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The Spiritual Basis of Equality

The Spiritual Basis of Equality

Statement distributed at the NGO Forum '85, organized in conjunction with the World Conference to Review and Appraise the Achievements of the UN Decade for Women

Nairobi, Kenya—10 July 1985

Deriving both their inspiration and authority traditionally from religion, moral and ethical values have served to define individual attitudes and to motivate and orient human behavior.

The Baha'i­ Faith is committed to the establishment of justice and peace on earth. Its teachings, enunciated by the Prophet-Founder, Bahá'u'lláh, represent a matrix of values that give pattern and meaning to the lives of Baha'i­s and their communities, and project a vision of society, the very basis of which is spiritual. Fundamental to the Baha'i­ world-view is the concept of the oneness and wholeness of the human race, of which the equality of men and women is a vital and clearly stated spiritual and social principle, conducive to personal integration and social cohesion.

The encompassing nature of the precepts and values in the Baha'i­ Faith has implications for the definition of equality. While affirming that "in reality, God has created all mankind, and in the estimation of God there is no distinction as to male and female," the Baha'i­ teachings assert that the rights of women and men "are equal." The equality of both sexes is therefore established as a basic right. The Baha'i­ writings also prescribe measures necessary to change individual attitudes and to redress social injustices. These measures include universal compulsory education, with a special emphasis on the education of women; the eradication of prejudice; and the involvement of women in positions of decision-making in all spheres of life -- all of which, in the Baha'i­ view, have divine authority.

The spiritually-based Baha'i­ concept of equality directly addresses two of the major challenges to the establishment of the equality of men and women, namely the intransigence of attitudes and the absence of a social milieu supportive of change.

Changing Attitudes

In relation to attitudes, a number of important implications arise from a concept of equality founded on spiritual values. For example, for Baha'i­s, practice of the equality of men and women is a religious precept, an aspect of spiritual development to be pursued by women and men alike in their daily lives. The following brief extract from the Baha'i­ Writings simultaneously describes the ideal and the goal of personal development and envisages a society in which equality is the norm:

In the estimation of God there is no distinction of sex. One whose thought is pure, whose education is superior, whose scientific attainments are greater, whose deeds of philanthropy excel, be that one man or woman, is entitled to full rights and recognition; there is no difference whatsoever.

Equality is thus both a virtue and a right. Such authoritative statements of equality deriving from a divine source provide an unambiguous assurance of equality, an assurance which transcends self doubt and social barriers, and therefore has a profound effect on the individual's identity and sense of self worth.

A further implication of a spiritually-based concept of equality is that the implementation of this precept is a religious obligation. Awareness of this responsibility serves to inspire and motivate both men and women to conform their behavior to this important principle and to establish equality as an accepted and rewarded social practice. Acting on this injunction, women are not only encouraged but enjoined to accept responsibility for their development, to seek education and refinement of character, to demonstrate their latent potential, to participate in the world at large, to be involved as decision-makers, and to exert effort toward universal peace. In such strivings, woman is assured that "God will confirm her in her efforts and endeavors."

In implementing their spiritual responsibility, men, in turn, are called upon to recognize the equality of women, for "when men own the equality of women there will be no need for them to struggle for their rights." Men are further instructed to abandon any vestiges of prejudice, since "the assumption of superiority by man will continue to be depressing to the ambition of woman, woman's aspiration towards advancement will be checked by it, and she will gradually become hopeless." Finally, men are urged to actively encourage and foster the development of women: "This will inspire her with hope and ambition, and her susceptibilities for advancement will continually increase."

Since the rationale, and indeed the justification for action for both women and men is obedience to a universal spiritual principle, this framework for mutual support and cooperative efforts toward achievement of the goal of equality provides for the most complete development of men and women, and the enrichment of society. In fact, "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."

In addition, since equality is, for Baha'i­s, a religious obligation, and the potential development of a spiritual equality is unlimited, practice of the equality of men and women must necessarily continue to evolve over time to accommodate the needs of an ever-advancing civilization, rather than terminate once certain minimal rights are achieved.

The Social Environment

Equality is facilitated by a social environment that encourages and actively supports this principle as a necessary ingredient of life. The Baha'i­ concept of a unified and just society not only stresses the importance of equality, but outlines specific measures to be implemented to translate the vision into a social reality. These measures include the establishment of an administrative system that actively promotes equal rights for both sexes, and ensures the participation of both men and women in decision-making in the community; a special emphasis on the education of women partly to redress past and present inequities; advocacy of universal education with the same curriculum for men and women, to provide equal access for women to all fields of study and employment; and an ongoing attention to giving equal value to work performed by both sexes, including the important contribution that women make to society as mothers and educators of children.

It can be seen therefore that the world-wide Baha'i­ community provides a model of a society in which both the individual and the group uphold the equality of men and women as a universal spiritual value. Further, both the individual and society are motivated to take steps to implement this principle. Their efforts interact and are mutually reinforcing, increasing the acceptance and practice of equality, and thereby helping to remove the cause of strife and disunity, to strengthen the foundations of a united world and to lay the basis for universal peace.

Notes

All quotations in this statement are from the Baha'i­ Writings.

Struggle Against Hunger

Struggle Against Hunger

Statement to the Eleventh Ministerial Session of the United Nations World Food Council

Paris, France—10 June 1985

The Baha'i­ International Community has a deep interest in and a commitment to the struggle against hunger and the provision of adequate food for every member of the human race. We have therefore increasingly participated in the sessions and follow with appreciation the efforts of the World Food Council to develop, sustain and coordinate the policies and action required to carry out constructive international measures regarding food production and distribution. The goal set last year by WFC for the international community to renew its commitment to eradicate hunger and malnutrition throughout the world during the next one-and-a-half decades is most welcome, and its realization would represent the fulfillment of a cherished human dream. In the spirit of cooperation, we would like to make some comments highlighting what we perceive as the most important factors in the achievement of a hunger-free planet.

Although there has been an encouraging decrease in the rate of hunger-related deaths over the past decades, the number of undernourished people in the world has never been as high as present. Studies have shown that hunger remains a basic issue in a majority of the world's countries with approximately half of the world population.1 Fifteen million hunger-related deaths yearly in children under 5 illustrates the appalling magnitude of the problem. Since the total food supplies of the planet are adequate to satisfy the nutritional needs of everyone the human calamity of hunger underlines the necessity of reorienting the economies of food production and distribution in the interest of human welfare. The universal conquest of hunger and the establishment of food security for all the world thus demands that we move toward international human and economic solidarity. Not to do so would be a major handicap in the current struggle against hunger.

Conspicuous advances have, however, been made during the last decades in the kind of "spirit of world solidarity" envisaged in the Baha'i­ Writings as "spontaneously arising out of the welter of a disorganized society," and as a process "which must increasingly engage the attention of the responsible custodians of the destinies of peoples and nations." (From the Baha'i­ Writings) This international solidarity can perhaps be most clearly seen in the various human rights instruments adopted by the governments of the world in the context of the United Nations, including the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights. Article 1l of the Covenant includes the recognition of "the fundamental right of everyone to be free from hunger," and requires, inter alia, that the State Parties "recognize the right of everyone to an adequate standard of living for himself and his family, including adequate food," and that they "will take appropriate steps to ensure the realization of this right." It can thus be concluded that the right to adequate food as a human right has become firmly embedded in international law, an achievement clearly reflecting an important evolution of man's consciousness during a relatively short period of time.

The growing awareness of the oneness of mankind, and its concomitant commitment to solidarity in action, must be further promoted until it becomes a commonly and firmly held value on the part of humanity as a whole. This is crucially important for the execution of global responsibility and a successful management of world affairs, including a coherent attack on the food problem. The latter further requires a comprehensive development vision, a vision which must include not only factors concerned with economic growth, but also basic values such as justice, equity, equality of men and women, cooperation and respect for nature. What is urgently needed, therefore, is development education in the most profound meaning of the term, focusing on human as well as social and economic development. This would include an educational orientation to help man rise above and integrate the often fragmented pieces of modern understanding and knowledge, and assist him to direct himself toward the creation of an authentic social well-being in which the needs of both body and spirit are satisfied. The Baha'i­ understanding of development is that each human being, and therefore human society as a whole, has limitless potential for development and an inner spiritual need to realize that latent capacity for the purpose of serving humanity. In the Baha'i­ view there is no "greater blessing conceivable for a man, than that he should become the cause of education, the development, the prosperity and honor of his fellow creatures." (From the Baha'i­ Writings) This understanding can give human beings the incentive "to arise and energetically devote themselves to the service of the masses, forgetting their own worldly advantage and working only to serve the general good." (From the Baha'i­ Writings)

The two major dimensions of the food problem, those of production and distribution, should be seen in the light of the above-mentioned principles regarding the global perspective, and a holistic approach to development. The inadequate level of food production in certain parts of the world, particularly in peasant agriculture in developing countries, should most fundamentally be countered by according higher social prestige to the agricultural sector and paying more attention to the needs and desires of peasant farmers. It should be noted that agriculture is in a sense the backbone and foundation of the economy and that this must be fully taken into account both in designing overall public policies and in implementing them. The Baha'i­ view is that in order to achieve equity and obtain for every member of society "the utmost welfare and well-being .... we must begin with the farmers; there we will lay a foundation for a system and order because the peasant class and the agricultural class exceed other classes in the importance of their service."

Such an overall policy, providing social, economic and infrastructural support for agriculture, would include an emphasis on stimulating and facilitating self-realization, popular participation and cooperation at the local level. To have its desired impact this process should result in local people taking initiatives and making organizational efforts to increase their capacity to plan and implement activities, for the self-reliance, self-sufficiency and increased welfare of all. The role of rural women, so often neglected, is of particular importance in this context. Women normally occupy a key role in both the production and distribution of food and must be given due support and training in order to ensure adequate food quantity and quality, as well as the equitable sharing of food within the family.

The issue of food distribution should, in our view, be seen in the context of the need to reduce the extremes of wealth and poverty at national and international levels. The aim would be to initially secure food entitlements and other basic needs for all, and ultimately universal welfare and comfort. This would necessitate the organization of the material resources of the world for the benefit of all, free trade to stimulate economic development and a system of reserves of essential commodities to safeguard against shortages. In the crucial area of food storage and distribution there should be a strong emphasis on communal arrangements for food security in the form of food granaries for self-sufficiency at the local level. The distributive rearrangements aimed at would in general terms result in a change whereby financial resources correspond with biological needs, as compared to the current situation in which a considerable proportion of the world's population lacks the purchasing power to obtain the food it requires.

It is widely acknowledged that mankind is currently experiencing a process of universal transformation, unprecedented both as regards its worldwide scale and its explosive pace. Never before has mankind had such a need for a renewal of thought, for a new philosophy of action to cope with the omnipresent social frictions that could ultimately destroy us as human beings. The eradication of hunger is increasingly recognized as both a moral imperative and a most important factor in creating social stability in an interdependent world. Only a global strategy of development, capable of mobilizing our spiritual and intellectual capacities, as well as all the elements of production, in the interest of the entire human race, can eliminate underdevelopment and hunger from the world.

The World Food Council has been given a mandate and is well positioned to play an increasingly important role in outlining and promoting an effective global food strategy. Such a strategy could beneficially include an increase in information and education concerning the food issue and, parallel with a growing awareness of the unacceptable biological slavery that the scourge of hunger constitutes, the designing of policies and distributive arrangements capable of meeting the challenge. A global information and education campaign could be carried out by UN agencies in collaboration with member governments and non-governmental organizations. This could foster a broader understanding of this most challenging issue and result in sufficient commitment to lay the foundation for the realization of the laudable goal of eradicating hunger and malnutrition by the end of the century as envisaged by the World Food Council. The Baha'i­ International Community, with its century-old experience in fostering global solidarity and promoting the universal acceptance of the human rights of every member of humanity, stands ready to contribute to this process.

Notes

1. The Decline in Hunger-Related Deaths, The Hunger Project Papers, No. 2, May 1984, by Roy L. Prosterman.

World Commission on Environment and Development

World Commission on Environment and Development

Bahá'í International Community Statement to the World Commission on Environment and Development

 
New York—1 June 1985

INTRODUCTION 

The Bahá'í International Community welcomes the request of the World Commission on Environment and Development to share its experience and views on environment and development within the framework of the Commission's "Mandate, Key Issues, Strategy and Workplan". This important document highlights a number of issues of vital concern to the Bahá'í International Community. share the Commission's perspective that this is "a time of unprecedented growth in pressures on the global environment”. More important, however, we also share the Commission's relatively uncommon view that "it is possible to build a future that is more prosperous, more just and more secure". Indeed, all of the activities and resources of the Bahá'í community are directed towards the establishment of a new world order. 

The Bahá'í International Community agrees that "significant changes in current approaches: changes in perspectives, attitudes and life styles; changes in certain critical policies and the ways in which they are formulated and applied; changes in the nature of cooperation between governments, business, science and people; changes in certain forms of international cooperation which have proved incapable of tackling many environment and development issues; changes, above all, in the level of understanding and commitment by people, organizations and governments" are necessary. These far reaching changes touch on all aspects of mankind's collective life. 

The recent Independent Commission on International Development Issues, in identifying and analyzing those factors which have inhibited progress, acknowledged the need "for a vision of the future without which no great task has ever been completed". As we are in full agreement with that perspective, we feel it necessary to begin by presenting a brief summary of the vision we hold for the future along with some prerequisites for achieving it. This background places our subsequent comments on your report in context. It will be noticed that the major issues are seen by us as being defined by what may be called a "moral" or "attitudinal" agenda, which would be needed in addition to the "standard" and "alternative" agendas described by the Commission. 

VISION OF THE FUTURE 

World-wide, the Bahá'í Community shares a common vision of the future which provides a focus for its many activities. It can be summarized as follows: 

"The unity of the human race, as envisaged by Bahá'u'lláh [1], implies the establishment of a world commonwealth in which all nations, races, creeds, and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world inter-communication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity. A world metropolis will act as the nerve centre of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniously develop. The press will, under such a system, while giving full scope to the expression of the diversified view and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated. 

National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding, and cooperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race."[2] 

In the Bahá'í view, sustained progress is difficult to achieve (and perhaps impossible) if diverse elements of society are simultaneously pursuing different visions or goals. The issues of the standard agenda are often in conflict because isolated sectoral goals are usually not incorporated and balanced in a common vision of the future. Many features of the foregoing vision are no doubt shared by the Commission and, of course, implied in the Charter of the United Nations, since the Commission, established in 1983 by Resolution 11/3 of the Governing Council of the United Nations Environment Programme, was welcomed later that year by the UN General Assembly in Resolution 38/161, of 19 December. However, to achieve progress in the social and economic development of mankind and to minimize the destruction of the environment in which that development must take place, a clear common vision (even if at first it is general) is necessary. 

UNITY - A PREREQUISITE TO PROGRESS 

Unity is essential if diverse people are to work towards a common future. However there is little evidence to suggest that the peoples of the world have fully grasped the importance and implication of establishing unity. The Commission might wish to identify those aspects of unity which are essential to achieving the much needed changes in the area of environment and development. In the Bahá'í view, "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established". [2] 

This contrasts with a widespread view that unity results from successful development. The Bahá'í Community has, therefore, focussed on the concept of unity and on actions designed to achieve it. Since, for Bahá'ís, humanity, an aggregate of spiritual beings dependent on the Creator of the universe, is one, unity does not imply "uniformity", but means instead the achievement of harmony in diversity, the rich diversity of the one human race. Further, among the objectives, essential to world unity, which the Bahá'í Community actively pursues are: 

  1. The elimination of prejudices on the grounds of religion, race, nation, class and sex. 

  2. The achievement of equal rights and opportunities for all human beings. 

  3. The recognition and establishment of the effective harmony between science and religion. 

  4. The unfettered search after truth by all individuals in society. 

  5. The implementation of universal and compulsory education. 

  6. The elimination of extremes of poverty and wealth. 

  7. The preservation of the sanctity of marriage and family life. 

QUALITIES OF INDIVIDUALS AND SOCIAL GROUPS 

The Bahá'í Community is convinced that the establishment of unity and the material and spiritual progress of mankind require individuals who are characterized by a high standard of morality and integrity. Historically, all of the world's major religions have provided the guidance and motivating force for the establishment of the ethical standards essential to the development of human society. Although the Bahá'í International Community, through its local and national communities, is engaged in implementing development activities and in providing community services, its first and fundamental purpose is one of inculcating the moral standards and creating the social cohesion required for successful and sustainable social and economic development by environment and development agencies and by individuals. In the Bahá'í view individuals should strive to be distinguished "for faithfulness and sincerity, for justice and fidelity, for firmness and steadfastness, for philanthropic deeds and service to the human world, for love toward every human being, for unity and accord with all people, for removing prejudices and promoting international peace". [2] 

Groups of people or communities also require certain essential qualities if they are to develop. From the Bahá'í experience those characteristics include universal participation, the art of consultation, and self-reliance. In the Bahá'í view, universal participation is "a concept which means the involvement of all community members regardless of sex or age in the affairs of the community, provides for full deployment of all human resources. This is a supportive climate for anyone who is aiming for the fulfillment of his or her potential, whether mentally, emotionally, artistically, spiritually, or educationally. Moreover, the consultative process achieves many goals in the local community by combining the rights of individuals to express their opinions and the requirements of the collectivity."[3] 

One of the challenges before the Commission, we feel, is to identify a strategy that could facilitate the mobilization of the world's spiritual and human resources for the purpose of raising the moral standard of mankind and creating new environmental ethics. The Commission may also wish to identify and highlight those aspects of community functioning and development without which real progress is impossible. 

COMMENTS ON "MANDATE, KEY ISSUES, STRATEGY AND WORKPLAN" 

Bahá'ís accept that to achieve economic and social progress "the chief goal is the development of the individual and society, through the acquisition of spiritual virtues and powers."[2] Material development, although necessary, is a secondary goal intended to facilitate the intellectual and spiritual development of the individual. Material progress is largely a reflection of the degree of man's spiritual growth. With respect to environment, from the Bahá'í perspective, "We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual 'reactions."[2] Thus we see that the environment includes the mind and that development of the mind is foremost in importance. 

Key Issues: 

The standard agenda given by the Commission reflects the most commonly mentioned issues of importance to environment and development. However, there are a few additions that are becoming increasingly important. Because of the relation between the human mind and the environment, we suggest that the key issues should also include pollution of the mind by noise. Particularly in urban settings, noise levels become excessive from traffic, machinery, and other human activity. 

There is evidence to suggest that "space" also is critical to the state of mind of people. Perhaps the depletion of living space and stress creating crowded conditions should be included as either a natural resource or a human settlements issue. Religious communities, and also many non-religious groups and individuals, recognize the need for an undisturbed place for quiet thought and meditation. The physiological and psychological effects of lack of space can be a very real impediment to human progress. 

The Commission's alternative agenda provides a different point of view on the key issues of environment and development. It is fully agreed that it is valuable to consider causes rather than effects in order to avoid "react-and-cure" solutions. From an eco-system viewpoint, the alternative agenda emphasizes processes rather than the individual state variables of the standard agenda. Certainly an eco-system perspective is useful in that it allows an understanding of the process and it gives a framework for multi-disciplinary approaches. The eco-system approach leads to conceptual models of energy flow and nutrient cycling. Adjusting the partitioning of the elements of such dynamic systems can give rise to technical solutions to some problems. The Commission's example of "Energy: Environment and Development” is a case in point. Reducing entropy in processing energy will probably result in reduced production of atmospheric carbon dioxide. 

While the alternative formulation of the Key Issues provides an eco-system perspective instead of isolated approaches to sectoral problems of environment and development, it does not really address the question of "sources" of problems as implied in the limitations of the standard approach (Page 20, V-43). The eco-system approach (alternative strategy), nevertheless, is very useful from a technical perspective and will no doubt give rise to technical solutions to limited aspects of the environment-development problem. 

As already indicated, the alternative agenda, in our view, needs to be supplemented because it does not deal with the root causes of environmental problems. Mankind is part of the global eco-system along with all the other biotic and abiotic components. Neither the processes which link these components together nor the individual components themselves can be called the sources of problems because the part is not the cause of the whole. 

All parts of a system act and react on each other directly or indirectly. That there is an imbalance is, however, evident, but the problem is not confined to any one part. Thus a comprehensive solution is needed. The dilemma is that because man is part of the system he cannot possibly comprehend the whole and therefore is limited in his capacity to provide a remedy to the complex of global problems. It is in this context that people of religion view the crucial role of the teachings given by their Founders, who are perceived as being in touch with a Source external to the system. 

The sources of the global crisis of environment and development, in the Bahá'í view, are the lack of a globally accepted vision or goal of the future, the lack of unity among the races, tribes, nations, creeds and sexes of the human population, the need for a higher moral standard within the individuals of the world, and the lack of skills for the effective functioning of groups. Although, the technical perspectives of both the standard agenda and the alternative agenda are valuable and must be considered, the Bahá'í International Community does not expect the necessary progress without a commitment to an "attitudinal agenda" such as that outlined herein. therefore recommend that the Commission incorporate attitudinal and educational issues in its strategy and workplan. 

Strategy and Workplan: 

The objective of international cooperation does not seem to have been discussed by the Commission in the report. We agree with the general view expressed that there is a need "to strengthen international cooperation on environment and development and to assess and propose new forms of cooperation that can break out of existing patterns and influence policies and events in the direction of needed change". The previously described "attitudinal agenda" can, in our opinion, be a basis for addressing these critical issues. In the area of practical international cooperation it is our view that non-governmental organizations can play an important role. Recent efforts by the Environment Liaison Centre to encourage networking among NGOs is but one example of possible courses of action. 

With respect to the short term task of the Commission, the Bahá'í International Community stands ready to participate in the meetings that are planned in different parts of the world, and we would therefore appreciate receiving a schedule of events. Such meetings would enable us to exchange further views on the issues of environment and development and convey information from the Commission to members of the Bahá'í community throughout the world. 

In the long term, we are prepared to participate in a number of areas to which reference is made on page 33 of the Commission's document. The Bahá'í community has a global network of over 40,000 communities which are dedicated to the establishment of a new world order in which development and environment are harmoniously interwoven. Bahá'í communities at local and national levels are increasingly applying themselves to bringing about also material progress. On a limited scale this is now being done with regard to health care, afforestation, primary education and agriculture. What the Bahá'í communities have to offer is, however, not so much technical solutions to problems but rather a model of community decision-making and administrative structures which allow genuine progress to be made. 

CONCLUDING COMMENT 

The Bahá'í International Community appreciates this opportunity to contribute to the Commission's worthwhile and difficult task. We are committed to progress in harmoniously solving environmental and development issues. We stand ready to cooperate with the Commission in its future activities and to partake in workshops, conferences and projects. We wish the Commission all success in its demanding undertaking. 

REFERENCES 

  1. Prophet-Founder of the Bahá'í Faith. 

  2. From the Bahá'í Writings. 

  3. From a message from the Universal House of Justice, the international governing council of the Bahá'í International Community. 

Peace and Development

Peace and Development

Statement to the United Nations International Year of Peace Seminar for the Asia and Pacific and Western Asia Regions

Bangkok, Thailand—20 May 1985

It is inconceivable that any lasting peace on this planet can be achieved without resolving the complex problems of social and economic development that afflict contemporary societies. The interconnectedness of human lives at physical and psychological levels -- brought about by a global intricate network of communication and transportation -- is such that it would be unthinkable to consider peace a condition characterized simply by worldwide absence of conflict, when millions of people die yearly from starvation, disease and poverty.

Much has been said and written about development, the proper way to achieve it -- from the bottom up, beginning at the grass roots, involving everyone in the process of building a satisfactory quality of life. It is generally agreed today that development must involve those suffering because of inadequate food, water, sanitation, housing, etc., in decision and action, otherwise both the validity and the degree of success of any development programs will be sacrificed.

The view of the Baha'i­ International Community on the role of development in the achievement of a global society in a world at peace was shared with the Commission on Human Rights at its 40th session in 1984 in a statement on the right to development:

"The Baha'i­ vision is the ultimate creation of a global civilization, a world commonwealth uniting all nations as its autonomous members and safeguarding the personal freedom and initiative of the individuals that compose them, in a just and equitable order. Development is perceived as a dual and mutually reinforcing individual and societal process, in which society, molded by its citizens, in turn reacts on the character of the individual in such a way that the realization of his potential is facilitated."

The quality of life of the individual, however, demands in our view far more than the satisfaction of material needs. The whole purpose of an individual's life must be taken into account, to provide freedom from both internal and external want. Only then can it be considered that people live in a condition of peace. If tomorrow we should have a condition of non-war (not truly peace, but the absence of war), with general and complete disarmament, freeing billions of dollars for use in social and economic development, still the question would persist about what kind of social and economic changes will best serve the aspirations of human beings for conditions of personal and social peace that can evolve into a planetary civilization rich in opportunities for continuous creative development of the human personality and of the social, economic and political structures.

Since, in our view -- as cited in the Baha'i­ Writings -- "religion is verily the chief instrument for the establishment of order in the world and of tranquillity amongst its peoples," there is certainly, in the search for peace and for an understanding of its interrelationship to development, a need to reconsider, without the prejudice instilled by a secular society, the nature of religion and of religious values. The Baha'i­ International Community noted in a statement to the Commission for Social Development several years ago (E/CN.5/NGO/117; 3 January 1975), that effective development will, we feel, depend on moral and spiritual values beginning with the individual and extending to society. From even cursory observation, it would appear that individual and social selfishness, greed, dishonesty, hatred and injustice are the reverse of what is needed to bring about the unity and understanding, without which no progress can be made. It may seem a cliche to say that love, justice, trustworthiness, honesty and other traditional moral-spiritual values are essential in our predominantly secular world to successfully bring about the changes necessary for personal and social integration in the complex life of this planet. But we have found that when they are channeled into a community life that is guided by an administrative order fostering the reflection of these qualities in social relations, as is the case in Baha'i­ communities, then the result is noticeably healthy.

Further, in the experience and understanding of the Baha'i­ world community, successful development, as a prerequisite for the establishment of world peace and the growth of a world society fostering and protecting the well-being of the whole of humanity must center on the realization that each person is inseparable from the total body of mankind. This human inter-relationship must be expressed, accordingly, in a lifetime of action devoted to building a global society, where not only the social and economic needs of the human race, but also its spiritual, moral and cultural aspirations, are fully provided for.

Unquestionably peace and development are the responsibility of all of humanity. As expressed in the Baha'i­ Writings:

"Great is the station of man. Great also must be his endeavours for the rehabilitation of the world and the well-being of nations....Were man to appreciate the greatness of his station and the loftiness of his destiny he would manifest naught save goodly character, pure deeds, and a seemly and praiseworthy conduct."

And further,

"...the honor and distinction of the individual consist in this, that he among all the world's multitudes should become a source of social good. Is any larger bounty conceivable than this, that an individual, looking within himself, should find that by the confirming grace of God he has become the cause of peace and well-being, of happiness and advantage to his fellow men?...How excellent, how honorable is man, if he arises to fulfill his responsibilities....Supreme happiness is man's,...if he urges on the steed of high endeavor in the arena of civilization and justice."

As religion is reconsidered in our times, it will be seen that in the Holy Writings can be found the key to fundamental human education and development, the knowledge and values that have throughout history clarified the central aim of the human being -- to recognize and to worship God, and to carry forward an ever advancing civilization -- and revealed the real identity of the person as an agent expressing, through his relationship to the Creator, an attitude of love and service to humanity as a whole. Thus religion, in harmony with science, can afford each human being the opportunity to play his part in fostering development and peace on the planet. Freed of dogma, superstition, and other man-invented encumbrances, religion can be seen as being congenial to science, not incompatible. The Baha'i­ International Community expressed this point in the statement to the Commission for Social Development referred to earlier:

"Since economic and social development are dependent on full application of the resources of science and technology to the solution of the urgent problems of food, population, environment, etc., it would seem essential, to ensure mass participation, that we bring science and religion into harmony, through an understanding of their basic nature as aspects of one reality: the first concerned with the physical existence of humanity and the second with the values that have traditionally given life its meaning. In our experience unless the basic unity of science and religion is clearly understood and established in individual and social consciousness, it is not easy to uproot outmoded customs and traditions that prevent the ready acceptance of valuable advances in science and technology."

In conclusion we would recommend that the IYP Secretariat encourage during the International Year of Peace a reassessment of the true nature of religion as a reservoir of guidance for human behavior and direction towards unity in contemporary life. It is our conviction that religion provides the essential element of humanity to underlie the contributions that science and technology make to economic and social development, and conversely, to peace. In a world where conflict has proved a dead-end as a resolution to human problems, where the viability of war has ceased, the only answer is to rediscover a process whereby the happiness of the whole human race -- as opposed to that of any one part of humanity, selected on whatever basis -- can be worked for and achieved. In this endeavor religion and science must work hand-in-hand.

Preparation for Life in Peace: The Role of Youth

Preparation for Life in Peace: The Role of Youth

Statement to the International Year of Peace Seminar for the Asia, Pacific and Western Asia Regions

Bangkok, Thailand—20 May 1985

The Baha'i­ International Community would like to make a few comments on the significant ways in which youth, with its idealism and energy, can help fulfill the aim of the Charter of the United Nations to establish universal peace; and to suggest that the International Year of Peace Secretariat give special attention in its proposed programme for IYP to the ways in which young people can, through their creativity and drive, not only be seized with the vision of a world society incorporating the rich diversity of human characteristics and cultures, but also recognize their most valuable role in achieving world unity and world peace.

Drawing on the experience of Baha'i­ youth from over 2000 ethnic backgrounds in more than 160 independent countries, the Baha'i­ International Community suggests the following ways in which youth can hasten to bring about a lasting world peace and build a world civilization:

  1. By developing an understanding and conviction of the principle of the organic oneness of humanity, and by expressing this belief through action.
    Science and religion have taught us that we are one human race, living on one planet, and that each of us is an integral part of the body of humanity. If any part of this body is weak, ill, diseased, the whole will be affected: each of us, as an indivisible part, will then suffer or be destroyed.
  2. By working for a systematic eradication of all forms of prejudice and discrimination, whether based on race, religion, sex, nationality, or class.
    Failure to be aware of our prejudices, and to work consistently to rid ourselves of these divisive forces, will maim or destroy us, individually and collectively. Further, the chance of achieving unity through cooperation, and of bringing about peace, the result of this unity, will be impossible.
  3. By a commitment to education in its totality - spiritual, moral, intellectual, emotional and physical - education of the whole person. This can be done in two ways:
    1. First through the development of the highest moral and spiritual values taught in the Baha'i­ Writings and in the scriptures of earlier revealed religions: among them, qualities of love, compassion, justice, truthfulness, honesty, trustworthiness, and courtesy. These qualities, essential for the molding of character, must be internalized, and be expressed in daily action, whether in the context of family, community, country, or the world at large. This education must necessarily stem from acceptance of, and commitment to, the organic oneness of the human race, and the belief that all human beings are fundamentally spiritual in nature, and have the responsibility to express their love of God through service to their fellow beings.
    2. Second, through education and training in schools, to develop fully the individual's talents, abilities, potentials in such a way that young people are equipped to practice a trade or profession, and can, through gainful employment contribute to the development of their nation and of the world. Special emphasis must also be given, in the Baha'i­ view, to the often neglected education of female youth.
      Such an education must be provided for by the family and the community. Since work done in the spirit of service to humanity is, in the Baha'i­ view, considered worship, youth, men and women alike, must commit themselves to obtain education, so that they may make a unique contribution to life on this planet.

Further, in the experience of the Baha'i­ International Community, it is clear that the education and training of youth must be based on the essential agreement of science and religion since, as facets of one truth, they provide both the values and the knowledge that will transform this planet into a place of peace and harmony, through respect for the rich diversity of humanity and the nourishing of those cultural differences that bring us together, not tear us apart.

An acceptance of the common humanity we share - that we are all a divine creation, connected by indissoluble ties with the Creator of the universe - is, in the view of the Baha'i­ International Community, essentially what matters.

We offer the above comments and suggestions in the hope that the enthusiasm that youth worldwide is demonstrating during International Youth Year will be channeled fully, in cooperation with people of all ages, to make of International Year of Peace a milestone in the life of the United Nations and the planet earth.

The goal of world peace is more than a possibility. It is, we believe, inevitable; and the brilliant light at the end of the tunnel must be for youth a challenge to their devotion to build a better world - one as glimpsed, for instance, in the following view from the Baha'i­ Writings:

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 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.

Preparation for Life in Peace: The Contribution of Women

Preparation for Life in Peace: The Contribution of Women

Written version of an oral statement to the European Regional Seminar for the International Year of Peace

Vienna, Austria—6 May 1985

A consideration of components that must be included in the process of preparing for life in peace deals more frequently with the structure of society that needs to be reordered or re-created, rather than with the disturbing flaws in individual behavior that make impossible - or at least improbable - acts of cooperation that must underlie a stable world society enjoying international security and peace.

The Baha'i­ International Community would like, therefore, to touch on some of the elements in the human personality that need to be addressed if a harmonious interaction between the individual and society can come into being.

Education from childhood in a basic understanding of the connection between peoples and cultures, insisting on a search for the common denominator in all persons, is, in our view, the basic prerequisite. To strip human beings of their accidental identities of race, nationality, religion, class, or sex, and to find within each person the basic intellectual, emotional, and physical needs and potentials is, we believe, a necessary process leading to the eradication of the whole range of prejudices preventing human beings from working together to build a peaceful world.

For it is the conviction of the Baha'i­ International Community, as expressed in the Baha'i­ Writings, that

man's glory lieth in his knowledge, his upright conduct, his praiseworthy character, his wisdom, and not in his nationality or rank.

And further, that

they that are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations.

In the educational process earlier referred to it is important to consider the contribution that women can make in strengthening international peace and security, and in bringing about a world society that embodies the noblest characteristics and aspirations of the human race, a society that in turn nourishes the unfoldment of the full-range of individual talents.

It will be, in our view, only with the full participation of women in the affairs of the planet that we can bring about world peace. And the key to this essential involvement of women in the establishment of world order will be the provision of education for every human being, regardless of sex, race, nationality, class or religion. The need for such action is clearly expressed in the following passage from the Baha'i­ Writings:

When all mankind shall receive the same opportunity of education and the equality of men and women be realized, the foundations of war will be utterly destroyed. Equality between men and women is conducive to the abolition of warfare for the reason that women will never be willing to sanction it.

The principle of the equality of rights, privileges and opportunities for both sexes is one of the central principles of the Baha'i­ Faith. Essential to the unity of mankind and the establishment of universal peace, this principle has been actively promoted by Baha'i­s for over one hundred years. As women have become more involved in helping solve the many world problems that confront us today, it is encouraging to note, as the Baha'i­ International Community mentioned in a statement submitted to the 30th session of the Commission on the Status of Women (E/CN.6/1984/NGO.1) on the relationship of women to peace, that

the non-aggressive tendencies in women, who by nature seek cooperative means in solving such problems, are beginning to be appreciated by societies attempting to solve conflicts by peaceful means.

In our stage of human civilization, cooperation is seen as a vital element bringing about a complex but challenging unity through diversity, a garnering of the riches of human backgrounds and cultures to be integrated into a planetary pattern of international law and world order, and the emergence, eventually, of a world civilization. In the first quarter of this century, the pattern had already been witnessed with full clarity by `Abdu'l-Bahá, the son of Bahá'u'lláh, Founder of the Baha'i­ Faith, when he observed:

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.

It would seem quite clear, however, that it will not be possible for civilization present and future to benefit from this balance between masculine and feminine if an extraordinary effort is not made to provide education to women throughout the planet - even to favor the education of women from earliest childhood - so that the potentialities of this half of the human race can be developed fully and brought to bear in the resolution of world problems and the establishment of world peace. This could be, indeed, in our view, one of the thrusts of the International Year of Peace - to fully explore ways, and recommend action, that will bring about this fair balance of education for boys and girls in the family, in the community, and in the nation. For not only is the participation of women as mothers and parents crucial to develop the proper qualities in children to become agents for peace, but the influence of women in the affairs of the world, through their participation in all areas of activity on a full and equal footing with men is also an essential element to make war once and forever obsolete.

Further, women could help reverse a prevalent philosophy of life that assumes that human beings are captive of the natural world, and that human behavior must therefore resemble that of animals; since the resultant struggle for material wealth is one with which women are very familiar, having long been victims of a system that values material productivity as the mark of success, but does not lead to security, happiness, or well-being for anyone.

It is the view of the Baha'i­ International Community that the struggle of one group, class or race for control or advantage over others for economic benefit serves only to increase divisiveness, deepen prejudices and enhance the competitive side of human nature. Instead, a philosophy based on the nobility of human beings and on the development of their higher spiritual nature can give a new vision and education essential to peoples and governments in our time.

If women - and men - could by every means available to them promote such a view of life, a rapid transformation of society might soon be possible. This action would, as we expressed in our statement to the Commission on the Status of Women mentioned earlier,

ensure the development of moral and spiritual values, which are so essential if education is to promote peace; it would help to bring about the equality of the sexes, cementing the partnership which must exist between men and women; it would lessen the competitiveness and struggle for power between warring groups seeking to exercise dominance over others; and finally it would make possible the building of an effective system of collective security to maintain peace among states: for in a united world no aggressor nation could destroy any other, since all other countries would act in unison, through an international agency, to prevent that aggression.

There is a great need in our world today to include in education cooperative approaches involving respect for the potential realization of the highest qualities in every human being. We have found that cooperative attitudes and respect for others in the family will encourage the acceptance of rights for everyone: the respect for children and for women is enhanced in families where moral and spiritual values underlie the concern for material well-being. In addition, when these attitudes are extended from the family to the nation and the world, they hold great promise for lessening and eventually abolishing those divisive prejudices that have seriously inhibited growth and development.

Although the Baha'i­ International Community supports special programmes for the development of women, the experience of Baha'i­ communities has shown that if these programs do not also educate men in the equality of the sexes, leading to their acceptance of this just principle, they will fail, since the healthy condition of the family, as the basic unit of society, requires the shared contribution of both men and women. Wherever the family structure and influence are weak, problems will multiply - especially for children, those adults of the world of tomorrow.

If International Year of Peace can encourage programmes that stress an increasing awareness of the interdependence and organic unity of humanity, it will be fostering conditions in which peace is possible. For, it seems to us, we need urgently a spreading wave of people who learn respect for the rights of others, assume responsibility to build good character, and are willing to dedicate themselves, in the spirit of service, to the interests of the whole of humanity.

Women's Concerns

Women's Concerns

Statement to the 1985 Session of the Executive Board of the United Nations Children's Fund Item 3: Policy Review: UNICEF Response to Women's Concerns

New York—16 April 1985

The Policy Review study on UNICEF response to women's concerns (E/ICEF/1985/L.1), being considered by the UNICEF Executive Board at its 1985 session, places great emphasis on a subject of deep concern to the Baha'i­ International Community: the education and general development of women. Baha'i­ belief in, and practice of, the principle of the equality of men and women for over one hundred years -- now quite visible in Baha'i­ communities world-wide -- places special emphasis on the education of women, so long neglected.

While advocating universal compulsory education and the same educational curriculum for both sexes, Baha'i­s are committed to give preference to the education of girls -- an attitudinal change which is already showing far-reaching results. The range of problems relating to women addressed by Baha'i­s as individuals and by Baha'i­ local and national communities is very wide. Rural schools, literacy programs, conferences and seminars, for example, are all centered on both the immediate needs of women and on long-range innovative ways to bring women into the mainstream of social action.

However, even though the Baha'i­ International Community supports special programs for the development of women, our experience has shown that the education of both sexes is important to the advancement of women -- that programs which neglect to educate men in the equality of the sexes, leading to an acceptance of this just principle, must fail, since the healthy condition of the family, as the basic unit of society, necessarily requires the responsible contribution of both men and women. In all instances where family structure and influence are weak, problems for its members multiply -- especially for children. In efforts to strengthen the family, Baha'i­s are assuming new commitments -- to fidelity for both partners in marriage, and to a higher standard of responsibility for both parents as well as the community at large for the education and well-being of children. These changing social patterns in Baha'i­ communities can even be seen in societies where traditional attitudes and popular behavior are especially inimical to such values. Baha'i­ men support the education and development of women, and are becoming more responsible in relationship to the family. Women, in turn, are increasingly undertaking active roles outside the home, and are beginning to distinguish themselves through their intellectual and scientific achievements. They are participating in consultation and decision-making in the affairs of the family as well as in activities at a local, national and international community level.

The importance to development of the participatory approach, as noted in the Policy Review, traces back "to the basic services strategy which emphasizes the necessity for communities to participate in defining and solving their own problems." The Baha'i­ International Community is entirely in agreement with this "bottom-up" approach stressing self/collective reliance. The most successful development is, we believe, one that rises from an understanding of the material, intellectual and spiritual potentialities of human beings and seeks to utilize the unique talents and skills of each person.

The administrative structure which Baha'i­s are finding so effective -- now functioning in over 140 countries and in varied cultural environments representing 2000 ethnic backgrounds -- provides conditions for a continuous growth in understanding and application of these development principles. It encourages universal participation, in consultation and decision-making, in the smallest community on up. An important element of this system is an election process by secret ballot, free from the practice of nominations and electioneering. Members of the local community elect by free choice those men and women they feel best qualified to make decisions on a whole range of human concerns. The elected administrative council regularly consults with all members of the community at large, drawing from the diversity of viewpoints that necessarily exists in every situation. Once decisions of the council are reached by unanimous or majority vote, everyone in the community is committed to uphold them, ensuring in this way the unified support of the community at large. This joint decision-making process eliminates the evils of political partisanship that seek to undermine a plan of action, and prevents the influence of pressure groups promoting special interests.

Such a system, the Baha'i­ International Community believes, is well-suited to advance the education and development of all participants, as the process has influence on the behavior of the individual, whose contribution, in turn, enlarges the vision of the group. This "bottom-up" approach provides, above all, for evolutionary growth while maintaining unity at each stage of development.

There is also a great need, we feel, to include in education for development, encouragement to practice cooperative rather than competitive approaches that often lead the individual to seek for domination over others or to take advantage over them for self-gain. Baha'i­s believe that attitudes promoting an unbridled materialism have resulted in a competitive struggle for material gain which has exacerbated economic and social problems. Cooperative attitudes and respect for others in the family are seen to encourage the realization of rights for everyone: the respect for children and for women is enhanced in families where moral and spiritual values underlie the concern for material well-being. Cooperative approaches involving respect for the potential realization of the highest qualities in every human being, when extended from the family to the nation and the world, hold great promise, we suggest, for lessening and eventually abolishing the divisive prejudices of race, class, nationality, and sex which have seriously inhibited growth and development.

The social and economic issues which humanity is trying to resolve can only be met as people learn respect for the rights of others, assume responsibility to build good character, and dedicate themselves, in the spirit of service, to the interests of the whole of humankind. Understanding of development will, we feel, grow as all of us become increasingly aware of the interdependence and organic unity of humanity.

The Baha'i­ International Community holds in high regard its growing collaboration with UNICEF, at headquarters and in the field, and we anticipate continued opportunities for close cooperation in building a better world for all peoples.

The Contribution of Youth To World Peace

The Contribution of Youth To World Peace

Oral statement by the Baha'i International Community to the International Youth Conference in Kingston, Jamaica

New York—6 April 1985

Mr. Chairman, distinguished delegates, we would like to thank you for this opportunity to make a brief statement to assist the work of this Conference. The Baha'i International Community would like to outline a number of ways in which youth can contribute to peace:

  1. by becoming educated

    One of the teachings of the Baha'i Faith is that of universal compulsory education - not only the transmission of skills necessary for gainful employment through the practice of a trade or profession, but moral and spiritual education as well. Special emphasis is given in the Baha'i teachings to the often neglected education of young women. Accordingly, Baha'i youth, men and women alike, are committed to obtaining the kind of education and training that will allow them to develop their talents and abilities in such a way that each one will be able to make a contribution to their family, community, nation, and the planet as a whole.

  2. by developing an excellent character

    Education, however, is more that the instruction received at schools of learning, it consists of the total environment in which a person lives, the family unit, the peer group and the society at large. The family, as the foundation of society, plays an important role in teaching young people moral and spiritual values. Parents set the examples for their youngsters. Values such as consultation, cooperation, and esteem for all members of humanity, when taught in the family, educate youth for a peaceful world society. Each youth is responsible for improving his or her character through the development of the highest spiritual and moral qualities - qualities taught by the Baha'i Faith, as well as all the previous revealed religions - love, compassion, justice, truthfulness, honesty, courtesy and trustworthiness.

  3. by the systematic eradication of all forms of prejudice or discrimination

    Baha'i youth around the world represent all different races, cultures, and social/economic strata of our society. When they gather together for a meeting or conference, which is open to all young people, their diversity is symbolic of their belief in the oneness of mankind and the elimination of all forms of prejudice. Their goal is the harmony of different people working in cooperation towards a common goal -- peace.

This International Youth Conference is an illustration of the rich diversity of humanity and of nourishing those cultural differences that bring us together. Respect for each other's views, and an understanding of the common humanity we share, through the realization that we are all a divine creation, connected by indissoluble bonds, this is essentially what matters. This is at the basis of the motivation and action of Baha'i youth from over 2,000 ethnic backgrounds, working in 170 independent countries to resolve the crucial spiritual, social and economic problems facing humanity.

We are happy to be here, to join you in building a better world.

Building a Just World Order

Building a Just World Order

Statement to the forty-first session of the United Nations Economic and Social Commission for Asia and the Pacific

Bangkok, Thailand—19 March 1985

The Baha'i International Community, with affiliates in over 140 countries and members in 100,000 localities, of which 40,000 are in the ESCAP region, is a Non-Governmental Organization with consultative status at the United Nations. Its role is to support, in principle and in practice, the activities of the United Nations, which are consistent with Baha'i principles, namely the building of a just world order, the unity of mankind and the universal attainment of human rights.

While development activity is not new to the Baha'i International Community, it has only been within the last few years or so that there has been an upsurge in the level of participation by the rank and file members and a broadening of the scope of the activities in which Baha'i communities are now involved. The source of the motivation of this involvement in development, including both social and economic development, can be expressed as follows.

In the Baha'i view the potential of human beings, and therefore also of human society, is limitless. Each and every person, regardless of sex, race, creed or nation is considered to be endowed with rich qualities, virtues and owers. To fulfill the possibilities of this divine endowment is seen as the purpose of human existence. Development and self-realization is therefore both a right and a duty springing from the very essence of human life...Man is also inevitably a social being, and it is a basic Baha'i belief that this self-realization can only be accomplished through serving his fellow human beings. The honor and distinction of the individual thus consist in his becoming a source of social good.

Community Participation at the Local Level

The Baha'i community is service oriented and provides other elements to enable the individual members to become a source for social good. It has become widely accepted that an environment of cooperation in which the needs and interests of the various groups [that is, the poor, women, youth, the aging and disabled] are reflected in the activities, affords a greater chance for mutual benefit and economic growth. Development at the local level, if it is to have a lasting and permanent effect, must arise out of a unity of purpose, the foundation of which must be firmly based on the "organic oneness of mankind." Participatory planning and implementation of projects at the grass-root level creates the necessity of community training, effecting coordination among institutions at the national, district and local levels and developing or selecting existing institutional frameworks to formulate the plans and carry out the programs.

However, these elements are not always sufficient to guarantee success. The paper "Critical Issues in Social Development in the Asia-Pacific Region" 1 points out that there are at times "inadequate organizational and participatory skills among the people themselves." Opportunities to develop the necessary skills may never present themselves or potentially capable individuals may be eliminated from the planning and decision-making process because of age, status in the community or sex. Steps to reverse these tendencies may also not be successful as "social structures -- in terms of the distribution of power and resources, of social relationships and authority, gender and religion, and of cultural preoccupations -- have proved resistant to change." 2 It is this background to which the Baha'i International Community's approach to development may be compared. It is in contrast to these limitations that the very structure of the Baha'i community allows for voluntary participation of its members.

It is our experience that where the Baha'i principles of service, participation and cooperation are practiced among all those involved in a project or other development action, a high degree of social cohesion based on common values has resulted. Development experience has further shown that such social cohesiveness -- creating a sufficient level of unity in diversity -- is often a necessary component of sustainable and equitable action.

In addition, the Baha'i communities are organized in a fully participatory and democratic structure with locally elected bodies representing the communities which they serve. Within the structure of these elected bodies are the means whereby an individual can develop adequate organizational and participatory skills. Through the process of consultation, each member has "not only the right but the sacred obligation...to express freely and openly his views, without being afraid of displeasing or alienating any of his fellow members." In an atmosphere where spiritual principles take precedence over sectarian and individual interests, each project arises from the local needs as perceived by the community. Such projects are then formulated and executed.

It is within this context and against this setting, fortified with a spiritual foundation for action that the Baha'i administrative structure has proven itself to be an instrument for undertaking projects for the benefit of all, Baha'is and non-Baha'is alike. A 1984 statistical report on Baha'i development projects noted that in the area of education the non-Baha'i attendance varies from country to country. For instance, Fiji, Pakistan and Thailand report that 90% of their enrolled students are non-Baha'is whereas Papua New Guinea reports 27% non-Baha'i participation.

Social Development

A survey of the development projects in which Baha'i communities are currently engaged shows that emphasis has been placed on those areas that relate to the quality of life and the values that make life worth living. Education, health care and agriculture at the community and village level have received the most attention as they are concerned with the very basic needs of humanity, a large segment of which is deprived of the necessary requirements for an acceptable standard of living.

Of those areas mentioned above, education is at the forefront with the largest number of projects. At present, literacy programmes and primary schools are functioning or are in an advanced planning stage in some fifty developing countries, primarily in the rural areas where no schooling was previously available. Currently there are thousands of children's classes in which the curriculum focuses on moral and spiritual education, as well as basic literacy skills.The large number of classes reflects the Baha'i view that the youth of the world are our brightest hope for a world at peace. Their idealism demands protection from the larger community in order to prevent the growth of mistrust and cynicism. Concrete steps have been taken towards understanding youth and fostering its participation in finding and implementing solutions to the world's problems. Within the Baha'i International Community there has been an increased emphasis in providing the youth with the tools to organize themselves to work with children, the aged and each other. In conjunction with the observance of the International Year of the Youth, the Baha'i youth have been urged to organize activities for the formation of rural youth projects, youth clubs, to hold youth conferences thus inspiring new concepts of employment, self-employment, volunteerism and community service.

Examples to illustrate this increasing momentum of youth participation and service can be found in such places as the Wailaselase Baha'i Youth Rural Development Project in Lomaivuna, Fiji in which the youth are involved in cash crop production, a fish farm, a goat farm and a chicken farm. Hundreds of banana trees were planted and the members recently completed six courses on business organization and management. Except for an initial $500 grant from the Ministry of Youth, the project has been self-supporting. Or one might look at the youth agricultural projects in Falealupo, Samoa in which the youth have become actively involved in projects specializing in piggery and poultry development. Other examples exist in India, Tonga, Australia, Malaysia and the Philippines.

When one is looking after the many needs of youth and children one must also focus on women and family relationships. Baha'is uphold the principle of the equality of men and women. They view humanity as a bird with two wings, one male and the other female. For the bird to fly, both wings need to be equally strong. The role of the woman as mother and nurturer within the family is a weighty one indeed for the Baha'is recognize that the education of the women means the education of the children. In fact, it is enjoined upon each Baha'i family that the education of the girls is more important than and has preference over the education of boys. The family relationship is sacred in that unity and peace at this level will be the cause of unity and peace at all other levels.

Towards the accomplishment of these aims, the Baha'i International Community has devoted its efforts to raising the status of women. Increased focus on non-formal education in order to equip women with useful and economically oriented skills has seen the formation of many diverse activities from sewing and weaving to business management skills. Within the Baha'i International Community the women are given an equal voice so that their needs and interests are increasingly reflected in the projects which are chosen.

Some fine examples from the Asia-Pacific region can be seen in Thailand at the Santitham Vithavaknom School in Yasothorn where, in cooperation with the Non-Formal Education Department, sewing classes are conducted in the surrounding villages, and in Fiji where courses in sewing, accounting, and in making "smokeless" ovens have attracted both Baha'i and non-Baha'i women. Also, in Port Vila of Vanuatu, a 10 week social development course for young women age 16-20 who have only primary education was held in May, 1984 at the N�r Institute in conjunction with the Social Development Department of the Ministry of Education, Youth and Sports. The examples are numerous and one can locate projects in Tuvalu, New Zealand, New Caledonia and the Loyalty Islands, Sri Lanka, Sikkim, the Philippines, Nepal, Laos, Indonesia, Bangladesh and the Andaman and Nicobar Islands.

There have been many successful projects to raise the consciousness of women as well. Efforts have been made to educate women in understanding marriage and its responsibilities and avoiding child marriage, to improve their knowledge and understanding of child-rearing and hygiene, to enhance their family life and to complement government programmes in their attempts to eliminate caste.

Operational Mechanism

The accomplishment of these programmes and projects has been carried out through the auspices of the previously mentioned locally elected bodies. The decentralized structure of the Baha'i administrative system, although unified on a global level, allows for initiative and to a large degree authority to be vested at the local level. Most governments welcome Baha'i institutions in their countries because of their recognition of its non-political nature. Baha'is believe that the administrative machinery should be regarded as a means to further the community's interests, to coordinate the activities, and to apply the principles of participation, cooperation and service. This principle of service to mankind is equated with worship and each member of the community is enjoined to be productive and to provide a useful contribution to his fellow human beings without discrimination.

By its vigorous involvement within the development of rural communities and in its effort to uplift the status of women the Baha'i International Community has attempted to demonstrate its serious interest in pursuing social and economic development. Through its association as a Non-Governmental Organization it invites the agencies and commissions of the United Nations to call upon the Baha'i communities. Viewing its role as supportive of UN agencies it stands ready to offer its experiences and services for social and economic development activities.

Notes

1. Document E/ESCAP/437 p. 15.

2. Document E/ESCAP/437 p. 4.

3. From the Baha'i Writings.

Women and Development in the Pacific

Women and Development in the Pacific

Based on an oral statement presented at the Pacific NGOs Women's Regional Meeting to formulate strategies for women and development in the Pacific

Rarotonga, Cook Islands—19 March 1985

A recent survey of Baha'i­ communities worldwide has revealed that not only have Baha'i­s made great strides in changing attitudes towards the advancement of women, but, to the degree that Baha'i­ principles have been implemented, they are using practical, workable methods for creating stability in our society.

Men as well as women are continuing to practice their understanding of the principle of the equality of the sexes -- a principle which is necessary to the realization of both development and peace in the world.

In the Baha'i­ view, any inferiority in women is due to the lack of education. When they become educated, women will develop the same capacity and ability as men. Spiritually, there is no difference between the sexes. Women in the Pacific are becoming aware of their right and responsibility to acquire education, are taking initiative in achieving this goal, and are increasingly encouraged to do so.

Pacific island women believe in the family as a basic unit of society, and this has led to many efforts to strengthen family relationships. Parents have responsibility toward their children, and children toward their parents, but beyond responsibility, the emphasis is on love, respect, courtesy, kindness and encouragement, without which families cannot prosper nor women advance. An awareness is also growing of the shared responsibility for child care.

Another precept which has strengthened both the family and the community is that of consultation and joint decision making. This practice within the Baha'i­ community provides for the free expression of all views, by men and women alike, followed by either a majority or a unanimous decision, which, having been made by the group, is then upheld by everyone. Women are encouraged to voice their own viewpoint, and the men in the community respect this. It is apparent also that the electoral system, with no nomination and a secret ballot, has had great effect on the activity of women. They have been elected in ever increasing numbers to serve on local and national administrative bodies.

The Pacific islands in the past have been ruled by force, and man has dominated 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.

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. (`Abdu'l-Bahá, Paris Talks, p. 133)

As men and women work together, an educational process is put into motion that holds great promise for the future. Without the qualities, talents, and skills of both women and men, full economic and social development of the planet becomes impossible.

Pacific women recognize that both parents share in the overall responsibility of educating the children; however, the mother is given recognition as the first educator of humanity, and she must be carefully prepared for this task. Her education, in fact, 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.

The Baha'i­ community believes the promise that the entrance of women into all human departments must take place. No soul can stop it, and when women participate fully and equally in the affairs of the world, war will cease.

The world of humanity is possessed of two wings -- the male and 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." (`Abdu'l-Bahá, Promulgation of Universal Peace, p. 375)

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