English

Preparation for Life in Peace

Preparation for Life in Peace

Oral Statement presented to the United Nations Regional Seminar for Latin America and the Caribbean in Preparation for the International Year of Peace (Agenda Item 2) sponsored by the United Nations Economic and Social Commission for Latin America and the Caribbean (ECLAC)

New York—26 February 1985

The title of today's section of the Seminar on "Preparation for Life in Peace" could well have two different meanings: 1) the steps which the individual and society must take to achieve conditions on the planet for life in full peace; or 2) the transformation that the human race must evidence to be worthy of participating in the life of a planet where peace prevails, war has been once and for all eradicated, and a rich world civilization is gradually unfolding.

The Baha'i­ International Community would like to suggest that the same changes of attitudes, values, behavior patterns, mind-sets on the part of the individual and society will need to occur 1) first in the process of achieving unity on the planet, unity taking into account the whole diversity of human backgrounds and aspirations; and then 2) in carrying this unity even further, under conditions of world peace, so that the full potentials of the rich human endowment can be expressed as a contribution to life on Earth.

We approach the International Year of Peace with a clear understanding -- certainly in this room -- that this planet Earth is one world and that the human race is one people. Already, in the first quarter of this century, `Abdu'l-Bahá, son of Bahá'u'lláh, the Founder of the Baha'i­ Faith, saw clearly this truth when He discussed the seven kinds of unity that needed to be achieved before we as human beings could achieve happiness. He saw as the key difference the fact that, in His words,

"In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable."

In contrast, He perceived that, already early in this century, through the revolution in communication the continents were now one, and "the members of the human family, whether peoples of governments, cities or villages" had become increasingly interdependent. He saw further what we today take for granted, that

"For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved."

If we do not obey a physical law, we must suffer the consequences. Likewise if we ignore or reject a spiritual law, the same must happen. Therefore today, it is the Baha'i­ view, that we cannot go counter to the spiritual law of unity as the key and hallmark for this age.

Speaking about this century, `Abdu'l-Bahá remarked that "minds have developed, perceptions have become acute, sciences and arts are widespread and capacity exists for the proclamation and promulgation of the real and ultimate unity of mankind which will bring forth marvelous results. It will reconcile all religions, make warring nations loving, cause hostile kings to become friendly and bring peace and happiness to the human world."

It should be encouraging to see to what degree the United Nations has in its almost forty years of existence consistently worked for the seven kinds of unity referred to by `Abdu'l-Bahá early in this century: unity in the political realm, unity of thought in world undertakings, unity in freedom, unity in religion, unity of nations, unity of races, and unity of language.

We who work closely with the United Nations can see, for instance, that in the work of the UN unity in the political realm is gradually -- very tentatively -- evolving. Through the ideals embodied in the Charter, the United Nations is concerned with the well-being of humanity. It is, as we know, a forum for political agreements between nations -- no matter how superficial these may be; and this allows the United Nations to take gradual steps -- of a global nature -- to solve major world problems of the environment, food, health, population, drug abuse, human rights, etc. It is often said that the UN is a place where major wars may well be prevented, and small conflagrations kept localized and at times resolved quickly. It is quite evident that the degree of success of the United Nations in this area of peace-keeping is, of course, entirely dependent on the political will of the nations that make up this vast association of almost all independent nations on the planet.

As to "unity of thought in world undertakings," this certainly can be witnessed quite widely at the United Nations, where, for some forty years, many of the best minds of the world have pooled their knowledge to serve humanity, allowing the UN to be an effective avenue for drawing on the resources of its member nations to improve the world's social and economic conditions. And, as we know, no problem of concern to humanity is too minute to escape the attention of the United Nations, and for the UN to begin action in an attempt to resolve it.

As for the third kind of unity, "unity in freedom," again the action taken by the United Nations in fostering the process of decolonization has given us a world made up of almost all independent nations. More than a hundred nations have joined the UN since 1945, most of them from the developing world, having achieved independence since the UN began. This development is, in the Baha'i­ view, vital, because without this "unity in freedom," it is impossible to imagine an eventual world society, a world government or world federation: for all members must share the same status of freedom and dignity, so that they can have an equal voice in the parliament of nations.

`Abdu'l-Bahá tells us that the fourth candle -- "unity in religion" is the "cornerstone of the foundation itself." In the Baha'i­ perspective an examination of Baha'i­ communities around the world, in more than 160 independent countries, shows the impact on human beings of an expansion and unfoldment of religious truth and teachings, containing guidance for humanity in this stage of the unification of the human race. In the Baha'i­ world community -- uniting peoples of the most varied backgrounds -- we see the gradual implementation of those spiritual and moral values, principles, and laws necessary for each human being to change himself, and working with his fellow beings, to create a world society which has been described in the Baha'i­ Writings as a "system in which Force is made the servant of Justice."

As for the fifth candle of unity, "the unity of nations," which `Abdu'l-Bahá assures us will be securely established in this century, and will cause "all the peoples of the world to regard themselves as citizens of one common fatherland," the United Nations is very much a part of the evolutionary process which has led humanity from its earliest form -- the family -- to progressively wider and wider stages of unity -- in the clan, in the tribe, the city-state, the nation, and beyond that, the stage for our times, that of world unity. Eventually there will be other, fuller stages of peace, as humanity matures spiritually and learns the art of cooperation and unity.

The sixth candle -- "unity of races" -- can already be observed, again in the United Nations, where from the very beginning, race unity has played an important role in fostering UN action to abolish discrimination on the basis of race, stressing on the common humanity in all of us. It can also be seen in the Baha'i­ world community, where men and women from over 2,000 ethnic backgrounds have become united in the common cause of bringing about world peace and a world civilization.

Finally the seventh and last candle of unity, "unity in language," is, as we realize, extremely difficult to achieve at the present stage of our evolution. However a world language, it is a Baha'i­ belief, will be either invented or chosen from among the existing languages and it will be taught in the schools of all nations not as a replacement, but as an auxiliary to their mother tongue. This will provide further common ground for unifying the peoples of the world. Today however it is quite clear that given the close ties between national cultures -- or tribal or regional cultures -- and the language used, a world language will come into existence only when the unity of nations is achieved through a world federation or a world government.

At the end of the enumeration of these aspects of unity, we are assured by `Abdu'l-Bahá that "the power of the Kingdom of God will aid and assist in their realization."

In addressing the Second Special Session of the United Nations General Assembly Devoted to Disarmament, 24 June 1982, the Baha'i­ International Community made the observation that the peace and security of humanity could not be reached until unity had been fully established. We proceeded to say:

"These words speak to our times. They speak to the dual obligation which must be met by each person, whether governing or governed, if we are to achieve world disarmament and human happiness in a world at peace: first, the responsibility to establish unity within self, and among ourselves; then, to build a world society and bring about world order and a world civilization."

Further, in the Baha'i­ view, a world society in peace can only become a reality if we understand our true nature (spiritual), and the purpose for which we were created (to know and to worship God, and to carry forward an ever-advancing civilization); and the concept of unity is at the center of this new stage in the life of this planet.

Again, when addressing the General Assembly, we expressed this idea in these words:

"The root principle of unity is, we believe, an understanding of the true identity of a human being. This seems to be the paramount need in the world -- the attainment of unity through an awareness of our true reality, our nobility as human beings. This means a reawakened realization of our connection with God. This link is 'the strong cord that none can sever,' and this identity of dependence, once fully integrated, can then be expressed successfully in a spirit of service to humanity. The inability of human power alone to solve the affairs of humanity -- to give an opportunity to each person for the full development of his nature, qualities, talents, and the full expression of these potentialities in a world of peace and security -- is amply demonstrated by the history of this century."

In 1981, a seminar on the "Relations that Exist Between Human Rights, Peace and Development," was held at the United Nations. In the thoughtful discussions that took place, the essential interconnection between peace and development -- as well as human rights -- became abundantly clear. On that occasion the Baha'i­ International Community offered the thought that "Perhaps as much effort needs to be expended in the education of all persons on this planet, from the earliest age -- and certainly with a strong focus on the most malleable and impressionable stages of human existence -- on long-range steps to achieve a lasting peace, and to provide for a society in which human happiness can flourish for everyone."

How we define the nature of the person, and the potentialities he must fulfill to be happy, will, of course, always determine the spiritual and physical environment which each human being needs for full development. On this point, we would simply like to quote a passage from the Baha'i­ Writings which appeared in a brochure published by the Baha'i­ International Community on the occasion of the twenty-fifth anniversary of the Universal Declaration of Human Rights:

"The primary purpose, the basic objective, in laying down powerful laws and setting up great principles and institutions dealing with every aspect of civilization, is human happiness; and human happiness consists only in drawing closer to the Threshold of Almighty God, and in securing the peace and well-being of every individual member, high and low alike, of the human race; and the supreme agencies for accomplishing these two objectives are the excellent qualities with which humanity has been endowed."

It is the view of the Baha'i­ International Community that peace -- as well as human rights and development, since they are interconnected and even indivisible -- must spring, at its deepest and most meaningful level, from one source: the organic oneness of the human race. This conviction -- and commitment -- should, in our view, underline the framework of belief and action of individuals and society, if we are to seek realization of the goals of the Charter of the United Nations, and provide for the happiness of every single human being on this planet. The organic oneness or unity of humanity means, in our understanding:

"to regard humanity as a single individual, and one's own self as a member of that corporeal form, and to know of a certainty that if pain or injury afflicts any member of that body, it must inevitably result in suffering for all the rest."

It means further, "to consider the welfare of the community as one's own."

The Baha'i­ International Community shared this view with the United Nations in 1978 when it observed that general and complete disarmament would require

"that governments and peoples increase their awareness of the organic oneness of the human race; every person as a cell in the body of humanity, each nation an aggregate of cells in the body of the planet, all living in health and happiness only when the body itself is well."

At the same time, this oneness of the human race must be set side by side with an understanding that "the happiness and greatness, the rank and station, the pleasure and peace, of an individual have never consisted in his personal wealth, but rather in his excellent character, his high resolve, the breadth of his learning, and his ability to solve difficult problems."

Since the "honor and distinction" of a person is that he should be of benefit to society, the noblest deed is, then, service to the common good, and the greatest blessing for any human being is "that he should become the cause of the education, the development, the prosperity and honor of his fellow-creatures."

To conclude, the Baha'i­ International Community would like to reiterate a proposal made at the seminar earlier mentioned, and later at the 1982 Special Session on Disarmament,as well as at some human rights form on the eradication of racial discrimination. The proposal seems even more pertinent in a seminar seeking practical ways to bring about world peace. We quote from our statement to the General Assembly:

"The Baha'i­ International Community would, therefore, like to propose to the second special session of the General Assembly on disarmament an extensive and intensive program of education of all peoples in the vital principle -- and truth -- of the organic oneness of humanity. We recommend that such an educational program, with a universal curriculum adaptable to each culture, be fostered by governments, using schools, the media, businesses, industry, in fact all public and private means, in every country."
"This program of education -- drawing on all human knowledge bearing evidence to this oneness of humanity, whether from science or religion -- would begin by fostering in all peoples an understanding and acceptance of the oneness of the human race, leading to an eventual acceptance of all the rich diversity of cultures as integral and unified elements of a single entity, and the recognition of the earth as the one home of the one human family."

In our view, it is certainly worth expending considerable effort on such a long-range approach to get to the root of the world's social, economic, and political problems, problems which arise from a condition of pervasive disunity, and which will remain unsolved until -- we are convinced -- unity is established. For, as conditions of cooperation and unity are achieved, they will replace the divisive and destructive forces unleashed, consciously or unconsciously, by individuals and governments, obstacles impeding, in such a costly way, the fulfillment of the long-standing aspirations of all peoples to enjoy full economic and social development in a peaceful world society, one in which

"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."

Role of Youth in Human Rights

Role of Youth in Human Rights

Commission on Human Rights Agenda item 15: The role of youth in the promotion and protection of human rights

Geneva—21 February 1985

The Baha'i­ International Community is pleased to have the opportunity to speak under agenda item 15 on the role of youth in the promotion and protection of human rights. We feel that the beginning of International Youth Year offers an auspicious occasion to consider further how the rights of youth can be better safeguarded and how youth themselves may contribute to the realization of human rights and fundamental freedoms.

In its resolution 1983/46, adopted at its 39th session, the Commission called upon states to take appropriate action for the exercise by youth of all their human rights, including the right to education and the right to work, "with a view to creating conditions for the active participation of young people in the formulation and implementation of programmes or the economic and social development of their countries."

We would like to offer several comments on each of the two areas for action underlined by the Commission -- the right of youth to education and work on the one hand, and the role of youth in social and economic development, on the other.

First, the right of youth to appropriate education, training and work. In the Baha'i­ view, all youth must benefit from a system of universal education. The education youth should receive must not only involve training in the skills necessary for gainful employment through the practice of a trade or profession, but also provide moral and spiritual enlightenment. Both kinds of education are essential.

Training in a trade or profession is strongly emphasized in the Baha'i­ Writings, in the recognition that work is a form of service and worship. Special attention is given in the Baha'i­ teachings to the often neglected education of young women. It is important that at all levels of activity, in both the family and the community, youth be given the opportunity to pursue activities and develop skills that will enable them to engage in trades and professions which are of service to their fellow human beings.

While training in the sciences, arts and professions is important, youth will be able to offer their fullest contribution to society only when they receive proper moral and spiritual education. This education must be directed towards fostering in youth a consciousness of the oneness of mankind. It is the Baha'i­ conviction that only the establishment of unity and agreement among the peoples of the world can cure the world's deeply-rooted ills. Youth have a special responsibility to develop a global perspective and values based on such qualities as love, truthfulness, kindness, justice and esteem for all members of humanity. Youth must be assisted in developing these qualities both within the family, which is the foundation of society, and within the community to which they belong.

We now turn to the second major area upon which we would like to comment -- namely, the role of youth in promoting social and economic development. The Baha'i­ teachings emphasize that youth have a crucial role to play in improving the economic, social and spiritual life of the planet. To quote from the Baha'i­ Writings:

 

"The present conditions of the world -- its economic instability, social dissensions, political dissatisfaction and international distrust -- should awaken the youth from their slumber and make them enquire what the future is going to bring. It is surely they who will suffer most if some calamity sweep over the world. They should therefore open their eyes to the existing conditions, study the evil forces that are at play and then with a concerted effort arise and bring about the necessary reforms -- reforms that shall contain within their scope the spiritual as well as social and political phases of human life."

Accordingly, youth, including young women, should be able to participate actively in implementing projects dedicated to improving living conditions, upraising the quality of human life, and developing the self-reliance of their communities. In particular, during International Youth Year and beyond, youth could be encouraged to participate actively in rural development projects; to promote the spread of literacy; to participate in projects aimed at improving health care and medical treatment; to contribute to community service programmes of a humanitarian nature; and to develop ties with youth in other countries in order to exchange thoughts and ideas and to inspire coordinated efforts among youth to improve social conditions throughout the world. Baha'i­ youth in all parts of the world are already gaining valuable experience in these areas.

In order for youth to contribute to the enjoyment of human rights and the establishment of world peace, the world community must provide the necessary means for educating youth in both practical skills and spiritual values. At the same time, to achieve this full enjoyment of human rights youth must also be at the forefront of efforts to promote social and economic progress and justice. On the occasion of International Youth Year, we would like to reiterate the commitment of Baha'i­ communities around the world to work towards both these important goals.

Question of a Convention on the Rights of the Child

Question of a Convention on the Rights of the Child

Proposal submitted by the Baha'i International Community at the Pre-sessional open-ended Working Group on the Question of a Convention on the Rights of the Child, Forty-first session of the Commission on Human Rights

New York—25 January 1985

Revised Article 16

  1. In addition to academic education, the child shall be entitled to receive guidance training and education designed to promote his social, spiritual and moral development and well-being.
  2. The fundamental objectives of such guidance, training and education shall be:
    1. To promote the harmonious development of the personality of the child and the realization of his full potential;
    2. To protect the child by developing his ability to resist outside influences or pressures likely to lead him into lawlessness or delinquency, or into practices injurious to his physical or mental health or to his social, spiritual or moral well-being;
    3. To prepare the child to exercise the rights and undertake the responsibilities of adult life in a manner consistent both with his own well-being and with the well-being of others;
    4. To foster in the child a respect for human rights and fundamental freedoms and an attitude of understanding, respect and friendship towards all people, regardless of race, sex, class, colour, nationality, ethnic origin, religion or belief.
    5. To foster in the child an awareness of and a desire to promote the principles of universal peace and brotherhood proclaimed in the Charter of the United Nations.
  3. The States Parties to the present Convention, bearing in mind that, in accordance with article 8, the primary responsibility for the upbringing and development of the child rests with his parents or guardians, shall use their best efforts to:
    1. Raise the level of public awareness of the importance of the social, spiritual and moral education of the child, particularly during his early years;
    2. Promote recognition and understanding by all those concerned with the upbringing of the child, most particularly his parents or guardians of their indispensable role. and the primary importance of their example, in the social, spiritual and moral development of the child;
    3. Encourage schools to develop guidelines and courses of instruction designed to foster the social, spiritual and moral development of the child.

 

UN Document #E/CN.4/1985/WG.1/WP2

Review and Appraisal of the Achievements of the United Nations Decade for Women: Equality, Development and Peace in Latin America and the Caribbean

Review and Appraisal of the Achievements of the United Nations Decade for Women: Equality, Development and Peace in Latin America and the Caribbean

Statement to the United Nations Economic Commission for Latin America and the Caribbean (ECLAC) regional meeting in preparation for the World Conference to Review and Appraise the Achievements of the United Nations Decade for Women: Equality, Development and Peace. Item 5 of the provisional agenda: Formulation of strategies for the advancement of women up to the year 2000 and concrete measures for overcoming the obstacles to the realization of the goals and objectives of the United Nations Decade for Women: Equality, Development and Peace and of the subthemes: employment, health and education, taking into account the International Development Strategy for the Third United Nations Development Decade and the establishment of a New International Economic Order

Havana, Cuba—19 November 1984

In the report of the Group of Experts on Operational Strategies For the Advancement of Women Up to the Year 2,000, LC/G.1322, in which the effectiveness of strategies for the Women's Decade is analyzed and trends and prospects for the future considered, a conclusion was reached that "not enough was done in connection with the implementation of practical solutions and specific ways of overcoming discrimination."

In light of the call for an extension of the Decade to "guarantee transition from the stage of consciousness raising to the stage of action," the Baha'i International Community welcomes the opportunity to offer its continued support and assistance to the United Nations in its efforts to improve the status of women, and to make a few observations as a contribution to the development of future strategies.

A recent survey of Baha'i communities worldwide, on both obstacles and accomplishments affecting women, includes replies from twenty-six Latin American and Caribbean countries. The following observations drawn from this survey illustrate the fact that Baha'is have made great strides not only in changing attitudes towards the advancement or women, but, to the degree that Baha'i principles have been implemented, are using practical, workable methods for creating stability in families and communities.

Baha'i men as well as women are continuing efforts to deepen in their understanding of the equality of men and women, a basic principle of Baha'i belief. They recognize that equality between men and women is necessary to the realization of both development and peace in the world and that every Baha'i must change his own behavior as well as teaching this principle. Equality of sex is taught in every Baha'i home and community, at least to some degree, and the benefits are apparent in both older and younger generations of Baha'is.

In the Baha'i view any inferiority in women is due to lack of education; when they become educated women will develop the same capacity and ability as men -- spiritually there is no difference in the sexes. It is noted that Baha'i women are becoming aware of their right and responsibility to acquire education, are taking initiative in achieving this goal and are increasingly encouraged by Baha'i men and the community. Many Latin American and Caribbean Baha'i communities report that special classes for women, discussion meetings, tutorial school programs and women's conferences have helped to educate the women and make them better able to train the next generation. As a result of such activities, women in rural areas have begun to participate in greater numbers, and many Baha'i women have for the first time travelled to other parts of the country in order to attend.

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

Efforts have been made to increase understanding of principles which strengthen marriage. There have been many preparatory classes and discussion meetings for youth as well as counseling for marriages already established. A Baha'i law calling for chastity before marriage and for fidelity after marriage is changing the social patterns among Baha'is.

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

The concept of the unity of science and religion and the necessity for both has resulted in an openness to new ideas among Baha'is. Baha'i communities are active in advocating good health practices and sound nutrition as well as sharing other Baha'i concepts for the promotion of the well being and happiness of people, such as the importance of the principle of cooperation. Baha'is are collaborating with other organizations interested in women's issues and they are sponsoring and co-sponsoring conferences and seminars, as well as using the media to raise the consciousness of people regarding the equality of men and women.

Baha'is are also engaged in activities to promote agriculture and cottage crafts thereby raising the living standard of women. Literacy training has often taken place in the Baha'i communities themselves where women are developing their oral reading skills as they participate in teaching and administrative activities.

Although many obstacles still exist and traditional attitudes continue to influence Baha'is, there is an advantage in having clear goals to work towards in promoting a change in the status of women, and in having a community organization which facilitates the achievement of these objectives. As men and women work together, an educational process is put into motion that holds great promise for the future.

Review and Appraisal of the Achievements of the United Nations Decade for Women: Equality, Development and Peace in Africa

Review and Appraisal of the Achievements of the United Nations Decade for Women: Equality, Development and Peace in Africa

Statement to the United Nations Economic Commission for Africa (ECA) Regional Preparatory Meeting for the United Nations World Conference to Review and Appraise the Achievements of the United Nations Decade for Women: Equality, Development and Peace

Arusha, Tanzania—8 October 1984

Equality

The Baha'i Faith, whose teachings, principles, and laws guide the Baha'i International Community, is the first religion to proclaim unequivocally the principle of equality of rights, privileges and responsibilities for men and women.

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

Changing Attitudes

The greatest incentive for both Baha'i men and women to change their attitudes comes from numerous statements in the Baha'i writings upholding the equality of men and women. These are widely disseminated and studied in conferences, seminars, and regular gatherings.

In addition, throughout the last ten years all of the national Baha'i communities in Africa have held national, regional, and local women's conferences for the specific purpose of increasing the awareness and involvement of women.

Where women are reticent to speak in mixed gatherings, these conferences provide a setting in which they feel free to express their thoughts and find a source of mutual sharing and encouragement. Topics covered relate to the status of women, male-female relations, the education of children, and the importance of the family. One interesting footnote is that in numerous instances, the men in local communities have accepted to care for the children and prepare food during women's conferences.

Several national communities have prepared women's periodicals, and all have carried articles for and about women in their national bulletins. An increasing amount of literature and special materials in national and vernacular languages has been prepared on subjects of interest to women, often serving as a basis for the conferences held.

Education of the Family

When attempting to change attitudes, it is important to recognize the role that the family plays. The family is the basic unit of society, the nation in miniature.

Simply enlarge the circle of the household and you have the nation. The happenings in the family are the happenings in the life of the nation.
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.

Principles such as equality, unity and cooperation, therefore, must be taught first in the family. This can only be done where there is a commitment to these ideals and a recognition that each family member has rights as well as duties to the family.

Consultation must guide the process of decision making in the family. This principle allows both husband and wife equal freedom of expression. With this foundation the issues of sharing work, overcoming stereotyped roles, and allowing women to progress are made easier.

Education of Women

The Baha'i writings place a great deal of emphasis on the education of women.

If woman be fully educated and granted her rights, she will attain the capacity for wonderful accomplishments and prove herself equal to man. Both are human, both are endowed with potentialities of intelligence and embody the virtues of humanity... Without doubt education will establish her equality with men.

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

...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.

Universal compulsory education for both boys and girls is a principle of the Baha'i Faith. The Baha'i writings emphasize "the adoption of the same course of education for man and woman," making clear that "daughters and sons must follow the same curriculum of study, thereby promoting unity of the sexes."

Women in Policy Making

Of the forty national administrative bodies of the Baha'i International Community in Africa, most have women elected to serve on them. Of the thousands of local administrative bodies the vast majority have also elected women. These administrative bodies are elected by a process of secret ballot without nomination or electioneering, in which women have equal opportunities with men, as voters and as possible candidates. Voters are encouraged to make their choices based on qualities and abilities rather than on the basis of sex, race, or other external considerations.

Decisions at all levels within the Baha'i community are made by a process of consultation in which concerned individual members express their views in a frank and open manner until such time as a consensus is achieved. This is done irrespective of race, class, educational level, or sex. The practice of consultation provides training for women in analytical thinking, self-expression and decision making. In fact, for many women, particularly in rural areas, their election to Baha'i administrative bodies provides their first opportunity to consult and to have their views weighed and considered on an equal level with men.

Even for those women not holding administrative positions, the Nineteen-Day Feast, a regular spiritual and administrative meeting in every Baha'i community, provides another opportunity for any woman to express her views and participate in decision making.

Development

Development and human progress are often considered only in terms of accomplishing a higher standard of living. While the Baha'i International Community feels that this understanding of development is essential for the well-being and the happiness of human beings, we suggest that true progress must have a spiritual foundation based on universal principles. The pivotal principle is the recognition of the oneness of humankind and the inter-dependence of all peoples and nations on the planet.

On the firm basis of universal principles and such qualities as unity, integrity, cooperation, trustworthiness, and truthfulness, communities can make meaningful strides towards self-reliance. Baha'i communities are beginning to engage in social and economic projects based on the natural stirrings from the local communities, and on their commitment to improving the quality of life.

Women's conferences, in addition to providing a forum for discussing such principles as equality, unity, the importance of mothering and the family, usually include practical aspects such as health, nutrition, energy conservation, sewing, crafts and appropriate technology.

Peace

Women will play an increasingly important role in the social evolution of humankind and the bringing about of world peace.

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.
So it will come to pass that when women participate fully and equally in the affairs of the world, enter confidently and capably the great arena of laws and politics, war will cease; for women will be the obstacle and hindrance to it.

Strategies for the Future

Sexual inequalities and prejudices are deeply rooted in traditional beliefs and practices. Customs that delegate women the sole responsibility of running the household, that hold her ideas and opinions as inferior, that will not allow her to speak when men are present, and that give preference in education to boys, must give way to increased opportunities for women to fulfill their potential.

Areas still requiring continued effort are:

  1. Increased dialogue of women with women at local, regional, national, and international levels.
  2. The production of materials suitable for illiterate and semi-literate women.
  3. Continued educational opportunities for children -- to provide equal opportunities to both boys and girls.
  4. Increased opportunity for family counselling -- especially in urban areas.
  5. Increased access for women to literacy programmes.
  6. Increased access to appropriate technology to relieve household chores.

Above all, the greatest need is for the establishment of the oneness of humankind, universal peace, and the recognition of a spiritual foundation as the only true basis for human progress.

Notes

All quotations are from the Baha'i Writings.

Social and Economic Development: The Baha’i Contribution

Social and Economic Development: The Baha’i Contribution

A paper prepared for the United Nations Department of Public Information Annual Conference of Non-Governmental Organizations (“New Approaches to Development: Building a Just World”)

New York—5 September 1984

I Introduction

The Baha’i International Community is a world community comprising a cross section of humanity, uniting men and women of the most varied religious and ethnic origins, representing almost all nationalities, classes, professions, rich and poor, literate and illiterate.

About 200 ethnic groups and tribes are represented in the Baha’i world community, and Baha’is live in over 100,000 localities in virtually every country and territory of the world.

The Baha’i International Community is also a non-governmental organization cooperating closely with the United Nations to achieve the goals expressed in the UN Charter – world peace, universal human rights and the full economic and social development of all peoples.

II. Principles of Development

A basic definition of development is that a process of unfolding as a flower from a bud. In harmony with this definition, human social economic development fundamentally means a growth process which enables people and societies to realize their full potential.

In the Baha’i. view of 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 inherently endowed with rich qualities, virtues and powers. 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. This is the fundamental source of motivation for Baha’i involvement in development, including social being, and it is a basic Baha’i belief that his self-realization can only be accomplished through serving this fellow human beings. The honor and distinction of the individual, in the Baha’i view, consist in his becoming a source of social good.

The strong Baha’i emphasis on self-realization and its expression through service to others makes cooperation a necessary channel. This is fully reflected in the now commonly held view that popular participation in the development process, through the instrumentality of cooperation, is an essential ingredient of the successful development activities. In the Baha’i view of such popular participation should be a process whereby local people take initiatives – and make organizational efforts – to increase their capacity to implement and control resources and activities.

It has been clearly established that the principle of popular participation cannot be fully implemented unless and until it also includes the creation or development of organizations by the local people themselves, through which they are able to identify, plan, implement and sustain development activities of their own choice. This underlines the fundamental importance of freedom of association, and is also an effective way of promoting a just and equitable distribution of income and wealth. It is furthermore an approach which enhances the local capacity to integrate and utilize the input of external expert assistance, which otherwise tends to exert an influence that transcends the technical domain of competences, and interferes with attempts to promote a genuine participatory and self-reliant structure by and for the local people themselves.

III. Baha’i Development Competence and Orientation

Development activities in the social and economic area have taken place in various parts of the Baha’i world community during the whole of this century. It is only very recently, however, that it was felt that a stage of organizational maturity had been reached to enable the Baha’i communities generally to embark on social and economic development efforts as a regular part of their activities.

The Baha’i approach to development is based on the understanding, already referred to, that the human being and human society have a limitless potential for development and an inner need to realize that latent capacity. The promotion of an ever-advancing material, social and spiritual civilization is central to the Baha’i view of society. The Baha’i principles have shown their capacity to generate the necessary motivation and volition among participants/beneficiaries, as well as experts, to consistently strive for the realization of that vision through genuine development efforts, even under adverse external conditions.

On the basis of such attitudes and motivations, and as a result of practicing Baha’i principles of service, participation and cooperation 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 shows that such social cohesiveness – creating a sufficient level of unity in diversity – is often a necessary component of sustainable and equitable development action. Otherwise the development process tends to become jeopardized as a result of an increased divisiveness and inequitable distribution of the benefits generated.

The Baha’i communities are organized in a fully participatory and democratic structure with elected assemblies at local, national and international levels. Social and economic development activities normally originate from within the local communities, where, in a process of participation and consultation, the priorities are identified and specific action to be undertaken is determined.

Worldwide, there are currently over 30,000 local Baha’i communities organized in this way, most of them located in developing countries. The Baha’i organizational pattern, therefore, constitutes a genuine grassroots structure which has been gradually established and consolidated over a period of time.

In line with the universal orientation of the Baha’i Faith, all social and economic development efforts are designed and directed towards serving the totality of the population through action, using the Baha’i organizational structure as an instrument to that effect. All activities are therefore inclusive rather than exclusive, initiated from with the Baha’i community, and gradually spreading to the community as a whole as the experience and capacity grow. As a result a large proportion – probably a majority of the participants in, e.g., the Baha’i literacy and educational activities – are not members of the Baha’i community.

Some areas of Baha’i social and economic development are considered to be of special importance: education, health care, and agriculture – particularly in the context of general village or community development. These areas are all essential for full realization of human potential and for the achievement of sustained progress and proper human living conditions. This means a focus on basic needs, which is viewed as particularly important at this time when a large proportion of humanity is deprived of the necessary requirements for an acceptable standard of living. Such an orientation is wholly in line with the fundamental Baha’i principles emphasizing the importance of equity and abolition of poverty.

IV. Baha’i Development Experience

Most social and economic developing activities sponsored by the Baha’i communities until now have been in the area of education. Literacy programs and primary schools are now functioning, or in an advanced planning stage, in some 50 developing countries, primarily in rural areas where no schooling was previously available. Secondary schools with strong vocational orientation have also been established in several countries, and more schools are planned. Other activities are in the areas of health care, social services, community development, agriculture and communications. The latter type of projects are at present primarily radio stations in some countries, broadcasting cultural programs with practical advice and training related to literacy, primary health care, nutrition, agriculture and other components of rural development.

Although most of the projects are financed entirely from Baha’i sources, for some larger projects co-financing from bilaterial government development agencies has been obtained. A large number of projects have recently been identified and planned by local and national Baha’i communities on the basis of financial and other commitments from the communities themselves, which support, in some cases, from Baha’i communities in industrialized countries. It is also expected that financial and other collaboration with external donor and technical agencies will increases.

V. Cooperation with the United Nations System

Conceptual statements, reflecting Baha’i views on the major areas of social and economic development dealt with by the United Nations, have been presented at world conferences and meetings of UN bodies and agencies for a number of years. These include contributions on such diverse subjects as food, population, narcotics and alcohol, the aging, women, youth, international trade, education, health, and the peaceful utilization of outer space.

Cooperation of the Baha’i International Community with UN agencies in social and economic development projects is already taking place in some countries. The ways and means of a substantially increased collaboration is now being explored against the background of a growing Baha’i involvement in this area. It is expected that this will include, i.a., information exchange, co-financing and the sharing of technical expertise.

Baha’i sponsored projects, using the approach to development indicated above, and drawing fully on the practical experiences and technical knowledge generated over the last few decades within the UN system, should increasingly be able to show interesting examples of participatory, sustainable and replicable development. The methodologies generated will, the Baha’i International Community expects, contribute to the ongoing efforts in the United Nations and other development agencies to evolve effective development approaches with lasting beneficial and equitable impact.

 

 

The New International Economic Order and the promotion of human rights

The New International Economic Order and the promotion of human rights

Baha'i Internationa1 Community Statement to the thirty-seventh session of the
Sub-Commission on Prevention of Discrimination and Protection of Minorities

 

Geneva—1 August 1984

The Special Rapporteur to the thirty-sixth session of the Sub-Commission, stated in his summary that the 'global nature of the structural crisis in international economic relations calls for global solutions also, " and he concludes by underlining that it is essential in this context 'that economic relations, at the international as much as at the national level, are approached in such a way as to ensure that the concepts of the dignity of every individual and of human solidarity are the guiding principles. In the establishment of a new international economic order full respect for human rights must be seen both as an end in itself and as an essential means.1

The views of the Baha'i Internationa1 Community are fully consonant with this position. We are convinced, furthermore, that the development of human solidarity at the level of the individual is a prerequisite for the ability of governments to implement reforms at national and international levels that create a more equitable economic order in line with the many resolutions and declarations of intent adopted by United Nations bodies. Not until such attitudes are developed by large sections of the population will national governments have the constituency and support needed to depart from present policies, which on the whole are characterized by the rejection of Supra-national arrangements and solutions except in cases where this is perceived to promote the national interest more than alternative approaches.

There has been a gradually increasing emphasis on solidarity in the various human rights instruments adopted. This can perhaps be most clearly observed in the recent efforts to broaden the concept of human rights by developing what has been called consolidated rights, incorporating a number of recognized human rights. They include the right to development, to peace, to a healthy environment, to benefit from the common heritage of mankind, to communication, etc., and are of particular relevance to the concept of a new international economic order. This sharp focus on the concept and implications of solidarity is referred to in the Baha'i Writings as 'the spirit of world solidarity which is spontaneously arising out of the welter of a disorganized society. . . The growth and development of this lofty conception which must increasingly engage the attention of the responsible custodians of the destinies of peoples and nations.'

The various human rights instruments adopted by the nations of the world at the United Nations represent an immensely significant initial transfer to the global level of fundamental commonly held values. This is a crucially important process because the execution of global responsibility requires a minimum level of such values on the part of humanity as a whole, in the same way that has in general been obtained at the level of the nation state. Unless and until this is achieved mankind will be unable to emerge as a world community and successfully manage world affairs, including the creation of a new international economic order.

As the global values referred to are still too weak to permit a resolute attack on wor1cd problems at the internationa1 1eve1 the Baha'i International Community has proposed to the United Nations General Assembly a broad and intensive programme of education of all peoples in the vital principle--and truth--of the organic oneness of humanity.“2 We recommend that such an educational programme, with a universal curriculum adaptable to each culture, be fostered by governments, using schools, the media, businesses, industry, in fact all public and private means, in every country.

This programme of education - drawing on all human knowledge bearing evidence to this oneness of humanity, whether from science or religion - would begin by fostering in all peoples an understanding and acceptance of the oneness of the human race, leading to an eventual acceptance of all the rich diversity of cultures as integral and unified elements of a single entity, and the recognition of the earth as the one home of the one human family.

Within the wor1ðwide Baha'i Community the príncip1es contained in the major human rights instruments of the United Nations are actively promoted and integrated in the values and attitudes held by a large and increasing number of human beings. Representing a cross-section of humanity and coming from over 2,000 ethnic backgrounds they currently live in over 100,000 localities in virtually every country of the world. The underlying integrative concept for Baha'is is the principle of the oneness of mankind, the pivot around which all the teachings of Bahá'u'lláh, the Founder of the Baha'i Faith, revolve. In the Baha'i view this fundamental oneness can ultimately only be realized, and a new international, equitable and just order be established, in the context of a world federation characterized by unity in diversity. Only in such an organizational form, based on a foundation of commonly held values, can the fundamental economic problems of today's interdependent world be effectively tackled, the human rights of all be safeguarded and mankind realize its potential.

This international order, as envísaged in the Baha'i Writings, would lead to 'the establishment of a world commonwealth 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.' Some further characteristics of this system are that the "economic resources of the world will be organized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.' “The enormous energy dissipated on war . . . 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, . . . and to the furtherance of any other agency that can stimulate the intellectual, the moral, and the spiritual life of the entire human race."

====================================

1 United Nations Economic and Social Council, Commission on Human Rights, Sub-Commission on Prevention of Discrimination and Protection of Minorities, Thirty-sixth session, Item l2 of the Provisional Agenda, Study on the New International Economic Order and the Promotion of Human Rights, Final Report by Mr. Radil Ferrero, Special Rapporteur (E/CN.4/ Sub. 2/1983/24/Add. 1/Rev.l), 18 November 1983, p. 9

2. Ora1 statement presented by the Baha'i International Community to the Second Special Session of the United Nations General Assembly Devoted to Disarmament, 24 June l982

Combating Racism

Combating Racism

Statement submitted to the United Nations Second World Conference to Combat Racism and Racial Discrimination

Geneva—1 August 1983

The Baha'i­ International Community is pleased to participate in this Second World Conference to Combat Racism and Racial Discrimination. We are convinced that the elimination of racial discrimination and racial prejudice is one of the most pressing imperatives of our time, and that the international community must now take concrete steps to address urgently, forthrightly and wholeheartedly the global problem of racial discrimination. Motivated by these convictions, it is our purpose in this statement to outline the Baha'i­ view of racial discrimination and racial equality, to summarize the manifold steps already being undertaken by Baha'i­s around the world to eliminate racial discrimination, and finally, to propose a practical programme for the elimination of racial discrimination that governments can now adopt and implement.

The Principle of Racial Unity

The principles of racial equality and racial unity are central to the Baha'i­ teachings. Baha'i­s are working to establish a world civilization, guided by the underlying principles of the oneness of mankind and of the attainment of unity in diversity. On the one hand, these principles imply a recognition of the value and worth of each human being and of his contribution to society, regardless of his race, colour or ethnic or cultural background. Baha'i­s regard every human being as equal in the eyes of God. In consequence of this belief, Baha'i­s recognize the equality of all races and strive to eliminate all forms of racial prejudice and discrimination. Baha'i­s believe that: to discriminate against any race, on the ground of its being socially backward, politically immature, and numerically in a minority, is a flagrant violation of the spirit that animates the Faith of Bahá'u'lláh ... If any discrimination is at all to be tolerated, it should be a discrimination not against, but rather in favour of, the minority, be it racial or otherwise. (Baha'i­ Writings)

The principles of the oneness of mankind and of unity in diversity necessitate, on the other hand, an emphasis on developing unity among human beings of all races, colours and ethnic origins. The Baha'i­ Writings counsel:

"Close your eyes to racial differences and welcome all with the light of oneness."

Because Baha'i­s attach such a great importance to encouraging unity, each Baha'i­, while taking pride in his unique racial, ethnic or cultural heritage, seeks above all to recognize and foster the common human and spiritual bonds that unite the human family -- a family rich in the diversity of races and cultures that compose it.

Baha'i­ Efforts to Promote Racial Unity

Throughout the world, Baha'i­s and Baha'i­ communities are striving to put these principles into practice. In classes conducted by Baha'i­ communities in over 100 countries, children are being instructed in the principles of racial unity and equality and become aware of the problems of racial prejudice and discrimination. Baha'i­ communities world-wide have co-operated with United Nations programmes in the field of eradicating racial discrimination. They have participated in human rights conferences and seminars, and have actively sponsored commemorations of Human Rights Day and Race Unity Day in their individual localities.

The everyday principles by which Baha'i­s and Baha'i­ communities conduct their lives offer further testimony to the deep commitment felt by Baha'i­s to the principle of racial unity. In Baha'i­ communities at the local and national levels, individuals of all races associate regularly and freely, in complete amity and concord. In Baha'i­ elections, there is no campaigning and each Baha'i­ is exhorted to vote by secret ballot for the individuals best qualified, without regard to race; as a consequence, the governing bodies of Baha'i­ communities manifest a diverse racial composition. Furthermore, the Baha'i­ principle of consultation ensures that each individual's voice is heard and is seriously considered. Finally, the varied racial and cultural composition of the Baha'i­ International Community -- including representatives of many indigenous populations -- testifies to the practical realization of the principle of racial equality and unity within the world-wide Baha'i­ community. Today, more than 2,000 tribes and ethnic groups are represented in over 100,000 local Baha'i­ communities in the 165 independent countries in which Baha'i­s reside.

In short, Baha'i­s have made long strides towards the goal, enunciated in the 1973 Programme for the Decade for Action to Combat Racism and Racial Discrimination, of promoting "human rights and fundamental freedom for all, without distinction of any kind on grounds of race, colour, descent or national or ethnic origin, especially by eradicating racial prejudice, racism and racial discrimination..." They have, moreover, contributed to that "vigorous campaign of information designed to dispel racial prejudice" called for at the beginning of the Decade.

The Importance of Spiritual Education

All the numerous Baha'i­ activities in favour of racial equality and unity are manifestations of one fundamental goal: the promotion of racial unity through the elimination of racial prejudice. Baha'i­s recognize that racial discrimination can be eliminated only by abolishing racial prejudice, and moreover, by abolishing prejudice at its source: the human heart. Prejudice, Baha'i­s believe, is a spiritual problem, and consequently requires a spiritual solution. Prejudice can be eradicated only through a spiritual awakening -- an awakening nurtured, on the one hand, by the independent investigation of truth, and, on the other, by proper guidance and direction. What is necessary, then, to eliminate racial prejudice is proper spiritual education -- education whose purpose is to promote that spirit of free inquiry which alone can break through racial stereotypes, while at the same time inculcating in human hearts and minds the fundamental principle -- and truth -- of the organic oneness of mankind. This spiritual education must begin from the earliest formative years of the child's personality, before the start of formal schooling; moreover, the development of a spiritual awareness must be fostered outside the classroom -- in the family, the home and the community.

A Model Curriculum on the Oneness of Mankind

The Baha'i­ International Community believes that an important first step towards the establishment of universal spiritual education would be the elaboration and implementation in individual countries of a universal, yet culturally adaptable, curriculum on the organic oneness of mankind. This curriculum must be inspired by a recognition that racial prejudice will not be eliminated solely by studying the problem of racial discrimination; rather, the eradication of racial prejudice requires the development at an early age of a consciousness of the basic human and spiritual bonds uniting peoples of different races, colours and ethnic origins. What renders such a curriculum practical is the fact that these bonds are not merely ideal; they are real, and the latest knowledge that the biological, social, anthropological, economic and political sciences have to offer in testimony to the reality of human oneness and interdependence can be brought to bear in this curriculum.

Specifically, we propose that this model curriculum include study of:

  1. the biological unity of the human race as one human species, with differences inphysical and intellectual characteristics among the races having been produced by evolutionary, historical and environmental factors, all races possessing the same fundamental human biological characteristics and the same inherent capacities for intellectual achievement;
  2. the basic human needs, desires and emotions shared by all human beings;li>
  3. the universal quest by each individual for self-identity;
  4. the universal institution of the family as the basic unit of society;
  5. the universal need to belong to and participate in the life of a larger community, and to develop a sense of cultural identity;
  6. the social, economic, cultural and political interdependence of all peoples; and
  7. man's universal need and search for spiritual purpose through religion.

In the examination of each of these areas, cultural differences can be studied and appreciated as different expressions and manifestations of these same universal human characteristics and needs. In addition to these basic topics, the following subjects might also be included:

  1. understanding how racial prejudice grows out of a failure to perceive the bonds uniting all peoples;
  2. the importance of contact with people of other races as a means of breaking down prejudices and perceiving shared human bonds;
  3. the different forms and manifestations of racial prejudice in our everyday lives; and
  4. United Nations action in the field of human rights and the human rights standards already established by the United Nations.

The Baha'i­ International Community believes that the development and implementation of a curriculum on the oneness of the human race, oriented towards the earliest stages of development of the child's personality, offers a realistic hope for the elimination of racial prejudice and for real progress towards the goals of the Decade for Action to Combat Racism and Racial Discrimination, goals which must be revived and tackled with fresh spirit and a new determination. Based upon their principles and their accumulated experience in practically promoting racial unity, Baha'i­s are convinced that human attitudes can change; that, through a recognition of the organic oneness of peoples of all races and colours, racial prejudice and the attendant social ill of racial discrimination can be abolished. We express the sincere hope that this Conference will share in that optimism and determination.

Proposals for an Effective International Campaign Against Traffic in Drugs

Proposals for an Effective International Campaign Against Traffic in Drugs

Recommendations submitted to the United Nations Division of Narcotic Drugs.

—1 September 1982

Experience shows that there is a direct relationship between the reduction of drug supply and the decline of the consumer's demand on the drug. While the former goal is the task of the government and law-enforcement agencies, the latter goal is an educational duty of individuals, families, and society at large. The Baha'i International Community is pleased, therefore, to submit the following recommendations:

  1. The governments of the world should, irrespective of their cultural, economic, and political differences, adopt the common goal and objective of curbing the production of and traffic in narcotic and other types of drugs. Governments should strictly adhere to the principle of full cooperation with one another in their efforts to control the production and dissemination of drugs. Any laxness or leniency in rules, which might encourage the profit-making process of drug trafficking, should be considered as counter-productive and be strictly avoided. If such a decision is made with determination to reduce the traffic in and supply of drugs, it may be possible to achieve the following results: (a) the discouragement of new drug seekers from obtaining drugs; and (b) the encouragement of drug addicts to seek active treatment and rehabilitation.
  2. Society, on the other hand, should educate children and adults, through the educational system, the media of mass communication, and religious institutions, about the dangerous consequences of illicit drug use and addiction. This educational program, moreover, should aid individuals to recognize the worth of their existence and the loftiness of their purpose in life. When the demand for drugs by a society falls, it will have a discouraging effect on those who are active in the traffic in narcotic drugs. Societies with more permissive and lenient attitudes toward the use of alcohol and drugs have a higher prevalence of addiction to these substances.
  3. The most vulnerable targets for drugs of any kind are the youth and the children. The young peoples' search for their identity and their preoccupation with "here-and-now" situations will make them more susceptible to experimentation with drugs. This is especially true if there is an absence of other positive alternatives and healthy options available in society for the young generation. Any effective campaign against the use of and traffic in drugs will not be complete unless it takes into consideration the psychology and aspirations of the young generation.
  4. Schools and the media play an important role in the fight against the use of and traffic in drugs, and will carry a potent influence in reducing demands for these substances. However, the system of education and the communications industry at present do not aim at an effective program for prevention or control of drug abuse and addiction. Indeed, the media today have glamorized the use of some substances such as alcohol, thus creating an encouragement to drink. The educational institutions and the media should instead foster public awareness of the discoveries in the field of medicine concerning the detrimental effects of some of these substances.
  5. Home and family life are also important in reducing demands on the supply of drugs. It is the home and family environment where the cornerstone of internal control over one's instincts and desires is laid down. If this control is not established at an early stage in life, external control may need to be imposed through social rules and regulations. When both internal and external controls fail to develop, a sense of permissiveness will prevail in society, the result of which will be easy availability of alcohol and drugs and a rise in the scale of drug addiction. Parents, especially mothers, are the prime examples for their children and greatly influence the future attitude of the children towards alcohol and drugs. If parents, as models of identity both in their words and convictions, and in their actions and attitudes, demonstrate explicitly that the use of alcohol, drugs, and narcotics will have adverse effects on the fulfillment of their purpose in life, which, in the Baha'i view, is a noble one, the children will follow this example and will, in the future, be less susceptible to the use of these substances.
  6. The advent of modern civilization has increased man's expectations of comfort and security. These expectations are coupled with an increase in stress arising in the world at this juncture of history. Any campaign against drug abuse should include a parallel educational progress to make society aware of the meaning of stress and suffering in life and how to cope with a life crisis or an excess of stress.
  7. A very important factor in a campaign against the use of drugs is the setting of example by important figures, statesmen, movie stars, and heroes in society. When these individuals and government figures, by their very actions, set an example for society by avoiding alcohol and drug abuse, the people can be more easily and effectively educated.

The Promise of Disarmament and Peace

The Promise of Disarmament and Peace

Statement made available to delegates at the first special session of the UN General Assembly devoted to disarmament

New York—1 June 1982

"It is towards this goal -- the goal of a new World Order, Divine in origin, all-embracing in scope, equitable in principle, challenging in its features -- that a harassed humanity must strive." (From the Bahá'í­ Writings)


The Bahá'í­ International Community, a non-governmental organization in consultative status with the United Nations Economic and Social Council and with the United Nations Children's Fund (UNICEF), has the pleasure of submitting the following observations, and excerpts from the Bahá'í­ Writings, as a contribution to the important work of the Special Session of the United Nations General Assembly Devoted to Disarmament.

In the view of the Bahá'í­ International Community, disarmament is essential for the abolition of war as a solution to human problems. It is a goal for both governments and peoples. We -- one interdependent human race -- live on one small planet, in an age of transition between nationalism and globalism, when the needs of one country and its people are still set above the needs of humanity as a whole.

General and complete disarmament by the nations of the world demands, then, that governments and peoples increase their awareness of the organic oneness of the human race: every person as a cell in the body of humanity, each nation an aggregate of cells in the body of the planet, all living in health and happiness only when the body itself is well.

Disarmament requires also the creation of a world federation, with the necessary organs to rule with justice on behalf of all governments and peoples. The health of both the nation-state and the world as a whole, in the Bahá'í­ view, will continue to suffer until all governments agree to establish such a supra-national body, an institution with power to control -- and gradually eliminate -- the disunity between nations.

Such a world body must have at its command enough arms and armed forces to prevent one nation from attacking another or, if this occurs, to put down the aggressor; and each nation will retain only sufficient arms to keep internal order. Only then will a devastating world war become impossible and limited wars be stopped promptly. Nations will join with one another to resolve not only the global problems of education, food, employment, etc., but also those crucial issues of international morality, law, and order, without which there can be no lasting peace.

The Bahá'í­ International Community recognizes that there is no easy road to world peace. National governments certainly bear a responsibility to prevent war, to seek ways to unite and disarm, reaching out to a political agreement -- the first stage of world peace:

"Today, the task befitting great rulers is to establish peace, for in this lies the freedom of all peoples." (Bahá'í­ Writings)
Ultimately, however, it is also the task of each person, through an awareness of his real nature as servant of one Creator and member of one human family, to fulfill the divine will of bringing all peoples into harmony and peace, freeing the planet from poverty and war. In this second stage -- of true world unity and peace -- individual and social well-being will be expressed in a civilization reflecting spiritual values of love, compassion, and justice.

For over a century, the Bahá'í­ International Community has been implementing the plan established by Bahá'u'lláh, Prophet-Founder of the Bahá'í­ Faith, for the creation of a world order based on justice and the unity of all peoples. Representing already a cross-section of humanity, with roots in more than 300 countries and territories, among persons who come from over 1,600 ethnic backgrounds, its members, who are loyal to the national governments under which they live, seek by constructive means to advance society toward that world consciousness that must underlie eventual peace and a world civilization.

From the Bahá'í­ Writings:

Disarmament, Peace, and True Civilization

Bahá'u'lláh....wrote to all the kings and rulers encouraging, advising and admonishing them in regard to the establishment of peace; making it evident by conclusive proofs that the happiness and glory of humanity can only be assured through disarmament and arbitration. : (Foundations of World Unity, p. 25)

By a general agreement all the governments of the world must disarm simultaneously. It will not do if one lays down its arms and the others refuse to do so. The nations of the world must concur with each other concerning this supremely important subject, so that they may abandon together the deadly weapons of human slaughter. As long as one nation increases her military and naval budget other nations will be forced into this crazed competition through their natural and supposed interests. (Bahá'u'lláh and the New Era, p. 169)
>How many thousands have given up their work in useful industries and are laboring day and night to produce new and deadlier weapons which would spill out the blood of the race more copiously than before....Each day they invent a new bomb or explosive and then the governments must abandon their obsolete arms and begin producing the new, since the old weapons cannot hold their own against the new....The staggering cost of it all must be borne by the hapless masses. (The Secret of Divine Civilization, pp. 61-62 and 64-67)
The following words of Bahá'u'lláh are indeed significant as we pause to reflect upon the present state of a strangely disordered world: "How long will humanity persist in its waywardness? How long will injustice continue? How long is chaos and confusion to reign amongst men? How long will discord agitate the face of society? The winds of despair are, alas, blowing from every direction, and the strife that divides and afflicts the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective." (The World Order of Bahá'u'lláh, pp. 32, 41, 42-43, and 40-41)

True civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns -- the shining exemplars of devotion and determination -- shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace. They must make the Cause of Peace the object of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race. This supreme and noble undertaking -- the real source of the peace and well-being of all the world -- should be regarded as sacred by all that dwell on earth. All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant. In this all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this solemn Pact should be so fixed that if any government later violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government. Should this greatest of all remedies be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and secure.

Observe that if such a happy situation be forthcoming, no government would need continually to pile up the weapons of war, nor feel itself obliged to produce ever new military weapons with which to conquer the human race. A small force for the purposes of internal security, the correction of criminal and disorderly elements and the prevention of local disturbances, would be required -- no more. In this way the entire population would, first of all, be relieved of the crushing burden of expenditure currently imposed for military purposes, and secondly, great numbers of people would cease to devote their time to the continual devising of new weapons of destruction -- those testimonials of greed and bloodthirstiness, so inconsistent with the gift of life -- and would instead bend their efforts to the production of whatever will foster human existence and peace and well-being, and would become the cause of universal development and prosperity. Then every nation on earth will reign in honor, and every people will be cradled in tranquillity and content.

A few, unaware of the power latent in human endeavor, consider this matter as highly impracticable, nay even beyond the scope of man's utmost efforts. Such is not the case, however. On the contrary, thanks to the unfailing grace of God, the loving-kindness of His favored ones, the unrivaled endeavors of wise and capable souls, and the thoughts and ideas of the peerless leaders of this age, nothing whatsoever can be regarded as unattainable. Endeavor, ceaseless endeavor, is required. Nothing short of an indomitable determination can possibly achieve it. Many a cause which past ages have regarded as purely visionary, yet in this day has become most easy and practicable. Why should this most great and lofty Cause -- the day-star of the firmament of true civilization and the cause of the glory, the advancement, the well-being and the success of all humanity -- be regarded as impossible of achievement? Surely the day will come when its beauteous light shall shed illumination upon the assemblage of man. (The Secret of Divine Civilization, pp. 61-62 and 64-67)

The Oneness of Mankind

"The Tabernacle of Unity," Bahá'u'lláh proclaims in His message to all mankind, "has been raised; regard ye not one another as strangers....Of one tree are all ye the fruit and of one bough the leaves....The world is but one country and mankind its citizens....Let not a man glory in that he loves his country; let him rather glory in this, that he loves his kind." (The World Order of Bahá'u'lláh, pp. 32, 41, 42-43, and 40-41)
Let there be no mistake. The principle of the Oneness of Mankind -- the pivot round which all the teachings of Bahá'u'lláh revolve -- is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious co-operation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. It implies an organic change in the structure of present-day society, a change such as the world has not yet experienced. It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds -- creeds that have had their day and which must, in the ordinary course of events as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. It calls for no less than the reconstruction and the demilitarization of the whole civilized world -- a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.

It represents the consummation of human evolution -- an evolution that has 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.

The principle of the Oneness of Mankind, as proclaimed by Bahá'u'lláh, carries with it no more and no less than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it. (The World Order of Bahá'u'lláh, pp. 32, 41, 42-43, and 40-41)

A World Super-State

Some form of a world Super-State must needs be evolved, in whose favor all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions. Such a state will have to include within its orbit an International Executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a World Parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a Supreme Tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration. 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. (The World Order of Bahá'u'lláh, pp. 32, 41, 42-43, and 40-41)
 

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