English

Women's Rights

Women's Rights

Statement to the United Nations World Conference on Human Rights. Agenda Item 11: Consideration of contemporary trends in and new challenges to the full realization of all human rights of women and men, including those of persons belonging to vulnerable groups

Vienna, Austria—17 June 1993

The Baha'i­ International Community welcomes the opportunity to speak to agenda item 11 at this historic World Conference. We hope that comprehensive consideration of the human rights of women will continue at all future gatherings for the advancement of human rights, and we support the resolution adopted by the Commission on the Status of Women at its 1993 session urging that women's rights and concerns be considered under all substantive items of the provisional agenda for the World Conference on Human Rights.

The persistence and growth of violence directed against women, both personal and institutional, is largely attributable to the traditional exclusion of women from processes of development and decision-making. A profound adjustment in humanity's collective outlook is needed, guided by the consideration of universal values and spiritual principles. Legislation is needed which lends practical expression to the equality of the sexes by dealing with the particular injustices which women face.

Domestic violence is a fact of life for many women throughout the world, regardless of race, class, or educational background. In many societies traditional beliefs that women are a burden make them easy targets of anger. In other situations, men's frustration is vented on women and children when economies shrink and collapse. In all parts of the world, violence against women persists because it goes unpunished.

Beliefs and practices that contribute to the oppression of women must be reexamined in the light of justice. When properly understood, the principle of the fundamental equality of men and women will eventually transform all social relations, allowing each person to develop his or her unique gifts and talents. The utilization of everyone's strengths will foster the maturation of society. As the principle of equality gains acceptance, the challenge of transmitting it to the next generation must be undertaken by parents, schools, governments and NGOs.

The family is the basic unit of society: all of its members should be educated according to spiritual principles. The rights of all need to be safeguarded and children trained to respect themselves and others. According to the Baha'i­ writings, "The integrity of the family bond must be constantly considered, and the rights of the individual members must not be transgressed."

Education in spiritual values is necessary not only to protect women but, indeed, to foster respect for all people, so that human honor and dignity may be preserved and a global ethos may evolve in which all human rights are upheld. The Baha'i­ International Community is convinced that nothing short of an infusion of spiritual values can effect the transformation of individuals and institutions that will ensure respect for the human rights of all people.

The Baha'i­ community, through local and national administrative councils in more than 165 countries, is working in a variety of ways to change the status and perception of women. One noteworthy example is a collaboration between UNIFEM and Baha'i­ communities in Bolivia, Cameroon, and Malaysia aimed at improving the status of rural women by using traditional media, such as music and dance, to stimulate village-wide discussion of women's roles. Our community's experiences and the Teachings of Bahá'u'lláh make us confident that our world is destined to move beyond the present condition to one in which all members of the human family enjoy equally the full realization of their human rights.

Development, Democracy and Human Rights

Development, Democracy and Human Rights

Statement to the United Nations World Conference on Human Rights Agenda Item 10: Consideration of the relationship between development, democracy and the universal enjoyment of all human rights, keeping in view the interrelationship and indivisibility of economics Social, cultural, civil and political rights

Vienna, Austria—16 June 1993

For Baha'i­s, the most fundamental of human rights is the right of each individual to investigate reality for himself or herself, and to benefit from the results of this exploration. That such a right exists is to us self-evident from the fact that the human consciousness is endowed with the intellectual, moral, spiritual, and aesthetic capacities needed to undertake such an effort.

Most of the world's people would no doubt express in religious terms their agreement with this postulate. Throughout human history the conviction that each person has not only the right but the responsibility to "know and worship God," by whatever terminology they may have described this ultimate reality, has been inculcated by the world's great religions, arguably the most important force in the civilizing of human nature.

The central issue, however, is not a theological one. The historical record is relevant here because the religious forms are the ones through which the greater part of humanity have so far principally exercised the right to investigate reality. However hedged about that investigation no doubt was, because of the intellectual and social limitations of earlier ages, the right itself represents no new and untested hypothesis, but has lain at the foundation of what we call culture.

In exercising this right and responsibility, each individual will call, to varying degrees, on the range of capacities that characterize human nature. The development and exertion of physical well-being, experimentation with aesthetic and intellectual capacities, and the struggle to cultivate moral and spiritual insight are, therefore, aspects of the practice of this inalienable feature of human life. Any or all of these capacities are engaged as human consciousness begins to explore the inner and external worlds that provide its frame of reference and constitute its field of activity.

In undertaking this search, a search that is for all practical purposes synonymous with the living of a life that can be said to be truly human, every individual needs the assurance that the exercise of the faculties referred to will enjoy access to whatever benefits, protections, and opportunities can reasonably be provided by the society in which he or she lives. These benefits include, as our draft agenda reminds us, not only civil and political rights, but also rights in the area of economic, social, and cultural life.

The session's agenda also points out, however, that this system of rights is one and indivisible. Without economic rights, the exercise of civil or social rights is severely attenuated. Without cultural rights, an individual or community will have the greatest difficulty in exercising political or economic rights to a degree that meets the essential requirements of their respective situations.

Since humanity is so diverse, true development can best be assessed by people themselves, acting individually and as communities, in terms of the overall improvement in their quality of life. So long as such determinations do not infringe on the rights of others, the United Nations human rights system has a clear obligation to foster a climate of opinion and to elaborate a system of controls that will make this possible.

In contributing to the discussion of this subject, the Baha'i­ International Community feels an obligation to share with this important session of the World Conference on Human Rights its conviction that the entire range of human rights under discussion derives its integrity from the right of every human being on earth to explore reality to the fullest extent of the resources available to such an effort. It is, we believe, this irreducible principle that gives the appeal for human rights both its integrity and imperative.

Obstacles to Progress in Human Rights

Obstacles to Progress in Human Rights

Statement to the United Nations World Conference on Human Rights Agenda Item 9: General debate on the progress made in the field of human rights since the adoption of the Universal Declaration of Human Rights and on the identification of obstacles to further progress in this area, and ways in which they can be overcome

Vienna, Austria—15 June 1993

The community of nations has come a long way in the forty-five years since the adoption of the universal Declaration of Human Rights as a common standard for all people and nations. Clearly, however, it has a long way to go before the commitments inherent in the Declaration and related instruments are translated into a universal respect for human rights. Acutely aware that many obstacles hinder us from converting resolution into realization, the Baha'i­ International Community would like to address three obstacles that we believe particularly need close attention.

It is perhaps a truism to say that the exercise of unfettered national sovereignty is a major obstacle to the safeguarding of the human rights of all peoples, but the point deserves to be made at the outset of any discussion on the subject. Despite the establishment of international standards for human rights, many nations cling to the view that respect for those rights should be granted or withheld at the discretion of national governments. This attitude ignores the operation of forces that are drawing the world together and paving the way for the establishment of a new order based on the recognition that what happens to one member of the human family happens to us all.

A second obstacle is the lack of adequate mechanisms to enforce adherence to the provisions of the Conventions. International human rights standards are not legally binding on all governments, and compliance, even by those states that have ratified specific conventions, is voluntary. An urgent priority of the international community, therefore, is to press for the universal ratification of the existing covenants and conventions. Alongside this process of ratification must go the strengthening of the role of the various committees established to monitor implementation, such as the Human Rights Committee and the Committee on the Elimination of Racial Discrimination. In addition, international criminal jurisdiction for crimes against humanity and for flagrant violations of internationally recognized human rights should also be invested in a permanent body.

The third obstacle to humanity's progress in this important field of development is the general lack of awareness of human rights, particularly among those entrusted with administering justice at the local level. The discussion of human rights needs to be moved from the area of legal and political policy making to the local community, where the lives of individuals will be touched and lasting changes can be made. Educating those who administer justice about the basic human rights set forth in the Declaration is just the beginning. All citizens need not only to learn about their own rights but to develop respect for the rights of humanity in general.

It seems to us self-evident that the mobilization of effort needed to overcome all three of the obstacles discussed in the foregoing must come from a recognition that humanity constitutes a single people. In the view of the Baha'i International Community the organic oneness of humanity is a fundamental social and spiritual truth of our age. Indeed, the conviction that we are all citizens of one earth, together with a commitment to the well-being and happiness of all mankind, are the foundation for the realization of the ideals expressed in the universal Declaration of Human Rights. "The earth," Bahá'u'lláh said over a century ago,"is but one country, and mankind its citizens."

World citizenship: A Global Ethic for Sustainable Development

World citizenship: A Global Ethic for Sustainable Development

Based on a concept paper shared at the 1st session of the United Nations Commission on Sustainable Development

New York—14 June 1993

In the spirit of Agenda 21, as "a dynamic programme" destined to "evolve over time in the light of changing needs and circumstances,"1 the Baha'i­ International Community offers the following proposal: To inspire the peoples of the world to champion sustainable development, the education programs and public awareness campaigns called for in Agenda 21 should foster the concept of WORLD CITIZENSHIP.

The Vision of World citizenship

The greatest challenge facing the world community as it mobilizes to implement Agenda 21 is to release the enormous financial, technical, human and moral resources required for sustainable development. These resources will be freed up only as the peoples of the world develop a profound sense of responsibility for the fate of the planet and for the well-being of the entire human family.

This sense of responsibility can only emerge from the acceptance of the oneness of humanity and will only be sustained by a unifying vision of a peaceful, prosperous world society. Without such a global ethic, people will be unable to become active, constructive participants in the world-wide process of sustainable development.2

While Agenda 21 provides an indispensable framework of scientific knowledge and technical know-how for the implementation of sustainable development, it does not inspire personal commitment to a global ethic. This is not to say that ethics and values were ignored during the United Nations Conference on Environment and Development (UNCED) process. The call for unifying values was heard throughout this process from Heads of State to UN officials to representatives of non-governmental organizations (NGOs) and individual citizens. In particular, the concepts of "unity in diversity," "world citizenship" and "our common humanity" were invoked to serve as the ethical undergirding for Agenda 21 and the Rio Declaration.3

The world community has, thus, already come to a basic accord on the need for a global ethic to vitalize Agenda 21. We suggest that the term World citizenship be adopted to encompass the constellation of principles, values, attitudes and behaviors that the peoples of the world must embrace if sustainable development is to be realized.

World citizenship begins with an acceptance of the oneness of the human family and the interconnectedness of the nations of "the earth, our home." 4 While it encourages a sane and legitimate patriotism, it also insists upon a wider loyalty, a love of humanity as a whole. It does not, however, imply abandonment of legitimate loyalties, the suppression of cultural diversity, the abolition of national autonomy, nor the imposition of uniformity. Its hallmark is "unity in diversity." World citizenship encompasses the principles of social and economic justice, both within and between nations; non-adversarial decision making at all levels of society; equality of the sexes; racial, ethnic, national and religious harmony; and the willingness to sacrifice for the common good. Other facets of world citizenship -- including the promotion of human honor and dignity, understanding, amity, cooperation, trustworthiness, compassion and the desire to serve -- can be deduced from those already mentioned. A few of these principles 5 have been articulated in Agenda 21 -- most, however, are noticeably lacking. Moreover, no overall conceptual framework is provided under which they can be harmonized and promulgated.

Fostering world citizenship is a practical strategy for promoting sustainable development. So long as disunity, antagonism and provincialism characterize the social, political and economic relations within and among nations, a global, sustainable pattern of development can not be established. 6 Over a century ago Bahá'u'lláh warned, "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established." Only upon a foundation of genuine unity, harmony and understanding among the diverse peoples and nations of the world, can a sustainable global society be erected.

We, therefore, recommend that world citizenship be taught in every school and that the oneness of humanity -- the principle underlying world citizenship -- be constantly asserted in every nation.

The concept of world citizenship is not new to the world community. It is both implicit and explicit in a host of UN documents, charters and agreements, including the opening words of the UN Charter itself: "We the peoples of the United Nations ... " It is already being promoted around the world across all cultures by diverse NGOs, academics, citizens' groups, entertainers, educational programs, artists, and media. These efforts are significant but need to be greatly increased. A carefully planned and orchestrated, long-term campaign to foster world citizenship, involving all sectors of society -- local, national and international -- needs to be put into place. It must be pursued with all the vigor, moral courage and conviction that the United Nations, its member states and all willing partners can muster.

The Promotion of World Citizenship

The following proposal for a campaign to promote world citizenship7 fits naturally into the framework for reorienting education, public awareness, and training toward sustainable development, which is presented in Chapter 36 of Agenda 21.

Education

Education -- formal, non-formal, and informal -- is indisputably the most effective way to shape values, attitudes, behaviors and skills that will equip the peoples of the world to act in the long-term interests of the planet and humanity as a 8 The United Nations, governments and educational agencies should seek to make the principle of world citizenship part of the standard education of every child.

The details of educational programs and activities incorporating this principle will vary a great deal within and among nations. However, if world citizenship is to be understood as a universal principle, all programs must have certain aspects in common. Based on the principle of the oneness of the human race, they should cultivate tolerance and brotherhood, nurturing an appreciation for the richness and importance of the world's diverse cultural, religious and social systems and strengthening those traditions that contribute to a sustainable, world civilization. They should teach the principle of "unity in diversity" as the key to strength and wealth both for nations and for the world community. They should foster an ethic of service to the common good and convey an understanding of both the rights and the responsibilities of world citizenship. These programs and activities should build on the country's positive efforts and highlight its tangible successes, including models of racial, religious, national and ethnic unity. They should emphasize the importance of the UN in promoting global cooperation and understanding; its universal goals, objectives and programs; its immediate relevance to the peoples and nations of the world; and the role that it must increasingly assume in our ever-contracting world.

Before undertaking a campaign to promote world citizenship, a common understanding of the concept will need to be developed and agreed upon. The Commission on Sustainable Development might set up a special committee or working group to begin developing guidelines for world citizenship and proposals for incorporating this principle into existing formal and non-formal educational programs. Alternatively, the Commission might seek the assistance of the High Level Advisory Board on Sustainable Development or the Inter-Agency Committee on Sustainable Development. The UN Secretariat might even choose to set up a world citizenship Unit, similar to the erstwhile Peace Studies Unit, to develop these guidelines and coordinate the system-wide implementation of world citizenship education. Whatever path is chosen, this task must be given high priority.

world citizenship could be incorporated easily into all of the activities suggested in chapter 36.5. of Agenda 21 for reorienting education toward sustainable development. A few examples illustrate:

  • National advisory bodies/round tables (36.5.c) should facilitate the incorporation of world citizenship into educational programs within the country.
  • Pre-service and in-service training programs for all teachers, administrators, educational planners and non-formal educators (36.5.d) should include the principle of world citizenship in their programs.
  • Educational materials on sustainable development produced by UN agencies should encourage world citizenship (36.5.g), as should educational materials about the United Nations.
  • Agenda 21 calls for "the development of an international network" to support global efforts to educate for sustainable development (36.5.k). This network could both encourage UN agencies and member NGOs to create materials based on the guidelines for world citizenship, and provide the means for sharing them.
  • Governments and educational authorities have already been called upon to "eliminate gender stereotyping in curricula" as a means to promote sustainable development (36.5.m). We would recommend that, in the spirit of world citizenship, stereotyping based on religion, culture, race, class, nationality and ethnicity also be eliminated.

Public Awareness

People need to think of themselves as world citizens and understand their personal responsibility to promote sustainable development.9 Campaigns to raise public awareness of the challenges of world citizenship must make use of the full range of media and the arts, including television, video, film, radio, electronic networks, books, magazines, posters, flyers, theater and music. These campaigns should enlist the advertising and entertainment industries, the media -- both traditional and non-traditional -- the entire UN system, all member states, NGOs, and popular personalities. They should reach out to the home, the work place, public areas and schools. The guidelines for world citizenship called for above should be appropriate for use by such public awareness campaigns and should serve as basic reference for all media programming.

world citizenship could be included in the activities presented in chapter 36.10. Of Agenda 21 for increasing public awareness and sensitivity about sustainable development. The following examples illustrate:

  • National and international advisory boards (36.10.a) could encourage the various media to adopt the guidelines for world citizenship. The media have done much to raise public awareness of global interdependence and the enormous challenges facing the world community. They have also highlighted the seemingly insurmountable differences that divide us.
    The media have a responsibility to help people understand that diversity need not be a source of conflict; rather, diversity can and must now serve as a resource for sustainable development. They can do so by focusing on the constructive, unifying and cooperative undertakings that prove humanity's capacity to work together to meet the enormous challenges facing it.
  • In promoting "a cooperative relationship with the media" (36.10.e), the United Nations must boldly define its own identity and the promise it holds for the world community. The United Nations was established on high ideals and with a vision of a peaceful, progressive world. By providing a framework for communication and cooperation, and by initiating innumerable, constructive projects, it has added significantly to the understanding, hope and goodwill in the world. Yet its accomplishments are little known to the generality of mankind.
    Using the concept of world citizenship as an integrating theme, the United Nations should publicize its ideals, activities and goals, so that people come to understand the unique and vital role the UN plays in the world and, therefore, in their lives. Similarly, the UN should promote world citizenship in all its public activities, including celebrations of its historical milestones and tours of UN headquarters. Every UN document that deals with sustainable development should also include this principle -- beginning with the preamble of the proposed Earth Charter. world citizenship must become the single most important point of ethical reference in all UN activities.
  • The services of the advertising industry (36.10.e) should be enlisted to promote world citizenship. Campaigns could be organized around such themes as:

    We the Peoples of the United Nations:
    Celebrating Unity in Diversity
    One Planet, One People
    In All Our Diversity,
    We Are One Human Family
    Our Common Future:
    Unity in Diversity

  • world citizenship should also be promoted -- internationally, nationally and locally -- through the holding of contests and the presentation of awards (36.10.e).
  • While heightening public awareness "regarding the impacts of violence in society" (36.10.l), the media can generate commitment to world citizenship by highlighting examples of constructive, unifying undertakings that show the power of unity and common vision.

Each country should be encouraged to earmark resources for promoting world citizenship. Consideration should also be given to including among the proposed "indicators of sustainable development" (40.6.) the promotion of this principle. Countries could, for example, be encouraged to report efforts to foster tolerance and appreciation of other cultures, equality of the sexes and the concept of one human family through curricula, entertainment and the media.

The Challenge of World Citizenship

In conclusion, world citizenship is a concept as challenging and dynamic as the opportunities facing the world community. We, the peoples and nations of the world, would be wise to embrace courageously its underlying principles and be guided by them in all aspects of our lives -- from our personal and community relations to our national and international affairs; from our schools, work places and media to our legal, social and political institutions. We, therefore, urge the Commission to encourage the entire UN system to incorporate the principle of world citizenship into the full range of its programs and activities.

The Baha'i­ International Community, which for over a century has been fostering world citizenship, would be pleased to assist the Commission, governments, NGOs and others to further develop the concepts contained in this document; to provide practical models of racial, religious, national and ethnic unity for sustainable development; and to take part in consultations on this crucial issue. As a global community encompassing the diversity of humanity and sharing a common vision, the Baha'i­ International Community will continue to promote sustainable development by encouraging people to see themselves as citizens of one world, the builders of a just and prosperous world civilization.

Notes

1. Agenda 21 , Chapter 1.6.

2. One of the most often-repeated themes of Agenda 21 is the vital importance of "broad public participation in decision-making;" "commitment and genuine involvement of all social groups;" "real social partnership;" and "new levels of cooperation among States, key sectors of societies and people."

3. The call for a global ethic was raised often during the UNCED process, with particular intensity at the Earth Summit and Global Forum, from Heads of State to UN officials to NGO representatives; through official UNCED documents, NGO treaties, workshops, books and artistic presentations. The following are just a few examples:

4. The speeches to the Earth Summit by the President of Brazil; the President of France; the Prime Minister of Ireland; the Prime Minister of Japan; the President of the Republic of the Marshall Islands; the President of the United Mexican States; the Crown Prince of the Kingdom of Morocco; the Prime Minister of the Kingdom of the Netherlands; the Prime Minister of Turkey; the Prime Minister of Tuvalu; the Secretary of State of the Holy See; and the Secretary-General of UNCED;

5. NGO Treaties prepared at the Global Forum including The Youth Treaty; The Earth Charter; The Rio de Janeiro Declaration; The People's Earth Declaration; The Treaty on Environmental Education for Sustainable Societies and Global Responsibility; and The Treaty of Ethical Commitments;

6. Global Forum activities, including the Evening Series in the Park, reflecting "the cultural diversity of the Human Family"; and the Peace Monument, whose inscription reads, "The earth is but one country, and mankind its citizens;"

7. Statements and publications by governments, UN Agencies and NGOs to the various Preparatory Committee sessions and other UNCED-related events including The Universal Code of Environmental Conduct (NGO/Media Symposium, October 1990); In Our Hands: Women and Children First (Report of the UNCED/UNICEF/UNFPA Symposium, May 1991); The Earth Charter (US Citizens Network on UNCED, July 1991); One Earth Community (The Working Group of Religious Communities on UNCED, August 1991); Caring for the Earth (IUCN/UNEP/WWF, October 1991); An Earth Charter (International Coordinating Committee on Religion and the Earth, 1991); Agenda Ya Wananchi (Roots of the Future, December 1991); An Environmental Ethic or Earth Charter (UNEP-UK National Committee, February 1992); Principles on General Rights and Obligations (General Assembly document, A/CONF.151/PC/WG.III/L.28, 9 March 1992); Earth Charter, Japan (Peoples Forum, Japan, 1992); Earth Repair Charter (Earth Repair Foundation, 1992); and Our Country, The Planet (Sir Shridath Ramphal, 1992).

8. Rio Declaration on Environment and Development, Preamble.

9. For example, see Rio Declaration on Environment and Development, Principles 5, 8, 20, 25; and Agenda 21, Chapters 1, 2, 3, 23, 24 and 36.

10. See Rio Declaration on Environment and Development, Principle 25.

11. Within the context of the principle of world citizenship, this program should be "carried out by the various actors according to the different situations, capacities and priorities of the countries and regions" (Agenda 21, Chapter 1.6.).

12. Agenda 21, Chapter 36.3. affirms that "Education should be recognized as a process by which human beings and societies can reach their fullest potential. Education is critical for promoting sustainable development and improving the capacity of the people to address environment and development issues. Both formal and non-formal education are indispensable to changing people's attitudes. It is also critical for achieving environmental and ethical awareness, values and attitudes, skills and behaviour consistent with sustainable development and for effective public participation in decision-making. To be effective education should deal with the dynamics of both the physical/biological and socio-economic environment and human (which may include spiritual) development."

13. Agenda 21 , Chapter 36.9. calls attention to the importance of promoting "broad public awareness as an essential part of a global education effort to strengthen attitudes, values and actions which are compatible with sustainable development."

Approaching Men to Improve Lives for Women

Approaching Men to Improve Lives for Women

Article published in "UNIFEM News," Volume 1, Number 2, Page 21

New York—1 June 1993

In Garoua Boulai, a rural region of eastern Cameroon, a group of men are talking about child care: How can we relieve some of the women's burdens? What if we hired someone to watch the children while the women work in the field? How many children are there in the community?

Such a discussion would have been unimaginable at one time. The men of Garoua Boulai had never thought about child care, let alone taking any responsibility for it. As a result of community consultations arranged through the UNIFEM-funded Baha'i International Community project "Traditional Media as Change Agent" which started in 1991, awareness about the status of women has been raised.

The men and women participating in the project were each asked to list their daily work responsibilities on poster-size sheets of paper attached to the wall. Upon seeing the dauntingly long list of women's activities, the men's first response was denial. "We men must have forgotten something on our list," they said, and even tried to create tasks for themselves. But finally they recognized that their women were indeed overburdened. To build a nursery was a community decision, taken in response to what both women and men saw as a community problem.

The seed for this innovative project came from a statement by the Baha'i International Community to the UN Commission on the Status of Women in 1988. The NGO suggested that "a primary target for communication related to development projects for women may well be men." The idea and the proposed use of traditional communication media such as song, folk drama and puppetry sparked UNIFEM's interest. The resultant UNIFEM-funded project is now in its second year in three countries: Cameroon, Bolivia and Malaysia.

A story from Bolivia illustrates how traditional media are being used to explore and change attitudes. One Quechua-speaking community looked at how their indigenous folk tales and mythologies have influenced their attitudes towards women. The participants saw that, as in many traditions, some of their stories and myths promoted a view of women as less intelligent and weaker than men. So the community decided to compose and perform songs based on the Quechua tradition that would promote women's intelligence and resourcefulness.

As the project comes to a close, its managers are considering the production of a video and training manual to share the techniques and strategies that have been developed.

Equality of Men & Women: A New Reality

Equality of Men & Women: A New Reality

A pamphlet prepared for International Women's Year, 1975.

New York—5 April 1993

1975

Over a century ago, and for the first time in the history of revealed religion, Bahá’u’lláh, Prophet-Founder of the Baha'i Faith, proclaimed the equality of man and woman. He did not leave this pronouncement as an ideal or pious hope but wove it, as a basic factor, into the fabric of His social order. He supported it by laws requiring the same standard of education for women as for men, and equality of rights in society.

Equality of the sexes is, for Baha'is, a spiritual and moral standard essential for the unification of the planet and the unfoldment of world order. Without the qualities, talents, and skills of both women and men, full economic and social development of the planet becomes impossible. For

The world of humanity is possessed of two wings — the male and the female. So long as these two wings are not equivalent in strength the bird will not fly. Until womankind reaches the same degree as man, until she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity cannot wing its way to heights of real attainment.1

In the present transition of humanity from adolescence to maturity, signs of this evolving equality can be observed everywhere. In the Baha'i view this is hardly surprising, for "As long as women are prevented from attaining their highest possibilities, so long will men be unable to achieve the greatness which might be theirs."

The character of this unique age we are entering is further brought into focus in the following statement from the Baha'i Writings:

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

Unity and Equality in the Family

The Baha'i world community has, for more than one hundred years, accepted as truth the principle of equality of the sexes and has understood the importance of implementing this standard in individual, family, and community life. The institution of marriage, the basis of the family in the Baha'i community, is part of this process. Before a Baha'i marriage can take place the couple, who have freely chosen each other, must obtain the consents of all parents and transmit them to the community’s governing body. The couple then weds in an atmosphere of loving parental approval and acceptance by the community. With the exchange of vows, in which each partner repeats, "We will all, verily, abide by the Will of God," the newly wedded begin their lives together on a basis of true spiritual unity and equality.

This unity and equality, rooted in the rights and responsibilities of every person before God, unfolds in the family. Here, values and attitudes essential for the development of the individual, the community, the nation, and humanity must be taught from early life. In the Baha'i view

the family being a human unit must be educated according to the rules of sanctity. All the virtues must be taught the family. The integrity of the family bond must be constantly considered and the rights of the individual members must not be transgressed.... All these rights and prerogatives must be conserved, yet the unity of the family must be sustained. The injury of one shall be considered the injury of all; the comfort of each the comfort of all; the honor of one the honor of all.

Equality in Education and Training

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

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

Since Baha'is do not separate life into religious and secular compartments, and since faith must be expressed in social action, education for men and women, in all its facts, "holds an important place in the new order of things." For this reason, the education

of each child is compulsory. If there is not money enough in a family to educate both the girl and the boy the money must be dedicated to the girl’s education, for she is the potential mother. If there are no parents the community must educate the child. In addition to this widespread education each child must be taught a profession, art, or trade, so that every member of the community will be enabled to earn his own livelihood.

It is also significant that, in the spirit of this new era of human evolution, Bahá’u’lláh has "promulgated the adoption of the same course of education for man and woman," making clear that "daughters and sons must follow the same curriculum of study, thereby promoting unity of the sexes."

Contribution of Women to Peace

The Baha'i Writings promise that "the entrance of women into all human departments is an irrefutable and incontrovertible question. No soul can retard or prevent it"; that in "no movement" will women "be left behind; that they "will attain in all such a degree as will be considered the very highest station of the world of humanity and will take part in all affairs"; that "when women participate fully and equally in the affairs of the world...war will cease." This contribution of women to the establishment of world unity and peace will inevitably be recognized and developed.

In past ages humanity has been defective and inefficient because incomplete. War and its ravages have blighted the world. The education of woman will be a mighty step toward its abolition and ending for she will use her whole influence against war.... In truth she will be the greatest factor in establishing Universal Peace and international arbitration. Assuredly woman will abolish warfare among mankind.

An Equal Voice

A great responsibility is, however, placed on woman to develop her potentialities fully.

She must make every effort

to attain greater perfection, to be man’s equal in every respect, to make progress in all in which she has been backward, so that man will be compelled to acknowledge her equality of capacity and attainment.

Certainly the well-being of mankind depends on the development of the potential virtues and abilities of every individual, regardless of race, nationality, class, religion, or sex. For this reason prejudices, which cause division and oppression, are systematically abolished in Baha'i community life. A unique administrative system, rooted in the concept of unity in diversity, both insists on education for all members of the community and allows for the immediate assimilation of all those who in the past have been deprived of their rights. The Baha'i electoral system, operating by secret ballot, with no nominations or electioneering, encourages universal participation: every adult Baha'i is eligible for election to local and national administrative bodies responsible for decision in the conduct of Baha'i affairs. The ease with which women, long deprived of equal opportunities, can now be integrated into the life of society, is vividly evidenced by the participation of women in all areas of Baha'i community life.

Today, in the Baha'i world community, in over 200 nations and territories, women are joining with men in building a global society. Their full contribution toward the establishment of a world civilization is possible, Baha'is believe, because of the all-pervasive spiritual power released in this age by Bahá’u’lláh, Who has erased all limitations preventing the fulfillment of human potentialities. For in the Baha'i view, since

this is the century of light, it is evident that the Sun of Reality, the Word has revealed itself to all humankind. One of the potentialities hidden in the realm of humanity was the capability or capacity of womanhood. Through the effulgent rays of divine illumination, the capacity of woman has become so awakened and manifest in this age that equality of man and woman is an established fact.

Notes

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

Overview of Activities Related to Women

Overview of Activities Related to Women

Overview of Baha'i­ International Community activities at the United Nations for the advancement of women 1970 - 1991, distributed after the opening of the Baha'i­ International Community Office for the Advancement of Women

—18 March 1993

Introduction

Since the Baha'i­ International Community obtained consultative status with the United Nations Economic and Social Council (ECOSOC) in 1970, it has cooperated officially with the United Nations in its work to improve the status of women throughout the world. The Baha'i­ International Community has worked directly with the United Nations Commission on the Status of Women and its Secretariat, the UN Division for the Advancement of Women. It has, in addition, established close, cooperative relationships with other international non-governmental organizations in status with the United Nations (UN) - which are seeking, through their activities, to promote the advancement of women.

At first, the Baha'i­ International Community contributed to the work of the UN by sharing information - submitting statements to UN bodies, in particular the Commission on the Status of Women, on various aspects of equality, including the education of girls, the importance of elevating the status of women as mothers, and the relevance of women's participation at local, national and international levels to the establishment of world peace. In 1974, the Baha'i­ International Community submitted to the United Nations, as a contribution to the preparations for International Women's Year (1975), a report of a Baha'i­ survey "Preliminary Inquiry Into the Status of Women in the Baha'i­ World Community." The study was based on replies received from 81 National Assemblies to a questionnaire sent out by Baha'i­ International Community in 1972. The results indicated varying degrees of awareness and understanding of the equality issue in Baha'i­ communities.

International Women's Year (1975)

During International Women's Year, the Baha'i­ International Community took part in all UN activities to which non-governmental organizations (NGOs) were invited, the most important being the first World Conference on Women, held in Mexico City, 19 June - 2 July, 1975. Eleven Baha'i­ women were appointed by the Universal House of Justice to represent the Baha'i­ International Community in Mexico. Two were accredited to attend the official UN Conference, and nine attended the Non-governmental Organizations (NGO) Tribune, which was held parallel to the official Conference for representatives of non-governmental organizations and other interested persons. An exhibit was arranged, and the Baha'i­ delegation held a reception for women and men attending the Tribune, as well as delegates attending the official Conference.

At the time, the Baha'i­ International Community was relatively new to the community of NGOs in consultative status with ECOSOC. Nevertheless, Baha'i­ International Community representatives were warmly welcomed at NGO meetings, joining with other NGOs in coordinating non-governmental participation in International Women's Year (IWY). Baha'i­ participation at the International Women's Year Conference in Mexico made a distinctly positive impression. The reception which was organized was especially well received. Many years later, NGO friends still expressed their appreciation for the calm atmosphere and warm hospitality they were offered in the midst of the bustle and confusion of the Conference activities.

UN Decade for Women (1976-1985)

Following International Women's Year, the United Nations Decade for Women (1976-1985) was established. During the Decade, the United Nations turned the world's attention to women's role in society. Data was collected on the problems that needed to be addressed in order to bring women as full participants into the life of society. A global awareness of these issues developed among governments and peoples. Baha'i­ perspectives on many of these issues were received with appreciation at numerous UN and NGO seminars, workshops and conferences.

Over the next ten years, the Baha'i­ International Community had opportunity to gain recognition for its work to promote the advancement of women. Baha'i­ International Community representatives served on NGO committees on the Status of Women in New York, Geneva and Vienna and attended the mid-decade and end of decade conferences, "World Conference of the United Nations Decade for Women: Equality, Development and Peace," held in Copenhagen, Denmark, 14-30 July 1980, and the "World Conference to Review and Appraise the Achievements of the United Nations Decade for Women: Equality, Development and Peace," held in Nairobi, Kenya, 15-26 July 1985. Baha'i­ International Community representatives also participated in regional meetings held in Cuba, Japan, Switzerland and Tanzania, in preparation for these World Conferences. They were involved as well in planning parallel activities for NGOs at these meetings and, in the process, established close working relations with NGO representatives of major international women's organizations - among them, the International Alliance of Women, the World Union of Catholic Women's Organizations, the International Federation of Business and Professional Women, the International Federation of University Women, Soroptimist International, World Association of Girl Guides and Girl Scouts, and Zonta International.

The Nairobi Conference (1985)

By 1985, the Baha'i­ International Community was generally included among the international NGOs known to have a major interest in and commitment to improving the status of women. For example, the Baha'i­ International Community played an important role in 1985 at the aforementioned United Nations "World Conference to Review and Appraise the Achievements of the United Nations Decade for Women." Nine Baha'i­s, women and men, were appointed by the Universal House of Justice to represent Baha'i­ International Community at Nairobi. Over fifty additional Baha'i­s attended the NGO Forum held parallel to the Conference, during which the Baha'i­ International Community sponsored a very successful workshop. In cooperation with the National Spiritual Assembly of the Baha'i­s of Kenya, the Baha'i­ International Community arranged three receptions for conference and forum participants, as well as a distinctive exhibit and booth at the NGO Forum, where Baha'i­ materials were available to participants. Participation in the Conference and Forum in Nairobi marked a turning point in the emergence of the Baha'i­ International Community internationally in the arena of women's affairs.

Further, as a contribution to the preparations of the United Nations for the Nairobi Conference, the Baha'i­ International Community undertook, in 1984, a second survey of the Baha'i­ world community. The survey reviewed the progress made by Baha'i­ communities throughout the world in promoting the equality principle during the Decade. It was clear from the response that Baha'i­ communities, with guidance from their Institutions, were developing a much broader understanding of the spiritual dimensions of the principle of equality and were taking action in a variety of ways to promote the development of Baha'i­ women and to change attitudes in Baha'i­ communities and in society at large. The survey was compiled into a report and submitted to the United Nations, to be included in the permanent record of the Conference.

Strengthening Cooperation with the UN

Since 1985, the Baha'i­ International Community has continued to expand its involvement in United Nations efforts to promote the advancement of women. The strong, friendly relations already established with the United Nations Division for the Advancement of Women, based in Vienna, have been strengthened; a Baha'i­ International Community representative in New York is serving as chairperson of the New York based NGO Committee on the Status of Women; and the Baha'i­ International Community representatives in Geneva and Vienna have served in the past as officers of their respective NGO committees on the Status of Women, and continue to be actively involved in their activities. The Baha'i­ International Community is represented by a delegation of Baha'i­ women and men at the annual session of the United Nations Commission on the Status of Women. At the Commission, statements are presented on the priority themes on the Commission's agenda, and the Baha'i­ global network of cooperation with government delegates and representatives of international NGOs is further developed. Many invitations to take part in a variety of meetings related to the advancement of women come from the United Nations and from non-governmental organizations. These meetings offer opportunity for an increasing number of Baha'i­s with expertise to take part in the discussions.

Regional Activities

In April, 1990, a briefing - the first of its kind - was held to acquaint representatives of sixteen National Spiritual Assemblies in Europe with the Baha'i­ International Community's work at the United Nations in the area of women's affairs. Members of the Continental Board of Counsellors for Europe also took part in the consultation. The meeting provided opportunity to exchange information and views on Baha'i­ involvement with the United Nations in the area of women's affairs. Bonds of cooperation and friendship were strengthened between the Baha'i­ International Community, the Counsellors and the National Spiritual Assemblies in Europe, paving the way for future cooperation.

The newly established Baha'i­ International Community Office for the Pacific Region in Suva, Fiji, has a strong focus on women's activities. Its relationship with the South Pacific Commission has been enhanced through its involvement in women's affairs. The Pacific Women's Resource Bureau of the South Pacific Commission turns frequently to the Baha'i­ International Community for consultation. With the opening of an office in Fiji, opportunities for joint activities to improve conditions for women are increasing, not only with the South Pacific Commission but with United Nations agencies, such as the United Nations Children's Fund (UNICEF); the United Nations Development Fund for Women (UNIFEM); the United Nations Development Program (UNDP); and the United Nations Fund for Population Activities (UNFPA).

The same potential for cooperation with UN agencies exists in other regions. The Baha'i­ International Community has established representations to the following United Nations Regional Commissions: the Economic Commission for Latin America and the Caribbean (ECLAC), in Santiago, Chile; the Economic Commission for Africa (ECA), in Addis Ababa, Ethiopia; and the Economic and Social Council for Asia and the Pacific (ESCAP), in Bangkok, Thailand.

In the United States, Baha'i­ International Community representatives meet as regularly as possible with representatives of the United States Baha'i­ Office of External Affairs, including the United States Baha'i­ Representative to the United Nations, to review activities of mutual interest and to promote communication and cooperation. For example, information received at the Baha'i­ International Community in New York, then shared with the United States National Spiritual Assembly, led to high profile participation by American Baha'i­s in a Sino-American Conference on Women held in Beijing in 1990. The Baha'i­ International Community also cooperates with the National Committee on Women in its work as a member organization of the US National Council of Women. A Baha'i­ International Community representative served as Vice Chairperson of the US Council from 1989-1991, and recently this representative was elected Vice Convenor of the International Council of Women's Standing Committee on International Relations and Peace.

Office of the Advancement of Women

On 10 December, 1992, the Universal House of Justice announce to the Baha'i­ world its decision to establish an Office for the Advancement of Women. As an agency of the Baha'i­ International Community, the Office will promote the principles of the Faith through its interaction with international organizations concerned with matters affecting the rights, status and well-being of women. It will also advise National Spiritual Assemblies regarding programs and projects in which the involvement of the community can encourage efforts towards the realization of the equality of men and women.

Some Current Activities

Fourth World Conference on Women: Action for Equality, Development and Peace - 4-15 September 1995 - Beijing, China

The Office for the Advancement of Women is actively involved in preparations for the Conference. The Director coordinates Baha'i­ International Community participation in these preparatory activities throughout the world. As Chairperson of the Non-governmental Organizations (NGO) Committee on the Status of Women in New York, the Director, who is also a United Nations representative, serves as a member of the global NGO Steering Committee. The Steering Committee is planning the NGO activities to be held at the time of the '95 Conference, including the NGO Forum '95. In Europe, a male Baha'i­ International Community representative serves as Convenor of the NGO Working Group, which is planning conference related activities for the Geneva-based NGO Committee on the Status of Women. Another Geneva representative is helping to plan the participation of NGOs in the European Regional Preparatory Conference to be held by the UN Economic Commission for Europe in 1994. Community representatives are also actively involved in the planning process for NGO participation in Preparatory Conferences to be held in 1994 by other United Nations Regional Commissions - in Bangkok, Thailand; in Santiago, Chile; and in Addis, Ababa, Ethiopia.

Ongoing Activities

Baha'i­ International Community continues to cooperate with the United Nations in its ongoing work to improve the status of women throughout the world - following the annual session of the United Nations Commission on the Status of Women; presenting oral and written statements to the Commission on the priority themes of equality, development and peace; participating in special UN seminars and conferences; and answering requests for information received from the UN Division for the Advancement of Women. It will continue as well to present to the United Nations from time to time, information evidencing the steady implementation of the principle of the equality of the sexes in the Baha'i­ world.

UNIFEM Project

A Baha'i­ International Community communication project, "Traditional Media As Change Agent," funded by the United Nations Development Fund for Women (UNIFEM), is promoting change in attitudes towards women in three countries - Bolivia in Latin America, Cameroon in West Africa, and Malaysia in Asia. The project tests the validity of using traditional media to educate the community about the need to improve the status of women and to help establish priorities for community action.

Advocates for African Food Security

The Baha'i­ International Community is Convenor of "Advocates for African Food Security: lessening the burden for women," a coalition of NGOs, United Nations Agencies and Intergovernmental Organizations. The Advocates have been promoting awareness of and respect for the key role of women farmers in establishing food security for Africa. Actions by international agencies, governments and NGOs to improve conditions for women food farmers are encouraged and supported.

The Baha'i­ International Community coordinates the activities of the Advocates, including annual symposiums, preparation of statements to the UN Commission on the Status of Women, and production of materials. The Advocates produced a video with a study guide, entitled "A Day in the Life of an African Woman Farmer." In addition, they prepared and published a survey on African food security and final reports of the Advocates' annual symposia. All publications receive wide distribution in United Nations and government circles and amongst NGOs and interested individuals in the development field.

International Year of the Family (1994)

The United Nations has proclaimed 1994 the International Year of the Family. With wholehearted support for the spirit and the goals of the Year, the Baha'i­ International Community is participating in preparatory activities for the Year. A Representative has chaired the New York NGO Committee on the Family. Representatives in Geneva and Vienna serve on their respective NGO committees on the family. Selections from the Baha'i­ writings on the family have been shared widely, and Baha'i­ perspectives have been presented at a number of conferences and consultations held by the United Nations and by NGOs in preparation for the Year. Planning is underway for symposia to be held in New York and Geneva in 1994 on "A Violence Free Family."

The Future

The Baha'i­ International Community has been, from its inception, an advocate for the advancement of women. In addition to the steady contribution of Baha'i­ communities in abolishing discrimination based on sex, the Office for the Advancement of Women will continue to support programmes and activities initiated by the United Nations to eliminate discrimination and bring women into full partnership with men in all aspects of our global society.

 

Women and Men in Partnership

Women and Men in Partnership

Joint statement to the 37th session of the United Nations Commission on the Status of Women. Agenda Item: Preparations for the Fourth World Conference on Women. This statement has been signed by the following non-governmental organizations in consultative status with the United Nations Economic and Social Council (ECOSOC): All India Women's Conference, Baha'i­ International Community, Gray Panthers, International Association for Religious Freedom, International Council of Nurses, International Council on Social Welfare, International Federation of Business and Professional Women, International Federation of University Women, International Federation of Women Lawyers, International Union of Family Organizations, New/Fourth World Movement, Population Communication International, Pan-Pacific South East Asian Women's Association (PPSEAWA), Society for International Development, Soroptimist International, Trickle-Up Program, Women's International Democratic Federation, Women's International Zionist Organization, World Federation of Mental Health, World Organization for Early Childhood Education (OMEP), World Union of Catholic Women's Organizations

Vienna, Austria—16 March 1993

As NGOs around the world direct their attention to the Fourth World Conference on Women to be held in Beijing in 1995, two fundamental questions immediately come to mind. What measurable progress will be reported as the result of another decade of effort toward advancing the status of women? How will the Fourth World Conference differ from previous ones?

Progress during the first decade was reported in the Nairobi Forward Looking Strategies for the Advancement of Women (NFLSAW), in terms of what women have done: "In some countries and in some areas, women have made significant advances, but overall progress has been modest during the Decade [1976 - 1985] as is evident from the review and appraisal." (para. 34)

The wide variety of measures put forth in the Forward Looking Strategies would, if implemented, surely overcome obstacles to the advancement of women. In fact, there are more than 300 prescriptions expressed in different ways and addressed to different social actors. The phrase "governments should" is used over ninety times. The other two hundred plus "Should's" are written in a passive form and imply action by businesses, non-governmental organizations, the media, political parties, education systems, national research institutions, law-reform committees, private institutions, employers, trade unions, intellectuals, policy-makers, decision-makers and planners.

If the great majority of the individuals that comprise the groups and sectors listed above happens to be male (as is true in most societies), then the ability to achieve real progress is heavily dependent on men. Furthermore, the impressively broad range of potential agents and actors called upon to promote changes in the status of women speaks directly to the need for "alliances and solidarity groups across sexual lines." (Para. 34) Clearly, raising the consciousness and expectations of women - although vital - is not sufficient to accomplish extensive changes in the status of women. Any effort to promote improvement in the status of women in a comprehensive and multi-sectoral way must necessarily involve changes in men's thought and behavior. These changes in men must become manifest in decisions and actions which reflect their commitment to relate to women in new ways.

Improving the status of women is not a women's issue - it is a human issue. It is, therefore, time to call men into action in this arena. Men must educate themselves on the issues and strive to modify their attitudes and behaviors to prepare themselves to work as genuine partners with women.

Growing numbers of NGOs are mobilizing women and men to create and strengthen genuine partnerships through action along the following lines:

  1. Making men more aware of their responsibility to actively promote equal rights and opportunities for women and to prepare themselves for effective partnership with women in this effort;
  2. Identifying individuals and groups already committed to equality and partnership and enhancing their efforts;
  3. Promoting research and reflection on gender roles, barriers to equality, differing communications styles and value systems, methods for promoting effective interaction and active partnerships across gender lines;
  4. Providing opportunities for the free, full and frank exchange of views and experiences through conferences, institutes, symposia, etc.; and
  5. Promoting the use of the arts to explore, clarify and communicate about these issues.

Global action to mobilize men and to foster genuine partnerships for the advancement of women will contribute to measurable progress by 1995. Furthermore, including the role of men in improving the status of women could add a new and exciting dimension to the agenda of the Fourth World Conference on Women. The undersigned NGOs are committed to forming "alliances and solidarity groups across sexual lines," as called for in the Forward Looking Strategies. They hereby call upon the Commission to include the constructive role of men and the vital contribution of partnership toward improving the status of women as a topic for reflection and action at the Fourth World Conference on Women.

Women and the Peace Process

Women and the Peace Process

Written statement to the 37th session of the United Nations Commission on the Status of Women. Agenda item 5 Priority themes: Peace: Women and the peace process

Vienna, Austria—15 March 1993

The Baha'i­ International Community welcomes this opportunity to address the critical role of women in the peace process. Owing to their particular experiences, women bring to the peace dialogue certain qualities and perspectives complementary to those of men. Baha'i­s, therefore, take seriously the challenge of bringing women as equals of men into the mainstream of decision making. It is an essential element in the attainment of worldwide unity, and as Bahá'u'lláh wrote more than a century ago, "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established."

Startling changes in recent years have profoundly altered the character of society, plunging humankind into a state of anxiety. Everyone on the planet has been touched in some way by the breakdown of religious and political institutions which traditionally have provided stability. As disturbing as these dislocations are to individuals, Baha'i­s view them as preparing the ground for the process of building a new social order which can support a lasting peace. Peace-building over the long term requires the transformation of society, a transformation based on justice, involving education for all, the alleviation of poverty and the abandonment of deeply rooted prejudices.

At a time when conquest and aggression have lost their credibility as means of solving difficult problems, qualities in which women are strong, such as the capacity to link intuition to the other rational processes, and facility with networking and cooperation, are gaining importance. Thus as increasing numbers of women are admitted into centers of decision-making, consultation is being enlightened by fresh perspectives; a new moral and psychological climate is spreading, enabling new dynamics of problem-solving to emerge. The inclusion of women thus directly affects the pace and success of the peace-building process.

The progress of humanity depends on men and women working together; therefore, both must be equally developed. Women, given equal opportunities for education, have already proven to be the equals of men in intellectual and creative capacity. Men must encourage and facilitate the full development of women, as women must support men in their development towards this new condition of society.

These requisites are reflected in the data presented in the report of the Secretary-General on the theme "Peace: Women and the Peace Process." The report points out that women have historically been at the forefront of peace movements. It carefully documents their courageous and unflagging efforts to end war through the channels available to them, which have been mostly non-governmental. The report also notes that women, as peace researchers, generally take a holistic approach to peace -- based on the assumption that real peace requires the elimination of all forms of oppression and discrimination. This approach is particularly well suited to dealing with the interconnected problems of this age. Yet, as the report sadly notes, "women are virtually absent from the peace process at the official level."

Despite rational arguments for including women in decision-making, there is an almost involuntary resistance. The exclusion of women from important consultations is so deeply ingrained in most cultures that change is unlikely without a conscious, deliberate effort to involve them. Change, even when undertaken voluntarily, is rarely perceived as positive at first; rather it is often profoundly disturbing. Baha'i­s acknowledge that fundamental changes in the way human beings relate to one another are both necessary and inevitable, but will not occur overnight. The transition to full equality between women and men is an evolutionary process requiring education and patience with oneself and others, as well as an unswerving determination.

Within the worldwide Baha'i­ community, efforts have long been underway to bring women into the mainstream of collective decision making. Participation by women is understood to be an integral part of a dynamic which is gradually transforming Baha'i­ communities all over the world. The fundamental power this generates is most evident in the Baha'i­ decision-making process, a methodology which is consultative and participatory in nature.

We warmly commend the United Nations Development Fund for Women (UNIFEM) for its creative efforts to integrate women into all aspects of society, and we urge the Commission on the Status of Women, (INSTRAW), and other concerned agencies to continue their vital efforts to bring women into the peace process at every level. We appeal to member states, as well, to make full participation by women a national goal and to take concrete actions which will involve women in increasing numbers at every level of decision-making.

UN Document #E/CN.6/1993/NGO/7

Rights of the Child

Rights of the Child

Joint statement to the 49th session of the United Nations Commission on Human Rights. Agenda item 24. (a): Status of the Convention on the Rights of the Child.

Statement signed by the following non-governmental organizations in Consultative Status with the United Nations Economic and Social Council (ECOSOC): Anti-Slavery International, Disabled Peoples' International, International Association of Penal Law, International Council of Jewish Women, International Council of Women, International Educational Development, International Movement for Fraternal Union among Races and Peoples, Human Rights Advocates, Planetary Citizens, Women's International League for Peace and Freedom

Geneva—8 March 1993

The Baha'i International Community is pleased to offer, on behalf of a number of non-governmental organizations, comments under this agenda item on the implementation of the Convention on the Rights of the Child. We would like to focus attention on the importance of this Convention and the critical role of moral education in making the rights guaranteed by the Convention a living reality for all children.

Implementation of this Convention should be given high priority by governments and non-governmental organizations alike. Children are one of the most vulnerable groups in society and, at the same time, the most important. They have no voice in the government; they have no power of their own. Therefore, every society has the responsibility to safeguard the well-being of all children and the obligation to promote the full development of their physical, mental and moral capacities. To neglect this responsibility is to court the destruction of the foundations of society itself, for the destiny of all future generations depends on the attention given to children now.

Among the rights set forth in the Convention, one of the most important is often overlooked: the right to moral education based on the principle of the oneness of humanity. The sad results of the current lack of moral education are evident everywhere. Many of today's children and youth are understandably restless and aimless. They are inhabitants of a rapidly changing world in which old paradigms and assumptions have fallen to the wayside, but have yet to be replaced by new paradigms and values. In such a morally vacant environment, children can easily be lured by the superficial attractions of excessive materialism, on the one hand, or succumb to old racial, national or religious prejudices, on the other. Only moral education based on the oneness of humanity can give children and youth a vision of a better future and inspire them to build it; a vision that can provide a socially productive channel for their unbounded energies.

Article 29 of the Convention calls for educating children to respect the rights of others and to appreciate their own cultural identity. Children who learn to accept themselves and others will be able to envision a world in which diversity need not be a source of conflict. Respect for human rights creates the possibility for peace and provides a realistic foundation for an all-embracing, cooperative social order based on justice. Those who will translate the possibility for peace into the reality of a just society must possess such essential virtues as truthfulness, compassion, fair-mindedness, humility, and kindness to all people. These fundamental human values are not the exclusive province of any particular religion or set of beliefs. They are the moral foundation for all societies everywhere. This moral attitude must be extended now to include the entire human family. When children see themselves as members of one human family in which they have both rights and responsibilities, they will understand that their rights are dependent upon other people fulfilling their responsibilities, and, conversely, that they have the responsibility to grant and uphold the rights of others. Thus, implementing this Convention becomes a major step toward implementing all other human rights instruments.

Moral education in classes or schools is most likely to take effect if the environment reflects and reinforces moral values and encourages children to apply these values in their daily personal and collective lives. Article 28 of the Convention asserts the right of children to be taught in an environment that respects and promotes their human dignity. Children who respect their own nobility will easily learn to regard all others as deserving of the same. Creating a moral environment for children is critical to their development because children are deeply affected by their surroundings. New to the world, children are particularly susceptible to the diseases of materialism, prejudice, and extreme nationalism that have infected our present-day society. Yet, on the positive side, having been born without prejudices, they are receptive to learning about different peoples and cultures, finding in their hearts a place for the love of all people.

The mass media, a significant part of a child's environment, must share responsibility for providing moral education. Too often the mass media provide negative information to children - perpetuating negative stereotypes or encouraging violence and cruelty. Yet, as suggested by article 17 of the Convention, these same media, if they resolve to carry out their missions within a moral framework, can have a powerful impact on the moral and spiritual development of children, and ultimately, of the whole of society.

We applaud the efforts of many schools, non-governmental organizations, governments and international organizations such as UNESCO and UNICEF to develop curricula and other materials aimed at fostering respect for human rights and a sense of global solidarity. Governments should encourage schools and the media to make use of these materials and to produce their own educational materials which foster knowledge and understanding of other cultures; highlight the lives of individuals who have promoted inter-cultural understanding and exemplified high moral standards; and debunk negative racial or ethnic stereotypes. Moreover, games and toys should be developed which encourage cooperation over competition.

All adults and social institutions, including governments, are called upon by the Convention to help create a morally healthy environment in which children can be nurtured and educated. Article 17 calls on the mass media to disseminate information to children that is consistent with moral well-being, that promotes understanding among peoples, that respects the child's cultural background, and that does children no harm. Articles 28 and 29 speak to the providers of education at every level. Article 28 asserts every child's right to learn in an environment that respects his or her human dignity. Article 29 states that education should develop the child's personality and talents, prepare the child for responsible life as an adult, foster respect for basic human rights, and develop respect for the child's own cultural and national values and those of others.

We are pleased that implementation of all international human rights instruments, including the Convention on the Rights of the Child, has been mandated by the General Assembly, in resolution 45/155, as a primary objective of the upcoming World Conference on Human Rights. In preparation for that Conference, we the undersigned NGOs recommend that the Commission give high priority to considering ways in which governments and all elements of society can encourage moral education, for moral values are the foundation for all human rights.

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