English

The Millennium World Peace Summit: A Baha'i Perspective

Presented by Dr. Albert Lincoln, Secretary-General of the Baha'i International Community.

New York—29 August 2000

Mr. Secretary-General, Excellencies, distinguished participants, ladies and gentlemen.

Over a century ago, a venerable religious figure confined in a remote outpost of the Ottoman Empire articulated a vision that may inspire our deliberations at this historic gathering. Addressing one of his followers, Bahá'u'lláh penned these words:

Our hope is that the world's religious leaders and the rulers thereof will unitedly arise for the reformation of this age and the rehabilitation of its fortunes. Let them, after meditating on its needs, take counsel together and, through anxious and full deliberation, administer to a diseased and sorely-afflicted world the remedy it requireth.¹

Our world is undergoing rapid and far-reaching changes, drawing humanity ever closer together, into what some have called a global village. Cultures and peoples that, for most of history, have lived in isolation from one another are now interacting face-to-face, on a daily basis. Sadly, however, social progress and the growth of wisdom and understanding have not kept pace with material advances, so that our global village is not a happy or a peaceful place. Indeed the time has come for its elders to take counsel together and think of the future.

Our Children are the Future

Looking beyond immediate crises and conflicts, one of the greatest dangers facing mankind comes from a generation of children growing up in a moral vacuum. Our hearts go out to the child-soldiers of Africa, the child-prostitutes of Asia and the desperate scavengers of the world's countless slums and refugee camps, victims of a poverty which is both spiritual and material. But we must not forget the millions of young people growing up in societies whose traditional value systems lie in ruins, or those deprived of spiritual training by generations of dogmatically materialistic education. And lest we oversimplify the causes or the remedies, let us also call to mind the young products of permissive liberalism in the West, some of whom are as well-armed and violence-prone as their age-mates in less prosperous lands.

Each child is potentially the light of the world, and its darkness. Lighting the lamps of these souls is a responsibility we must collectively assume if civilization is to thrive. Children must not be deprived of the light of moral education, especially the girl-child, who is the transmitter of values to future generations. Indeed, educated women are one of the most important keys to world peace.²

What will be our Response?

Here, I would submit, is a challenge to which we who have gathered at this summit can and must respond.

Above and beyond a remarkable maturation in inter-religious dialogue, this meeting of spiritual leaders in the Hall of the United Nations General Assembly, on the eve of the Millennium Summit of the world's Heads of State and Government, marks an historic and vital step forward in creating the necessary mutual respect and cooperation between religious and political leadership, conditions without which world peace and the prosperity of humankind are probably unattainable.³

Kindly do not mistake my meaning. We advocate no blurring of lines, no mixture of religion and politics. The harmonious cooperation of these two groups of leaders is all the more essential because their roles are both contrasting and complementary.

The Role of Religion

In all fairness, it must be acknowledged that much injustice and suffering have been inflicted throughout history in the name of religion. Even today, religious propaganda and incitement contribute to fear, hatred and warfare in many regions of the world. In the Baha'i Writings, it is said that, should religion become a cause of enmity, it is better to do without it.⁴

Yet, when examined in a fair-minded manner in the historical context of their times, the teachings of the Founders of the great religions provide no support for the contentions and prejudices convulsing much of humankind. Intolerance and fanaticism represent, at best, distortions of true religious values.⁵

Writing of religion as a social force, Bahá'u'lláh declared: "Religion is the greatest of all means for the establishment of order in the world and for the peaceful contentment of all that dwell therein."⁶ "The purpose of religion," He affirms "...is to establish unity and concord amongst the peoples of the world; make it not the cause of dissension and strife."⁷

The true and lasting peace toward which we all aspire depends on unity.⁸ When we are united - in a unity that embraces and honors diversity - all problems can be solved. For a start, the conscientious application of the teaching that we should treat others as we ourselves wish to be treated - a principle at the heart of all religions - would bring about a radical change in the world.

To play a constructive role in shaping humanity's future, religious leadership must focus on the core of positive moral values held in common by all religious traditions, rather than on differences.⁹ We may each believe our religion is best, but we must respect the spiritual choices of others, even if we think that they err. If there must be competition among religions, let each strive to excel in guiding people to peaceful coexistence, moral rectitude and mutual understanding.

Religion wields the power to mobilize the hearts and minds of the people and to urge them forward on the path toward peace and mutual understanding. It has a moral authority and an ethical sensitivity that complement the resources and expertise of governments and civil groups. Indeed, religion has been at the heart of many of history's great social movements.¹⁰ The special role of religious and spiritual leadership is to take a long view, not from an ivory tower, but with a perspective that is detached from immediate exigencies and the often partisan struggles of day-to-day political life.

Our disordered world is in desperate need of a moral compass that is above passing fashion and untainted by the pervasive materialism of the modern era. The convening of this summit suggests that the world has become aware of this need and of the capacity latent in the world's religious traditions.¹¹ Shall we not arise together to take up this challenge? If the task seems daunting, let us think of the children, our most precious trust.

Specific Recommendations

The proposed International Advisory Councils of Religious and Spiritual Leaders should function as a vehicle to channel the power of religion to bring about a better world, for all, including the children. The Regional Councils could serve the same purpose at the regional and national level. Given the unique potential of these new agencies for concerted and sustained action by religious leaders in support of the processes leading toward world peace, we have made them the focus of our specific recommendations.

The membership of the Advisory Councils should be broadly based and representative of the world's religious and spiritual traditions. We recommend that the Councils function on a consultative basis and, to the extent possible, by consensus.¹² We also believe it would be preferable to avoid the election or appointment of permanent officers.

Essential to all the functions of the Advisory Councils would be the task of identifying the core values that are common to all religious and spiritual traditions. The resulting shared understanding would constitute a firm foundation for united effort in a spirit of service to humankind as a whole.

Among their most urgent assignments would be to cooperate with appropriate U.N. agencies such as UNESCO, UNICEF, UNDP and the World Bank in addressing the need for appropriate curricula and delivery systems for the moral education and training of children and youth. To this end, the Regional Advisory Councils could be instrumental in nurturing consultative processes at the national and regional levels involving educational experts and representatives of the religious and spiritual traditions espoused by the relevant populations.

The Councils could be called upon to offer or arrange mediation services in conflicts and potential conflicts where religious differences are at issue or where religious or spiritual guidance would be effective.

They could also recommend and encourage the development and use of programs aimed at bringing about reconciliation and restoring trust as part of the reconstruction of societies torn by past conflict.

The mandate of the International Advisory Council should include the authority to review and offer advice on the full range of United Nations policies, programs and processes, bearing in mind that, despite its many impressive achievements, the world body and its agencies often reflect and promote a materialistic world-view which is at variance with the spiritual values held by the majority of mankind. We submit that the harmony of United Nations operations and the effectiveness of its programs would only be enhanced by a more spiritual approach based on the common core values of the world's religious traditions.

Conclusion

If the human race is to meet the challenge of establishing world peace, the spiritual energy latent in each and every one of us must be released and directed to this noble task. Religion can provide the vision and unleash the spiritual energy necessary to guide humanity to a New World Order worthy of its destiny.

To build a global commonwealth based on unity in diversity, animated by both love and justice, is no easy task. But it is one that we must undertake, for ourselves, for the children of today and for generations yet unborn. In so doing, we may surely rely on the almighty assistance of the Sovereign Creator of the Universe, whatever may be the name by which we call Him.

Our role as participants in this historic gathering is as simple as it is challenging. Let me leave you with this exhortation from the Baha'i Writings:

With the utmost friendliness and in a spirit of perfect fellowship take ye counsel together, and dedicate the precious days of your lives to the betterment of the world...¹³

Notes

1. Bahá'u'lláh, Lawh-i-Maqsud, English translation published in Tablets of Bahá'u'lláh, p168.

2. The Baha'i Writings explain that women are "advocates of peace" [''Abdu'l-Bahá, Star of the West, Vol. 14, August 1923, p133.]. When women participate fully and equally in the affairs of the world, war will cease. See: 'Abdu'l-Bahá, Promulgation of Universal Peace; Universal House of Justice, The Promise of World Peace, October 1995; Women, Compiled by the Research Department of the Baha'i World Centre.

3. The establishment of global peace and security involves much more than creating procedures and institutions that bring about the cessation of conflict. It calls for drawing on all the intellectual, moral and spiritual resources available to humankind. For a detailed discussion of this question see The Promise of World Peace. The transformation necessary to bring about global peace and prosperity must occur simultaneously within human consciousness and social institutions. This will require concrete policies and programs to promote the building of both moral capacity and technical capacity. Such capacity-building efforts will call for partnerships among religions, organizations of civil society and public agencies working at the individual, community and institutional levels. For an exploration of the role of religion in building human capacity see The Prosperity of Humankind, a statement of the Baha'i International Community, January 1995; and Valuing Spirituality in Development: Initial Considerations Regarding the Creation of Spiritually Based Indicators for Development, a concept paper written by the Baha'i International Community for the World Faiths and Development Dialogue, February 1998.

4. 'Abdu'l-Bahá, Promulgation of Universal Peace, pp167-8.

5. Baha'i International Community Office of Public Information, Who is Writing the Future? Reflections on the Twentieth Century, February 1999, p8.

6. Bahá'u'lláh, quoted in: Shoghi Effendi, World Order of Baha'u'llah, pp186-187.

7. Tablets of Bahá'u'lláh, p129.

8. Bahá'u'lláh affirms that "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established." Gleanings from the Writings of Bahá'u'lláh, p286.

9. There is a growing number of interactions between representatives of different faiths dialoguing about areas of commonality. This work foreshadows advances in this area, where no doubt continued interfaith discussions will uncover the deep conceptual threads of unity that link our religious systems.

10. For example, individuals and communities acting on their religious beliefs played a fundamental role in the abolition of slavery; the civil rights movement in the U.S.A.; and the anti-apartheid struggle.

11. Some will think this assessment overly optimistic, but we are not alone. Consider the Alliance of Religions and Conservation , the World Faiths Development Dialogue (religions collaborating with the World Bank in combating poverty), the work of the Parliament of World's Religions culminating in the document A Call to Our Guiding Institutions, and Prince Philip's remarks in the BBC Reith Lectures 2000 series.

12. This recommendation is based on our experience with the process of consultation in the administration of the world-wide Baha'i community. For an explanation of this unique process, see The Prosperity of Humankind, p 9-10.

13. Gleanings from the Writings of Bahá'u'lláh, p184.

Read more about The Millennium World Peace Summit: A Baha'i Perspective

Baha'i International Community: History of Active Cooperation with the United Nations

New York—6 June 2000

Introduction

The Baha'i International Community is a non-governmental organization (NGO) that both encompasses and represents the world-wide membership of the Baha'i Faith, including more than five million men and women from over 2,100 ethnic groups and almost every nationality, economic class, trade and profession. There are significant Baha'i communities in 235 countries and territories, of which 182 are organized as national (or regional) affiliates, with more than 12,500 organized local communities. As an NGO at the United Nations, the Baha'i International Community is an association of democratically elected national governing bodies known as National Spiritual Assemblies.

The Baha'i International Community has a long history of involvement with international organizations. At League of Nations headquarters in Geneva, an International Baha'i Bureau, established in 1926, served as a base for Baha'is participating in League activities. In 1945 when the UN Charter was signed in San Francisco, Baha'i representatives were present. In 1948 the Baha'i International Community registered with the UN as an international non-governmental organization (NGO) and in 1970 was granted consultative status (now called "special" consultative status) with the UN Economic and Social Council (ECOSOC). Consultative status with the United Nations Children's Fund (UNICEF) followed in 1976, and with the UN Development Fund for Women (UNIFEM) in 1989. Working relations with the World Health Organization (WHO) were also established in 1989. Over the years, the Community has worked closely with the UN Environment Program (UNEP), the Office of the High Commissioner for Human Rights, the UN Educational, Scientific and Cultural Organization (UNESCO), and the UN Development Program (UNDP).

The Baha'i International Community has offices at the United Nations in New York and Geneva and representations to United Nations regional commissions and other offices in Addis Ababa, Bangkok, Nairobi, Rome, Santiago, and Vienna. In recent years an Office of the Environment and an Office for the Advancement of Women were established as part of its United Nations Office.

An Office of Public Information, based at the Baha'i World Centre in Haifa and with a branch in Paris, disseminates information about the Baha'i Faith around the world and publishes a quarterly newsletter, ONE COUNTRY. Distributed in English, French, Chinese, Russian, Spanish, and German to readers in over 170 countries, ONE COUNTRY covers social and economic development projects, relations with the United Nations system, and global issues of interest to decision makers.

Goals and Activities

Baha'i communities the world over are engaged in activities to help achieve the humanitarian, social and economic goals set forth in the UN Charter. These activities include, but are not limited to, fostering grass-roots participation in sustainable development initiatives, advancing the status of women, educating children, preventing drug abuse, eliminating racism, and promoting human rights education. Over 1600 projects are currently operated by Baha'i communities around the world, including approximately 300 schools owned and operated by Baha'is and at least 400 village tutorial schools.

The Baha'i International Community United Nations Office cooperates as an NGO, sharing its experience, and participating in regular sessions of such UN bodies as the Commission on Human Rights, the Commission on the Status of Women, the Commission on Social Development, and the Commission on Sustainable Development. According to its most recent quadrennial report to the UN Economic and Social Council (ECOSOC) the Community participated in approximately 150 UN-sponsored meetings between January 1994 and December 1997, offering over 80 statements on a wide range of issues.

The Baha'i International Community UN Office was also fully involved, along with a number of its national affiliates, in the recent series of UN world conferences on pressing global issues and in parallel NGO activities. These conferences included the 1990 World Summit for Children, the 1992 UN Conference on Environment and Development (Earth Summit) in Rio de Janeiro, the 1993 World Conference on Human Rights in Vienna, the 1994 Global Conference on Small Island States in Barbados, the 1994 International Conference on Population and Development in Cairo, the 1995 World Summit for Social Development in Copenhagen, the 1995 Fourth World Conference on Women in Beijing, the 1996 UN Conference on Human Settlements (Habitat II) in Istanbul, and the 1996 World Food Summit in Rome. The NGO Forums held in conjunction with these UN conferences also drew enthusiastic and substantive Baha'i participation from all over the world.

In its relations with the United Nations, the Baha'i International Community promotes the principles on which a lasting peace can be built.

Oneness of humanity. Recognition of the oneness of humanity is the foundation for peace, justice and order in the world. It implies an organic change in the structure of society.
Equality of men and women. The emancipation of women is a prerequisite of peace. Indeed, only as women are welcomed into full partnership with men in all fields of human endeavor will the moral and psychological climate be created in which inter-national peace can emerge.
Universal standard for human rights. Human rights are inseparable from responsibilities. If peace, social progress and economic prosperity are to be established, human rights must be recognized and protected locally, nationally, and internationally. Moreover, individuals must be educated to recognize and respect their own rights and the rights of others.
Economic justice and cooperation. A vision of human prosperity in the fullest sense of the term-an awakening to the possibilities of the spiritual and material well-being of all the planet's inhabitants-will help galvanize the collective will to overcome such barriers to peace as the inordinate disparity between rich and poor.
Universal education. Because ignorance is the principal reason for the decline and fall of peoples and the perpetuation of prejudice, no nation can achieve success unless education is accorded all its citizens, both men and women. Education should promote the essential unity of science and religion.
An international auxiliary language. As the world becomes more interdependent, a single, universally agreed-upon auxiliary language and script must be adopted and taught in schools worldwide, as a supplement to the languages of each country. The adoption of such a language will improve communication among nations, reduce administrative costs, and foster unity among peoples and nations.

Read more about Baha'i International Community: History of Active Cooperation with the United Nations

The Right to Education

Written statement submitted by the Baha'i International Community to the 56th session of the UN Commission on Human Rights, under item 10 of the provisional agenda: Economic, Social and Cultural Rights and circulated as UN Document # E/CN.4/2000/NGO/13

Geneva—20 March 2000

The right to education is, in the view of the Baha'i International Community, one of the most important

rights set forth in the Universal Declaration of Human Rights. So important is the right to education that it is elaborated in both the International Covenant on Economic, Social and Cultural Rights and the International Covenant on Civil and Political Rights. Indeed, the very mission of the founders of the great religions throughout history has been to educate humankind. Education is critical to the development of each individual's potential and to his or her enjoyment of the full range of human rights. At the same time,

education must serve society as a whole by instilling in individuals an unwavering respect for the rights of others and a desire to uphold and defend those rights.

The Baha'i International Community is, therefore, pleased that in 1998 the Commission on Human Rights accepted the recommendation of the Committee on Economic, Social and Cultural Rights to appoint a special rapporteur whose mandate "will focus on the right to education". [1] We are also pleased that the Special Rapporteur's mandate addresses implementation "of the principle of compulsory primary education free of charge for all" [2] and that it takes into account "the situation and needs of the girl child". [3]

While we agree that access to education is a matter that must be given serious attention by Governments and non-governmental organizations alike, we feel that the content of education is of primary importance. The Universal Declaration of Human Rights states that the goal of education is not only "the full development of the human personality and the sense of its dignity" but also the promotion of "understanding, tolerance and friendship among all nations, racial, ethnic or religious groups ..." [4] To accomplish these broad and lofty goals, education must address the whole person, that is, it should seek to develop the full range of human capacities - intellectual, social, physical and spiritual.

In the minds of many, the aim of education is limited to empowering the person to achieve material well-being and prosperity, with little regard for his or her responsibility towards others and humanity as a whole. Such a materialistic approach to education will continue to exacerbate the disparity between the wealthy few and the impoverished many - perpetuating the injustices of social stratification and contributing to the increasing instability in the world. If, however, material education goes hand in hand with spiritual education and moral development, it will be the means for ensuring the well-being and prosperity of humanity as a whole. Instead of emphasizing competition, education would do well, at this point in history, to foster the attitudes and skills necessary for cooperation; for the very survival of humankind now depends on our ability to cooperate and on our collective commitment to justice and human rights for all. The ability to cooperate with others will also ensure that increasing numbers of people will benefit from the right to education.

The recent conflicts in Europe demonstrate the failure of material education alone to foster respect for human rights. The Baha'i faith, as a matter of principle, accords priority to spiritual and moral education over the other aspects of education. "Good behaviour and high moral character must come first", say the Baha'i Writings, "for unless the character be trained, acquiring knowledge will only prove injurious.

Knowledge is praiseworthy when it is coupled with ethical conduct and a virtuous character, otherwise it is a deadly poison, a frightful danger". [5] The function of moral and spiritual education is to guide the use of human capacities for the good of all. We submit, therefore, that the goal of education should be not only the acquisition of knowledge, but also the acquisition of spiritual qualities such as compassion, trustworthiness, service, justice, and respect for all.

At the heart of the report of the United Nations Educational, Scientific and Cultural Organization, Learning: The Treasure Within, [6] is the notion put forth in the Convention on the Rights of the Child that education should enable the individual to develop fully his or her potentialities. [7] "Regard man as a mine rich in gems of inestimable value". Baha'u'llah urges, "Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom". [8] These treasures must be consciously developed, drawn out and cultivated because although the capacity for good is innate, human beings can fall prey to equally innate corrupt inclinations. "Man is even as steel", states Baha'u'llah, "the essence of which is hidden: through admonition and explanation, good counsel and education, that essence will be brought to light. If, however, he be allowed to remain in his original condition, the corrosion of lusts and appetites will effectively destroy him". [9]

Because every child stands in need of education, particularly in moral values, it is essential that education be provided for girl children, who will be the mothers and first educators of succeeding generations. Educating mothers is the most efficient way of ensuring that the benefits of education are diffused into society as a whole. Providing women and girls equal access to education will also make possible their full participation in society, which Baha'is believe will be the catalyst for the creation of a just society and the establishment of lasting peace in the world. We, therefore, endorse the resolution's recommendation that the Special Rapporteur "promote the elimination of all forms of discrimination in education". [10]

In considering the content of education, it is important to remember that the prejudices separating the peoples of the world and, at times, erupting into conflicts and wars are not just the result of ignorance but are sometimes the product of a biased education. The development of and adherence to a universal set of educational principles, based, perhaps, on the Universal Declaration of Human Rights, could provide a unifying framework within which to cultivate an understanding of the diversity of human experience. The strength of such a framework will derive from its basis in the principle of the oneness of humanity.

Acceptance of that one principle will make possible the cultivation of unity among the diverse elements of the human family, recognizing common human aspirations in the varied cultures, habits, and temperaments that exist in every country and throughout the world. The oneness of humanity and the universality of human rights should be taught in every classroom in the world, along with skills in consultation and conflict resolution.

Education should be universal, compulsory and free of charge. We acknowledge that such a goal can be accomplished only when the responsibility is shared. "Everyone, whether man or woman, should", according to Baha'i scripture, "hand over ... a portion of what he or she earneth through trade, agricultureor other occupation, for the training and education of children". [11] We commend the Special Rapporteur on the right to education, Ms. Katarina Tomasevski, for having included "Financial obstacles impeding access to primary school" as part of her preliminary report. [12]

Even where Governments provide educational services, some groups still encounter obstacles. The experience of the United Nations agencies and the Member States in the fields of literacy and public health has shown that certain segments of the population in various countries remain unable to benefit from such public services owing to political, cultural, ethnic, language or geographical situations. We, therefore, submit that special provision be stipulated for the protection of the right of education for such deprived groups. We look forward to the Special Rapporteur's planned collection and analysis of "the existing quantitative and qualitative information on the pattern of the lack of access to education in order to map out obstacles to the realization of the right to education". [13]

Finally, while we agree that priority should be given to universal compulsory education in childhood, we also believe that everyone benefits when education becomes a life-long process. UNESCO states that education should instil a thirst and a desire for knowledge, [14] and we would add that it should also foster a desire for excellence. Such aspirations acquired in childhood, coupled with life-long possibilities for furthering education, are the bases for an ever-advancing civilization.

The Baha'i International Community will continue its efforts to support education that develops individual capacity and instils respect for the human rights and fundamental freedoms of every person. In this regard, it is pleased to pledge its full support and cooperation to the Commission's Special Rapporteur for the preservation and universal implementation of the right to education.

Notes

1. Commission on Human Rights resolution 1998/33, para. 6 (a).

2. Ibid. para. 6 (a) (ii).

3. Ibid. para. 6 (a) (iii).

4. Article 13 of the International Covenant on Economic, Social and CulturalRights; article 26 of the

Universal Declaration of Human Rights.

5. Baha'i Education, a compilation of extracts from the Baha'i Writings, London, Baha'i Publishing Trust,

1987, p. 29, para. 74

6. See the report to UNESCO of the International Commission on Education for the Twenty-first century:

"Learning: The Treasure Within".

7. See the Convention on the Rights of the Child, article 29 (a).

8. Gleanings of the Writings of Baha'u'llah, CXXII, pp. 259-60.

9. Baha'i Education, p. 3, para. 10.

10. Commission on Human Rights resolution 1998/33, para. 6 (a) (iii).

11. Tablets of Baha'u'llah, p. 90.

12. E/CN.4/1999/49, para. 32-41.

13. Ibid., para. 59.

14. Report to UNESCO of the International Commission on Education for the Twenty-first century. One

of the four pillars of education is "learning to know".

UN Document #E/CN.4/2000/NGO/13

Read more about The Right to Education

The Baha'i Institute Of Higher Education: A Creative And Peaceful Response To Religious Persecution In Iran

Baha'i International Community written statement to the 55th Session of the UN Commission on Human Rights under Agenda item 10 of the provisional agenda: The Right to Education. Circulated as UN Document # E/CN.4/1999/NGO/13.

Geneva—1 April 1999

Since 1980, as part of a government-directed attempt to destroy the intellectual and cultural life of the 300,000-member Baha'i community, young people who declare their Baha'i identity have been systematically excluded from colleges and universities in Iran.

Deeply concerned at seeing an entire generation of its best and brightest languish without the opportunity for higher learning, the Baha'i community of Iran launched a creative and wholly non-violent response: the establishment of its own independent, full-fledged, yet completely decentralized, university system. The New York Times, in an article about the university published on 29 October 1998, called this effort "an elaborate act of communal self-preservation."

Founded in 1987, the Baha'i Institute for Higher Education (BIHE) had, until September 1998, an enrollment of more than 900 students, a faculty of more than 150 first-rate academics and instructors, and an "infrastructure" composed of various classrooms, laboratories and libraries scattered throughout Iran in private homes and buildings.

As has been widely reported in the international news media, agents of the Iranian Government staged a series of sweeping raids in late September and early October, arresting at least 36 members of the BIHE's faculty and staff and confiscating equipment and records located in over 500 homes.

As the New York Times noted, "[t]he materials confiscated were neither political nor religious, and the people arrested were not fighters or organizers. They were lecturers in subjects like accounting and dentistry; the materials seized were textbooks and laboratory equipment."

Those who were arrested, many of whom have now been released, were asked to sign a document declaring that BIHE had ceased to exist as of 29 September and that they would no longer cooperate with it. The detainees refused to sign any such declaration.

To informed observers, the recent arrests and confiscations are clearly part of a long-standing and centrally orchestrated campaign by Iranian authorities to deal with Iran's Baha'i community "in such a way that their progress and development are blocked." This is the stated intent of the policy set forth in a secret 1991 Government memorandum that instructed authorities in how to deal with "the Baha'i question." The actions against the BIHE, likewise, reflect a new and dangerous period for Iran's Baha'i community. This period was ushered in by the summary execution of Mr. Ruhu'llah Rawhani, a 52-year-old medical supplies salesman who was hanged in Mashhad on 21 July 1998 solely for religious reasons, and the subsequent confirmation of death sentences against two other Baha'is in Mashhad in September.

The secret Government memorandum, drawn up by the Supreme Revolutionary Cultural Council in February 1991, was obtained and made public in 1993 by Mr. Reynaldo Galindo Pohl, the United Nations' Special Representative investigating the human rights situation in Iran. Signed by Iranian Supreme Leader Ali Khamenei, the memorandum established a subtle government policy aimed at essentially grinding the community into non-existence by forcing Baha'i children to have a strong Islamic education, pushing Baha'i adults to the economic periphery and forcing them from all positions of power or influence, and requiring Baha'i youth "be expelled from universities, either in the admission process or during the course of their studies, once it becomes known that they are Baha'is."

Not an "Underground" University

It would be incorrect to call the Baha'i Institute for Higher Education an "underground university," since its existence was well known to the authorities from its earliest years. In fact, in 1996 Iranian authorities conducted far-reaching raids against BIHE sites, confiscating records and equipment but not moving to shut down the operation. In keeping with Baha'i religious teachings on obedience to government, the Baha'is in Iran always answered forthrightly questions about the Institute and any other activities when asked. Nevertheless, inasmuch as the Baha'is of Iran have been blocked from operating their institutions freely and normally, they resorted to the concept of running an "open university" that was both highly decentralized and carefully circumspect in its operation.

Until the Government raids at the end of September 1998, the Institute offered Bachelor's degrees in ten subject areas: applied chemistry, biology, dental science, pharmacological science, civil engineering, computer science, psychology, law, literature and accounting. And within these subject areas, which were administered by five university "departments," the Institute was able to offer more than 200 distinct courses each term. In the beginning, courses were based on correspondence lessons developed by Indiana University, which was one of the first institutions in the West to recognize the Baha'i Institute for Higher Education. Later on, course offerings were developed internally.

The teaching was done principally via correspondence, or, for specialized scientific and technical courses and in other special cases, in small-group classes that were usually held in private homes.

"At the beginning, the students did not even know the names of their professors," said one BIHE professor, who, like most others interviewed, wanted to remain anonymous out of fear for his safety and that of his relatives in Iran. Even after three or four years, the students did not know the names of their professors. They had never seen them because it was very dangerous. If somebody knew a professor's name, he or she might tell a friend. So all courses were conducted by correspondence at the beginning of this plan.

Over time, however, the Institute was able to establish a few laboratories, operated in privately owned commercial buildings in and around Teheran. These laboratories included a computer science laboratory, a physics laboratory, a dental science laboratory, a pharmacological laboratory, an applied chemistry laboratory and a language study laboratory. The operations of these laboratories were kept prudently quiet, with students cautioned not to come and go in large groups that might give the authorities a reason to object.

An All-Volunteer, Unpaid Faculty

At its peak, the Institute had more than 150 faculty members. Approximately 25 or 30 were professors who were fired from Government-run universities after the 1979 Islamic Revolution. Other faculty members included doctors, dentists, lawyers and engineers who gave of their time to teach students. The majority were educated in Iran, but a good number have degrees from universities in the West, including the Massachusetts Institute of Technology, Columbia University, the University of California at Berkeley and the Sorbonne. None of the Baha'i faculty members were paid for their time; all gave it freely as a form of community service.

"These youth are very precious people," said a faculty member, explaining why they were willing to take such risks, without monetary remuneration, to establish the Institute. "We all care about them. They have been through tests and trials and they had no hope. They have been deprived of many things, so if there is any chance for us to get something better for them, we did it."

Each of the five departments drew not only on these volunteer professors for their academic expertise but also on a small and anonymous group of Baha'i academics in North America, Europe and Australia. These outside academicians sent in the latest textbooks and research papers, occasionally made visits to Iran as guest lecturers, and otherwise providedinstructional and technical support.

"The Baha'i youth are all raised to want to study and become professionals," said one of the academics involved in supporting the Institute. "So to sit around and do nothing is a very serious psychological pressure. And before the Open University really got going, the youth were in a hopeless position." The academic, who is Iranian born and still has family in Iran, also asked that his name not be used.

High Academic Standards

Entrance examinations for the BIHE were required, and the Institute established high standards. Of the roughly 1500 students who applied for admission in its first year of operation, 250 were accepted for the first semester of study. By 1996, a total of 600 students had enrolled in the Baha'i Institute of Higher Education and were pursuing their studies, and, by 1998, approximately 900 students were enrolled.

One former student, who is now living outside of Iran, likened the attitude of many of the students to Gandhi's attitude of non-violent resistance. Denied the right to an education by the authorities, students were determined to study to show the government that they could study.

Among the indications of the Institute's surprisingly high academic standards and instructional level was the success that a few Institute graduates had in gaining admission to graduate schools outside Iran, including major universities in the United States and Canada. It should be noted, however, that some Institute graduates and students outside Iran have had a difficult time getting their credits recognized. -Such challenges, which are a fact of life for Institute graduates, stem directly from the Iranian Government's policy of blocking their access to education and its refusal to recognize the Institute officially.

"In Iran, you have to apply for an examination to go to college," said one former BIHE student, who also asked to remain anonymous. "If you are successful at your exam, you can go to university." The student described the examination form as having a place which asks, `What is your religion?' The possible answers listed are "Islam, Christianity, Judaism and Zoroastrianism." When the Baha'i students either didn't write anything or wrote "Baha'i" off to the side, they were not given an entrance card to go to the examination hall. So they couldn't even take the exam."

Complex Administration

In its day-to-day operation, the Institute functioned basically like a correspondence school, but with its own delivery service. In its early years, students and faculty sent homework assignments and lessons back and forth via the state-run postal system. But the packages often did not arrive and were assumed to have been intercepted as part of the Government's attempt to interfere with Baha'i education.

Since professors could not deliver lectures openly, they prepared their own written notes and compiled textbooks for distribution to the students. Again, as noted above, some of these texts were based on the latest Western research. One student in civil engineering, for example, was studying the construction of earthquake-proof earthen silos - and the Institute's overseas contacts were able to get for him some of the latest research on this topic from the Massachusetts Institute of Technology.

"Our aim was to offer the best courses available in Iran," said a faculty member.

The entire operation relied heavily on the use of extensive photocopying, and one of the biggest blows in the recent raids was the confiscation of several large photocopying units.

The Institute system also featured a network of special depository libraries around the country. Numbering more than 45, these libraries existed in the private homes of Baha'is and enabled students in each district to obtain access to the necessary textbooks for the courses. Some of these libraries were seized in the recent raids.

Shut Down

Over time, as Institute officials began to feel increasing confidence about their operation, they started to organize many group classes along with independent study in private homes. The Institute also began to publish sophisticated course catalogues, listing not only course offerings but the qualifications of the faculty members. Through the international network of Baha'i communities worldwide, the Institute also began to establish the means by which its graduates might become fully recognized by other institutions of higher education outside Iran.

It is not clear to the Baha'i community of Iran why the raids and confiscations were launched in late September. And Iranian Government officials have not been forthcoming with explanations when asked about the actions. According to The New York Times, Iranian officials made no comment when asked about the raids and arrests.

Among other significant human rights conventions, Iran is a party to the International Covenant on Economic, Social and Cultural Rights, which was adopted by the United Nations General Assembly on 16 December 1966. Parties to this Covenant "recognize the right of everyone to education" and more specifically that "higher education shall be made equally accessible to all, on the basis of capacity, by every appropriate means."

The exclusion of Baha'is from access to higher education in Iran certainly constitutes a gross violation of the Covenant. These latest steps taken to shut down the Iranian Baha'i community's creative and peaceful response only increases public outrage regarding the Iranian government's attempt to strangulate the Baha'i community.

UN Document #E/CN.4/1999/NGO/13

Read more about The Baha'i Institute Of Higher Education: A Creative And Peaceful Response To Religious Persecution In Iran

Protection of Minorities

Written statement presented by the Baha'i International Community to the 55th Session of the UN Commission on Human Rights under item 16 of the provisional agenda: Report of the Sub-Commission on Prevention of Discrimination and Protection of Minorities. Circulated at UN Document # E/CN.4/1999/NGO/14.

Geneva—22 March 1999

As conflicts within countries become increasingly prevalent throughout the world, the international community is awakening to the critical need to address the question of minorities. Because every country has minorities of some sort, governments are realizing that the potential for instability may be more widespread than previously imagined. It is, therefore, highly appropriate that the issue of minorities should be on the agenda of the United Nations at this time. The Declaration on the Rights of Persons Belonging to National, or Ethnic, Religious and Linguistic Minorities, adopted more than 5 years ago, has already made a major contribution to this discussion by articulating international standards. It states not only that minorities should not be targets of discrimination but that cultural, linguistic and religious diversity within a country should actually be encouraged and safeguarded. Now that the standard has been articulated, the next step is implementation. The Baha'i International Community is pleased to note that the Working Group on Minorities, established by the Sub-Commission on Prevention of Discrimination and Protection of Minorities, is gradually putting into place the means to review the implementation of the Declaration and to address the issues its implementation will raise.

In the view of the Baha'i International Community, the responsibility for ensuring equal rights for minorities falls on both minorities and majorities. The ruling groups (whether they be the majority or a minority) have a special responsibility, for the sake of justice, to bring about the social and political adjustments which will enable the other components of their society to exercise, to the fullest extent possible, their common and fundamental rights. Those groups not in power, on the other hand, have a moral responsibility to respond honorably to genuine efforts made toward them and to recognize, accept and fulfill their responsibilities toward society at large. As issues arise, both majorities and minorities must view them in the context of an increasingly interdependent world, where the advantage of the part is best served by ensuring the advantage of the whole, and where the whole cannot flourish when parts are oppressed or deprived.

Governments need to take the lead by proving their determination to accord to minorities the same rights accorded to other citizens. This they can do by identifying the conditions that tend to disenfranchise certain minorities and by enacting legislation that will address those conditions. Such legislation is an important step, but legislation alone will never, in and of itself, end discrimination against minorities. Attitudes must change. Groups must learn to view one another in fundamentally different ways. They must see each other as partners, as co-workers, as worthy of respect and just treatment. Majorities must rid themselves of the assumption of entitlement, and minorities must eventually break free of the helplessness and suspicion induced by prolonged discrimination.

Legislation can actually facilitate changes in attitude by placing legal sanctions on behavior that was once considered acceptable. By motivating people to change the way they behave, legislation can stimulate an examination of the beliefs underlying the old behavior and consideration of the principles that support the new behavior. But only a change of both heart and mind will permanently eradicate the willingness to hate those we perceive as different from ourselves. Such a profound change can be effected only through the influence of spiritual and moral principles. The foundation for peace, harmony and stability in the world is the principle of the oneness of humanity. Ignorance of the oneness of the human family makes one vulnerable to irrational fears and hatreds that can be easily stirred up by lies, half-truths, distortions and inflammatory accusations proffered by unscrupulous leaders for their own benefit.

But unity is not uniformity; the oneness of the human family implies respect for the diversity within that family. In order to move toward a world characterized by unity in diversity, children must be taught to recognize diversity as a source of enrichment, not as a threat. The Baha'i International Community, therefore, commends the Working Group for its attention to the promotion of multicultural and inter-cultural education. In our view, an understanding of cultural diversity as the varied expression of our common humanity is one of the keys to the peaceful and lasting resolution of conflicts involving minorities. School curricula should aim at rendering obsolete old animosities, based upon ethnic, linguistic and religious differences, by providing instruction about the various cultures present in each country in a way that highlights those common aspirations that bind us all together as members of the human family. When children are taught to recognize fundamental human qualities in a wide variety of cultural forms, they will be able to regard each culture as enriching society as a whole. They will also be much less vulnerable to manipulation by those who would pit one group against another for political reasons.

The Baha'i International Community is convinced that, if the human rights efforts being made by the United Nations and Governments are to bear fruit, the combined force of political and legal, spiritual and moral influences must be employed. For its part, the Baha'i International Community is attempting to address the challenge of nurturing the minorities within its own membership throughout the world. Baha'i communities are obliged by the teachings of their faith not just to tolerate but to nurture, encourage and safeguard every minority belonging to any faith, race, class or nation within it. For that reason, the Baha'i Writings suggest that if any discrimination at all is to be tolerated, it should be in favor of the minority. Guided by the unifying principles of world order brought more than a century ago by Bahá'u'lláh, Baha'i communities worldwide are attempting to integrate people of all racial, national and religious backgrounds into a singe community - a community that is both unified and diverse.

The Baha'i International Community will continue to collaborate with the Working Group on Minorities, and it stands ready to offer its experience in establishing unified communities characterized by respect for diversity.

UN Document #E/CN.4/1999/NGO/14

Read more about Protection of Minorities

Women and Health

Written statement to the 43rd Session of the UN Commission on the Status of Women Provisional Agenda Item 3c: Women and Health

New York—1 March 1999

The Baha'i International Community is pleased that women's health was identified as a critical area of concern in the Beijing Platform for Action and that the Commission on the Status of Women is focusing global attention on this vital issue. The Baha'i International Community, which actively collaborates with the World Health Organization, UNICEF, UNIFEM, and other UN agencies and non-governmental organizations (NGOs) on promoting women's health, participated most recently in the Expert Group Meeting on Women and Health: Mainstreaming the Gender Perspective into the Health Sector, held in Tunisia in September-October 1998.

As the Commission consults about actions that governments, UN agencies, and NGOs might take to improve the health of women, and to empower women to participate fully in the affairs of the world, we offer the following points for consideration.

When women enter the arenas of law and politics and when their voices are heard in the council chambers of the world, they will be instrumental in ending war and freeing vast resources for peaceful pursuits. "The enormous energy dissipated and wasted on war," the Baha'i Writings assert, "will be consecrated to such ends as to the extermination of disease, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of humanity."
Women's health is important not only to women but to their families, their communities, and the world as a whole. In the Baha'i view, the very progress of civilization depends on the unconstrained participation of women in all aspects of social life. Participation requires that women and girls be assisted and encouraged to develop all of their capacities and that they maintain the ongoing physical, emotional, and spiritual health essential to contribute as equal partners with men to the advancement of civilization.
Avoidable causes of maternal morbidity and mortality, HIV-AIDS, tuberculosis, depressive disorders, and violence against women take a heavy toll on the whole community. Women play fundamental roles in the education of children and in promoting the health of the family both in the home and through organizations that promote and protect the health and wellbeing of the community. Healthy families and communities cannot be achieved without careful attention to creating conditions conducive to sustaining healthy girls and women.
Consideration must be given to the health of women throughout their life span. They must be ensured adequate nutrition, especially in the early years, and protected from harmful traditional practices through the teenage years and into adulthood. The health of older women must also be paid special attention. With the marked increase in life expectancy for women, their right to physical, mental and spiritual health must be safeguarded.

The Baha'i International Community has been active in the process of improving the health of women and girls. Much of this work includes raising awareness of the rights of women and girls, raising the discussion of issues to the level of principle, and applying those standards at the local, national, and global levels. We stand ready to continue to protect and promote the health of women and girls and are eager to collaborate with the Commission on the Status of Women, other UN agencies and NGOs in doing whatever will enable women to contribute their share to the advancement of civilization.

The world of humanity has two wings - one is women and the other men. Not until both wings are equally developed can the bird fly. Should one wing remain weak, flight is impossible.

UN Document #E/CN.6/1999/NGO/4

Read more about Women and Health

Religious Values and the Measurement of Poverty and Prosperity

A paper prepared by the Baha'i International Community for "Values, Norms and Poverty: A Consultation on the World Development Report 2000." This workshop was 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 January 1999

The processes of change now shaping human affairs portend an inevitable transition to a global society. A major challenge inherent in this transition is creating conditions of social and economic equity among and within the nations of our global community. Lifting the burden of poverty from the world will require a deep moral commitment and a fundamental reordering of priorities. But perhaps most importantly, the materialistic criteria now guiding development thinking must give way to a new conceptual framework that explicitly acknowledges the spiritual, cultural, and social forces that define individual and community identity. In this regard, the World Faiths and Development Dialogue held at Lambeth Palace in February 1998 and similar initiatives examining the roles of religion and spirituality in advancing human well-being represent important contributions to the discourse on social and economic development.¹

Over the past several decades, workers in the development field have gradually become cognizant of the complexity of the development process. This evolution in development thought can be seen in the shift in focus from capital-intensive programs aimed at promoting industrialization to programs emphasizing health care, new agricultural methods, traditional technology and environmental preservation, to initiatives promoting participation and community organization. Yet, despite this growing awareness of the many interrelated factors underlying development, the international development agenda continues to be governed by a limited set of assumptions and approaches that fail to take into account much of what has been learned.

It is clear that another dimension of complexity must now be incorporated into the development equation. Attention must now be focussed upon that which lies at the heart of human purpose and motivation: the human spirit. In the Baha'i view, nothing short of an awakening of the human spirit can create a desire for true social change and instill in people the confidence that such change is indeed possible. While pragmatic approaches to problem solving obviously play a central role in development initiatives, tapping the spiritual roots of human motivation provides the essential impulse that ensures genuine social advancement. When spiritual principles are fully integrated into community development activities, the ideas, values, and practical measures that emerge are likely to be those that promote self-reliance and safeguard human dignity, thus avoiding patterns of dependency and progressively eliminating conditions of gross inequality. Broadening the development process to take into account people's spiritual perceptions and aspirations represents an essential step toward creating the conditions necessary for global stability and prosperity.

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 compassion, forbearance, trustworthiness, generosity, humility, courage, and willingness to sacrifice for the common good have constituted the invisible yet essential foundations of progressive community life. Recognition and cultivation of humanity's spiritual nature have ennobled and enriched the lives of peoples everywhere and have engendered cohesion and unity of purpose within and across societies.² True civilization does not arise merely from material progress, but rather is defined by and based upon the transcendent values that hold society together. Religion, then, in a very real sense provides the bricks and mortar of society - the shared beliefs and moral values that unite people into communities and that give tangible direction and meaning to individual and collective life. "In truth," Bahá'u'lláh avers, "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."³

Individual progress and community development require both spiritual awareness and material resources. Material advancement is, therefore, best understood not as an end in itself, but rather as a vehicle for moral, spiritual, and social progress. Meaningful social change results not so much from the acquisition of technical skills as from the development of qualities and attitudes that foster cooperative and creative patterns of human interaction. In short, the material and spiritual aspects of daily life are inseparably connected and must both be addressed.

This understanding of development anticipates the emergence of communities in which the application of spiritual values such as justice, trustworthiness and kindness will enhance material well-being. At the same time, material resources and advances will make possible new avenues of spiritual endeavor that will promote both the development of individual potential and the collective good.

Religion, Science and Capacity Building

How then can spiritual principles be infused into our understanding, practice and assessment of development? The challenge is not a new one. Throughout past decades, development thinkers have repeatedly encountered issues related to values and beliefs. Too often, however, they have backed away from a thorough examination of the subject.

If the development discourse is to address properly the issue of values, a rigorous dialogue will be required between the work of science and the insights of religion.⁴ Such a dialogue is crucial to the enterprise of building human capacity, an enterprise that is increasingly recognized as the fundamental purpose of development. When viewed as capacity building, development is concerned principally with the generation, application, and diffusion of knowledge. If it is accepted that knowledge is both spiritual and material, religion and science can be understood as two interacting knowledge systems that provide the fundamental organizing principles by which individuals, communities and institutions function and evolve.⁵ Placing the generation and application of knowledge at the center of development planning and implementation makes it possible to study the practical implications of religious values, including the role that such values have in alleviating poverty.

It is generally accepted that the materially poor must participate directly in efforts to improve their own well-being. But the nature of that participation has yet to be fully explored. From the Baha'i perspective, this participation must be substantive and creative; it must allow the people themselves access to knowledge and encourage them to apply it. Specifically, it is not sufficient for the people of the world to be engaged in projects as mere beneficiaries of the products of knowledge, even if they have a voice in certain decisions. They must be engaged in applying knowledge to create well-being, thereby generating new knowledge and contributing in a substantial and meaningful way to human progress.⁶

The ability of any group to participate fully in its own development process depends on a wide range of interrelated capacities at the personal and group level. Among the most important are the capacities to participate effectively in the planning and implementation of development activity; to use methods of decision making that are non-adversarial and inclusive; to think systematically about problems and search for solutions; to deal efficiently and accurately with information rather than respond unwittingly to political and commercial propaganda; to take initiative in a creative and disciplined manner; to make appropriate and informed technological choices; to organize and engage in ecologically sound production processes; to contribute to the effective management of public programs and projects; to promote solidarity and unity of purpose, thought, and action; to replace relationships based on dominance and competition with relationships based on reciprocity, collaboration, and service to others; to interact with other cultures in a way that leads to the advancement of one's own culture and not to its degradation; to encourage recognition of the essential nobility of human beings; to put into place and to participate in educational processes conducive to personal growth and to the transformation of society; to maintain high standards of physical, emotional and mental health; to imbue social interaction with an acute sense of justice; and to manifest rectitude in private and public administration.

Incomplete as it is, this list is suggestive of the constellation of capacities necessary for building up the social, economic, and moral fabric of collective life. The list highlights the vital role of both religious and intellectual resources in promoting development. It also points us to the types of indicators that might provide useful insight into the overall well-being of communities.

Measuring Poverty and Prosperity

If development is primarily a process in which individuals and communities become the principal actors in promoting their own physical, spiritual and social well-being, how can it be measured? Is it even reasonable to expect to be able to measure an ongoing process of action, evaluation, and adjustment: one in which communities gradually improve their ability to define, analyze, and meet their own needs? In the Baha'i view, the answer is yes. While concrete action in any project should be directed toward visible, and therefore measurable, improvement in some aspect of life, the capacity of a community to address development issues at increasingly higher levels of complexity and effectiveness can also be measured, although perhaps not by traditional means.

One vital measure of a community's progress is the extent to which participation and cooperative methods of decision-making are used to guide the development process. As an illustration, Baha'i development activities have, from their inception, emphasized collective decision making and collective action at the grassroots level. Improvement in the ability of all the members of a community to consult is a primary measure of success in every Baha'i development project. Both the process and the outcomes are observable and, therefore, in some way measurable. The use of consultative methods of decision making can lead to novel solutions to community problems; they can result in greater fairness in the distribution of community resources; and they tend to involve and uplift those who have historically been excluded from decision making, such as women and minorities. Experience has shown that consultation enables communities to sustain and modify development initiatives, contributing, thereby, to self-sufficiency and a higher quality of life. The ability of people to come together in these new and constructive patterns of participation and interaction is, in some respects, a more important outcome - and, therefore, more important to measure - than the quantifiable goals traditionally associated with development projects.

Development initiatives might be assessed on the basis of concrete application of a number of spiritual principles to individual and community life: among them, unity in diversity; equity and justice; equality of the sexes; trustworthiness and moral leadership; and independent investigation of truth. While these are by no means the only principles to consider, these five contain a sufficient diversity of concepts to allow a broad overview of community progress. In their full expression, these spiritual precepts capture many of the intangible factors that conduce to social and economic advancement.

For example, the principle of unity in diversity as applied to the area of education could lead to curricula that foster concepts of tolerance, understanding, compassion and world citizenship. The principle of the equality of women and men could lead to policies that unlock capacities of both women and men that have been hitherto suppressed. The principle of the independent investigation of truth as applied to development projects could ensure that problems are correctly identified and defined and that solutions reflect the true needs of the people involved. A detailed discussion on how these principles might form the basis of tangible indicators of development can be found in the concept paper, "Valuing Spirituality in Development: Initial Considerations Regarding the Creation of Spiritually Based Indicators for Development." This paper was presented by the Baha'i International Community to the World Faiths and Development Dialogue at Lambeth Palace in 1998.

The creation of broad qualitative measures of development progress will have direct implications for the types of projects that get funded. Experience has shown that innovative projects are often deprived of needed funding when evaluation formulas emphasize a few specific economic or physical parameters. For example, before pursuing income-generating activities, it may be more important to first engage in goal setting and consultations regarding community needs and well-being. The adoption and application of rigid evaluation criteria cannot be considered scientific especially if they prematurely prescribe optimal outcomes. In a given community or cultural setting, there may, in fact, be a variety of pathways that could achieve the same material ends while promoting other goals such as social cohesion or moral development.

Clearly the design and evaluation of development projects must give consideration to a broad set of parameters that go beyond simple categories of economic performance. Conventional indices of such factors as economic growth, health, or education are capable of conveying only a very narrow snapshot of community well-being. The most important indicators of successful development activity might well be whether the views and talents of all members of a community are utilized, whether consultative processes are used to formulate and implement community projects, or whether an atmosphere of dignity, optimism and commitment characterizes the lives of the people involved. Although such qualitative factors may, at first, prove difficult to measure, the participants in development endeavors will no doubt be able to assist development specialists in creating meaningful benchmarks that take account of these qualitative variables.

In the final analysis, the measurement of poverty and prosperity can best be determined by those who are most directly affected. Certainly, traditional measures can offer valuable insights and can be used to help identify where resources should be deployed, but by themselves they are insufficient. Existing development indices fall far short of bringing into relief the essential spiritual and social dimensions of life, so fundamental to human welfare. Without a way to identify and track these essential elements of prosperity, our development efforts will continue to be dictated by mainly material considerations and true progress will prove to be illusory. It is, therefore, not only timely but critical that organizations of civil society and religious communities be engaged with development agencies in charting new measures of social progress.

Notes

1. The International Development Research Centre (IDRC) has been exploring the relationship between religion and science and its impact on development. The Centre recently brought together Dr. Farzam Arbab, a theoretical physicist and a Baha'i; Dr. Azizan Baharuddin, a biologist, philosopher of science and a Muslim; Dr. Gregory Baum, philosopher, social ethicist and a Roman Catholic; Dr. Promilla Kapur, a sociologist and a Hindu; and Father Bill Ryan, a Jesuit priest working in economics and labour relations, to begin a consultative process to examine the effectiveness of current working models and the possibility that religion is a critical missing factor in the development process. The ideas presented herein are in consonance with the substance of these consultations.

2. It may be argued that, since spiritual and moral issues have historically been bound up with contending theological doctrines which are not susceptible of objective proof, these issues lie outside the framework of the international community's development concerns. To accord them any significant role would be to open the door to precisely those dogmatic influences that have nurtured social conflict and blocked human progress. There is doubtless a measure of truth in such an argument. To conclude, however, that the answer lies in discouraging the investigation of spiritual reality and ignoring the deepest roots of human motivation is untenable.

3. Bahá'u'lláh, Tablets of Bahá'u'lláh revealed after the Kitab-i-Aqdas (Wilmette: Baha'i Publishing Trust, 1988), p. 125.

4. That both science and religion have roles to play in the development process can no longer be a matter of debate. Sociological and organizational questions relating to social and economic development must, of necessity, refer to spiritual perspectives and values. However, the manner in which spiritual perspectives are integrated into development activities must involve the same logical and rigorous methods employed by science. This will ensure that development efforts are anchored to tangible and objective outcomes. Indeed, if religion is to be the partner of science in the development arena, its specific contributions must be carefully scrutinized. It is, unfortunately, the case that established religion is often burdened by doctrines and practices that militate against efforts to improve material conditions. Sectarian teachings that encourage passivity, acceptance of poverty, social exclusion or inequality between the sexes must be weighed against more universal spiritual concepts that emphasize the importance of justice and service to others. Therefore, a new approach to development must also seek to identify traditions of paternalism and other patterns of behavior that serve to undermine development initiatives.

5. Collaboration between religion and science in the development field can take many forms. One obvious example is in the area of moral education. Since moral behavior is a concrete expression of humanity's spiritual nature, the formulation of educational theories and methods that systematically promote moral development is of particular importance. Learning to apply moral and spiritual concepts to achieve material progress could, in fact, be regarded as the essential prerequisite of all social and economic initiatives.

6. A first important step in this direction is to foster awareness of and respect for the existing knowledge base of a community or culture. This will assist the community to develop confidence in its ability to conceive and implement innovative solutions to difficult problems. When such confidence exists, science and technology can more readily be used as tools for preserving and extending cultural identity.

Read more about Religious Values and the Measurement of Poverty and Prosperity

Quadrennial Report to the UN Economic & Social Council (ECOSOC) 1994-1997

—1 June 1998

Introduction. The Baha'i International Community, with over five million members from all strata of society, organized as approximately 17,000 local communities and 175 national and regional communities 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, eliminating racism, and promoting and protecting human rights. Its affiliates worldwide support the goals of the UN Charter, participate in UN special programs, 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 Baha'i representatives serve at the UN Center for Social Development and Humanitarian Affairs in Vienna; at UNEP in Nairobi; at ECA in Addis Ababa; at ECLAC in Santiago; at ESCAP in Bangkok; and at FAO in Rome.

Global Conferences. The Community participated fully in the series of UN conferences on pressing global issues - the 1994 International Conference on Population and Development (Cairo), the 1995 World Summit for Social Development (Copenhagen), the 1995 Fourth World Conference on Women (Beijing), and the 1996 Habitat II Conference (Istanbul). It contributed to conference prepcoms, to related NGO preparatory activities, to the conferences, and to the NGO forums. It is now promoting implementation of the resulting global action plans. Baha'is from all over the world attended the NGO Forums in record numbers (over 250 from 40 countries in Copenhagen, 500 from 60 countries in Huairou, and 150 from 30 countries in Istanbul). Moreover, a number of individuals contributed several months of volunteer service to UN efforts to organize parallel NGO activities.

Ongoing work of the UN. Meanwhile, the Community continued its substantive involvement in the ongoing work of the UN. It monitored the main committees of the UN General Assembly, and annual sessions of ECOSOC, its commissions, sub-commissions, committees, and working groups, contributing as appropriate. Commissions monitored included the Commissions on Human Rights (with its Sub-Commission on Prevention of Discrimination and Protection of Minorities), the Status of Women, Sustainable Development, Human Settlements, 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 a number of special meetings sponsored by ILO, UNDP, UNEP, UNESCO, UNHCR. UNICEF, WHO, and the World Bank. From January 1994 to December 1997, the Community attended over 150 UN-sponsored meetings, contributing more than 80 statements and reports. (See Annexes for complete lists of meetings and statements. Many of the statements are available on the worldwide web at http://bic.org/statements-and-reports.) Contributions in key areas of interest are described briefly below.

Advancement of Women. For the International Year of the Family (1994), the Community initiated and co-sponsored with UNICEF and UNIFEM an International Symposium on Strategies for Creating Violence-Free Families. The symposium was replicated in the Caribbean and its recommendations were widely circulated. For the Beijing conference, the Community served on the Facilitating Committee for the NGO Forum in Huairou, China, conducted workshops at prepcoms and the Forum, published a booklet of position papers and case studies on issues identified in the Platform for Action, and offered a statement to the conference. The initial phase of the UNIFEM-funded Baha'i project "Traditional Media as Change Agent," which successfully engaged men in improving the status of women in Cameroon, Bolivia and Malaysia, was concluded, and a video and training manual were produced. The Community continued as Convenor of "Advocates for African Food Security: Lessening the Burden on Women" - a coalition of NGOs, UN agencies, and intergovernmental organizations calling attention to the critical role of women farmers in feeding Africa. In 1996 the UN included reports on Baha'i projects in Cameroon and Zambia in a publication prepared for the mid-term review of the New Agenda for the Development of Africa in the 1990's. Other reports and statements during this period addressed women's human rights, violence against women, the family, children and the community, girl children, sexual exploitation of children, educating women and girls, the role of religion in the advancement of women, women and food security, and involving women in decision-making.

Environment, Development, Education & Health. The Community participated in processes preceding and including the 14th Special Session of the UN General Assembly on the implementation of Agenda 21, the 1994 Global Conference on Small Island Developing States (Barbados), the World Food Summit (Rome), and the 2nd Biennial World Youth Forum. The Community served on the Planning Bureau for the 2nd World Youth Forum. It participated in the Collective Consultation of NGOs on Literacy and Education for All, the World Health Assembly (Geneva) with its accompanying technical discussions, the Global Forum '94: Cities and Sustainable Development (Manchester), the World Business Forum (Habitat II), and Globalization and Citizenship: An International Conference sponsored by UNRISD. It monitored annual sessions of the UNICEF Executive Board and annual NGO/DPI Conferences in New York. Following key conferences, affiliates were encouraged to support national and local implementation of conference declarations and action plans. Statements during the period under review recommended changes to the Habitat II draft agenda and addressed a global strategy for social development, a development paradigm for the 21st century, the role of religion in social development, global prosperity, and sustainable communities in an integrating world.

Human Rights and Refugees. During annual sessions of the Commission on Human Rights and its Sub-Commission on Prevention of Discrimination and Protection of Minorities, the Community contributed to deliberations on a wide range of issues. Both written and oral statements advocated the protection of minorities; the right to development; the rights of women, the child, and the girl child; freedom of religion; and human rights education. They decried the sale of children; child pornography and prostitution; extreme poverty; violence against women; and racism. The Community participated in working groups on indigenous populations, minorities, the right to development, the rights of the child, and agenda reform. It submitted proposals on draft instruments to the Human Rights Defenders' Working Group, reports to the Human Rights Committee and the Committee on the Rights of the Child, and documents to country and thematic rapporteurs of the Commission. The Community also attended yearly sessions of the UNHCR Executive Committee, and participated in consultations between UNHCR and its NGO operational partners.

NGO community work. An active participant in UN/NGO activities, the Community addressed the ECOSOC Open-ended Working Group on the Review of Arrangements for Consultations with NGOs Committee on NGOs on the issue of consultative relations. In New York it chaired NGO committees on the status of women (1994-95), human rights (1994-97), and the family (1994-96) and the CONGO Chairs Task Force on UN Reform and Increasing Access to the UN (1996 to present). In Geneva it chaired the NGO Working Group for the Convention on the Rights of the Child (1994-95). It was Secretary of the CONGO Board in New York and held offices on NGO committees on UNICEF and the Status of Women (NY), human rights (GVA), and the family (Vienna); as well as the CONGO sub-committee on Freedom of Religion, Conscience and Belief (GVA). For the 50th Anniversary of the UN, the Community provided a 35-panel exhibit displayed in San Francisco and Geneva; published Turning Point for All Nations, a proposal for UN restructuring; and hosted a seminar on the subject attended by UN officials and one Head of State. It also participated in over 45 special NGO meetings in support of UN objectives.

Information Activities. ONE COUNTRY, the Community's newsletter, is published quarterly in English, French, Spanish, Chinese, Russian and German. It reaches some 30,000 readers in more than 170 countries. The creation of a web page (http://www.onecountry.org) and an email text distribution service ([email protected]) have extended its circulation. ONE COUNTRY has reported on the major UN conferences held during the last four years (the Conference on Population and Development, the Social Summit; the Fourth World Conference on Women; Habitat II; and the World Food Summit), highlighting related NGO activities and Baha'i participation. ONE COUNTRY has also monitored various human rights events and trends, 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, and sustainable development.

Submitted by

Techeste Ahderom, Principal Representative

Annex I

Participation as Observer at Conferences and Other Meetings Sponsored by the United Nations System 1994-1997

1. ECOSOC and Its Subsidiary Bodies

1994 -- Economic and Social Council (ECOSOC), organizational session, New York, 1-4 February

1994 -- Economic and Social Council (ECOSOC), Substantive Session, New York, 27 June-29 July

1995 -- Economic and Social Council (ECOSOC), Substantive session, Geneva, 26 June-28 July

1997 -- Economic and Social Council (ECOSOC),Substantive Session, Geneva, 30 June-25 July

1994 -- ECOSOC Committee on NGOs, Inter-sessional meeting, New York, 13-14 July

1994 -- ECOSOC Open-ended Working Group on the Review of Arrangements for Consultations with NGOs, 1st session, New York, 20-24 June (1 statement)*

1994 -- ECOSOC Open-ended Working Group on the Review of Arrangements for Consultations with NGOs, New York, 7-8 November

1994 -- Commission on Human Rights (CHR), 50th session, Geneva, 31 January-11 March (2 oral statements & 2 joint statements)*

1994 -- Commission on Human Rights, 3rd special session (Rwanda), Geneva, 24-25 May

1995 -- Commission on Human Rights, 51st session, Geneva, 30 January-10 March (5 statements, 2 joint statements)*

1996 -- Commission on Human Rights, 52nd session, Geneva, 18 March-26 April (3 statements, 5 joint statements)*

1997 -- Commission on Human Rights, 53rd session, Geneva, 10 March-18 April (2 statements, 3 joint statements)*

1994 -- 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), 9th session, Geneva, 17-28 January (1 written submission)*

1995 -- CHR Human Rights Defenders Working Group, 10th session, Geneva, 16-27 January

1996 -- CHR Human Rights Defenders Working Group, 11th session, Geneva, 4-8 March

1997 -- CHR Human Rights Defenders Working Group, 12th Session, Geneva, 24-28 February

1994 -- CHR Working Group on the Right to Development, 3rd session, Geneva, 3-14 October

1995 -- CHR Working Group on the Right to Development, 4th Session, Geneva, 15-26 May

1995 -- CHR Working Group to Elaborate a Draft Declaration on the Rights of Indigenous Peoples, Geneva, 21-30 November

1994 -- CHR Working Group on a draft optional protocol on involvement of children in armed conflicts for the Convention on the Rights of the Child, 1st session, Geneva, 31 October-11 November

1994 -- CHR Informal open-ended working group on the organization of the work of the Commission (Working group on Agenda Reform), Geneva, 12-23 September

1997 -- CHR Intergovernmental Group of Experts on the Right to Development, 2nd Session, Geneva, 29 September-10 October

1995 -- CHR Expert Group meeting on the drafting of gender sensitive guidelines for the integration of the human rights of women into the United Nations human rights activities and programmes, sponsored by the UN, Geneva, 3-7 July.

1994 -- Sub-Commission on Prevention of Discrimination and Protection of Minorities, 46th session, sponsored by the CHR, Geneva, 1-26 August (1 written, 2 oral statements)*

1995 -- Sub-Commission on Prevention of Discrimination and Protection of Minorities 47th session, Geneva, 31 July-25 August

1996 -- Sub-Commission on Prevention of Discrimination and Protection of Minorities 48th session, Geneva, 5-30 August

1997 -- Sub-Commission on Prevention of Discrimination and Protection of Minorities 49th session, Geneva, 4-29 August (1 statement)

1994 -- Sub-Commission Working Group on Indigenous Populations, 13th session, Geneva, 25-29 July

1995 -- Sub-Commission Working Group on Indigenous Populations, Geneva, 24-28 July

1996 -- Sub-Commission Working Group on Indigenous Population, Geneva, 29 July-2 August

1997 -- Sub-Commission Working Group on Indigenous Population, Geneva, 28 July-1 August

1995 -- Sub-Commission Working Group on Minorities, Geneva, 28 August-1 September

1996 -- Sub-Commission Working Group on Minorities, Geneva, 30 April-3 May

1997 -- Sub-Commission Working Group on Minorities, Geneva, 26 May-30 May

1997 -- Sub-Commission Working Group on Contemporary Forms of Slavery, 22nd session, Geneva 2-11 June

1994 -- UN Human Rights Committee, 51st session, Geneva, 4-29 July

1994 -- UN Human Rights Committee, 52nd session, Geneva, 17 October-4th November

1994 -- UN Committee on the Rights of the Child, 6th session, Geneva, 5-22 April 1994 (1 report)*

1994 -- UN Committee on the Rights of the Child, 7th session, Geneva, 26 September-14 October (1 report)*

1995 -- UN Committee on the Rights of the Child, 8th session, Geneva, 9-27 January

1996 -- UN Committee on the Rights of the Child, 11th session, Geneva, 8-26 January

1996 -- UN Committee on the Rights of the Child, 13th session, Geneva, 23 September-11 October (1 joint statement)

1994 -- Meeting of the Chairpersons of UN Human Rights Treaty Bodies, 5th session, sponsored by the UN Center for Human Rights, Geneva,19-23 September

1995 -- Meeting of the Chairpersons of UN Human Rights Treaty Bodies, 6th session, sponsored by the UN Center for Human Rights, Geneva, 18-22 September

1996 -- Meeting of the Chairpersons of UN Human Rights Treaty Bodies, 7th session, sponsored by the UN Center for Human Rights, Geneva, 16-20 September

1997 -- Commission on Human Settlements, 16th session, Nairobi, 28 April-8 May

1995 -- Commission for Social Development, 34th session, New York, 10-20 April

1997 -- Commission for Social Development, 35th session, New York, 25 February-6 March

1994 -- Commission on the Status of Women (CSW), 38th session, New York, 7-18 March

1995 -- Commission on the Status of Women(CSW), 39th session, New York, 15 March-4 April (1 statement; 1 joint statement)*

1996 -- Commission on the Status of Women(CSW), 40th session, New York, 11-22 March

1997 -- Commission on the Status of Women(CSW), 41st session, New York, 10-21 March (2 statements, 1 joint statement)*

1996 -- CSW Expert Group Meeting on Political Decision-Making and Conflict Resolution: The Impact of Gender Difference, preparatory meeting for 41st CSW sponsored by the UN Division for the Advancement of Women, Santo Domingo, Dominican Republic, 7-10 October

1996 -- CSW Expert Group Meeting on Vocational Training and Lifelong Learning of Women, held in preparation for the 41st CSW, sponsored by the UN Division for the Advancement of Women, Turin, Italy, 2-6 December

1997 -- CSW Expert Group Meeting on Adolescent Girls and their Rights to prepare for 42nd CSW, sponsored by the UN Division for the Advancement of Women, Addis Ababa, 13-17 October

1997 -- CSW Expert Group Meeting on Gender-based Persecution, held in preparation for 42nd CSW, sponsored by the UN Division for the Advancement of Women, Toronto, 9-12 November

1994 -- Commission on Sustainable Development (CSD), 2nd session, New York, 16-27 May

1995 -- Commission on Sustainable Development, 3rd session, New York, 10-28 April

1996 -- Commission on Sustainable Development, 4th session, New York, 18 April-3 May

1997 -- Commission on Sustainable Development, 5th session, PrepCom II for UN General Assembly Special Session "Earth Summit + 5," New York, 7-25 April

1997 -- CSD Ad Hoc Working Group, Intersessional/PrepCom for UN General Assembly Special Session "Earth Summit + 5," New York, 24 February-7 March

1995 -- Economic Commission for Africa (ECA), 30th session, Addis Ababa, 1-3 May

1996 -- Economic Commission for Africa, 31st session, Addis Ababa, 6-8 May

1997 -- Economic Commission for Africa, 32nd session, Addis Ababa, 2-5 May

1995 -- Economic and Social Commission for Asia and the Pacific (ESCAP), 51st session, Bangkok, 24 April-1 May

1996 -- Economic and Social Commission for Asia and the Pacific (ESCAP), 52nd session, Bangkok, 17-24 April

1997 -- Economic and Social Commission for Asia and the Pacific (ESCAP), 53rd session, Bangkok, Thailand, 23-30 April

1994 -- Economic Commission for Latin American and the Caribbean (ECLAC), 25th session, Cartagena, Colombia, 20-27 April

2. Other United Nations System Meetings

1994 -- Third Committee of the UN General Assembly, 49th session, New York, October-December

1995 -- Third Committee of the UN General Assembly, 50th session, New York, October-December

1996 -- Third Committee of the UN General Assembly, 51st session, New York, October-December

1997 -- Third Committee of the UN General Assembly, 52nd session, New York, October-December

1997 -- UN General Assembly, 14th Special Session, "Earth Summit + 5," New York, 23-27 June

1994 -- UN High Commissioner for Refugees (UNHCR) Executive Committee of the High Commissioner's Programme ,45th session, Geneva, 3-7 October

1995 -- UN High Commissioner for Refugees (UNHCR) Executive Committee of the High Commissioner's Programme, 46th session, Geneva, 16-20 October

1996 -- UN High Commissioner for Refugees (UNHCR) Executive Committee of the High Commissioner's Programme, 47th session, Geneva, 7-11 October

1997 -- UN High Commissioner for Refugees (UNHCR) Executive Committee of the High Commissioner's Programme, 48th session, Geneva, 13-17 October

1994 -- UNICEF Executive Board Meeting, New York, 5-6 May

1995 -- UNICEF Executive Board Meeting, New York, 1-6 February

1995 -- UNICEF Executive Board Meeting, New York, 22-26 May

1996 -- UNICEF Executive Board Meeting, New York, 22-25 January

1996 -- UNICEF Executive Board Meeting, New York, 9-12 April

1996 -- UNICEF Executive Board Meeting, New York, 17-21 June

1997 -- UNICEF Executive Board Meeting, New York, 20-24 January

1997 -- UNICEF Executive Board Meeting, New York, 2-6 June

1997 -- UNICEF Executive Board Meeting, New York, 9-12 September

1994 -- World Health Assembly (WHA), 47th session, sponsored by WHO, Geneva, 2-12 May

1994 -- "Community Action for Health," WHA Technical Discussions, Geneva, 5-7 May

1997 -- World Health Assembly (WHA), 50th session, sponsored by WHO, Geneva, 5-14 May

1997 -- "A New Global Health Policy for the 21st Century: An NGO Perspective," Formal Consultation with NGOs organized by WHO, Geneva, 3 May

1997 -- Executive Board of WHO, 100th session, Geneva, 15-16 May

3. United Nations Global Conferences and Preparatory Meetings

1994 -- Second Preparatory Committee meeting for the UN Global Conference on Sustainable Development of Small Island Developing States, New York, 7-11 March

1994 -- The United Nations Global Conference on Sustainable Development of Small Island Developing States, Barbados, 25 April-6 May

1994 -- International Conference on Population and Development

1994 -- Third Preparatory Committee for the International Conference on Population and Development, (Third ICPD PrepCom), New York, 3-22 April

1994 -- International Conference on Population and Development, Cairo, 5-13 September

1995 -- World Summit for Social Development

1994 -- First Preparatory Committee for the World Summit for Social Development (First WSSD PrepCom), New York City, 31 January-11 February (1 statement)*

1994 -- Second Preparatory Committee for the World Summit for Social Development (2nd WSSD PrepCom), New York City, 22 August-2 September (3 statements)*

1994 -- Asian and Pacific Ministerial Conference in Preparation for the World Summit for Social Development, sponsored by ESCAP, Manila, Philippines, 12-18 October

1994 -- Intersessional Meeting (between sessions 2 and 3) of the Preparatory Committee for the World Summit for Social Development New York, 24-28 October

1995 -- Third Preparatory Committee World Summit for Social Development (Third WSSD PrepCom), New York, 16-27 January

1995 -- World Summit for Social Development (The Social Summit) Copenhagen, 6-12 March (1 statement)*

1995 -- UN Fourth World Conference on Women (FWCW)

1994 -- UN Commission on the Status of Women, 38th session, Prepcom for FWCW, NYC, 7-18 March

1994 -- Second Asian and Pacific Ministerial Conference on Women in Development, Regional Prepcom for FWCW sponsored by ESCAP, Jakarta, Indonesia, 7-14 June

1994 -- Youth Consultation-- Asia and the Pacific, Regional Youth preparations for FWCW sponsored by ESCAP, Jakarta, Indonesia, 7-14 June

1994 -- ECE Expert Meeting - High-Level Regional Preparatory Meeting For The Fourth World Conference On Women, Vienna, 24 June

1994 -- Youth Consultation for Latin America and the Caribbean, Youth Prepcom for FWCW sponsored by ECLAC, Mar del Plata, Argentina, 22-26 September

1994 -- Sixth Regional Conference on the Integration of Women into the Economic and Social Development of Latin America and the Caribbean, regional preparations for the FWCW sponsored by ECLAC, Mar del Plata, Argentina, 25-29 September

1994 -- ECE Intergovernmental Meeting - High-Level Regional Preparatory Meeting for the Fourth World Conference on Women, Vienna, 26-27 September

1994 -- Youth Consultation - Europe and North America, sponsored by ECE Vienna, 13-17 October

1994 -- ECE High-Level Preparatory Meeting for the Fourth World Conference on Women, Vienna, 17-21 October

1994 -- Arab Regional Preparatory Meeting for the Fourth World Conference on Women, ponsored by the United Nations Economic and Social Commission for Western Asia (ESCWA), Amman, Jordan, 6-10 November

1994 -- African Youth Consultation, meeting in preparation for the FWCW sponsored by the ECA, Dakar, Senegal, 13-17 November

1994 -- Fifth African Regional Conference, sponsored by Economic Commission for Africa (ECA), Dakar, Senegal, 16-23 November (1 workshop)

1995 -- UN Commission on the Status of Women, 39th session, New York, 15 March-4 April (1 statement)

1995 -- Economic and Social Commission for Asia and the Pacific (ESCAP), Bangkok, 24 April- 1 May

1995 -- United Nations Fourth World Conference on Women Beijing, 4-15 September (1 written statement; 1 booklet)*

1996 -- World Conference on Human Settlements-Habitat II

1994 -- First Preparatory Committee (First PrepCom)for Second UN Conference on Human Settlements (Habitat II), Geneva, 10-22 April

1995 -- Second Preparatory Committee (Second PrepCom) for Second UN Conference on Human Settlements (Habitat II), Nairobi, 25 April - 1 May

1996 -- Third Preparatory Committee (Third PrepCom), for Second UN Conference on Human Settlements (Habitat II), New York, 5-16 February (1 written intervention)*

1996 -- World Business Forum on Enterprise, The City & Sustainable Development, sponsored by the Secretary-General of Habitat II and Progressio Foundation of the Netherlands, Istanbul, Turkey, 30 May-2 June (3 statements)

1996 -- Second UN Conference on Human Settlements (Habitat II), Istanbul, Turkey, 3-14 June

1996 -- World Food Summit, sponsored by the UN Food and Agriculture Organization (FAO), Rome, 13-17 November (1 joint statement)*

1996 -- 2nd Biennial World Youth Forum

1996 -- Second Bienniel Youth Forum of the UN System, sponsored by the UN Department for Policy Coordination and Sustainable Development - Youth Unit and the Austrian Federal Youth Council (OBJR), Vienna, 25-29 November

4. Other United Nations Topical Conferences and Meetings

Education

1994 -- Round Table on Education for Tolerance and Mutual Understanding: the Role of Religions, sponsored by UNESCO - IBE, Geneva, 4 October

1994 -- 11th Collective Consultation of NGOs on Literacy and Education for All, sponsored by UNESCO, Nairobi, Kenya, 14-18 October

1995 -- 12th Collective Consultation of NGOs on Literacy and Education for All, sponsored by UNESCO, Tokyo, 5-9 September

Fiftieth Anniversary of the UN (UN-50)

1995 -- "Forum des peuples pour la paix" - Official ceremony in Geneva to mark the 50th Anniversary of the UN, sponsored by UN and the City of Geneva, 20 June

1995 -- Commemorative ceremony of the 50th anniversary of the United Nations, sponsored by the UN, Geneva, 5 July

Health

1994 -- Fourth Meeting of NGO Coordination Group for Ivermectin Distribution, sponsored by WHO, Geneva, 6-8 July

1995 -- Workshop on Population Ageing, sponsored by ECE; WHO; and the American Association of Retired Persons (NGO), Geneva, 13-14 February

1997 -- "Policy-Oriented Monitoring of Wquity in Health and Health Care," sponsored by WHO, Geneva, 29 September - 3 October

Human Rights

1994 -- Technical Meeting on the International Year and the International Decade of the World's Indigenous People, sponsored by the Commission on Human Rights, Geneva, 20-22 July

1994 -- Workshop on the International Labour Organization (ILO) and Human Rights Advocacy, sponsored by ILO and the International Human Rights Documentation Network (INTERNET), Geneva, 3 August

1995 -- The Role of Religions in promoting Peace and Tolerance, sponsored by the UN, Geneva, 3 July

1996 -- Consultation with selected NGOs on how to improve the communication between the UN Centre for Human Rights and NGOs, sponsored by the UN, Geneva, 15 May

Refugees

1994 -- Pre-Executive Committee Meeting with NGOs (Pre-Excom), sponsored by the UN High Commissioner for Refugees (UNHCR), Geneva, 29-30 September

1995 -- Pre-Executive Committee Meeting with NGO's (Pre-Excom), sponsored by the UNHCR, Geneva, 12 - 13 October

1995 -- Executive Committee of the High Commissioner's Programme, 46th session, UNHCR, Geneva, 12-16 October

1996 -- Pre-Executive Committee Meeting with NGO's (Pre-Excom), sponsored by the UNHCR, Geneva, 3 - 4 October

1997 -- Pre-Executive Committee Meeting with NGO's (Pre-Excom), sponsored by the UNHCR, Geneva, 8 - 10 October

Sustainable Development

1994 -- World Hearing on Development, sponsored by the UN General Assembly under the auspices of the President of the 48th Session of the UN General Assembly, Ambassador S.R. Insanally of Guyana, New York, 6-10 June

1994 -- Down to Earth: Practical Applications of Ecological Economics, 3rd annual meeting, sponsored by UNEP, UNESCO, and the World Bank, San Jose, Costa Rica, 24-28 October

1995 -- UN International Seminar on Economic Restructuring and Social Policy, sponsored by UNRISD, New York, 10-13 February

1995 -- Special NGO meeting with ECOSOC on "The role of NGOs as partners in development," sponsored by ECOSOC, Geneva, 3 July

1997 -- Preparatory Gathering for the "World Religions/World Bank Meeting," sponsored by the Alliance of Religions and Conservation (ARC) and the World Bank, Washington, DC, 28-29 May

1997 -- "Ethics and Values: A Global Perspective," sponsored by the World Bank, Washington, DC, 8 October

1997 -- Forum on Human Solidarity, Human Settlements and Global Ecosystems, an associated event of the Fifth Annual World Bank Conference on Environmentally and Socially Sustainable Development, hosted by the World Bank and sponsored by the Human Solidarity Foundation, Washington, DC, 8 October

Women

1996 -- Sub-regional Conference of Senior Governmental Experts on the "Implementation of the Platform for Action adopted by the 1995 Fourth World Conference on Women in Beijing, in Central and Eastern Europe," sponsored by the UN Division for the Advancement of Women and UNDP, Bucharest, Romania, 12-14 September

1996 -- Mid-term Review of the Implementation of the United Nations New Agenda for the Development of Africa in the 1990s (NADAF), sponsored by the UN Office of the Secretary General, New York, 16-20 September (Report on 2 projects, 1 joint statement)*

Youth

1997 -- Global Youth Forum, sponsored by UNEP, Seoul, Korea, 3-8 June

NGO Meetings and Conferences Supporting UN Initiatives

Health for All by the Year 2000

1997 -- "Health for All Means Women and Men - A Gender Perspective," sponsored by the NGO Committee on the Status of Women and the NGO Forum for Health, Geneva, 28 October

Office of the High Commissioner for Human Rights

1994 -- Religion in Defence of Human Rights, sponsored by Interfaith International (NGO), Geneva, 11 August

1995 -- Workshop on Solutions to Contemporary Religious Intolerance, sponsored by the Committee of NGOs on Freedom of Religion, Conscience and Belief, Geneva, 15 August

1996 -- Minority Rights Group Roundtable, UN Centre for Human Rights, Geneva, 10 August

1997 -- NGO Roundtable on Child Labor, sponsored by the NGO Working Group on the Girl Child, Geneva, 9 June

1997 -- Minority Rights Group Roundtable, UN Centre for Human Rights, Geneva, 15, 18 August

Office of the High Commissioner for Refugees

1994 -- Inaugural meeting of the 12th international session of training to teaching human rights and peace, sponsored by the Association mondiale pour l'Ecole instrument de paix, Geneva, 4 July

1994 -- Seminar on International Humanitarian Law for NGOs, sponsored by the International Committee of the Red Cross and the Graduate Institute of International Studies in Geneva, 14 October

1997 -- Upholding Humanitarian Standards - the role of the international community, Webster University, Geneva, 19 June

1990:Education for All by the Year 2000

1994 -- Meeting of the Education For All Network to prepare for a meeting launching an EFA project in Eastern European, sponsored by the UNESCO NGO Standing Committee, 31 January

1990: World Summit for Children

1994 -- World Summit for Children, 3rd Meetings of Chief Executive Officers (CEOs), sponsored by the NGO Committee on UNICEF & others, Geneva, 25-27 May

1997 -- "Rebuilding the Community Around Children: Principles, Values & Resources," sponsored by the NGO Committee on UNICEF, Geneva, 12 March

1992: Earth Summit

1994 -- The Ethical Dimensions of Agenda 21, New York, 13-14 January

1994 -- World Conservation Union General Assembly (IUCN), Buenos Aires, Argentina, 18-26 January

1994 -- World Forestry Charter Gathering, 2nd recent session (1st in 1989), London, 28 July

1997 -- "The Rio + 5 Forum," sponsored by the Earth Council, Rio de Janeiro, 13-19 March

1994: Global Conference on Sustainable Development of Small Island States

1994 -- The United Nations Global Conference on Sustainable Development of Small Island Developing States - NGO Forum ("The Village of Hope"), Barbados, 25 April - 6 May

1994: International Conference on Population and Development

1994 -- World Conference on Religion and Peace (WCRP) Multi-Religious Consultation on Issues of Population and Development, Geneva, 26-28 July

1994 -- International Conference on Population and Development - NGO Forum (ICPD NGO Forum), Cairo, Egypt, 5-13 September

1994:International Year of the Family

1994 -- International Symposium on Strategies for Creating the Violence-Free Family, initiated by the Baha'i International Community and co-sponsored by UNICEF, and UNIFEM for the International Year of the Family; New York, 23-25 May (Keynote address, 1 report)*

1995 -- Symposium on Creating Violence-Free Families in the Caribbean co-sponsored by the Baha'i International Community, UNIFEM, & UNICEF (convened by the Baha'is of the East Leeward Islands as follow-up to the International Year of the Family), Antigua, West Indies, 24-26 May

1996 -- Integrating Family in Social Progress and Development: Implementing Family-Specific Recommendations of Global Conferences of the 1990s, 6th International Seminar, NGO Committee on Family, Vienna, Austria, 11-12 November

1995: World Summit for Social Development

1995 -- World Summit for Social Development NGO Forum 95, Copenhagen, 3 - 12 March

1995 -- Discussion on "The Role of Civil Society in Our Global Neighbourhood" sponsored by the International Council of Voluntary Agencies (ICVA), Geneva, 26 April

1995 -- Human Dimension Seminar on Building Blocks for Civic Society: Freedom of Association and NGOs, sponsored by Organization for Security and Cooperation in Europe (OSCE), Warsaw, Poland, 4-7 April

1996 -- Globalization and Citizenship: An International Conference, sponsored by the UN Research Institute for Social Development (UNRISD) and a Consortium of Australian Universities, Geneva, 9-11 December

1995: Fourth World Conference on Women

1994 -- NGO Consultation '94, NGO Preparatory meeting for the FWCW, held prior to the UN Commission on the Status of Women, New York, 3-5 March

1994 -- Sixth Regional Conference of Pacific Women, sponsored by the South Pacific Commission, in preparation for the Asia/Pacific Regional Ministerial Meeting in Jakarta, Noumea, New Caledonia, 2-6 May

1994 -- Nordic Forum, regional NGO preparatory meeting for FWCW, sponsored by the Nordic Council of Ministers, Turku, Finland, 1-6 August (1 workshop; 1 talk)

1994 -- Latin America and the Caribbean NGO Forum, regional NGO preparations for FWCW, sponsored by ECLAC, Mar del Plata, Argentina, 20-24 September (1 workshop)

1994 -- Europe and North American NGO Forum, sponsored by ECE, Vienna, Austria, 13-15 October (1 workshop)

1994 -- Western Asia NGO Forum, regional NGO preparatory meeting for FWCW, sponsored by the United Nations Economic and Social Commission for Western Asia (ESCWA), Amman, Jordan, 3-5 November

1994 -- Africa NGO Forum, regional NGO preparations for FWCW, sponsored by ECA,

Dakar, Senegal, 12-15 November (2 workshops)

1994 -- Asia/Pacific Regional NGO Symposium, sponsored by the NGO Asia/Pacific Working Group, Manila, Philippines, 16-20 November (1 workshop)

1995 -- NGO Forum on Women '95, Huairou, China, 30 August-8 September (1 booklet, 4 workshops)

1996 -- Seventh International Forum sponsored by the Association for Women in Development (AWID) on the theme "Beyond Beijing: From Words to Action" Washington, D.C., 5-8 September (1 panel)

1997 -- NGO Consultation in preparation for the UN Commission on the Status of Women, sponsored by the NGO Committee on the Status of Women, New York, 9 March

1997 -- Seventh Triennial Conference of Pacific Women, sponsored by the South Pacific Commission, Noumea, New Caledonia, 16-20 June

1995: The United Nations - Fiftieth Anniversary (UN-50)

1994 -- Renewing the United Nations System, sponsored by the Dag Hammarskjï¿½ld Foundation (Sweden) and the Ford Foundation (USA), Geneva, 15 September

1995 -- Round-table discussion with governments concerning May meeting of the ECOSOC Open-ended Working Group on the Review of the Arrangement for Consultations with NGOS. 19 May

1995 -- Turning Point for all Nations: an international seminar on United Nations Restructuring, sponsored by the Baha'i International Community, New York, 18 October (1 written statement)*

1995 -- UN and United Peoples, Partnership for Peace: Disarmament, development and Participatory Global Governance, sponsored by CONGO, New York, 8 October (1 oral presentation)

1996: World Food Summit

1996 -- NGO Forum for the World Food Summit, sponsored by FAO, Rome, Italy, 11-17 November

1996: Habitat II

1994 -- Global Forum '94: Cities and Sustainable Development, Manchester, United Kingdom, 24 June - 3 July

1996 -- Habitat II NGO Forum '96, Istanbul, Turkey, 30 May - 14 June

Annex II

Baha'i International Community Statements, Reports, and Other Contributions Toward the Work of the United Nations 1994-1997

94

94-1 -- Comments on article 5 of the draft declaration on the right and responsibility of individuals, groups and organs of society to promote and protect universally recognized human rights and fundamental freedoms, submitted to the 9^th session of Human Rights Defenders Working Group 17-28 January 1994. [UN doc # E/CN.4/1994/WG.6/1]

94-2 -- A Global Strategy and Action-Plan for Social Development, oral statement, distributed also in written form, at the 1^st Substantive Session of the Preparatory Committee for the World Summit for Social Development, New York City, 31 January - 11 February 1994.

94-3 -- Protection of minorities, a statement prepared for the 50^th session of the UN Commission on Human Rights and distributed in written form, Geneva, 31 January – 11 March 1994.

94-4 -- Religious intolerance, a statement prepared for the 50^th session of the UN Commission on Human Rights, Geneva and distributed in written form, 31 January – 11 March 1994.

94-5 -- Human rights situation of the Baha'is in Iran, an oral statement on the Question of the violation of human rights and fundamental freedoms in any part of the world to the 50th session of the UN Commission on Human Rights, Geneva, 18 February 1994.

94-6 -- Protection of minorities, including religious minorities, an oral statement combining two statements prepared for the 50^th session of the UN Commission on Human Rights, Geneva, 31 January – 11 March 1994.

94-7 -- Suggested wording for the Barbados Declaration – offered to the resumed first session of the Preparatory Committee for the Global Conference on Sustainable Development of Small Island Developing States, New York, 7-11 March 1994.

94-8 -- The Violence-Free Family: The Building Block of Peaceful Civilization, keynote address by H. B. Danesh, M.D. at the International Symposium on Strategies for Creating the Violence-Free Family, co-sponsored by the Baha'i International Community, UNICEF, and UNIFEM, New York City, 23-25 May 1994.

94-9 -- Report on Baha'i International Community activities in support of the goals set by the World Summit for Children, submitted to the 3rd meeting of the Chief Executive Officers for the Summit, "The Contribution of Youth to Lasting Peace - Follow-up to the World Summit for Children," May 27, 1994.

94-10 -- Quadrennial Report for 1990-1993 to the Economic and Social Council (ECOSOC), submitted in accordance with requirements for maintaining our consultative status.ï¿½ Lists of UN meetings attended and statements made by the Baha'i International Community included as appendices. Submitted June 1994.

94-11 -- Summary Project Overview, "Traditional Media as Change Agent," prepared by Glovis for the Baha'i International Community and UNIFEM, [UNIFEM/BIC GLO/91/W13]

94-12 -- Arrangements for Consultations with Non-governmental Organizations, oral statement to the first session of the ECOSOC Open-ended Working Group on the Review of Arrangements for Consultations with Non-governmental Organizations, New York, 20-24 June 1994.

94-13 -- Update on the situation of the Baha'is in Iran, distributed to expert members of the Sub-Commission on the Protection and Prevention of Discrimination Against Minorities, June 1994.ï¿½

94-14 -- Human Rights and Extreme Poverty, oral statement to the Sub-Commission on the Prevention of Discrimination and Protection of Minorities, Geneva,

1-26 August 1994.

94-15 -- Human Rights of Baha'is in Iran, an oral statement on the Question of the violation of human rights and fundamental freedoms in any part of the world to the Sub-Commission on the Prevention of Discrimination and Protection of Minorities, Geneva,

1-26 August 1994.

94-16 -- Minorities a written statement to the Sub-Commission on Prevention of Discrimination and Protection of Minorities, Geneva,

1-26 August 1994 [UN# E/CN.4/Sub.2/1994/NGO/1].

94-17 -- Toward a Development Paradigm for the 21st Century, comments on the Draft Declaration and Draft Programme of Action for Social Development (A/CONF.166/PC/L.13), Presented at the second session of the Preparatory Committee for the World Summit for Social Development, 22 August - 2 September 1994, New York.

94-18 -- The Role of Education, Media and the Arts in Social Development, comments on the Draft Declaration and Draft Programme of Action for Social Development (A/CONF.166/PC/L.13), Presented at the 2^nd session of the Preparatory Committee for the World Summit for Social Development. New York, 22 August - 2 September 1994.

94-19 -- The Role of Religion in Social Development, comments on the Draft Declaration and Draft Programme of Action for Social Development (A/CONF.166/PC/L.13), presented at the 2^nd session of the Preparatory Committee for the World Summit for Social Development, 22 August - 2 September 1994, New York.

94-20 -- Population, Sustainable Development and Spiritual Values: a Baha'i View, prepared by the Office of Public Information for the World Conference on Religion and Peace in connection with the 1994 International Conference on Population and Development, Cairo, 5-13 September 1994.

94-21 -- Overview of the Situation of the Baha'i Community in the Republic of Indonesia, prepared in response to questions from members of the Committee on the Rights of the Child, distributed at the Committee’s 7^th session, Geneva, 26 September – 14 October 1994.

Joint statements

94-22 -- Human Rights Defenders, a joint NGO statement by the Federation internationale des ligues des droits de l’homme to the 50^th session of the UN Commission on Human Rights, under agenda item (21) draft 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, 31 January – 12 March 1994.

94-23 -- The Rights of Women, a joint NGO statement presented to the 50th session of the UN Commission on Human Rights, Geneva, 31 January – 12 March 1994.

94-24 -- Women’s Future: the Girl Child is Key, a joint NGO statement presented by the World Federation of Methodist Women to the 50^th session of the UN Commission on Human Rights, under agenda item (22) rights of the child, Geneva, 31 January – 12 March 1994.

94-25 -- Summary report on the International Symposium on Strategies for Creating the Violence-Free Family, New York, 23-25 May 1994.ï¿½ Report prepared by UNICEF in cooperation with the Baha'i International Community and UNIFEM.

94-26 -- Family and Social Development, a joint NGO statement submitted by the NGO Committee on the Family to the 2nd Preparatory Committee for the World Summit for Social Development, New York, 22 August - 2 September 1994.

1995

95-1 -- Proposed text revisions for The Draft Declaration and Draft Programme of Action (A/CONF.166/PC/L.22) offered to the 3rd Preparatory Committee for the World Summit for Social Development, New York City, 16-27 January 1995.

95-2 -- Religious Intolerance, written statement submitted to the 51st session of the UN Commission on Human Rights, Geneva, 30 January – 10 March 1995. [UN# E/CN.4/1995/NGO/11].

95-3 -- Rebuttal to the response of the Iranian Government to the Special Representative on Iran (included in document E/CN.4/1994/50) and to the statement of the Iranian Delegation to the Commission on Human Rights (on 9 March 1994). Rebuttal circulated by the UN at the 51st session of the Commission on Human Rights, Geneva, 30 January – 10 March 1995. [UN document # E/CN.4/1995/NGO/31]

95-4 -- Minorities, written statement submitted to the 51st session of the UN Commission on Human Rights, Geneva, 30 January – 10 March 1995. [UN DOCUMENT # E/CN.4/1995/NGO/18]

95-5 -- Ending Violence Against Women, oral statement presented to the 51st session of the Commission on Human Rights, Geneva, 23 February 1995. Also published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-6 -- The Situation of the Baha'i Community in Iran, an oral statement on the Question of the violation of human rights and fundamental freedoms in any part of the world presented to the 51st session of the Commission on Human Rights, Geneva, 1 March 1995.

95-7 -- Drafting a Declaration on the Rights and Responsibilities of Individuals, Groups and Organs of Society to Promote and Protect Universally Recognized Human Rights and Fundamental Freedoms, an oral statement to the 51^st session of the UN Commission on Human Rights, Geneva, 7 March 1995.

95-8 -- The Prosperity of Humankind, a statement prepared by the Baha'i International Community Office of Public Information, and distributed at the World Summit for Social Development, Copenhagen, 6-12 March 1995.

95-9 -- The Prosperity of Humankind, a statement presented orally to the World Summit on Social Development, Copenhagen, 6-12 March 1995.

95-10 -- Educating Girls and Women, a statement distributed at the 39^th session of the UN Commission on the Status of Women, New York, March 1995. Also published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-11 -- Realization of Economic, Social and Cultural Rights, awritten statement distributed at the 47^th session of the UN Sub-Commission on Prevention of Discrimination and Protection of Minorities, Geneva, 31 July - 25 August 1995. [UN document # E/CN.4/SUB.2/1995/NGO/9]

95-12 -- The Situation of the Baha'is in Iran, an oral statement on the Question of the violation of human rights and fundamental freedoms in any part of the world presented to the UN Sub-Commission on the Prevention of Discrimination and Protection of Minorities, Geneva, 1 August 1995.

95-13 -- The Question of Minorities, an oral statement to the UN Sub-Commission on the Prevention of Discrimination and Protection of Minorities, Geneva, 7 August 1995.

95-14 -- Religion as an Agent for Promoting the Advancement of Women at all Levels, published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed at the Conference in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-15 -- Primary Health Care and the Empowerment of Women, published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed at the Conference in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-16 -- Women in the Informal Sector in Malaysia, published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed at the Conference in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-17 -- Baha'i Law and Principle: Creating Legal and Institutional Structures for Gender Equality, published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed at the Conference in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-18 -- UNIFEM/Baha'i Project Raises Community Awareness, reprinted from ONE COUNTRY and published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed at the Conference in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-19 -- Protection of Women’s Rights, statement to the World Conference on Human Rights published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed at the Conference in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-20 -- Women and the Broadcast Media: Legal Strategies for Enhancing the Portrayal of Women, published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed at the Conference in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-21 -- The Girl Child: A Critical Concern, statement to the April 1991 session of the UNICEF Executive Board published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed at the Conference in Beijing and at the NGO Forum in Huairou, China (August – September 1995).

95-22 -- The Status of Women in the Baha'i Community, preliminary analysis of the findings of a 1994 survey by the Baha'i International Community Office for the Advancement of Women, published in The Greatness Which Might Be Theirs: Reflections on the Agenda and Platform for Action for the UN Fourth World Conference on Women: Equality, Development and Peace, distributed in Beijing and at the NGO Forum in Huairou, August – September 1995.

95-23 -- The Role of Religion in Promoting the Advancement of Women, statement to the UN Fourth World Conference on Women, Beijing, 13 September 1995. [UN document # NGO/98]

95-24 -- Turning Point for All Nations, a proposal for restructuring the United Nations submitted for consideration on the occasion on the 50th Anniversary of the United Nations, New York, October 1995.ï¿½

Joint statements

95-25 -- Comments on the draft optional protocol on the sale of children, child prostitution and pornography and the basic measures required for their prevention and eradication, a joint statement to the 51^st session of the UN Commission on Human Rights, Geneva, 30 January – 10 March 1995.

95-26 -- The girl child, a joint statement to the 51^st session of the Commission on Human Rights, presented on behalf of members of the NGO Working Groups on the Girl Child in Geneva and New York; Geneva, 30 January – 10 March 1995.

95-27 -- Education on the Convention on the Rights of the Child: Guidelines, a publication of the NGO Group for the Convention on the Rights of the Child, 1995.ï¿½ ["Initiation a la convention relative aux droits de l'enfant"; lignes directrices, Groupe d'ONG pour la convention relative aux droits de l'enfant 1995].ï¿½ Published in English and French by the Baha'i International Community, the International Council of Women, and WFUNA, Geneva, March 1995.

95-28 -- Support of UNIFEM, a joint statement of NGOs in consultative status with ECOSOC and UNIFEM, to the 39^th session of the Commission on the Status of Women, 15 March – 4 April 1995.

1996

96-1 -- Creating Violence-Free Families in the Caribbean, Antigua, 24-26 May, 1995, a summary report of a symposium sponsored by the Baha'i International Community, UNICEF and UNIFEM.

96-2 -- Recommended changes to the Draft Habitat Agenda(A/CONF.165/PC.3/4) submitted to the 3^rd Preparatory Committee of the UN Conference on Human Settlements, 5-16 February 1996.

96-3 -- Submission for the Annual Survey of Activities of Religious NGOs at the United Nations: 1995 published by the Committee of Religious NGOs at the United Nations, New York, February 1996.ï¿½

96-4 -- Recommended changes to the Draft Habitat Agenda(4 March 1996 Unedited Advanced Text).

96-5 -- UN Decade for Human Rights Education, a written statement submitted to the UN Commission on Human Rights. Geneva, March 1996. [E/CN.4/1996/NGO/28]

96-6 -- The Situation of the Baha'is in Iran, statement on the Question of the violation of human rights and fundamental freedoms in any part of the world presented in both oral and written form to the UN Commission on Human Rights, Geneva, 16 April 1996.

96-7 --

Two Baha'i International Community Projects: Cameroon And Zambia,

published by the UN in the report on NGO activities prepared for the mid-term review of the UN New Agenda for the Development of Africa in the 1990's (UN-NADAF), New York, 20-21 June 1996.

96-8 -- Recommended changes to the Draft Habitat Agenda, June 1996

96-9 -- Sustainable Communities in an Integrating World, statement presented in both written and oral form to the Habitat II conference and NGO Forum in Istanbul, Turkey, 3 –14 June 1996.ï¿½

96-10 -- International Day of the World's Indigenous People, a statement presented at the celebration at UN Headquarters, New York,

Read more about Quadrennial Report to the UN Economic & Social Council (ECOSOC) 1994-1997

Empowering Girls

Baha'i International Community’s Statement to the 42nd session of the United Nations Commission on the Status of Women

New York—3 March 1998

The Baha'i International Community was particularly pleased that the girl child was identified in the Beijing Platform for Action as a critical area of concern. Baha'is have long been active in efforts to address the developmental needs of girls so that they will be able, as women, to contribute fully to the advancement of civilization. Indeed, the Baha'i Writings promise that "when women participate fully and equally in the affairs of the world, when they enter confidently and capably the great arena of laws and politics war will cease."¹ It is, therefore, highly appropriate that the 42nd Commission on the Status of Women should focus attention on the challenge of creating an enabling environment for empowering girls.

As the Commission consults about actions that might be taken by governments and NGOs to create an environment that will enable girls to develop their capacities and will empower them to participate fully in the affairs of the world, we offer the following suggestions for consideration.

The girl child's first and most influential environment is her family. She learns from her immediate and extended family who she is and how she fits into the world. If the family environment is to empower girls, sons and daughters must be equally valued and loved, the rights of all family members must be safeguarded, children must be taught to respect themselves and others, and the unity and solidarity for the family must be nurtured.
Girls must be educated. "Women's lack of progress and proficiency," the Baha'i Writings assert, "has been due to her need of equal education and opportunity. Had she been allowed this equality, there is no doubt she would be the counterpart of man in ability and capacity."² So important is the education of girls, that if a lack of resources forces a choice, parents are advised to consider giving first priority to the education of their daughters. Girls must be prepared not only to participate fully in the affairs of the world, but also to fulfill their responsibilities as mothers and first educators of the next generation.
Boys must be raised with an understanding of the equality of women and men and be prepared to work together with women as equal partners in all fields of human endeavor. Failure to educate boys for equality will have devastating consequences not only for girls, but also for society as a whole. As long as the oppression of women is tolerated, men will continue to harbor harmful attitudes and habits that they carry from the family to the work place, to political life and ultimately to international relations. Because the attitude of superiority, fostered in men by erroneous beliefs, is often unconscious, programs should be instituted to sensitize males, both boys and men, to the ways in which they may unknowingly discourage girls and block their progress.³
Likewise, law enforcement officials, judges and other custodians of society who are responsible for the rights of women and children will need to be sensitized to the ways in which women are oppressed and deprived of opportunity.
The negative influence of the media has been widely discussed. Its positive potential, however, has gone largely untapped. The media should be reminded of their responsibility to encourage positive social values in boys and girls and to improve the ways in which women are portrayed. They could promote the ideas that girls are deserving of equal rights, that society's progress depends on the full participation of women, that girls are as capable as boys, and that women are a powerful force for peace.
No attempt to set human affairs aright can ignore religion. Although most religions have, in their early years, improved the lot of women, it must be acknowledged that religion has also been used as an excuse to oppress them. Religious leaders and people of faith everywhere have a special responsibility to reaffirm those eternal spiritual principles that unite the hearts and release the capacities of every soul. For example, the admonition that we should treat others as we ourselves would wish to be treated can be found in the teachings of every religion. Were this principle to guide all interactions, including those between men and women, girls and boys, many harmful traditional beliefs and practices would gradually be relinquished.
Governments can, through their policies, support the efforts of individuals, families, teachers, law enforcement officials, the media, and religious leaders to create an environment that encourages women and girls to develop their capacities and to step forward into new arenas of service.

In conclusion, the Baha'i International Community stands ready to do its share to help create an enabling environment for empowering girls. For, in the Baha'i view, "The world of humanity has two wings - one is women and the other men. Not until both wings are equally developed can the bird fly. Should one wing remain weak, flight is impossible. Not until the world of women becomes the equal to the world of men. can success and prosperity be attained as they ought to be."⁴

Notes

1. `Abdu'l-Bahá, Promulgation of Universal Peace, pages 134-135.

2. `Abdu'l-Bahá, Promulgation of Universal Peace, page 182.

3. In brief, the assumption of superiority by man will continue to be depressing to the ambition of woman, as if her attainment to equality was creationally impossible; woman's aspiration toward advancement will be checked by it, and she will gradually become hopeless. On the contrary, we must declare that her capacity is equal, even greater than man's. This will inspire her with hope and ambition, and her susceptibilities for advancement will continually increase. She must not be told and taught that she is weaker and inferior in capacity and qualification. If a pupil is told that his intelligence is less than his fellow pupils, it is a very great drawback and handicap to his progress. He must be encouraged to advance by the statement, "You are most capable, and if you endeavor, you will attain the highest degree." `Abdu'l-Bahá, Promulgation of Universal Peace, pp. 76-77 (Women #109)

4. Selections from the Writings of `Abdu'l-Baha, 227, p. 302 (Women #16)

Read more about Empowering Girls

Meaningful Participation in the Development Process

A statement read at the "World Faiths and Development Dialogue," hosted by the President of the World Bank and the Archbishop of Canterbury at Lambeth Palace.

London, England—19 February 1998

Bahá'u'lláh 's exhortation - "Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements" - bears on the matter of participation in development. It suggests that each individual has a sacred duty to contribute to the progress and well-being of the community. In today's rapidly changing world, as humanity is becoming conscious of both its organic unity and its collective responsibilities, a profound debate is taking place as to what constitutes real participation in the development process. In light of this discourse, the following thoughts are offered.

Development strategy must increasingly provide for the meaningful participation of individuals in the conceptualization, design, implementation and evaluation of programs and policies that effect them. It should enhance the capability of people to participate in the generation and application of knowledge, should seek to strengthen their ability to manage change, and should offer opportunities to increase their capacities and sense of worth. At the heart of the development process must be a deep commitment to the establishment of full equality between women and men, in all departments of life and at every level of society.

Service to humanity, according to Baha'i Scriptures, must become central to both individual life and all social arrangements. Service is the expression of man's highest nature, the means through which noble aspirations and spiritual inclinations are given concrete expression. Indeed, the principle way in which the individual fulfills his or her purpose on earth, which is to acquire the perfections of the soul, is through service to others. Therefore, development must be conceptualized and structured so as to give all the opportunity to serve the community and to participate fully in its advancement.

Only development programs that are perceived as just and equitable can hope to engage the commitment of the people upon whom successful implementation ultimately depends. When people trust that all are protected by standards and assured of benefits, such virtues as honesty, the willingness to work and sacrifice, moderation, and a spirit of cooperation can flourish and combine to make possible the attainment of enormously demanding collective goals.

Successful and enduring development will depend to a great extent on the existence of a broad consensus for change. Such a consensus can best be generated through a process of consultation. Consultation results in greater understanding on the part of the population of the measures necessary for the advancement of society; it ensures that development goals are consistent with the needs of the population served; and it secures the investment of the people on whose commitment and efforts success depends. "The maturity of the gift of understanding," Bahá'u'lláh states, "is made manifest through consultation." As the primary means for meaningful participation in development, consultation facilitates transparency and accountability; it can make possible a more equitable distribution of the costs of adjustment; and it tends to render reforms more sustainable. Indeed, so vital is consultation to the success of any collective endeavor that it must become an organizing principle of development.

Beyond those on the local and the national levels, it will be necessary for truly participatory institutions and processes to be established on the global level, to facilitate the emergence of world peace, justice and unity.

Read more about Meaningful Participation in the Development Process

English

The Millennium World Peace Summit: A Baha'i Perspective

Our Children are the Future

What will be our Response?

The Role of Religion

Specific Recommendations

Conclusion

Notes

Baha'i International Community: History of Active Cooperation with the United Nations

Introduction

Goals and Activities

The Right to Education

The Baha'i Institute Of Higher Education: A Creative And Peaceful Response To Religious Persecution In Iran

Not an "Underground" University

An All-Volunteer, Unpaid Faculty

High Academic Standards

Complex Administration

Shut Down

Protection of Minorities

Women and Health

Religious Values and the Measurement of Poverty and Prosperity

Religion, Science and Capacity Building

Measuring Poverty and Prosperity

Notes

Quadrennial Report to the UN Economic & Social Council (ECOSOC) 1994-1997

Annex I

1. ECOSOC and Its Subsidiary Bodies

2. Other United Nations System Meetings

3. United Nations Global Conferences and Preparatory Meetings

4. Other United Nations Topical Conferences and Meetings

Education

Fiftieth Anniversary of the UN (UN-50)

Health

Human Rights

Refugees

Sustainable Development

Women

Youth

NGO Meetings and Conferences Supporting UN Initiatives

Health for All by the Year 2000

Office of the High Commissioner for Human Rights

Office of the High Commissioner for Refugees

1990:Education for All by the Year 2000

1990: World Summit for Children

1992: Earth Summit

1994: Global Conference on Sustainable Development of Small Island States

1994: International Conference on Population and Development

1994:International Year of the Family

1995: World Summit for Social Development

1995: Fourth World Conference on Women

1995: The United Nations - Fiftieth Anniversary (UN-50)

1996: World Food Summit

1996: Habitat II

Annex II

94

Joint statements

1995

Joint statements

1996

Empowering Girls

Notes

Meaningful Participation in the Development Process

Pages