 21st Century, " New York, 5-9 June 2000

 

  • Commission on the Status of Women (CSW) serving as the 3rd Prepcom for UN GA special session "Women 2000," NYC 3-17 March 2000

2000 -- Special Session, "World Summit for Social Development and Beyond," (WSSD +5), Geneva, 26-30 June 2000

 

  • Second session of the Preparatory Committee for the Special Session of the General Assembly, WSSD +5, NYC, 3-14 April 2000
  • Informal Consultations of the Preparatory Committee for the Special Session of the General Assembly (WSSD +5), Inter-session, 17-23 May 2000Millennium Forum and Millennium Summit Follow-up, Annual DPI Meeting for NGOs, NYC 10 May 2001

2000 -- 55th session, New York, September-November 2000

 

  • Third Committee of the UN General Assembly, New York, October-November 2000

2000 -- Millennium Summit, New York, 6-8 September 2000

 

  • We the Peoples: Millennium Forum, New York, 22-26 May 2000.
  • Millennium World Peace Summit of Religious and Spiritual Leaders, New York, 28-31 August 2000

2001 -- Special Session on HIV/AIDS, NY, 25-27 June 2001

 

  • First Round, Open-Ended Informal Consultations for the UN General Assembly Special Session on HIV/AIDS, NYC, 26 February-2 March 2001
  • Second Round, Open-Ended Informal Consultations for the UN General Assembly Special Session on HIV/AIDS, NYC, 21-25 May 2001

2001 -- 56th session, October-November 2001

 

  • Third Committee of the General Assembly, NY - 8 October-28 November

2001 -- Special Session on Children (scheduled for September but postponed until May 2002)

 

  • First Preparatory Committee, NYC, 30 May-2 June 2000
  • Second Preparatory Committee, NYC, 29 January-2February 2001
  • NGO Consultation for the 2nd PrepCom, NYC, 28 January 2001
  • Third Preparatory Committee, NYC 11-15 June 2001
  • NGO Consultation Day for 3rd PrepCom, NYC, 10 June 2001

 

Economic and Social Council (ECOSOC)

1998 -- ECOSOC, Geneva, July 1998

1999 -- ECOSOC, Geneva, 5-30 July 1999

2000 -- ECOSOC, Geneva, June-July 2000

2001 -- ECOSOC, NYC, 2001

2001 -- ECOSOC & NGO Forum, Geneva, 2-31 July 2001

UN Commission on Crime Prevention and Criminal Justice

1998 -- 7th session, Vienna, Austria, April 1998

1999 -- 2nd session, Ad Hoc Committee on the Elaboration of a Convention Against Transnational Organized Crime, Vienna, March 1999.

UN Commission on Human Rights

1998 -- 54th session, Geneva, 16 March - 24 April 1998.

 

  • 13th session of the CHR Human Rights Defenders Working Group (Working Group on the Drafting of a Declaration on the Right and Responsibility of Individuals, Groups and Organs of Society to Promote and Protect Universally Recognized Human Rights and Fundamental Freedoms), Geneva, 23 February 1998.

1999 -- 55th session, Geneva, 22 March - 30 April 1999.

 

  • Inter-sessional open ended Working Group on enhancing the effectiveness of the Mechanisms of the Commission on Human Rights, Geneva, 28 September - 1 October 1999.
  • Inter-sessional open ended Working Group on enhancing the effectiveness of the Mechanisms of the Commission on Human Rights, Geneva, 6-10 December 1999.

2000 -- 56th session, Geneva, March-April 2000

 

  • Informal day of consultations, 56th session, Geneva, 15 September 2000

2001 -- 57th session, Geneva, 19 March-27 April 2001

 

  • Informal day of consultations, 57th session, Geneva, 25 September 2001

 

Sub-Commission on the Promotion and Protection of Human Rights

1998 -- 50th session, Geneva, 3-28 August 1998

 

  • 4th session, Working Group on Minorities, Geneva 25-29 May 1999.

1999 -- 51st session, Geneva, August 1999

 

  • 5th session, Working Group on Minorities, Geneva 25-31 May 1999.

2000 -- 52nd session, Geneva, 31 July - 18 August 2000

 

  • Working group on Indigenous Populations, Genvea, 24-28 July 2000

2001 -- 53rd session, Geneva, 30 July - 17 August 2001

 

  • Working Group on Minorities, Geneva, 14-18 May 2001
  • Working Group on Indigenous Populations, 23-27 July 2001

 

UN Commission on the Status of Women

1998 -- 42nd session, NYC, 2-13 March 1998

 

1999 -- 43rd session, NYC, 1-19 March 1999

 

  • NGO Consultation in preparation for the CSW, NYC, 28 February 1999
  • "Building National Machinery for the Advancement of Women: the Role of Civil Society," Panel co-sponsored with the Division for the Advancement of Women, 3 March 1999

2000 -- 44th session, NYC, 28 Feb-17 March 2000

 

  • NGO Consultation in preparation for the CSW, NY Feb 2000

2001 -- 45th session, NYC 6-16 March 2001

 

  • NGO Consultation in preparation for the CSW, NYC, 5 March 2001

 

UN Commission for Social Development

1998 -- 36th session, NYC, 10-20 February 1998

1999 -- 37th session, NYC, 9-19 February 1999

2000 -- 38th session, NYC, 8-17 February 2000

2001 -- 39th session, NYC, 13-23 February 2001

UN Commission on Sustainable Development

1998 -- 5th intersessional, NYC, 23 Feb - 6 March 1998

1998 -- 6th session, NYC, 20 April - 1 May 1998

1999 -- 7th session, NYC, 19-30 April 1999

2000 -- 8th session, NYC, 24 April - 5 May 2000

2001 -- 9th intersessional, NYC, 16-27 April 2001

2001 -- 9th intersessional Ad Hoc Working Groups, NYC, 6-16 March 2001

2001 -- 10th session, acting as the First Preparatory Committee for the Summit on Sustainable Development, NYC, 30 April- 2 May 2001

UN Economic Commission for Europe

1999 -- Regional Hearings for the Millennium Assembly, Geneva, 7-8 July 1999

UN Economic Commission for Latin America and the Caribbean

1998 -- 27th session, Aruba, May 1998

1999 -- 28th session,

UN Economic and Social Commission for Asia and the Pacific

1999 -- 55th Session, Bangkok, Thailand, 22-28 April 1999

 

  • High level meeting to review implementation in Asia and the Pacific of the Beijing Platform for Action, Bangkok, 26-29 October 1999.

 

UN Human Rights Committees

Committee on the Elimination of Discrimination Against Women

1998 -- 18th session, NY, 19 January-6 February 1998

1998 -- 19th session, NY, 22 June-2 July 1998

1999 -- 20th session, NY, 18 January - 5 February 1999

1999 -- 21st session, NY, 7-25 June 1999

2000 -- 22nd session, NY 17 Jan - 4 Feb 2000

2000 -- 23rd session, NY, June 2000

2001 -- 24th session, NY, 15 Jan-2 Feb 2001

2001 -- 25th session, NY, 2-20 July 2001

Committee on Social, Economic and Cultural Rights

 

  • 1998, 1999, 2000, 2001

 

Committee on the Rights of the Child

 

  • 1998, 1999, 2000, 2001

 

Committee on the Elimination of Racial Discrimination

 

  • 1998, 1999, 2000, 2001

 

Human Rights Committee

 

  • 1998, 1999, 2000, 2001

 

ILO (International Labour Organization)

2001 -- 89th session, Geneva, 5-21 June 2001

UNICEF (United Nations Children's Fund)

1998 -- Executive Board meeting, NYC, 1-5 June 1998

1999 -- Executive Board meeting, NYC, 19-22 & 25 January 1999

1999 -- Executive Board meeting, NYC, 7-11 June 1999

2000 -- Executive Board meeting, NYC,

2001 -- Executive Board meeting, NYC, 4-8 June 2001

2001 -- Executive Board, second session, NYC, 10-14 December 2001

UNHCHR (UN High Commissioner for Human Rights)

1998 -- Meeting concerning the Basic Principles on Reparation and other Standards before the United Nations Commission on Human Rights, Sponsored by the International Commission of Jurists, Geneva, 20 March 1998.

1998 -- Fifth Meeting of Special Rapporteurs/Representatives/Experts and Chairpersons of Working Groups of the Commission on Human Rights, Geneva, 28 May 1998

1998 -- Enriching the Universality of Human Rights: Islamic Perspective on the Universal Declaration of Human Rights: A seminar of experts, Geneva, 9-10 November 1998.

1999 -- Draft Basic Principles and Guidelines on the Right to a Remedy and Reparations for Victims of Violations of International Human Rights and Humanitarian Law, sponsored by the International Commission of Jurists, Geneva, 27 May 1999.

1999 -- Sixth Meeting of Special Rapporteurs / Representatives / Experts and Chairpersons of Working Groups of the Commission on Human Rights, Geneva, 31 May-3 June 1999.

1999 -- Eleventh meeting of the Chairpersons of the Human Rights Treaty Bodies, Geneva, 31 May-4 June 1999.

1999 -- Workshop on The Draft Optional Protocol to the International Covenant on Economic, Social and Cultural Rights, Geneva, 26 February 1999.

1999 -- Draft Basic Principles and Guidelines on the Right to a Remedy and Reparations for Victims of Violations of International Human Rights and Humanitarian Law, Geneva, 27 May 1999

1999 -- Sixth Meeting of Special Rapporteurs/Representatives/Experts and Chairpersons of Working Groups of the Commission on Human Rights, Geneva, 31 May - 3 June 1999

1999 -- Eleventh meeting of the Chairpersons of the Human Rights Treaty Bodies, Geneva, 31 May-4 June, 1999.

2000 -- Inter-sessional open ended Working Group on enhancing the effectiveness of the Mechanisms of the Commission on Human Rights, Geneva, 19 January 2000.

2000 -- Inter-sessional open ended Working Group on enhancing the effectiveness of the Mechanisms of the Commission on Human Rights, Geneva, 7-11 February 2000

2000 -- Expert seminar on remedies available to the victims of acts of racism, racial discrimination, xenophobia and related intolerance and on good national practices in this field, Geneva, 16-18 February 2000

2000 -- Meeting of persons chairing the human rights treaty bodies, 12th session, Geneva, 5-8 June 2000

2001 -- Expert Seminar on Human Rights and extreme poverty, Geneva, 7-9 Feb. 2001

2001 -- Expert workshop on Justiciability of economic, social and cultural rights, Geneva, 5-6 Feb 2001

2001 -- Annual meeting of Special Rapporteurs, Geneva, 20 June 2001

UNHCR (United Nations High Commissioner for Refugees)

1998 -- 49th session of the Executive Committee of the High Commissioner's Programme (Excom), Geneva, 5 October 1998

1998 -- Pre-Executive Committee Meeting with NGOs (Pre-Excom), Geneva, 30 August - 2 September 1998

1999 -- 50th session of the Executive Committee of the High Commissioner's Programme (Excom), Geneva, 4-8 October 1999

1999 -- Pre-Executive Committee Meeting with NGOs (Pre-Excom), Geneva, 29 September - 1 October 1999.

2000 -- Executive Committee of the High Commissioner's Programme (Excom), Geneva, 2-6 October 2000

2000 -- Pre-Executive Committee Meeting with NGOs (Pre-Excom), Geneva, 27-29 September 2000

2001 -- Executive Committee of the High Commissioner's Programme (Excom), 52nd session, Geneva, 1-5 October 2001

2001 -- Pre-Executive Committee Meeting with NGOs (Pre-Excom), sponsored by UNHCR, Geneva, 24-26 September 2001

World Bank

1998 -- World Faiths Development Dialogue, sponsored with the Archbishop of Canterbury, Lambeth Palace, London, England, 18-19 February 1998.

1998 -- World Bank Conference on Cultural Heritage and Sustainable Development, Washington, D.C., 28-29 September 1998

1998 -- World Faiths Development Dialogue meeting with World Bank Officials, Rome, Italy, 6-7 December 1998.

1999 -- World Faiths Development Dialogue, Johannesburg, South Africa, January 1999

1999 -- "Values, Norms and Poverty" - A Consultation with Civil Society on Poverty and Development, World Development Report, workshop, Johannesburg, South Africa, 12-14 January 1999.

1999 -- World Faiths Development Dialogue Conference in Washington, DC (Lambeth II), 11-12 November 1999.

2000 -- Steering Group Meeting of the World Faiths Development Dialogue, Washington, D.C., 17 April 2000

2000 -- World Bank briefing on the Comprehensive Development Framework (CDF), NYC, 18 July 2000

WHO (World Health Organization)

1998 -- 51st World Health Assembly, Geneva, May 1998

1999 -- 52nd World Health Assembly, Geneva, May 1999

2000 -- 53rd World Health Assembly, Geneva, May 2000

2000 -- UNICEF/WHO (World Health Organization) Joint Committee on Health Policy, 2000

2000 -- WHO Women's Health and Development Unit

2001 -- 54th World Health Assembly, Geneva, May 2001

UN Conferences, Summits, Ministerial Meetings and Seminars

1998 -- "African Women and Economic Development: Investing in Our Future," sponsored by the Economic Commission for Africa (ECA), Addis Ababa, Ethiopia, 28 April-1 May 1998

1998 -- "Educating Girls: A Development Imperative," International Conference on Girl's Education sponsored by UNICEF, USAID, & the Inter-American Development Bank, Washington, D.C., 6-8 May 1998.

1998 -- UN Diplomatic Conference of Plenipotentiaries on the Establishment of an International Criminal Court, Rome Italy, 15 June-17 July 1998

1998 -- World Youth Forum of the United Nations System, Third Biennial session, Braga, Portugal, 2-7 August 1998.

1998 -- World Conference of Ministers Responsible for Youth, First Session, Lisbon, Portugal, 8-12 August 1998

 

  • Consultations in Preparation for the World Conference of Ministers Responsible for Youth, 2nd session, NYC 4-6 February 1998
  • International Youth NGO Meeting, NYC 7-8 February 1998.
  • Consultations in Preparation for the World Conference of Ministers Responsible for Youth, 3rd Session, NYC, 24-26 June 1998

1998 -- "National Machineries for Gender Equality," Expert Group meeting sponsored by UN Division for the Advancement of Women & ECLAC, Santiago, Chile, 31 August - 4 September 1998

1998 -- "Women and Health - Mainstreaming the Gender Perspective into the Health Sector," Expert Group meeting sponsored by the UN Division for the Advancement of Women and WHO, Tunis, Tunisia, 28 September-2 October 1998

1999 -- Millenium Young People's Congress, sponsored by UNEP, UNESCO, Peace Child International, & the State of Hawaii, Honolulu, Hawaii, 25-29 October 1999.

2000 -- UNED Forum International Advisory Board, sponsored by the United Nations Environment and Development Forum, initial meeting, New York, 28 April 2000

2001 -- Global Movement for Children: The Role of Religions (an inter-religious consultation) sponsored by UNICEF and WCRP (World Conference on Religion and Peace), New York, 24-26 April 2001

2001 -- International Environmental Architecture for Sustainable Development: The Role of UNEP, sponsored by UNED Forum, LEAD International, World Federalist Movement, World Humanity Action Trust and hosted by BIC UNO, NY, 1 May 2001

2001 -- Third International Conference on the Least Developed Countries, sponsored by the United Nations Conference on Trade and Development (UNCTAD) and the European Union, Brussels, May 2001

 

  • Preparatory Committee Second Session, NYC, 5-9 February 2001
  • Preparatory Committee Third Session, NYC, 2-6 April 2001

2001 -- World Youth Forum of the United Nations System, Fourth Session, Dakar, Senegal, 6-10 August 2001

 

  • International Youth NGO Consultation, NYC, 6-7 February 1999
  • Planning meeting of the Fourth World Youth Forum, NYC, 14-15 October 1999

2001 -- World Conference Against Racism, Racial Discrimination, Xenophobia, and Related Intolerance (WCAR), Durban, SA, 31 August-7 September 2001

 

  • First Preparatory Committee, World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance, Geneva, 1-5 May 2000.
  • Expert Seminar for Africa - World Conference Against Racism, Addis Ababa, Ethiopia, 4-6 October 2000
  • Regional Preparatory Meeting for Europe - World Conference Against Racism, Strasbourg, France, 9-13 October 2000
  • Expert Seminar for Latin America -World Conference Against Racism, Santiago, Chile, 25-27 October 2000.
  • Regional Preparatory meeting for the Americas -- and its NGO Forum - World Conference Against Racism, Santiago, Chile, 3-7 December 2000
  • NGO Regional Preparatory Meeting for Africa, Botswana, 8-12 January 2001
  • Informal Consultations on the WCAR, Geneva 15-16 January 2001
  • Regional Preparatory Meeting for Africa & its NGO Forum, Dakar, Senegal, 29 January-2 February 2001
  • NGO Regional Preparatory Meeting for the Americas, Ecuador, 13-17 February 2001
  • Asian Regional Preparatory Meeting & its NGO Forum, Iran, 18-21 February 2001 (BIC delegation denied visas)
  • Open-ended Working Group for the WCAR, Geneva, 6-9 March 2001
  • Inter-sessional open-ended working group on the WCAR, Geneva, 7-11 May 2001
  • Second Session of the Preparatory Committee, Geneva, 21 May - 1 June 2001
  • Third session of the Preparatory Committee, Geneva, 30 July - 10 August 2001
  • Youth Summit - WCAR, Durban, South Africa, 26-27 August 2001
  • NGO Forum - WCAR, Durban, South Africa, 28 August - 1 September 2001
  • Panel on Religious Intolerance, organized by BIC with 3 other NGOs, keynote speaker Special Rapporteur on Freedom of Religion and Belief, Mr. Abdelfattah Amor

2001 -- International Consultative Conference on School Education in Relation with Freedom of Religion and Belief, Tolerance and Non-discrimination, Madrid, 23-25 November 2001

2001 -- Ministerial meeting of State parties to the 1951 convention and/or its 1967 Protocol relating to the Status of Refugees, sponsored by UN High Commissioner for Refugees (UNHCR) & Mission of Switzerland, Geneva, 12-13 December 2001

 

  • Preparatory Session for the Ministerial meeting of State Parties to the 1951 convention and/or its 1967 Protocol relating to the Status of Refugees, Geneva, 20-21 September 2001

2001 -- International Conference on Financing for Development (upcoming),

 

  • Preparatory Committee Second Substantive Session, 13-23 January 2001, NYC

2001 -- World Summit on Sustainable Development (upcoming),

 

  • Tenth Session of the Commission on Sustainable Development, acting as the First Preparatory Committee for the Summit, NY, 30 April- 2 May 2001

 

NGO Conferences on UN Themes

1998 -- CONGO Africa Consultation, sponsored by CONGO Secretariat, Geneva, 13 January 1998.

1998 -- CONGO Africa Consultation, sponsored by CONGO Secretariat, Geneva, 6 February 1998.

1998 -- Beijing Seminar on the Follow-up Action to the Fourth World Conference on Women, sponsored by the All-China Women's Federation, Beijing, China, 18-22 June 1998

1998 -- The Oslo Conference on Freedom of Religion or Belief, sponsored by the Co-operation Council of Faith and Lifestance Societies, Olso, Norway, 11-15 August 1998.

1998 -- Forum 98: 50 years after the Declaration of Human Rights, Geneva, 28-30 August 1998.

1998 -- Food Security as a Human Right, sponsored by Advocates for African Food Security, BIC Office, NY, 15 September 1998

1998 -- Which Way for Women and Development? Debating Concepts, Strategies and Directions for the 21st Century, sponsored by CUNY Grad School and University Center, Borough of Manhattan Community College, NY 15-17 October 1998

1998 -- Universality of Human Rights: The Evidence, sponsored by the Special Committee of NGOs on Human Rights, Geneva, 30 November - 1 December 1998

1999 -- Human Values - a living reality: In the Light of Human Rights, sponsored by the Human Values Caucus, Geneva, 18 March 1999.

1999 -- World Conference on Religion and Peace, Seventh World Assembly, Amman, Jordan, 22-29 November 1999.

1999 -- Globalisation and Iran: Promoting Universal Human Values, sponsored by the Human Values Caucus, Geneva, 30 June 1999.

1999 -- NGOs for Women 2000: A Panel Discussion-Beijing +5: Setting Targets, NYC, 22 November 1999.

2000 -- "Women's Right to Education: Building Global Leadership for the 21st Century," workshop cosponsored by the Association of International Educators, 2000

2000 -- Seminar on Social Development, sponsored by ICSW and the Friedrich Ebert Foundation, UNICEF House, NY 7 February 2000

2000 -- Official Launch of the Earth Charter, sponsored by the Earth Charter Commission, The Peace Palace, The Hague, The Netherlands, 29 June 2000

2001 -- Seminar on Social Development, sponsored by ICSW & the Friedrich Ebert Foundation, UNICEF House, NY, 11 February 2001

 

Annex II

Bahá'í­ International Community Statements to United Nations Conferences, Commissions, & Related Consultative Gatherings 1998-2001

1. Written Statements by the Bahá'í­ International Community

Protection of Minorities, a written statement addressing agenda item 17 of the 54th session of the UN Commission on Human Rights, Geneva, 16 March - 24 April 1998. [E/CN.4/1998/NGO/14]

Current Situation of the Bahá'í­s in Iran, statement to the 54th session of the UN Commission on Human Rights, Geneva, 16 March - 24 April 1998. [E/CN.4/1998/NGO/13]

Rights of the Child, statement to the 54th session of the UN Commission on Human Rights. Geneva, 16 March - 24 April 1998. [E/CN.4/1998/NGO/15]

Current Situation of the Bahá'í­s in Iran, statement to the 55th session of the UN Commission on Human Rights. Geneva, March 22 to April 30, 1998. [E/CN.4/1999/NGO/12]

Protection of Minorities, statement to the 55th session of the UN Commission on Human Rights. Geneva, March 22 to April 30, 1998. [E/CN.4/1999/NGO/14]

The Bahá'í­ Institute of Higher Education: A Creative and Peaceful Response to Religious Persecution in Iran, statement to the 55th session of the UN Commission on Human Rights. Geneva, March 22 to April 30, 1998. [E/CN.4/1999/NGO/13]

Women and Health, statement to the 43rd session of the UN Commission on the Status of Women. New York, 1-19 March 1999. [E/CN.6/1999/NGO/4]

The right to education, statement to the 56th session of the UN Commission on Human Rights. Geneva, 20 January 2000. [UN document #E/CN.4/2000/NGO/13]

Gender and all forms of discrimination, in particular racism, racial discrimination, xenophobia and related intolerance, statement submitted to the 45th Session of the UN Commission on the Status of Women. New York, 6-16 March 2001. [E/CN.6/2001/NGO/7]

One Human Race, statement submitted to the World Conference Against Racism, Racial Discrimination, Xenophobia and Related Intolerance. Durban, South Africa, 31 August - 7 September 2001. [A/CONF.189/10/Add.2]

2. Oral Statements by the Bahá'í­ International Community

Creating an enabling environment for empowering girls, statement to the 42nd session of the UN Commission on the Status of Women. New York, 2-13 March, 1998.

The situation of the Bahá'í­s in Iran, statement to the 55th session of the UN Commission on Human Rights. Geneva, 7 April 1999.

Situation of the Bahá'í­ Community in the Islamic Republic of Iran, statement to the 56th session of the UN Commission on Human Rights. Geneva, 20 March - 28 April 2000.

The Situation of the Bahá'í­ Community in Egypt, statement to the 52nd session of the UN Sub-Commission on the Promotion and Protection of Human Rights. Geneva, 31 July -18 August 2000.

Situation of the Bahá'í­s in Iran, statement to the 57th session of the UN Commission on Human Rights; Geneva, 29 March 2001.

Situation of the Bahá'í­s in Egypt, statement to the 57th session of the UN Commission on Human Rights. Geneva, 4 April 2001 Sustainable Development: The Spiritual Dimension, statement to the 1st session of the Preparatory Committee of the World Summit on Sustainable Development. New York, 30 April -2 May, 2001.

3. Joint Statements Either Writtenor Signed by the Bahá'í­ International Community

The Situation of the family, a joint written statement signed by 8 NGOs and submitted by the Bahá'í­ International Community to the 36th session of the UN Commission on Social Development. New York, 1-20 February 1998. [E/CN.5/1998/NGO/8]

Right to Development, joint oral statement to the 54th session of the UN Commission on Human Rights, Geneva, 24 March 1998.

Institutional Mechanisms for the Advancement of Women, joint oral statement by the NGO Committee on the Status of Women's Task Force on Institutional Mechanisms for the Advancement of Women to the 43rd session of the UN Commission on the Status of Women. New York, 1-19 March 1999.

Media and the Rights of the Child, a joint oral statement signed by 18 NGOs and presented by the Bahá'í­ International Community to the 55th session of the UN Commission on Human Rights. Geneva, 15 April 1999.

UNIFEM's efforts "to turn resolutions into realities," a joint written statement of the NGO Committee on UNIFEM, submitted to the 44th session of the UN Commission on the Status of Women. New York, 1-19 March. [E/CN.6/2000/NGO/4]

Girls: the women of tomorrow, joint written statement circulated at the 44th session of the Commission on the Status of Women under agenda item 3: follow-up to the Fourth World Conference on Women. New York, 28 February -2 March 2000. [#E/CN.6/2000/NGO/7]

We the Peoples Millennium Forum Declaration and Agenda for Action: Strengthening the United Nations for the 21st Century, a joint statement produced by the Millennium Forum, New York, 22 - 26 May 2000.

Commitment to Global Peace, a joint declaration of those gathered at the Millennium World Peace Summit of Religious and Spiritual Leaders, New York, August 28-31, 2000.

In support of UNIFEM (United Nations Development Fund for Women), a joint written statement presented to the 45th session of the UN Commission on the Status of Women. New York, 6-16 march 2001. [E/CN.6/2001/NGO/1]

Proposed language for the Draft Programme of Action of the WCAR, a joint proposal submitted to the Working Group for the Draft Programme of Action of the WCAR by the World Organisation Against Torture (OMCT) and signed by the Bahá'í­ International Community and 4 other NGOs. Durban, South Africa, 3 September 2001.

Joint NGO Proposal on follow-up language, WCAR Program of Action, para. 230, signed by the Bahá'í­ International Community and 6 other NGOs. Durban, South Africa.

4. Other Bahá'í­ International Community Contributions to UN-Sponsored Meetings

Participation, a statement read at the World Faiths Development Dialogue, hosted by the President of the World Bank and the Archbishop of Canterbury at Lambeth Palace, London, England, 18-19 February 1998.

Valuing Spirituality in Development: Initial Considerations Regarding the Creation of Spiritually Based Indicators for Development, published version of a paper presented to the meeting of religions and the World Bank. Lambeth Palace, London, 18 - 19 February 1998

Religious Values and the Measurement of Poverty and Prosperity, a paper prepared for "Values, Norms and Poverty: A Consultation on the World Development Report 2000." Workshop co-sponsored by the World Bank, the World Faiths Development Dialogue, Cornell University, the MacArthur Foundation, the Swedish International Development Cooperation Agency, and the Swiss Development Corporation. Johannesburg, South Africa, 12-14 January 1999

The Role of Religion in Establishing Peace, an oral statement to the Millennium World Peace Summit. New York, August 28-31, 2000

Message of the Millennium Forum Declaration, oral statement to the Millennium Summit by the Co-Chair of the Millennium Forum. New York, 8 September 2000.

International Day for the Elimination of Racial Discrimination, a statement submitted in response to a request from Mary Robinson, High Commissioner for Human Rights for a possible publication by the Millennium World Peace Summit of Religious and Spiritual Leaders the World Summit on the Elimination of Racism. Submitted 21 March 2001

Overcoming Corruption and Safeguarding Integrity in Public Institutions: A Bahá'í­ Perspective, a paper prepared at the request of the US Government and presented at the Global Forum on Fighting Corruption II. The Hague, Netherlands, 28-31 May 2001.

HIV/AIDS & Gender Equality: Transforming Attitudes and Behaviors, a statement prepared for distribution at the UN General Assembly Special Session on HIV/AIDS. New York, NY, June 25-27, 2001.

One Same Substance: Building a Global Culture of Racial Unity: The worldwide Bahá'í­ community's record of example and action, a booklet prepared for the UN World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance. Durban, South Africa, 31 August - 7 September 2001.

Belief and Tolerance:"Lights Amidst the Darkness," a statement presented both in writing and orally to the International Consultative Conference on School Education in relation with Freedom of Religion and Belief, Tolerance and Non-discrimination. Madrid, Spain, 23-25 November 2001.

 

Annex III

Bahá'í­ International Community Membership 1998-2001

The Bahá'í­ International Community, with international headquarters in Haifa, Isreal, has over 5 million members in approximately 17,000 organized local communities in 235 countries and territories. They are organized as 182 national (or regional) affiliates (associations). Affiliates as of December 2001 are as follows:

  • Africa: Angola, Benin, Botswana, Burkina Faso, Burundi, Cameroon, Cape Verde, Central African Repbulic, Chad, Congo Republic, Côte d'Ivoire, Democratic Republic of the Congo, Equatorial Guinea, Eritrea, Ethiopia, Gabon, The Gambia, Ghana, Guinea, Guinea-Bissau, Kenya, Lesotho, Liberia, Madagascar, Malawi, Mali, Mauritius, Morocco, Mozambique, Namibia, Niger, Nigeria, Réunion, Rwanda, Sao Tomé-Principe, Senegal, Seychelles, Sierra Leone, South Africa, Sudan, Swaziland, Tanzania, Togo, Tunisia, Uganda, Zambia, Zimbabwe.
  • Europe: Albania, Armenia, Austria, Azerbaijan, Belarus, Belgium, Bulgaria, Croatia, Cyprus, Czech Republic, Denmark, Estonia, Finland, France, Georgia, Germany, Greece, Hungary, Iceland, Ireland, Italy, Latvia, Lithuania, Luxembourg, Moldova, Netherlands, Norway, Poland, Portugal, Romania, Russian Federation, Slovakia, Slovenia, Spain, Sweden, Switzerland, Turkey, Ukraine, United Kingdom.
  • America: Antigua-Barbuda, Argentina, Bahamas, Barbados, Belize, Bolivia, Brazil, Canada, Chile, Colombia, Costa Rica, Cuba, Dominica, Dominican Republic, Ecuador, El Salvador, Greenland, Grenada, Guadeloupe, Guatemala, Guyana, Haiti, Honduras, Jamaica, Mexico, Nicaragua, Panama, Paraguay, Peru, Puerto Rico, St. Kitts, St. Lucia, St. Vincent & the Grenadines, Suriname, Trinidad, United States, Uruguay, Venezuela.
  • Pacific: Australia, Cook Islands, Fiji, Kiribati, Mariana Islands, Marshall Island, New Caledonia, New Zealand, Papua New Guinea, Samoa, Solomon Islands, Tonga, Tuvalu, Vanuatu.
  • Asia: Bahrain, Bangladesh, Cambodia, Hong Kong, India, Indonesia, Japan, Jordan, Kazakhstan, Korea Republic, Kuwait, Kyrgyzstan, Lao PDR, Lebanon, Macau, Malaysia, Mongolia, Myanmar, Nepal, Oman, Pakistan, Philippines, Qatar, Singapore, Sri Lanka, Taiwan, Tajikistan, Thailand, Turkmenistan, United Arab Emirates, Uzbekistan, Yemen Republic.

 

Belief and Tolerance: "Lights Amidst the Darkness"

Belief and Tolerance: "Lights Amidst the Darkness"

Statement of the Baha'i International Community to the International Consultative Conference on School Education in relation with Freedom of Religion and Belief, Tolerance and Non-discrimination.

Madrid, Spain—23 November 2001

The human spirit must be free to know. Apprehending who we are, for what purpose we exist, and how we should live our lives, is a basic impulse of human consciousness. This quest for self-understanding and meaning is the essence of life itself. The innate and fundamental aspiration to investigate reality is thus a right and an obligation of every human being. It is for this reason that the Baha'i­ teachings affirm that the "conscience of man is sacred and to be respected."1

To search for truth-to see with one's "own eyes and not through the eyes of others"-is to undertake a process of spiritual discovery with a keen sense of justice and openness.2 It is by its very nature a process that is creative and transformative; if pursued with sincerity and fairness, it can bestow upon the seeker of knowledge "a new eye, a new ear, a new heart, and a new mind."3 The rational soul is thereby awakened to the capacities of kindness, forbearance, and compassion that lie within it. Clearly, the human yearning for truth is a power that cannot be shackled, for without the freedom to know, human nature remains the prisoner of instinct, ignorance and desire.

In the midst of an age convulsed by moral crisis and social disintegration, the need for understanding about who we are as human beings is vital to the achievement of lasting peace and well-being. Historically, such insight about human existence and behavior has been provided by religion. Its indispensable function in addressing the universal inclination towards transcendence, and its essential role in civilizing human character throughout the ages, have been central to defining human identity as well as promoting social order. Through its cultivation of humanity's spiritual nature, religion has ennobled the lives of peoples everywhere and has engendered cohesion and unity of purpose within and across societies. Religion, in a very real sense, provides the warp and woof of the social fabric-the shared beliefs and moral vision that unite people into communities and that give tangible direction and meaning to individual and collective life. The right to exercise freedom of conscience in the matters of religion and belief is therefore not only crucial to satisfying the spiritual promptings of the aspiring soul, but to the enterprise of building harmonious and equitable patterns of living.

Coercion in matters of faith vitiates the very principles of religion. For commitment can only be born of belief that is freely chosen. The right to freedom of thought, conscience and belief now codified in international human rights instruments directly finds its roots in the scriptures of the world's religions. This fact should assure each of us that truth need not be feared, as it has many facets and shelters all of our diverse expressions of faith. If, after all, people of religious faith believe that the Creator is eternal and the center of all existence, then they must also believe that the unfettered and genuine search for truth will lead to truth.

The elimination of all barriers to the free exploration, acceptance, and expression of religious belief is critical to the objective of a creating a universal culture of human rights. However, to clear the way for a constructive dialogue about the role of religion in establishing social justice, an historical accounting must be taken. That religion has been responsible for immense suffering cannot be denied. Much darkness and confusion can be attributed to those who have appropriated the symbols and instruments of religion for their own selfish purposes. Fanaticism and conflict poison the wells of tolerance and represent corrupt expressions of true religious values. Consequently, vigilance is necessary in safeguarding the transformative power of religion from the forces of extreme orthodoxy on one hand, and irresponsible freedom on the other.

"The purpose of religion," Bahá'u'lláh states "...is to establish unity and concord amongst the peoples of the world; make it not the cause of dissension and strife."4 In unity-a unity that embraces and honors the full diversity of humankind-all problems can be solved. When applied on a universal basis, the teaching that we should treat others as we ourselves wish to be treated, an ethic variously repeated in all the great religions, will undoubtedly reveal the salutary power of unity. The building of a global society based on cooperation, reciprocity, and genuine concern for others is the ultimate expression of unified action. In short, the core spiritual values held in common by the world's religions contain within them the principal means for the reconciliation and advancement of the earth's peoples. Through these values and the commitment they inspire, "Minds, hearts and all human forces are reformed, perfections are quickened, sciences, discoveries and investigations are stimulated afresh, and everything appertaining to the virtues of the human world is revitalized."5

In order to play its part in overcoming the prejudices and suspicions now afflicting the world's faith communities, religious leadership must devote attention to these commonly shared spiritual precepts rather than doctrinal differences or claims of exclusivity. Let each religion demonstrate its capacity to guide the world's inhabitants to peaceful coexistence, moral rectitude and mutual understanding, rather than spreading enmity, fear and intolerance. The recent trend toward interfaith dialogue around the globe offers a positive example of how disparate communities can work together to broaden vision and shape public discourse in a unifying way. Religious leaders are uniquely placed to draw attention to the potentialities and promise of the present moment in human affairs, and challenge all key societal players to action. Increasing interchange among spiritual leaders and their followers, especially children, will no doubt lead to new understandings of what is possible for human beings and how peaceful patterns of collective life can be nurtured. "Shut your eyes to estrangement, then fix your gaze upon unity," is Bahá'u'lláh's counsel. "Cleave tenaciously unto that which will lead to the well-being and tranquillity of all mankind. This span of earth is but one homeland and one habitation."6

For the global Baha'i­ community, the protection of human freedoms is part of a larger spiritual undertaking of fostering a set of attitudes and practices that truly release human potential. Genuine social progress, it believes, can only flow from spiritual awareness and the inculcation of virtue. From this perspective, the task of creating a universal ethos of tolerance is intimately bound up with a process of moral and spiritual development.

Education, then, emerges as an indispensable tool-a tool of active moral learning. To accomplish the broad objectives of ensuring the "full development of the human personality and the sense of its dignity" and promoting "understanding, tolerance and friendship among all nations, racial, ethnic or religious groups," education must strive to develop an integrated set of human capabilities-intellectual, artistic, social, moral and spiritual.7 There is no other way to raise up positive social actors who are builders of amity and agents of service and probity. "Regard man as a mine rich in gems of inestimable value," Bahá'u'lláh urges, "Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom."8 These "treasures" must be consciously developed because even though nobility, goodness and beauty are innate aspects of our nature, human beings can fall prey to inclinations that corrupt the inner self and quench the light of love.

Educational curricula cannot therefore be solely concerned with the knowledge of physical and social phenomena, but must also be directed toward the goal of moral and spiritual empowerment. As a consequence of the deep connection between individual and social well-being, programs of education need to instill in every child a two-fold moral purpose. The first relates to the process of personal transformation-of intellectual, material and spiritual growth. The second concerns the complex challenge of transforming the structures and processes of society itself. To pursue this dual purpose of individual and collective transformation, specific moral capabilities must be developed. The capabilities of a moral person encompass the concepts, values, attitudes, and skills that enable the person to make appropriate moral choices and to promote creative and cooperative patterns of human interaction.9 Underpinning all such capabilities is a commitment to discover and apply truth in every domain of human endeavor. Since moral behavior is a concrete expression of humanity's spiritual nature, moral education efforts should draw in a systematic way on both the methods of science and the insights of religion.

An integral feature of any educational initiative having a moral and spiritual focus must be the notion of the oneness and interdependence of the human race. Oneness and diversity are complementary and inseparable. That human consciousness necessarily operates through an infinite diversity of individual minds and motivations detracts in no way from its essential unity. Indeed, it is precisely an inhering diversity that distinguishes unity from homogeneity or uniformity. Hence, acceptance of the concept of unity in diversity implies the development of a global consciousness, a sense of world citizenship, and a love for all of humanity. It induces every individual to realize that, since the body of humankind is one and indivisible, each member of the human race is born into the world as a trust of the whole and has a responsibility to the whole. It further suggests that if a peaceful international community is to emerge, then the complex and varied cultural expressions of humanity must be allowed to develop and flourish, as well as to interact with one another in ever-changing patterns of civilization. "The diversity in the human family," the Baha'i­ writings emphasize, "should be the cause of love and harmony, as it is in music where many different notes blend together in the making of a perfect chord."10

The rich religious heritage of humankind can also be viewed through the lens of unity. Bahá'u'lláh states: "There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God."11 The world's religions can thus be seen to be one in their nature and purpose with each being a wellspring of knowledge, energy and inspiration. They each have served to unlock a wider range of capacities within human consciousness and society-a process that has impelled the human race toward moral and spiritual maturity. Accordingly, curricula exploring the history and teachings of religion may wish to highlight the complementary aims and functions of the world's faith systems as well as the theological and moral threads that link them. In this regard, the right to investigate religion and the spiritual roots of human motivation can be understood to be a vital element of an integrating framework of collaboration and conciliation.

The promotion of tolerance and mutual understanding among the diverse segments of the human family cannot be a passive or rhetorical exercise. All forms of provincialism, all insularities and prejudices must be directly confronted. It is unfortunately the case that religious prejudice is a particularly virulent influence that continues to block human progress. Overcoming its corrosive effects will require deliberate and sustained effort. Toward this end, innovative and substantive programs of education are essential. But so too is an attitude of true humility among all those who believe in a loving and almighty Creator.

Let us be assured, and let it be communicated to the world's children, that it is possible to both tread the path of religious faith and to be tolerant. Civilization's future course depends on it. In the words of Bahá'u'lláh, "observe tolerance and righteousness, which are two lights amidst the darkness of the world and two educators for the edification of mankind."12

Notes

1. 'Abdu'l-Bahá, A Traveller's Narrative (Wilmette: Baha'i­ Publishing Trust, 1980), p. 91.

2. Bahá'u'lláh, The Hidden Words (Wilmette: Baha'i­ Publishing Trust, 1985), p. 4.

3. Bahá'u'lláh, The Kitáb-i-Íqán (Wilmette: Baha'i­ Publishing Trust, 1983), p. 196.

4. Tablets of Bahá'u'lláh revealed after the Kitáb-i-Aqdas (Wilmette: Baha'i­ Publishing Trust, 1988), p. 129.

5. 'Abdu'l-Bahá, The Promulgation of Universal Peace (Wilmette: Baha'i­ Publishing Trust, 1995), p. 278.

6. Tablets of Bahá'u'lláh, p. 67.

7. Article 13 of the International Covenant on Economic, Social and Cultural Rights; article 26 of the Universal Declaration of Human Rights.

8. Gleanings from the Writings of Bahá'u'lláh (Wilmette: Baha'i­ Publishing Trust, 1983), p. 260.

9. The educational philosophy of Núr University, the second largest private institution of higher learning in Bolivia and Baha'i­-inspired, is largely based on this idea of moral capabilities.

10. 'Abdu'l-Bahá, Paris Talks (London: Baha'i­ Publishing Trust, 1972), p. 53.

11. Gleanings from the Writings of Bahá'u'lláh, p 217.

12. Tablets of Bahá'u'lláh, p. 36.

One Same Substance: Consciously Creating a Global Culture of Unity

One Same Substance: Consciously Creating a Global Culture of Unity

Written statement submitted by the Baha'i International Community to the World Conference Against Racism, Racial Discrimination, Xenophobia and Related Intolerance; circulated as an official UN document (A/CONF.189/10/Add.2) in English French and Spanish under item 9 of the provisional agenda.

Durban, South Africa—31 August 2001

Racism originates not in the skin but in the human mind. Remedies to racial prejudice, xenophobia and intolerance must accordingly address first and foremost those mental illusions that have for so many thousands of years given rise to false concepts of superiority and inferiority among human populations.

At the root of all forms of discrimination and intolerance is the erroneous idea that humankind is somehow composed of separate and distinct races, peoples or castes, and that those sub-groups innately possess varying intellectual, moral, and/or physical capacities, which in turn justify different forms of treatment.

The reality is that there is only the one human race. We are a single people, inhabiting the planet Earth, one human family bound together in a common destiny, a single entity created from one same substance, obligated to "be even as one soul."

Recognition of this reality is the antidote to racism, xenophobia and intolerance in all its forms. It should, accordingly, be the guiding principle behind the discussions, deliberations and ultimate output of the World Conference against Racism.

A proper understanding of this fact of existence has the capacity to carry humanity not merely past racism, racial and ethnic prejudice, and xenophobia but also beyond intermediate notions of tolerance or multi-culturalism -- concepts that are important stepping-stones to humanity's long-sought goal of building a peaceful, just and unified world but insufficient for the eradication of such deeply rooted afflictions as racism and its companions.

The principle of human oneness strikes a chord in the deepest reaches of the human spirit. It is not yet another way of talking about the ideal of brotherhood or solidarity. Nor is it some vague hope or slogan. It reflects, rather, an eternal spiritual, moral and physical reality that has been brought into focus by humanity's collective coming of age in the twentieth century. Its emergence is more visible now because, for the first time in history, it has become possible for all of the peoples of the world to perceive their interdependence and to become conscious of their wholeness.

The reality of human oneness is fully endorsed by science. Anthropology, physiology, psychology, sociology and, most recently, genetics, in its decoding of the human genome, demonstrate that there is only one human species, albeit infinitely varied in the secondary aspects of life. The world's great religions likewise uphold the principle, even if their followers have, at times, clung to fallacious notions of superiority. The Founders of the world's great religions have all promised that one day peace and justice would prevail and all humanity would be united.

The contemporary realization of humanity's collective oneness comes after a historic process in which individuals were fused into ever greater units. Moving from clans, to tribes, to city-states, to nations, the next inevitable step for humanity is nothing less than the creation of a global civilization. In this new global civilization, all people and peoples are component parts of a single great organism -- an organism that is human civilization itself. As stated by Bahá'u'lláh more than 100 years ago, "The earth is but one country, and mankind its citizens."

Further, as explained in the Baha'i­ writings, the oneness of humanity "implies an organic change in the structure of present-day society, a change such as the world has not yet experienced?. It calls for no less than the reconstruction and the demilitarization of the whole civilized world -- a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units."

In considering the themes of the World Conference against Racism, a proper understanding of the reality of the oneness of humanity holds a number of implications.

It implies that any law, tradition or mental construct that grants superior rights or privileges to one grouping of humanity over another is not only morally wrong but fundamentally at odds with the best interests of even those who consider themselves to be in some way superior.

It implies that nation-states, as the building blocks of a global civilization, must hold to common standards of rights and take active steps to purge from their laws, traditions and practices any form of discrimination based on race, nationality or ethnic origin.

It implies that justice must be the ruling principle of social organization, a corollary principle that calls for widespread measures on the part of governments, their agencies, and civil society to address economic injustice at all levels. The Baha'i­ writings call for both voluntary giving and government measures, such as the "equalization and apportionment" of excess wealth, so that the great disparities between the rich and the poor are eliminated. The Baha'i­ writings also prescribe specific measures, such as profit-sharing and the equation of work with worship, that promote general economic prosperity across all classes.

Issues of xenophobia before the Conference in relation to contemporary problems of minority diasporas, the uneven application of citizenship laws, and refugee resettlement can likewise best be addressed in the light of humanity's oneness and, as Bahá'u'lláh indicated, the concept of world citizenship.

Further, the principle of the oneness of humanity exposes any attempt to distinguish separate "races" or "peoples" in the contemporary world as artificial and misleading. While racial, national and/or ethnic heritage can be considered as sources of pride and even a backdrop for positive social development, such distinctions should not become a basis for new forms of separation or superiority, however subtle.

Over the years, in statements to the United Nations, the Baha'i­ International Community has supported or called for specific actions in support of human oneness and the fight against racism, including:

  • The widespread promotion of international educational campaigns that would teach the organic oneness of humankind, urging specifically that the United Nations itself facilitate such an effort, involving national and local governments, as well as non-governmental organizations.
  • The widespread ratification of -- and adherence to -- international instruments, which represent humankind's collective conscience, that might contribute to a comprehensive legal regime for combating racism and racial discrimination, especially the International Convention on the Elimination of All Forms of Racial Discrimination.
  • The worldwide promotion of human rights education, with the aim of creating a "culture of human rights."

The Baha'i­ International Community has also sponsored or participated extensively in activities aimed at the eradication of racism and racial discrimination. Working largely through its national affiliates, which currently number 182, the Community has for example sponsored numerous public meetings, conferences, educational programs, newspaper articles, radio programs and exhibits that specifically seek to combat racism.

Further, drawing on the creative spirit of grassroots participation, Baha'i­s in a number of countries have established race unity committees, with multiracial membership, which have developed programs to combat racial prejudice and to create bonds of mutual respect among peoples of different races in their local communities. These committees have attempted to assist Baha'i­s to free themselves of their own racial prejudices and, beyond that, to contribute to the elimination of racial prejudice in society at large through extensive collaboration with leaders in government, education and religion. More specifically, Baha'i­ communities around the world have sponsored numerous youth workshops that promote racial unity, held thousands of public "race unity day" observances, launched television and video campaigns to promote race harmony, sponsored neighborhood race unity dialogues, and participated in various national commissions to combat racism.

Those seeking to understand more fully how the oneness of humanity can be brought into practice might find it useful to examine the experience of the Baha'i­ International Community itself, which offers a continuously advancing model for how diverse individuals can live together in harmony and unity. With a membership of more than 5 million, the worldwide Baha'i­ community is composed of individuals from virtually every background. More than 2,100 different racial and tribal groups are represented, as are individuals from virtually every nationality, religious background and social class.

Despite this great diversity, which is reflective of the world's population at large, the worldwide Baha'i­ community is among the most unified bodies of people on earth. This sense of unity goes beyond a shared theology. Individuals from many of these backgrounds have intermarried, for example, something which is promoted in the teachings of the Baha'i­ Faith, and/or they work together closely in local Baha'i­ communities, serving together on its local- and national-level governing institutions. A careful examination of the worldwide Baha'i­ community will reveal a surprisingly widespread and yet singularly committed body of people who are consciously creating a global culture, one that emphasizes peace, justice and sustainable development, and puts no group in a position of superiority.

Baha'i­s believe that their own success at building a unified community stems solely from its inspiration by the spiritual teachings of Bahá'u'lláh, who wrote extensively about the importance of unity, the reality of oneness, and the imperative need for creating a peaceful world civilization. More than 100 years ago, He wrote the following, which stands as a cornerstone of Baha'i­ belief:

O Children of Men! Know ye not why We created you all from the same dust? That no one should exalt himself over the other. Ponder at all times in your hearts how ye were created. Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest.

UN Document #/CONF.189/10/Add.2

HIV/AIDS & Gender Equality: Transforming Attitudes and Behaviors

HIV/AIDS & Gender Equality: Transforming Attitudes and Behaviors

Baha'i­ International Community Statement HIV/AIDS and Gender Equality: Transforming Attitudes and Behaviors Prepared for the United Nations General Assembly Special Session on HIV/AIDS

New York—25 June 2001

The relationship between the AIDS pandemic and gender inequality is gaining recognition globally. New HIV/AIDS infections are now increasing faster among women and girls than among males; therefore, last year half of all new cases occurred in females. At the recent 45th session of the Commission on the Status of Women, where HIV/AIDS was one of the main thematic issues, the complexity of the challenges in addressing the issue were underscored by the undeniable association of AIDS with such an intractable problem as sexism. There is no denying the importance of research, education and cooperation among governments and civil society. However, awareness is growing that a profound change of attitude--personal, political, and social--will be necessary to stop the spread of the disease and ensure assistance to those already infected and affected. This statement will focus on two of the more significant populations who need to be represented in these global discussions: men, because of the control they have traditionally exercised over women's lives; and faith communities, because of the power they have to influence the hearts and minds of their adherents.

In order to curtail the spread of HIV/AIDS among women, concrete changes need to occur in the sexual attitudes and behavior of both men and women, but especially men. Fallacious notions about the naturally voracious sexual appetites of men must be addressed. The real consequences to women--and men--of the practice of satisfying one's sexual desires outside of marriage must be fully understood. Educating women and girls is critically important, but the current power imbalance between men and women can prevent a woman from acting in her own interest. Indeed, experience has shown that educating women without educating the men in their lives may put the women at greater risk of violence. Efforts are needed, therefore, to educate both boys and girls to respect themselves and one another. A culture of mutual respect will improve not only the self-esteem of women and girls, but the self-esteem of men and boys as well, which will lead toward more responsible sexual behavior.

The denial of equality to women not only promotes in men harmful attitudes and habits that affect their families, the workplace, political decisions and international relations; it also contributes substantially to the spread of HIV/AIDS and retards the progress of society. Notice how culturally accepted social inequalities conspire with economic vulnerability to leave women and girls with little or no power to reject unwanted or unsafe sex. Yet, once infected with HIV/AIDS, women are often stigmatized as the source of the disease and persecuted, sometimes violently. Meanwhile, the burden of caring for people living with HIV/AIDS and for children orphaned by the disease falls predominantly on women. Traditional gender roles that have gone unquestioned for generations must now be re-examined in the light of justice and compassion. Ultimately, nothing short of a spiritual transformation will move men--and women--to forego the behaviors that contribute to the spread of AIDS. Such a transformation is as important for men as it is for women, because "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"1.

Because the cultivation of humanity's noble, spiritual core has always been the province of religion, religious communities can play an important role in bringing about the change of heart and the consequent change in behaviors that will make possible an effective response to the AIDS crisis.

The leaders of faith communities are especially equipped to address the moral dimension of the AIDS crisis both in terms of its prevention and its treatment. The spread of HIV/AIDS would be significantly reduced if individuals were taught to respect the sanctity of the family by practicing abstinence before marriage and fidelity to one's spouse while married, as underscored in most faith traditions.

Religious leaders and people of faith are also called to respond with love and compassion to the intense personal suffering of those either directly or indirectly affected by the AIDS crisis. However, a tendency on the part of society as a whole to judge and blame those afflicted has, since the onset of this disease, stifled compassion for its victims. The subsequent stigmatization of individuals thus afflicted with HIV/AIDS has fostered a profound reluctance on the part of infected individuals to seek treatment and of societies to change cultural attitudes and practices necessary for the prevention and treatment of the disease. Such judgments can be particularly pronounced in religious communities struggling to uphold a high standard of personal conduct. One of the seeming paradoxes of faith is the individual obligation of believers to adhere to a high standard of personal conduct while loving and caring for those who fall short--for whatever reason--of that same standard. What is often forgotten is that "moral conduct" includes not only personal restraint but compassion and humility as well. Faith communities will need to strive continually to rid themselves of judgmental attitudes so that they can exert the kind of moral leadership that encourages personal responsibility, love for one another, and the courage to protect vulnerable groups in society.

We see signs of hope in increased interfaith dialogue and cooperation. Among faith communities there is a growing recognition that, as Bahá'u'lláh states, "the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God". It is, indeed, the transcendent nature of the human spirit, as it reaches toward that invisible, unknowable Essence called God, which galvanizes and refines mankind's capacity to achieve the spiritual progress that translates into social progress. As dialogue, cooperation and respect among religious communities increase, cultural and religious practices and traditions that discriminate against women, no matter how entrenched, will gradually give way. This will be an essential step toward retarding the spread of HIV/AIDS.

Indeed, it is in the recognition of the oneness of the human family that hearts will soften, minds will open, and the attitudes of men and women will be transformed. It is out of that transformation that a coherent, compassionate and rational response to the worldwide HIV/AIDS crisis will be made possible.

Notes

1. Baha'i Writings

Overcoming Corruption and Safeguarding Integrity in Public Institutions: A Baha'i Perspective

Overcoming Corruption and Safeguarding Integrity in Public Institutions: A Baha'i Perspective

Prepared by the Baha'i­ International Community and presented at the intergovernmental Global Forum on Fighting Corruption II.

The Hague, Netherlands—28 May 2001

As humanity emerges from a century of upheaval and startling change its need for moral and spiritual renewal becomes ever more apparent. That the twentieth century was a century of both darkness and light-revealing the capacity for human depravity as well as human achievement-underlies the confusion that pervades our times. A deepening moral disorientation threatens social institutions and the fundamental bonds that define human relations. In the Baha'i­ view, the displacement of a transcendent understanding of life by an ascendant materialism is responsible for the skepticism, alienation and anomie that characterize contemporary existence.

Over a century ago, Bahá'u'lláh, Founder of the Baha'i­ Faith, warned against the inevitable spiritual and moral aridity that would emerge from the marginalization of religion. "In truth," He wrote, "religion is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world ... Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness and justice, of tranquillity and peace cease to shine."1

Social advancement, we know, arises from the ideals and shared beliefs that weld society together. Meaningful social change results as much from the development of qualities and attitudes that foster constructive patterns of human interaction as from the acquisition of technical capacities. True prosperity-a well-being founded on peace, cooperation, altruism, dignity, rectitude of conduct and justice-flows from the light of spiritual awareness and virtue as well as from material discovery and progress.

To distinguish the vital characteristics of religion from the distortions that falsely pose in its name is challenging. Yet, religion is an indispensable source of knowledge and motivation-a wellspring of values, insights, and energy without which social cohesion and collective action are difficult if not impossible to achieve. Through the teachings and moral guidance of religion, great segments of humanity have learned to discipline their baser propensities and to develop qualities that conduce to social order and cultural advancement. Such qualities as trustworthiness, compassion, forbearance, fidelity, generosity, humility, courage, and willingness to sacrifice for the common good have constituted the invisible yet essential foundations of progressive community life. Religion provides the bricks and mortar of society-the ethical precepts and vision that unite people into communities and that give tangible direction and meaning to individual and collective existence.

Clearly, the set of capacities necessary for building up the social, economic, and moral fabric of society depends upon the resources of both mind and spirit. The civilizing virtues of honesty, duty and loyalty so central to human progress are cultivated by the language of the heart and the voice of conscience. Legal imperatives and penalties, while essential, are limited in their efficacy. To draw upon the spiritual roots of motivation that lie at the heart of human identity and purpose is to tap the one impulse that can ensure genuine social transformation. From the Baha'i­ perspective, then, the emergence of public institutions that engender public trust and that are devoid of corruption is intimately bound up with a process of moral and spiritual development. As Bahá'u'lláh confirms: "So long as one's nature yieldeth unto evil passions, crime and transgression will prevail."2

Baha'i­s see the entire enterprise of civilization as a spiritual process involving the progressive awakening of humanity's moral and creative capacities. The creation of a "corruption-free" public milieu consequently depends on the building up of moral capacity within individuals, communities and social institutions.

How is it possible to build moral capacity? What are the practical strategies societies can adopt that will raise up from within their populations positive social actors who choose to lead lives of service and probity? Education is an indispensable tool. The fact that the world community is pluralist in character should not deter governments and international agencies from giving serious attention to the question of moral development. The growing collaboration among religious communities, non-governmental organizations and public institutions in addressing major social challenges provides evidence of the possibility for effective action.

The Baha'i­ community has undertaken a number of initiatives, although modest in scope, in the area of ethical leadership and moral education. These programs draw upon both scientific and religious resources in cultivating the concepts, values, attitudes, and skills necessary for creating an ethos of rectitude and integrity. The formulation of pedagogical approaches and methods that systematically promote moral development has been a particular focus of Baha'i­ efforts. Núr University, the second largest private institution of higher learning in Bolivia, integrates academic knowledge with both practical experience and ethical training, giving particular emphasis to community service, social justice, and a respect for human diversity. Núr was founded, in large part, to help develop leaders who understand the linkage between individual and social transformation. Its educational philosophy is based on concepts and principles drawn from the Baha'i­ teachings. Núr's moral leadership program teaches participants that they have the obligation to search for, adopt and live by moral precepts. Leadership is shown to be a responsibility that is exercised by all members of society and requires the development of specific moral capabilities. Underpinning such capabilities is a commitment to pursue and apply truth in all areas of human endeavor. This program has reached some 400 rural communities in Bolivia and more than a dozen Latin American countries.

Through its Just Governance Program, Núr is providing training to public officials, government technical staff, and members of community-based organizations. It seeks to promote good governance by exploring the different dimensions of moral leadership, strengthening administrative and decision-making capacities in the public sector, and by promoting dialogue concerning the future development of Bolivian society. Many regional government departments and local municipalities have taken part in the program. A related initiative involves some 5,000 public high school students in promoting youth leadership. The program works to limit youth involvement in crime, violence, and alcohol and drug consumption by preparing young people for active community service. Núr has also worked to train school teachers as community development agents. To date, more than 2000 teachers from Bolivia, Argentina, and Ecuador have participated in the program, which has received much positive feedback from its participants. One student wrote:

The study of this course has helped me, above all, to understand the importance of guiding my life according to principles. I now try to serve those in need without expecting recognition, to forgive those who may have offended me without holding grudges and to share with others what I have learned, and thereby contribute to my own happiness and theirs.

The "Justice in Education" project being carried out by the Human Plenitude Program in Brazil is another Baha'i­ effort that focuses on promoting ethical leadership in government. The Brazilian Ministry of Education, in collaboration with the National Association of Judges and Prosecutors, has approved a training program developed by Human Plenitude staff that targets approximately 6,000 legal professionals who are working directly with youth and junior youth who have become involved in Brazil's court system. The initial module of this training initiative is comprised of materials that address ethics and values relating to the protection of children and youth.

Under the auspices of the Royaumont Process of the European Union, the Baha'i­ International Community has undertaken a multiyear moral education initiative aimed at promoting ethnic harmony and social cohesion in several countries in Southeastern Europe. Through the adaptation of "The Happy Hippo Show," a unique drama-based interactive television and radio program designed to explore moral and ethical issues, the Baha'i­ International Community has conducted training seminars for educators, media representatives, journalists and non-governmental organizations. The program has become quite popular with both the public and government officials in providing examples on how to approach life problems by finding positive solutions. Developing constructive ways of overcoming intergroup conflict and prejudice have been a principal theme of the initiative. The success of training seminars in Albania, Bosnia-Herzegovina, Bulgaria, Macedonia, Croatia, Hungary, Romania and Slovenia has led to several follow-up projects. Radio and television programs in Croatia and Bulgaria, as well as primary education curricula in Romania are now using the techniques of the show to demonstrate how morality is central to the question of social stability and prosperity. Recently, the UN Administrator and Special Representative to the Secretary-General for Kosovo expressed the wish that a Happy Hippo Show project be started in Kosovo. The Happy Hippo format has also been adapted for use in values education programs in Finland, Italy, Russia, Sweden, Moldova, Norway, and Malaysia.

In collaboration with the International Labour Organization (ILO), the European Baha'i­ Business Forum, a voluntary association of Baha'i­ business professionals, recently produced a joint working paper entitled "Socially Responsible Enterprise Restructuring." The report has served as a basis for several training sessions organized by the ILO and has been disseminated to governments, employers associations and workers' organizations throughout the world. The European Baha'i­ Business Forum has also conducted a series of seminars on business ethics in eastern Europe and has formed an educational partnership with AIESEC, one of the largest organizations of business students in the world.

As a practical step in contributing to a dialogue about development and social transformation that explicitly takes account of spiritual values and perspectives, some 100 influential development organizations, international and government agencies, religious representatives, and academics recently gathered in New Delhi to participate in a colloquium on the theme of Science, Religion and Development. The primary goal of the event was to explore how a unified interaction between scientific methods and religious insights can promote the building of human capacity, particularly in the areas of governance, education, technology and economic activity. The event was organized by the Baha'i­ community of India and the Institute for Studies in Global Prosperity, a research agency of the Baha'i­ International Community. At the global level, Baha'i­s have also been involved in the very constructive World Faiths Development Dialogue between the World Bank and major religions.

Although it strictly abstains from involvement in partisan politics, the Baha'i­ community does seek to contribute to public discourse about what it considers to be fundamental issues of principle. Over the past few years, for example, the Baha'i­ community, through its 180 elected national governing councils, has sought to encourage governments around the globe to adopt comprehensive programs of human rights education. In some cases, Baha'i­ national councils have made specific recommendations for promoting human rights curricula in schools and, in others, have tried to create awareness on the part of government officials about the crucial role of human rights education in fostering a culture of justice in their societies. Once such a culture begins to evolve, practical issues such as training in the administration and enforcement of justice, equitable distribution of community resources, and the upliftment of persons and groups historically excluded from the benefits and opportunities offered by society can be effectively addressed.

Ultimately, Baha'i­s believe, the emergence of a peaceful and just social order animated by moral principle is contingent upon a fundamental redefinition of all human relationships-among individuals themselves, between human society and the natural world, between the individual and the community, and between individual citizens and their governing institutions. In particular, outmoded notions of power and authority need to be recast. A basic reconceptualization of social reality is thus envisioned, a reality that in spirit and practice reflects the principle of the oneness of humankind. To accept that "the body of humankind is one and indivisible" is to recognize that every human being is "born into the world as a trust of the whole."3

Governance is referred to in the Baha'i­ writings as an expression of trusteeship, as the administering of a trust. Bahá'u'lláh speaks of the governors and administrators of society as "trustees" or the "trusted ones" of God. He also warns leaders that the vulnerable and the poor "are the trust of God in your midst."4 The concept of trusteeship implies, in some sense, a covenant between those who are in positions of authority and the members of the social polity that they are obligated to protect and serve. Consequently, trustworthiness is a vital characteristic of governance; it is the source of true accountability. Bahá'u'lláh describes trustworthiness as the "greatest portal leading unto the tranquillity and security of the people," and "the supreme instrument for the prosperity of the world."5 "All the domains of power," He avers, ".are illumined by its light."6

While governance is often equated with government, it in fact involves much more. Governance occurs at all levels and encompasses the ways that formal government, non-governmental groups, community organizations and the private sector manage resources and affairs. Three factors that largely determine the efficacy of any system of governance are the quality of leadership, the characteristics of the governed, and the nature of the structures and processes employed to exercise authority and meet human needs.

In this regard, the Baha'i­ community offers its own administrative system as a model for study. Baha'i­s attach great importance to cooperative decision-making and assign organizational responsibility for community affairs to freely elected governing councils at the local, national, and international levels. This hierarchy devolves decision-making to the lowest practicable level-thereby instituting a unique vehicle for grassroots participation in governance-while at the same time providing a level of coordination and authority that makes possible collaboration on a global scale. A unique feature of the Baha'i­ electoral process is the maximum freedom of choice given to the electorate through the prohibition of nominations, candidature and solicitation. Election to Baha'i­ administrative bodies is based not on personal ambition but rather on recognized ability, mature experience, and a commitment to service. Because the Baha'i­ system does not allow the imposition of the arbitrary will or leadership of individuals, it cannot be used as a pathway to power. Decision-making authority rests with corporate bodies. All members of the Baha'i­ community, no matter what position they may temporarily occupy in the administrative structure, are expected to regard themselves as involved in a learning process, as they strive to understand and implement the laws and principles of their Faith. Significantly, in many parts of the world, the first exercises in democratic activity have occurred within the Baha'i­ community.

The capacity of any institution to effect and manage change, and to respond creatively to challenges that lie before it, entails the development of a number of critical skills. These include the ability to maintain a clear perception of social reality and of the forces operating in it; to properly assess the resources of the community; to consult freely and harmoniously as a body and with one's constituency; to realize that every decision has both a material and spiritual dimension; to arrive at decisions in a manner that preserves and promotes institutional unity; to win the confidence, respect and genuine support of those affected by these decisions; to effectively use the energies and diverse talents of the members of the community it serves; to integrate the diversity of initiatives of individuals and groups into one forward movement that benefits all; to uphold standards of fairness and equity; and to implement decisions with an openness and flexibility that avoid all traces of dictatorial behavior. This constellation of skills must obviously draw on both intellectual and moral resources.

In the Baha'i­ writings, those individuals who are engaged in government service are exhorted to "approach their duties with entire detachment, integrity and independence of spirit, and with complete consecration and sanctity of purpose."7 Their personal fulfillment comes not from material reward but from "the devising of methods to insure the progress of the people," from experiencing the "delights of dispensing justice," and drinking from "the springs of a clear conscience and a sincere intent."8 In the end, the "happiness and greatness, the rank and station, the pleasure and peace" of the public servant does not consist in "his personal wealth, but rather in his excellent character, his high resolve, the breadth of his learning, and his ability to solve difficult problems."9

The challenge of overcoming corruption in public life is multidimensional in nature. The adoption of administrative procedures and legal safeguards, however important such measures may be, will not bring about enduring changes in individual and institutional behavior. For governance, in essence, is a moral and spiritual practice whose compass is found within the human heart. Thus, only as the inner lives of human beings are transformed will the vision of a "genuine civilization of character" be realized.10

Notes

1. Bahá'u'lláh, Tablets of Bahá'u'lláh Revealed after the Kitáb-i-Aqdas (Wilmette: Baha'i­ Publishing Trust, 1978), p. 125.

2. Ibid., p. 70.

3. The Prosperity of Humankind, a statement of the Baha'i­ International Community, 1995.

4. Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh (Wilmette: Baha'i­ Publishing Trust, 1983), p. 251.

5. Bahá'u'lláh, Tablets of Bahá'u'lláh, pp. 37-38.

6. Ibid., p. 37.

7. 'Abdu'l-Bahá, cited in Trustworthiness: A Cardinal Baha'i­ Virtue, Compiled by the Research Department of the Universal House of Justice, January 1987.

8. 'Abdu'l-Bahá, The Secret of Divine Civilization (Wilmette: Baha'i­ Publishing Trust, 1970), p. 19, 21.

9. Ibid., pp. 23-24.

10. Ibid., p. 62.

Sustainable Development: the Spiritual Dimension

Sustainable Development: the Spiritual Dimension

A statement by the Baha'i­ International Community to the First Session of the Preparatory Committee of the World Summit on Sustainable Development.

New York—30 April 2001

Some nine years ago, over the course of the Earth Summit process, the governments of the world, with significant contributions from global civil society, crafted Agenda 21, a remarkably forward-looking strategy for the achievement of sustainable development world wide.

Some nine years later, the work of determining the next steps in the evolution of Agenda 211 has been placed upon the shoulders of the World Summit on Sustainable Development. The Summit has been called to "identify major constraints hindering the implementation of Agenda 21" and to "address new challenges and opportunities that have emerged since the United Nations Conference on Environment and Development."2 It is in identifying these major constraints, challenges and opportunities that the Summit's Preparatory Committee (PrepCom) must necessarily come face to face with spiritual issues.

"No matter how far the material world advances," the Baha'i­ Writings state, "it cannot establish the happiness of mankind. Only when material and spiritual civilization are linked and coordinated will happiness be assured. .for in material civilization good and evil advance together and maintain the same pace."3

The Baha'i­ International Community is convinced that unless and until spiritual issues become central to the development process, the establishment of a sustainable global civilization will prove impossible. For the vast majority of the world's people the idea that human nature is fundamentally spiritual is an incontrovertible truth. Indeed, this perception of reality is the defining cultural experience for most of the world's people and is inseparable from how they perceive themselves and the world around them.4 It is, therefore, only by bringing a focus on the spiritual dimension of human reality that development policies and programs can truly reflect the experiences, conditions and aspirations of the planet's inhabitants and elicit their heartfelt support and active participation.

On the one hand, the governments of the world have, collectively, begun to acknowledge a spiritual dimension to development. This can be seen in the global action plans that emerged from the great world conferences held in the 1990's by the United Nations. Agenda 21, for example, calls for "social, economic and spiritual development," recognizing that "individuals should be allowed to develop their full potential, including healthy physical, mental and spiritual development."5 Subsequent declarations and action plans have reinforced this call and gone further. For example, in the Copenhagen Declaration the governments of the world unambiguously affirm that "our societies must respond more effectively to the material and spiritual needs of individuals, their families and the communities in which they live.. not only as a matter of urgency but also as a matter of sustained and unshakeable commitment through the years ahead."6 In the Beijing Platform for Action they agree that "[r]eligion, spirituality and belief play a central role in the lives of millions of women and men, in the way they live and in the aspirations they have for the future."7 And in the Habitat Agenda, the world's governments commit to "achieving a world of greater stability and peace, built on ethical and spiritual vision."8

On the other hand, beyond such general statements and commitments, these global agreements offer little understanding of what the terms "spirituality," "spiritual vision," and "spiritual development" mean in principle or in practice. If, indeed, spirituality is as crucial to sustainable development as these global action plans have avowed, then it is time to move beyond generalities, to explore, in depth, the spiritual principles at the heart of development and to consider fully their ramifications for all stages of the development process.

This exploration of spiritual principles is completely in line with the PrepCom's mandate to "identify major constraints hindering the implementation of Agenda 21" and to "address new challenges and opportunities that have emerged" since the Earth Summit. Any strategies for overcoming such constraints and challenges as war, poverty, social disintegration, extreme nationalism, greed, corruption and apathy, which do not take into account spiritual principles will prove ephemeral, at best. In considering new opportunities for overcoming these constraints and challenges, the PrepCom should look to the remarkable development of interfaith relations and the expansion of interfaith initiatives. Religious and spiritual traditions are increasingly coming together to foster friendliness, fellowship and understanding among their diverse communities. They are also increasingly working together on policies, programs and initiatives with secular bodies ranging from private enterprises and organizations of civil society, to governments and international institutions. In such work, religious and spiritual value systems are viewed not as separate from "real world concerns," but as vital sources of knowledge and motivation, as wellsprings of values, insights, and energy without which social cohesion and collective action are difficult, if not impossible, to achieve.9

This blossoming of interfaith work can be seen in such initiatives as the World Faiths Development Dialogue;10 the World Conference on Religion and Peace;11 the Alliance of Religions and Conservation (ARC);12 the Parliament of the World's Religions;13 and the Millennium World Peace Summit of Religious and Spiritual Leaders.14 It can be read in the numerous joint declarations and agreements in which the religions have articulated a common vision of humanity's future based on such universal principles as love, justice, compassion, moderation, humility, sharing, service, peace and the oneness of the human family.15

In seeking to incorporate spiritual principles into its deliberations, the PrepCom should take advantage of this new stage in the relations among the world's religions. It might do so by making the topic "Sustainable Development: the Spiritual Dimension" one of the "main themes for the Summit."16 It could then initiate a major review of international agreements, proclamations and statements which focus on religious and spiritual values, particularly as they relate to and impact the development process. This review should begin with the global action plans of the world conferences of the 1990's, since it was here that the governments of the world publicly acknowledged the importance of spiritual values in development.17 It should then be expanded to include major interfaith declarations and agreements and other relevant initiatives.18

While this review is being conducted, the PrepCom could facilitate a series of consultations involving both representatives and leaders of various religious and spiritual traditions. These consultations, which might be held before the next PrepCom, should focus on spiritual principles as they relate to Agenda 21 and sustainable development. A series of regional consultations followed by an international consultation might be held, or, if that is not feasible, then, at the very least, an international consultation should be organized. The results of these consultations and of the "documents review" should be issued as a UN document for use by the PrepCom in its deliberations.

Although these proposed efforts are modest, the world's governments would, by supporting them, be sending a clear message that they are serious about their previous commitments to incorporate spiritual considerations into the development process. More important, however, the "documents review" and the global consultations would undoubtedly produce innovative ideas and approaches and might possibly generate a powerful vision based on spiritual principles - principles which, because they resonate with the human soul, have the power to motivate the sacrifices and changes that will be needed if humanity is to overcome the seemingly intractable problems it faces.

Ultimately, the creation of a peaceful and just global civilization, in which the diverse peoples of the world live in harmony with one another and with the natural world, will require a significant reorientation of individual and collective goals and a profound transformation in attitudes and behaviors. Such far-reaching changes will come about only by addressing the non-material dimension of reality and drawing on humanity's vast spiritual resources.

Notes

Conscious of the fact that more knowledge and experience would emerge as the world community sought to implement this strategy - and that a higher level of international cooperation was still possible - Agenda 21 was defined, in its preamble, as a "dynamic programme" which "could evolve over time in the light of changing needs and circumstances." (Agenda 21, Chapter 1.6, Preamble)

Ten-year review of progress achieved in the implementation of the outcome of the United Nations Conference on Environment and Development. A/RES/55/199, 15c-d (20 December 2000).

'Abdu'l-Bahá, Promulgation of Universal Peace, page 109, Baha'i­ Publishing Trust, Wilmette, 1982.

This perception of reality can be discovered in the earliest records of civilization and has been cultivated for several millennia by every one of the great religious traditions. Its enduring achievements in law, the fine arts, and the civilizing of human intercourse are what give substance and meaning to history. In one form or another its promptings are a daily influence in the lives of most people on earth.

Agenda 21, Chapters 6.3 & 6.23. Emphasis added.

Copenhagen Declaration on Social Development, #3. Emphasis added.

Platform for Action of the Fourth World Conference on Women, Chapter 2, #24. Emphasis added.

Habitat Agenda, Chapter 1, #4, Preamble. Emphasis added.

Meaningful social transformation cannot come from political prescriptions or technical recipes alone. An approach to development that incorporates moral and spiritual imperatives will more likely lead to enduring changes in both individual and collective behavior than an approach that ignores these requirements. There is, therefore, much to be gained by seriously and systematically examining the role of religious resources and spiritual values in building human capacity.

The World Faiths Development Dialogue is a collaborative initiative at the national and international levels between the World Bank and several world religions. Its mission is to assist in combating poverty and to bring spiritual principles into development thinking and practice.

The World Conference on Religion and Peace is an international organization in which numerous world religions cooperate to promote peace and understanding. It is organized on an international, regional and national basis.

The Alliance of Religions and Conservation brings together eleven world faiths for consultations on conservation issues. It also encourages collaborative efforts between the religions and environmental organizations.

The 1999 Parliament of the World's Religions brought together over 7,000 people in Cape Town, South Africa. The goal of the Parliament was to create greater respect, understanding, cooperation and harmony among the world's peoples and religions. Participants took part in a wide range of activities discussing, learning, sharing and discovering. The seminal document, A Call to Our Guiding Institutions, was issued during the Parliament (see footnote #15).

Held in part in the UN General Assembly Hall, in August 2000, the Millennium World Peace Summit of Religious and Spiritual Leaders brought together some 1,000 religious and spiritual leaders from around the world. The gathered leaders discussed pressing issues facing the world community, including the challenges of fostering peace and encouraging inter-religious understanding and cooperation. A major theme of the Summit was how the religions could work with the United Nations in its mission for human rights, development, peace and justice. At an historic plenary session, "Engaging Religious Leadership in the Work of the United Nations," members of the panel, composed of several high level UN officials, voiced their conviction that spirituality and the insights and vision of religion were greatly needed in the policies and programs of the United Nations.

These documents include the Final Statement by the Co-Chairs Second Meeting of the World Faiths Development Dialogue (the World Faiths Development Dialogue) http://www.worldbank.org/html/extdr/extme/ps111599a.htm; A Call to Our Guiding Institutions (the 1999 Parliament of the World's Religions) http://www.cpwr.org/calldoc.html; and the Commitment to Global Peace (the Millennium World Peace Summit of Religious and Spiritual Leaders) http://www.millenniumpeacesummit.org/aboutframe.html.

A/RES/55/199, 15g.

In fact, the PrepCom is to "take into account, as appropriate, the outcomes relevant to sustainable development of other United Nations conferences and summits and their follow-up activities." A/RES/55/199, Preamble.

Two initiatives which might be considered in this review are: the October 1994 seminar on "Ethical and Spiritual Dimensions of Social Progress," organized by the UN Secretariat for the World Summit for Social Development (the document produced is entitled, "Ethical and Spiritual Dimensions of Social Progress"); and the November 2000 "Colloquium on Science, Religion and Development," organized by the Institute for Studies in Global Prosperity of the Baha'i­ International Community (the document produced is entitled "Statement of Preliminary Findings of the Colloquium on Science, Religion and Development").

International Day for the Elimination of Racial Discrimination

International Day for the Elimination of Racial Discrimination

Statement requested by Mary Robinson, High Commissioner for Human Rights, and Bawa Jain, Secretary General, Millennium World Peace Summit of Religious and Spiritual Leaders on the occasion of the International Day for the Elimination of Racial Discrimination, 21 March 2001.

New York—21 March 2001

The coming together of the peoples of the world in a harmonious and creative relationship is the crucial need of the present hour. In the wake of advances in human knowledge which have deepened bonds of interdependence and contracted the planet, the central task now before all its inhabitants is laying the foundations of a global society that can reflect the oneness of human nature. Creating such a universal culture of collaboration and conciliation will require a return to spiritual awareness and responsibility.

More than a century ago, Bahá'u'lláh declared that humankind was entering a new era in its history when accelerating processes of unification would soon compel recognition that humanity is a single people with a common destiny. In appealing to humanity to accept the central truth of its oneness, and to set aside the barriers of race, religion and nationality, which have been the principal causes of conflict throughout history, Bahá'u'lláh urges, ".regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch." There is, He said, no possibility of achieving world peace until the fundamental principle of unity has been accepted and given practical effect in the organization of society: "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established." And: "Deal ye one with another with the utmost love and harmony, with friendliness and fellowship. So powerful is the light of unity that it can illuminate the whole earth."

The unity that must underpin a peaceful and just social order is a unity which embraces and honors diversity. Oneness and diversity are complementary and inseparable. That human consciousness necessarily operates through an infinite diversity of individual minds and motivations detracts in no way from its essential unity. Indeed, it is precisely an inhering diversity that distinguishes unity from homogeneity or uniformity. Acceptance of the concept of unity in diversity, therefore, implies the development of a global consciousness, a sense of world citizenship, and a love for all of humanity. It induces every individual to realize that, since the body of humankind is one and indivisible, each member of the human race is born into the world as a trust of the whole. It further suggests that if a peaceful international community is to emerge, then the complex and varied cultural expressions of humanity must be allowed to develop and flourish, as well as to interact with one another in ever-changing patterns of civilization. "The diversity in the human family," the Baha'i writings emphasize, "should be the cause of love and harmony, as it is in music where many different notes blend together in the making of a perfect chord."

From this basic principle of the unity of the earth's peoples are derived virtually all concepts concerning human liberty and well-being. If the human race is one, any notion that a particular racial, ethnic, or national group is in some way superior to the rest of humanity must be dismissed; society must reorganize its life to give practical expression to the principle of equality for all its members regardless of color, creed or gender; and all individuals must be given the opportunity to realize their inherent potential and thereby contribute to "an ever-advancing civilization."

For too much of history, the evil of racism has violated human dignity. Its influence has retarded the development of its victims, corrupted its perpetrators and blighted human progress. Overcoming its devastating effects will thus require conscious, deliberate and sustained effort. Indeed, nothing short of genuine love, extreme patience, true humility and prayerful reflection will succeed in effacing its pernicious stain from human affairs. "Close your eyes to racial differences," is Bahá'u'lláh's counsel, "and welcome all with the light of oneness."

Clearly, the promotion of tolerance and mutual understanding among the diverse segments of the human race cannot be a passive or rhetorical exercise. All forms of provincialism, all insularities and prejudices must be directly confronted. The implementation of appropriate legal measures that safeguard the rights and opportunities of all and the adoption of educational initiatives that foster human solidarity and global citizenship should be among the first practical steps taken by all nations.

The moral leadership provided by religious communities must undoubtedly be a key component of any such effort. To ensure a constructive role for religion, however, the followers of all faiths must acknowledge the strife and suffering caused by those who have appropriated the symbols and instruments of religion for their own selfish purposes. Fanaticism and conflict poison the wells of tolerance and represent corrupt expressions of true religious values. The challenge facing all religious leaders is to contemplate, with hearts filled with the spirit of compassion and a desire for truth, the plight of humanity, and to ask themselves whether they cannot, in humility before their Almighty Creator, submerge their theological differences in a great spirit of mutual forbearance that will enable them to work together for the advancement of social justice and peace. In His exhortation "to observe tolerance and righteousness," Bahá'u'lláh affirms that it is possible to both believe in God and to be tolerant.

The path of unity and reconciliation is the only path available to the human family. A world in which all nations, races, creeds and classes are closely and permanently united is not a utopian vision but an inevitable and vital necessity. "Illumine and hallow your hearts; let them not be profaned by the thorns of hate or the thistles of malice," Bahá'u'lláh warns. "Ye dwell in one world, and have been created through the operation of one Will. Blessed is he who mingleth with all men in a spirit of utmost kindliness and love."

The Impact of Racism on Women

The Impact of Racism on Women

Written statement submitted by the Baha'i International Community to the Forty-fifth Session of the Commission on the Status of Women. Circulated as UN document # E/CN.6/2001/NGO/7 under item 3b of the provisional agenda: Gender and all forms of discrimination, in particular racism, racial discrimination, xenophobia and related intolerance.

New York—8 March 2001

The Baha'i­ International Community is pleased that the Commission on the Status of Women is focusing global attention on the impact of racism on women at its 45th session. Baha'i­s the world over -- regardless of gender or ethnicity -- have longed for and promoted both the advancement of women and the elimination of all forms of prejudice, including those based on race, ethnicity, and gender.

A world that promotes the equality of women and men will lift much of the burden from women. Likewise a world free of racism will further lighten women's load. But the benefits extend even further. While women are the ones primarily affected when race and gender inequalities coincide, the human race as a whole is disadvantaged and its progress retarded by these injustices. As the Baha'i­ writings state, "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."

Women throughout the world find themselves greatly disadvantaged in a socially stratified world by the compounding of discrimination based on race, gender, class, and age. Within what has been termed a "matrix of domination," or "a range of interlocking inequalities" that defines gender, women belonging to an oppressed group feel the effects of these disadvantages most keenly, as they belong simultaneously to two groups that are discriminated against. Racism creates basic social divisions and power structures, and the inequality promoted by racial divisions is reinforced by structures that also limit opportunities for women. Because of this double jeopardy, women belonging to minority races or ethnic groups often live in virtual invisibility. Neglecting their history and using the media to reinforce gender stereotypes exacerbates the problem.

The disadvantages and injustices suffered by women of oppressed groups living in societies where resources are limited have been highlighted over the past two decades in international fora such as the United Nations. These women endure discrimination in education, particularly where tradition decrees that girl children are not "worth" educating. Their health is jeopardized through poor nutrition, poor reproductive health care, and ineffective protection from unwanted pregnancies and sexually transmitted diseases-all a result of their social status. The brutal practice of female genital mutilation causes pain and suffering and endangers women's health in the name of "cultural practice," and if the procedure renders them infertile, they are stigmatized as of little value in societies that measure women's worth largely by their ability to produce children. The perilous situation of women in the midst of armed conflict, who are subjected to violence, the trafficking in women and girls for the purposes of prostitution, the exploitation of women laborers-all of these have been documented and examined at length.

Women positioned at the intersection of race and gender are most glaringly affected by the social structures that sustain discrimination and exploitation, but these injustices affect everyone. For example, disadvantages experienced by women oppressed because of race produce unacknowledged benefits for women and men belonging to favored groups. The reluctance to acknowledge these privileges perpetuates injustice and hinders society from developing in healthy ways. When women everywhere, in every culture and society, are welcomed as full partners with men in all fields of endeavor, conditions that promote real justice and peace will prevail.

Since the founding of the United Nations, the Baha'i­ International Community has spoken many times in international fora about the baneful effects of discrimination, especially racism, and about the need for women's equality. The Baha'i­ community is dedicated in principle and practice to the abolition of racism and the promotion of the equality of women and men at all levels.

Within the family, Baha'i­s seek to teach their children the values of oneness, equality and justice. Baha'i­s value interracial marriage for its positive effect on society and educate their daughters in the same curricula as their sons. If the family is not able to provide for the education of both, parents are encouraged to give preference to the girls, as they will be the first educators of the next generation.

In local communities, Baha'i­ institutions are charged with promoting both the equality of women and men and the abolition of racial prejudice. If Baha'i­ parents are remiss in providing for the education of their daughters, the local Baha'i­ community must arrange for it. Women are fully eligible to elect and to serve on local and national governing councils. In Baha'i­ elections, if the vote results in a tie between two people, one of who is a member of a minority group, that person is automatically considered as elected. In Baha'i­ communities both women and men learn the art of "consultation," or the frank and courteous exchange of views. Social and economic development projects have established schools specifically for girls and training institutes for women that not only teach literacy and practical skills by which they can earn a livelihood but also strengthen moral values and spiritual capacities to assist them to contribute to the advancement of society. Village health care programs promote the well being of women and children in remote areas of the world thereby benefiting the whole society.

In international fora, the Baha'i­ International Community has long encouraged a fundamental change in beliefs and attitudes about race through education and the promotion of the concept of world citizenship. It has also worked in these fora to advance the status of women.

Baha'i­s believe that civilization is ever advancing, and the achievement of unity at all levels and in all aspects of life is of paramount importance at this stage in human development. As Bahá'u'lláh has written, "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established."

Baha'i­s do not regard themselves as experts in this endeavor, but if their more than one hundred and fifty years of experience can be of service to others pursuing this goal, they are happy to offer it for study. It is clear that only when "[t] he injury of one shall be considered the injury of all; the comfort of each, the comfort of all; the honor of one, the honor of all," will the human race have addressed the challenges inherent in social structures based on domination, in which injustice is accepted as the natural order of things.

UN Document #E/CN.6/2001/NGO/7

Statement to The Millennium Summit

Statement to The Millennium Summit

Statement to The Millennium Summit made by Techeste Ahderom, Co-Chair of the Millennium Forum.

New York—8 September 2000

Madam and Mr. Co-Chairs, Distinguished Heads of State and Government, Mr. Secretary-General, Excellencies,

Last May, representatives of civil society and non-governmental organizations from all over the world gathered in this great hall to consult about humanity's common future and, particularly, about the role of the United Nations in the 21st Century.

The meeting was called the Millennium Forum, and, in light of the wide ranging concerns of its participants, the geographic reach they embodied -- including broad representation from developing countries -- and the depth and breath of the organizations they represented, it was one of the most diverse -- and significant -- gatherings of civil society organizations ever held.

The Forum was significant for its attempt to accelerate the process among NGOs of networking and coalition building across issue areas that has proved to be such a powerful force for change and social action in today's world. The issues we considered included how to establish a just and lasting peace; how to eradicate poverty; how to set humanity on a path of sustainable development while protecting our shared environment; how to see that human rights everywhere are upheld -- at all times, by all nations; and how to face up to the urgent challenges of globalization.

In the end, despite our great diversity, we successfully agreed on a powerfully worded "Declaration and Agenda for Action." It offers a bold vision for humanity's future and outlines a series of concrete steps that the United Nations, governments, and members of civil society themselves can take to address the global problems facing humanity today.

After hearing your speeches here over the last three days, I must say that our vision and plan of action are consonant with much of what has been said here.

I am personally heartened by this and feel that this historic Summit may well be remembered as having opened the door to a long-awaited era of peace, justice and prosperity for all humanity. This new era will, of course, require concrete deeds and not just words.

We in civil society stand ready to work with you and your governments, side by side, in a strong new partnership to create this new world. At the same time, civil society also stands ready to hold you to your commitments if you do not deliver on your words.

Throughout history, from the abolition of slavery to the recognition of the equality of women and men, most great social movements have begun not with governments but with ordinary people.

Even the idea of creating an international organization to end war and establish a permanent peace originated with civil society. Before the outbreak of the First World War, the leaders of a number of international NGOs argued for the establishment of a "Commonwealth of Nations" or "League of Nations" in which all states would band together in collective security. These same organizations actively supported the work of the League of Nations in the late 1920's.

In 1945, civil society again played an important role in shaping many of the key articles found in the Charter of the United Nations, especially in the area of human rights.

More recently, NGOs have played a leading role in shaping and supporting an International Criminal Court, in the movement for debt cancellation, and in the International Campaign to Ban Landmines. Likewise, NGOs have led in creating such partnerships with the UN and governments as with the NGO Steering Committee for the Commission on Sustainable Development.

On a number of occasions, Secretary General Kofi Annan has said that civil society participation in and partnership with the United Nations is not an "option," but a "necessity."

We appreciate his efforts to facilitate effective partnership with civil society at the United Nations. We thank him especially for opening the UN to the Millennium Forum last May. As many of you know, the idea for our Forum essentially originated with Mr. Annan some three years ago when he called for a "companion People's Assembly" to this Summit. And we thank Mr. Annan for making the Millennium Forum Declaration available to this Summit as a UN document.

The Millennium Forum itself grew out of long-established NGO committees and networks. Planning began with the Conference on Non-Governmental Organizations (CONGO), and included the UN DPI/NGO Executive Committee. We sought to build upon an impressive series of global NGO gatherings held last year, such as the Hague Appeal for Peace, the Seoul International Conference of NGOs, World Civil Society Conference, and the Young People's Millennium Assembly, as well as all of the great global NGO forums held in parallel with the major United Nations conferences of the last decade, including Earth Summit, the Beijing Women's Conference, and the Social Summit, among others.

We ask that you review carefully our Millennium Forum Declaration. I think you'll find that, for the most part, we are simply calling on governments to live up to the commitments and the principles that they agreed to in the great global conferences of the 1990s. We are also seeking increased NGO access to the UN General Assembly and its main committees.

Allow me to give you a few highlights of what the Forum called for in its Declaration.

The Forum's participants believe that, when a billion people go to bed hungry, it is a gross violation of human rights. The Declaration calls for immediate debt cancellation. It also calls for a "Global Poverty Eradication Fund," aimed at offering the poor access to credit.

On globalization, the Forum took the view that, while it offers "significant opportunities for people to connect, share and learn from each other," in its currently unregulated form it increases "inequities between and within countries, undermines local traditions and cultures, and escalates disparities between rich and poor, thereby marginalizing large numbers of people in urban and rural areas."

The Declaration urges governments to make serious "commitments to restructure the global financial architecture based on principles of equity, transparency, accountability, and democracy.," stating clearly that the United Nations should be the preeminent international organization overseeing the World Bank, the IMF and the WTO.

The Declaration also calls for a greatly strengthened and democratized United Nations, the most important global institution in the world today -- and the only one currently capable of providing the international framework and coordination needed to address the critical challenges ahead.

Specifically, the Forum called for a strengthened peacekeeping regime, with the establishment of permanent police and peacekeeping forces. It also calls for a reformed Security Council, invigorated through an enlarged membership, more democratic procedures, and eventual elimination of the veto. It also urges the formulation of a draft proposal for global disarmament, to be discussed in a Special Session of the General Assembly.

In this day of global interdependence, a much strengthened United Nations is our best protection against global calamity, be it economic, environmental, the spread of a new epidemic or a major new conflict.

To conclude, the Millennium Forum Declaration seeks to articulate the hopes and aspirations of the peoples of the world. As its opening paragraphs state:

"Our vision is of a world that is human-centered and genuinely democratic, where all human beings are full participants and determine their own destinies. In our vision we are one human family, in all our diversity, living on one common homeland and sharing a just, sustainable and peaceful world, guided by universal principles of democracy, equality, inclusion, voluntarism, non-discrimination and participation by all persons.."

Thank you for your attention.

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