"All religions teach that we should love one another; that we should seek out our own shortcomings before we presume to condemn the faults of others; that we must not consider ourselves superior to our neighbors."

If all people were to follow these norms, as described in the passage we have just quoted from the Baha'i­ writings, religious intolerance would cease to be a blot on human affairs. The ideals of the 1981 Declaration would become a reality for the suffering victims of religious persecution.

The Baha'i­ International Community believes that binding international norms protecting human rights are of great importance. We are therefore following with great interest the recent discussions in the Sub-Commission and the Commission on the possible elaboration of a binding international instrument dealing with freedom of religion or belief, inspired by the recommendations contained in Mrs. Odio Benito's excellent study. We are convinced, however, that in this delicate process it is important not to lose sight of the standards already spelled out in the 1981 Declaration. As the Commission's Special Rapporteur, Dr. Ribeiro, indicated in his report presented last year, these standards can be understood as moral guidelines to those states which voted in favor of the Declaration in 1981.

We also believe that it is useful to focus attention on contemporary manifestations of religious intolerance. We have therefore studied with interest Dr. Ribeiro's latest report, hope that his mandate will once again be renewed by the Commission, and wish to underline the importance of forging a broad and non-partisan consensus on the elimination of religious intolerance.

While Dr. Ribeiro has chosen to focus on allegations of violations of religious freedom in seven countries, it is important to bear in mind that many countries suffer from the pernicious influence of religious intolerance. Efforts to implement the 1981 Declaration, and to formulate an eventual convention, must be guided by an appreciation for the universal nature of the problem.

In the Baha'i­ view, a crucial means for implementing the 1981 Declaration is the development of tolerance among individuals and the abolition of religious exclusivity and fanaticism. Dr. Ribeiro has rightly pointed out that intransigent attitudes, the claim of religious believers to an absolute and exclusive hold on truth, and the denial of the right of everyone to be different are root causes of religious discrimination.

Indeed, human beings have a tendency to view their own beliefs as right, and all others as wrong. They have, we suggest, erroneously interpreted the tenets of their own faiths as advocating such exclusivity, and sometimes as giving them the right to persecute others under the banner of upholding their version of truth. The Baha'i­ writings admonish humankind to abandon such intolerant attitudes and replace them with mutual respect and forbearance.

How can religious dogmatism be banished from human minds and hearts? In the first place, we believe that all the world's major religions have proceeded from the same Source, worshipped alike by Baha'i­, Buddhist, Christian, Hindu, Jew and Moslem, as well as members of other religions. The core teachings of every religion -- for example, the teaching to love one's neighbor - are essentially the same, and we submit that they reflect one universal truth.

Understanding of this point will enable each individual, whatever his or her religion, to view other religions with due respect. This perspective fosters tolerance among people of various beliefs, despite the differences that may exist in their outward religious practices. For this reason, we welcome Dr. Ribeiro's suggestion that interreligious dialogue should be fostered and that such discussions should aim at "emphasizing the similarities among various religions and beliefs rather than their differences."

While believing, as part of our faith, that all the great religions are united in the fundamental principles that they espouse, the Baha'i­ writings advocate the moral obligation of everyone to search for truth independently. Religions and beliefs must never be forced on people. Instead, the Baha'i­ writings indicate that each individual should utilize his own powers of intellect, reason and spirit to search for truth.

The principle of independent search after truth can help to heal the wounds inflicted by intolerance in at least two important ways. On the one hand, it induces each individual to act humbly towards others, instead of with an air of superiority, and to respect their right to choose beliefs of their own as a result of their own quest for truth.

On the other hand, we believe that, if people are permitted to question the dogmas handed down over generations, and to seek truth using their own faculties of perception, they will develop a genuine appreciation for religious tolerance.

We therefore welcome initiatives designed to increase respect for different beliefs and understanding among religions. This is why, for example, the Baha'i­ International Community has actively participated, along with other on-governmental organizations, in making plans for a Second International Conference on Tolerance for Diversity of Religion or Belief, scheduled to be held in Warsaw, Poland in 1989.

The Founder of the Baha'i­ Faith, Bahá'u'lláh, made clear the relationship between disarmament and development more than 100 years ago, urging that "weapons of war" should be "converted into instruments of reconstruction." Writing to the leaders of the world, he said:

Compose your differences, and reduce your armaments, that the burden of your expenditures may be lightened, and that your minds and hearts may be tranquilized.... you are increasing your outlay every year, and are laying the burden thereof on your subjects. This, verily, is more than they can bear, and is a grievous injustice.

In this spirit, the Baha'i­ International Community offers the following observations on the connection between disarmament and development:

1. Disarmament and development are interrelated. Funds used to make weapons are a drain on the national and world economies. Such funds could be better used to raise the living conditions of the world's peoples.
2. The economic connection between disarmament and development represents only one side of the issue. A spiritual connection also exists. Resources spent for weapons drain not only national treasuries; they also drain the reservoirs of human hope and trust.
3. The two issues must be approached in an integrated manner. Not only can disarmament further the cause of development; development can further the cause of disarmament. Indeed, the key to advancing the cause of both disarmament and development lies in fostering a sense of global unity. Unless unity is attained, true peace and security will remain out of reach.

The Baha'i­ International Community, representing more than 4 million Baha'i­s in 166 independent countries, has had long experience in working for world unity and world peace. Since the 1800s, Baha'i­s have called for a general disarmament and urged that the principle of collective security be pursued by the world's leaders. Concern for the world's social and economic development, likewise, has been a fundamental principle among Baha'i­s. Currently, Baha'i­s are involved in social and economic development efforts in more than 90 countries.

In October 1985 the Universal House of Justice, the international governing council of the Baha'i­ Faith, issued a statement on the prospects for world peace. In that document, the connection between social needs and peace was clearly stressed:

The inordinate disparity between rich and poor, a source of acute suffering, keeps the world in a state of instability, virtually on the brink of war. Few societies have dealt effectively with this situation. The solution calls for the combined application of spiritual, moral and practical approaches. A fresh look at the problem is required, entailing consultation with experts from a wide spectrum of disciplines, devoid of economic and ideological polemics, and involving the people directly affected in the decisions that must urgently be made. It is an issue that is bound up not only with the necessity for eliminating extremes of wealth and poverty but also with those spiritual verities the understanding of which can produce a new universal attitude. Fostering such an attitude is itself a major part of the solution.

Disappointment, and even despair, over the failure of disarmament initiatives and inadequacy of development efforts is pervasive. To replace this with a sense of hope and with belief in the future, we must begin by appreciating the magnitude of change required to bring about thought and actions more appropriate to life-enhancing virtues and practices. The "world problematique" demands a radical transformation in the hearts and minds of mankind. We appear to be frozen in our present patterns of perception, employing old models and concepts. Such patterns have existed for centuries and are rooted in the concepts of nation states, national sovereignty, conflict and combat, winning and losing.

The watchword for a new approach must be unity. Only a fostering of the consciousness that "the earth is but one country and mankind its citizens" is capable of counteracting the despair and anxiety which afflict us. We offer the following ideas as part of a "curriculum of hope," part of a prescription for uplifting the human spirit in connection with the problems of disarmament and development.

Crisis as Opportunity and Challenge

We witness around us an accelerating two-fold process of disintegration and integration. There is a breakdown of exhausted and inappropriate ideals, of archaic institutions and ideas, of empty customs and beliefs, while at the same time there is a burgeoning of new ideas, fresh discoveries in science, insights into human behavior, innovations in the management of human affairs. These perturbations and crises could give birth to new hope and promise and must be seen as opportunities for greater measures of creative human effort. The real enemies are not other nation-states, but ignorance, prejudice, greed, poverty, and disease. Such adversaries are far more worthy of our human and natural resources.

Humanity Comes of Age

The turmoil, discontinuity and agitation of recent times are characteristic of an immature stage of growth. In terms of global development we must see ourselves moving, as a species, into a new age, preparing for bigger tasks, assuming wider loyalties, adopting a more universal purpose and direction, and cultivating collaboration and cooperation. If we forsake destructive, violent behavior -- behavior that is based on self-interest alone -- we free ourselves to build a new civilization with a global ethos.

Bridging the Human Gap

In the words of the Club of Rome, we need to bridge the human gap which exists between our material, scientific and technological knowledge on the one side, and our ethical and moral standards, our spiritual maturity, and our collective sense of global purpose on the other. We need to learn how to nourish and engage our most underutilized, ubiquitous, renewable resource -- the complete human spirit. The complex nature of the world's problems and challenges will respond only to the fullest range of human skill and will. With such resources we can build a world civilization which will foster the free and full development of the individual.

The Unity of the Human Race

There is a growing appreciation that people the world over share the same essential aspirations, hopes and desires based on their common humanity. These values, some of which are stated in the United Nations Declaration of Human Rights, can inspire our actions and reinforce our sense of oneness. The unity of the human race needs to be understood, promoted, explained and dramatized so that our interdependence will be seen as a necessary first step in the pursuit of the twin goals of disarmament and development.

Vision of the Future

To help us emerge from our feeling of despair and our sense of hopelessness we need a vision, an image of the future which can harness our energies and engage our dedication and sacrifice. Fortunately we have the technology, the skills, the resources to create the world anew. We can explore the options, and we can share our vision, hopes, and plans for the future. Baha'i­s of the world are working towards this vision of a possible future:

A world community in which all economic barriers will have been permanently demolished and the interdependence of capital and labor definitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law -- the product of the considered judgment of the world's federated representatives -- shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship -- such indeed, appears, in its broadest outline, the Order anticipated by Bahá'u'lláh, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age. [From the Baha'i­ writings.]

Written statements received from Non-Governmental Organizations (Rule 45 of the provisional rules of procedure for the International Conference on the Relationship between Disarmament and Development)

UN Document #A/CONF.130/NGO/34
 

"Religious fanaticism and hatred are a world-devouring fire,whose violence none can quench."

These words, written by the Founder of the Baha'i­ Faith over 100 years ago, are as true today as they were in the nineteenth century. Indeed, a resurgence of fanatical religious fervor, and its attendant violence, is one of the outstanding social phenomena distinguishing the closing years of the twentieth century.

The Special Rapporteur of the Commission, Dr. Ribeiro, in his excellent first report, has dealt with fanaticism. And Mrs. Odio Benito, the Special Rapporteur of the Sub-Commission, in the report which she will present this year to the Sub-Commission, has touched upon the same problem in her description of the contemporary manifestations of religious intolerance.

There has been a revival of religious fanaticism in all parts of the globe, and among people of varied faiths. It is a truly worldwide phenomenon and, in our view, a deeply disturbing one, for religious fanaticism breeds hatred and violence. We need not look far to find numerous examples in the world today of the civil strife, terror and human suffering that religious fanaticism has wreaked upon religious communities and entire nations. Its pernicious influence can be found at the root of all too many of the wars, conflicts and other ills undermining peace in the world, including the problem of terrorism.

Fanaticism represents a perversion of religion and is directly contrary to the humane teachings brought by the Founders of all the great religions of the world. We believe that the purpose of every religion has been to promote unity among all the peoples of the world, and to outlaw war and violence in human affairs. All the major religions have taught the "Golden Rule." The violence and disruption associated with religious fanaticism testifies to its spiritual emptiness. Fanaticism destroys the very foundations of human solidarity by dividing the world into contending factions, each believing itself to be superior to others and to have an exclusive claim on religious truth. These actions and attitudes negate the very purpose of religion.

The current outbreak of religious fanaticism, while overturning the spiritual values conducive to the unity of mankind, also works to undermine the unique achievements of each of the religions it pretends to serve. The outstanding contributions made to the welfare of society by the teachings of the great religions are steadily being overshadowed by the atrocities committed in the name of those same religions.

Fortunately, the contemporary phenomenon of religious fanaticism does not, in our view, signal the dawn of a new era of religious strife. Instead, we believe that it represents the dying convulsions of doctrines and societies which have openly defied the altruistic teachings of their own faiths. Fanaticism may seem to prevail for a time on the international scene, but ultimately it will die an ignominious death as peoples around the world come to recognize and rediscover the unifying truths enunciated so clearly in all the great religions of the world.

Turning now to the role of the international community in combating religious intolerance in all its many guises, the Baha'i­ International Community believes that the attention accorded in the United Nations human rights programme to the implementation of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief is not only appropriate but must be increased.

This year sees two important landmarks in United Nations activities to combat religious intolerance -- namely, the presentation of the report of the Commission's Special Rapporteur, Dr. Ribeiro, and the presentation of the Odio-Benito Study to the Sub-Commission.

We assume that the Commission will have before it at next year's session the considered views of the Sub-Commission concerning the recommendations made by Mrs. Odio-Benito. Meanwhile, we trust that, this year, the Commission will take careful and measured steps to continue the implementation of the Declaration. We hope that the Commission will be able to reach consensus on the terms on which the Special Rapporteur's mandate will be renewed. We do not believe that public denunciations are necessarily the best method of resolving the issues involved. We therefore appeal to the Commission, and to the Special Rapporteur, to devise strategies which will enable the Rapporteur to discuss problems with Governments and to assist Governments in solving difficulties without politicization of the issues.

It is also, we believe, important that the Commission remind itself of the General Assembly's decision, in December 1962, to initiate the preparation of both a Declaration and a Convention to combat religious intolerance. Practical considerations called, eventually, for priority to be given to the elaboration of a Declaration, but we believe that the Commission should once again recognize that this issue has the same claim to being dealt with in a binding international instrument as does the issue of racial discrimination.

We do not advocate the hasty initiation of a drafting exercise by the Commission, and we believe that the suggestion contained in paragraph 216 of Mrs. Odio-Benito's report -- namely, that non-governmental organizations and independent experts should be entrusted with drafting the outline for a Convention -- is an interesting proposal.

We believe that all men and women of good will can contribute towards hastening the end of religious fanaticism. They can do this, first, by living up to the high ideals of love, unity and tolerance that lie at the center of their own religions or beliefs. In addition, and as Mrs. Odio Benito points out in her excellent report, everyone must be taught to respect the beliefs of others so that they will not merely tolerate, but positively respect, those who hold different beliefs. As we explained in our statement to the Commission last year, Baha'i­ communities around the world are already implementing educational programmes along these lines as their contribution to eliminating fanaticism under any guise and to implementing the principle of unity among peoples of every faith and belief. They will persevere in their efforts until the fire of religious fanaticism and hatred is finally extinguished.

Though most societies and cultures recognize the family as a necessary and fundamental unit, many changes are occurring to threaten its well-being and the happiness of its members. The family is a microcosm of the world, and its unity must be preserved if the unity and peace of our planet is to be realized.

The Baha'i­ Writings place great emphasis on the nobility of human beings and the importance of each person acquiring the highest qualities in order to serve his or her best interest, as well as those of humanity. Therefore in Baha'i­ communities worldwide, new teachings and principles bearing on the equality of men and women, the true and ultimate purpose of marriage and of family life, the relationship of members of the family to each other and to society at large, and the education of children have been accepted and are being implemented.

The following excerpts from the Baha'i­ Writings illustrate the goals towards which Baha'i­s are striving.

The Unity and Well-Being of the Family

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

How easily, where unity existeth in a given family, the affairs of that family are conducted; what progress the members of that family make, how they prosper in the world. Their concerns are in order, they enjoy comfort and tranquillity, they are secure, their position is assured, they come to be envied by all. Such a family but addeth to its stature and its lasting honor, as day succeedeth day.

It is one of the essential teachings of the [Baha'i­] Faith that unity should be maintained in the home.

The relationship between husband and wife must be viewed in the context of the Baha'i­ ideal of family life. Bahá'u'lláh [Founder of the Baha'i­ Faith] came to bring unity to the world, and a fundamental unity is that of the family. Therefore, one must believe that the [Baha'i­] Faith is intended to strengthen the family, not weaken it, and one of the keys to the strengthening of unity is loving consultation. The atmosphere within a Baha'i­ family as within the community as a whole should express ... 'not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation.'

In any group, however loving the consultation, there are nevertheless points on which, from time to time, agreement cannot be reached....There can, however, be no majority where only two parties are involved, as in the case of a husband and wife. There are, therefore, times when a wife should defer to her husband, and times when a husband should defer to his wife, but neither should ever unjustly dominate the other.

These are all relationships within the family, but there is a much wider sphere of relationship between men and women than in the home ... For example, although the mother is the first educator of the child, and the most formative influence in his development, the father also has the responsibility of educating his children ... Similarly, although the primary responsibility for supporting the family financially is placed upon the husband, this does not by any means imply that the place of women is confined to the home.

A family ... is a very special kind of 'community'....The members of a family all have duties and responsibilities towards one another and to the family as a whole, and these duties and responsibilities vary from member to member because of their natural relationships. The parents have the inescapable duty to educate their children - but not vice versa; the children have the duty to obey their parents - the parents do not obey the children; the mother - not the father - bears the children, nurses them in babyhood, and is thus their first educator, hence daughters have a prior right to education over sons ... The training which the child first receives through his mother constitutes the strongest foundation for his future development. A corollary of this responsibility of the mother is her right to be supported by her husband - a husband has no explicit right to be supported by his wife.

According to the teachings of Bahá'u'lláh, 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. The rights of the son, the father, the mother, none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father likewise has certain obligations to his son. The mother, the sister and other members of the household have their certain prerogatives. 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.

Marriage and the Family: The Couple - Basic Unit of Society

Marriage is a very sacred institution. Bahá'u'lláh said its purpose is to promote unity.

Regarding the question of matrimony: Know thou that the command of marriage is eternal. It will never be changed nor altered. This is divine creation and there is not the slightest possibility that change or alteration affect this divine creation.

Baha'i­ marriage is the commitment of the two parties one to the other, and their mutual attachment of mind and heart. Each must, however, exercise the utmost care to become thoroughly acquainted with the character of the other, that the binding covenant between them may be a tie that will endure forever. Their purpose must be this: to become loving companions and comrades and at one with each other for time and eternity ... Husband and wife should be united both physically and spiritually, that they may ever improve the spiritual life of each other...

...the life of a married couple should resemble ... a life of unity and concord, a friendship both mental and physical. The home should be orderly and well-organized....They should always be elated with joy and gladness and be a source of happiness to the hearts of others. They should set an example to their fellow-men, manifest true and sincere love towards each other and educate their children in such a manner as to blazon the fame and glory of their family.

Equality of the Sexes

Humanity is like a bird with its two wings - the one is male, the other female. Unless both wings are strong and impelled by some common force, the bird cannot fly heavenwards. According to the spirit of this age, women must advance and fulfill their mission in all departments of life, becoming equal to men. They must be on the same level as men and enjoy equal rights.

Women have equal rights with men upon earth; in religion and society they are a very important element. 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.

Woman's lack of progress and proficiency 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. The happiness of mankind will be realized when women and men coordinate and advance equally, for each is the complement and helpmeet of the other.

The Education of Children

Ye should consider the question of goodly character as of the first importance. It is incumbent upon every father and mother to counsel their children over a long period, and guide them unto those things which lead to everlasting honor.

The mother is the first teacher of the child. For children, at the beginning of life, are fresh and tender as a young twig, and can be trained in any fashion you desire. If you rear the child to be straight, he will grow straight, in perfect symmetry. It is clear that the mother is the first teacher and that it is she who establisheth the character and conduct of the child.

Let the mothers consider that whatever concerneth the education of children is of the first importance. Let them put forth every effort in this regard, for when the bough is green and tender it will grow in whatever way ye train it. Therefore is it incumbent upon the mothers to rear their little ones even as a gardener tendeth his young plants.

That the first teacher of the child is the mother should not be startling, for the primary orientation of the infant is to its mother. This provision of nature in no way minimizes the role of the father in the Baha'i­ family. Again, equality of status does not mean identity of function.

Train these children with divine exhortations....Teach them to free themselves from human imperfections and to acquire the divine perfections latent in the heart of man. The life of man is useful if he attains the perfections of man....Therefore make ye an effort in order that these children may be rightly trained and educated and that each one of them may attain perfection in the world of humanity.

The child must not be oppressed or censured because it is undeveloped; it must be patiently trained.

The Family as a Microcosm

...human evolution ... had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations.

Compare the nations of the world to the members of a family. A family is a nation in miniature. Simply enlarge the circle of the household and you have the nation. Enlarge the circle of nations and you have all humanity. The conditions surrounding the family surround the nation. The happenings in the family are the happenings in the life of the nation. Would it add to the progress and advancement of a family if dissensions should arise among its members, fighting, pillaging each other, jealous and revengeful of injury, seeking selfish advantage? Nay, this would be the cause of the effacement of progress and advancement. So it is in the great family of nations, for nations are but an aggregate of families.

Consider the harmful effect of discord and dissension in a family; then reflect upon the favors and blessings which descend upon that family when unity exists among its various members. What incalculable benefits and blessings would descend upon the great human family if unity and brotherhood were established!