People 2, Baha'i Candlelight Vigil on Santa Fe plaza august 7, 2009
Father and Daughter, Baha'i Candlelight Vigil on Santa Fe Plaza august 7, 2009
Father and Daughter, Baha'i Candlelight Vigil on Santa Fe Plaza august 7, 2009
Sunday, August 16, 2009
Friday, August 7, 2009
Bahai Candlelight Vigil on the Santa Fe Plaza TONIGHT!
Tonight on the Santa Fe Plaza the Baha'i Candlelight Vigil begins at 7:30. Many religious and spiritual leaders will actively participate. Mayor David Coss will be a guest speaker. A representative for Senator Tom Udall will also speak. Musicians will be Ali and Amelia Youssefi and Farzad and Tara Khozein. We hope you can attend!
Photos and articles will be posted after the Bahai Candlelight Vigil
Photos and articles will be posted after the Bahai Candlelight Vigil
Monday, July 27, 2009
Bahai Candlelight Vigil
Candlelight Vigil Supporting Imprisoned Baha'is in Iran
On Friday, August 7th, from 7:30 to 9:15 PM, the Baha’i Community of Santa Fe will present a devotional and musical program and candlelight vigil on the Santa Fe Plaza in support of the Baha’i’s imprisoned in Iran and facing imminent death, and to promote freedom of all religions and worldwide human rights. The Honorable Mayor David Coss of Santa Fe and a representative of the Baha’i community of Santa Fe will address the gathering.
For more information: NativeTalismanArt.com click on left sidebar "Bahai Candlelight Vigil"
On May 14, 2008 Iranian government officials arrested six well-known Baha’i’s and took them to the notorious Evin prison, in Tehran. A seventh Baha’i was arrested on March 5, 2008. Now, one year later “The Yaran 7” (The 7 Friends)”, as they have become known, are scheduled for a staged trial that will determine their fate. The last time a similar event occurred, in 1980 after the Iranian Revolution, all nine Baha’i’s taken into custody were executed. No charges have been filed. Their only crime is being a Baha'i.
Not even Nobel Peace Laureate and attorney, Dr. Shirin Ebadi, who volunteered to represent the Baha’i’s, has been permitted to meet with and interview the prisoners.
Arrested were: Mrs. Fariba Kamalabadi, Mr. Jamaloddin Khanjani, Mr. Afif Naeimi, Mr. Saeid Rezaie, Mr. Behrouz Tavakkoli, Mr. Vahid Tizfahm, and Mrs. Mahvash Sabet. All live in Tehran.
Article 18 of The Universal Declaration of Human Rights, which Iran has ratified, guarantees "the right of thought, conscience and religion," as well as the right to change religion and "to manifest ... religion or belief in teaching, practice, worship and observance."
However, in Iran, active repression of the Baha’i community is official government policy. This policy was outlined in a secret memorandum that was uncovered and published by the U.N. Human Rights Commission in 1993. Written by the Iranian Supreme Revolutionary Cultural Council in 1991 and signed by Supreme Leader Ali Khamenei, this document provides a blueprint for the suppression of the Iranian Baha’i community. It contains specific guidelines for dealing with the Baha’is so that “their progress and development are blocked.”
Some 300,000 Baha’is live throughout Iran, making the Baha’i Faith the country’s largest minority religion. Baha’is have been targets of discrimination and violence in Iran since the religion began there in the mid-nineteenth century. More than 200 Baha’is were killed in Iran between 1978 and 1998, the majority by execution, and thousands more were imprisoned, suffering torture. Today the Iranian government regards Baha’is as apostates and “unprotected infidels.” Baha’is in Iran have no legal rights, and they are not permitted to elect leaders of their community. The Baha’i Faith has no clergy, and community affairs are coordinated by democratically elected governing councils called Spiritual Assemblies.
About the Baha'i Faith
The Bahá'í Faith is the youngest of the world's independent religions. Its founder, Bahá'u'lláh (1817-1892), is regarded by Bahá'ís as the most recent in the line of Messengers of God that stretches back beyond recorded time and that includes Abraham, Moses, Buddha, Krishna, Zoroaster, Christ and Muhammad.
The central theme of Bahá'u'lláh's message is that humanity is one single race and that the day has come for its unification in one global society. God, Bahá'u'lláh said, has set in motion historical forces that are breaking down traditional barriers of race, class, creed, and nation and that will, in time, give birth to a universal civilization. The principal challenge facing the peoples of the earth is to accept the fact of their oneness and to assist the processes of unification.
One of the purposes of the Bahá'í Faith is to help make this possible. A worldwide community of some five million Bahá'ís, representative of most of the nations, races and cultures on earth, is working to give Bahá'u'lláh's teachings practical effect. Their experience will be a source of encouragement to all who share their vision of humanity as one global family and the earth as one homeland.
For further information about the plight of the Iranian Baha’i community, please visit the web site: iran.bahai.us
For further information about the Baha’i Faith and the global community of Baha’is, please visit the website: bahai.org
Thursday, May 28, 2009
Introduction to Aspects of Traditional African Culture
Aspects of Traditional African Culture is a compilation by the Universal House of Justice that has several important issues which affect Native American Baha'is. Some of these topics are: peyote, medicine people, tribalism, bad medicine, etc. I will try to highlight these areas as they appear. If I have missed something or you have other documents that would be helpful to publish, please feel free to write to me.
Mitakye oyasin (We are all related)
Paula Bidwell
Mitakye oyasin (We are all related)
Paula Bidwell
Letter from Universal House of Justice - Aspects of traditional African Culture
16 December 1998
To all National Spiritual Assemblies in Africa
Dear Bahá'í Friends,
As the Cause of Bahá'u'lláh continues its advance on the continent of Africa, it has encountered a number of traditional practices, with the result that questions have been raised about the relationship of these practices to the Bahá'í teachings.
In response to a request from the Universal House of Justice, the Research Department at the Bahá'í World Centre has produced a compilation entitled "Aspects of Traditional African Culture" drawn from letters written by or on behalf of the House of Justice, together with introductory summary statements prepared by that Department. A copy of this document is enclosed for your use, and for distribution to the members of your Bahá'í community if you feel it appropriate to do so.
The hope of the House of Justice is that the clarifications provided in this compilation will aid the dear African believers to obtain a clearer understanding of the implications of the Bahá'í teachings and of the actions which should be taken when Bahá'ís are confronted with the traditional practices described in this document.
With Loving Baha'i greetings
For Department of the Secretariat
Enclosures
PS: Translation of compilation to be sent at a later date.
cc: International Teaching Centre
Board of Counsellors in Africa
All Counsellors in Africa
To all National Spiritual Assemblies in Africa
Dear Bahá'í Friends,
As the Cause of Bahá'u'lláh continues its advance on the continent of Africa, it has encountered a number of traditional practices, with the result that questions have been raised about the relationship of these practices to the Bahá'í teachings.
In response to a request from the Universal House of Justice, the Research Department at the Bahá'í World Centre has produced a compilation entitled "Aspects of Traditional African Culture" drawn from letters written by or on behalf of the House of Justice, together with introductory summary statements prepared by that Department. A copy of this document is enclosed for your use, and for distribution to the members of your Bahá'í community if you feel it appropriate to do so.
The hope of the House of Justice is that the clarifications provided in this compilation will aid the dear African believers to obtain a clearer understanding of the implications of the Bahá'í teachings and of the actions which should be taken when Bahá'ís are confronted with the traditional practices described in this document.
With Loving Baha'i greetings
For Department of the Secretariat
Enclosures
PS: Translation of compilation to be sent at a later date.
cc: International Teaching Centre
Board of Counsellors in Africa
All Counsellors in Africa
Chapter 1 - The African Continent -- Challenges and Opportunities
1. THE AFRICAN CONTINENT -- CHALLENGES AND OPPORTUNITIES
The letters of the Universal House of Justice cited below describe challenges and opportunities facing the African continent in the latter years of the 20th century. Among the difficulties afflicting life in Africa, the House of Justice lists such problems as ethnic conflict, political factionalism, economic distress, social dislocation and intense human suffering. It also expresses confidence in the ability of the African Bahá'í community to win great victories for the Cause of Bahá'u'lláh. To this end, Bahá'ís and Bahá'í institutions are called upon to avoid interference in partisan politics, to eliminate tribal prejudice, to foster education, and generally to use the Teachings of the Faith as the basis for transforming aspects of tribal and family life that are not in accord with the Book of God.
* * * * *
For long centuries the African continent, or rather that great part of it which lies south of the Sahara, remained relatively isolated from the rest of the world, untroubled and scarcely touched by the surging conflicts of the nations to the north and east. Now, rapidly emerging into the mainstream of international interest, the African peoples, who were compared by Bahá'u'lláh to the black pupil of the eye through which "the light of the spirit shineth forth", are being swept by the heady enthusiasms of new-found independence, torn by the conflicting forces of divergent political interests, their vision obscured by the haze of materialism and the dust of nationalistic passions and age-old tribal rivalries.
In the midst of the storm and stress of the battles of selfish interests being waged about them, stand the followers of the Most Great Name, their sight attracted to the rising Sun of God's Holy Cause, their hearts welded together in a bond of true unity with all the children of men, and their voices raised in a universal song of praise to the Glory of God and the oneness of mankind, calling on their fellow-men to forget and forgo their differences and join them in obedience and service to God's Holy Command in this Day.
The Army of the Cause, advancing at the bidding of the Lord to conquer the hearts of men, can never be defeated, but its rate of advance can be slowed down by acts of unwisdom and ignorance on the part of its supporters. We are writing you this letter to help in clarifying some of the issues that have, in the past, blurred the vision of some of the believers, and caused them to commit errors of judgement which have retarded the progress of the Faith in their countries.
One of these issues, and by far the most important, is a lack of appreciation of the implications of the Bahá'í principle of non-interference in political affairs....
So vital is this principle of non-interference in political matters, which must govern the acts and words of Bahá'ís in every land, that Shoghi Effendi has written that "Neither the charges which the uninformed and the malicious may be led to bring against them, nor the allurements of honours and rewards" would ever induce the true believers to deviate from this path, and that their words and conduct must proclaim that the followers of Bahá'u'lláh "are actuated by no selfish ambition, that they neither thirst for power, nor mind any wave of unpopularity, of distrust or criticism, which a strict adherence to their standards might provoke."
"Difficult and delicate though be our task," he continues, "the sustaining power of Bahá'u'lláh and of His Divine guidance will assuredly assist us if we follow steadfastly in His way, and strive to uphold the integrity of His laws. The light of His redeeming grace, which no earthly power can obscure, will, if we persevere, illuminate our path, as we steer our course amid the snares and pitfalls of a troubled age, and will enable us to discharge our duties in a manner that would redound to the glory and the honour of His blessed Name."
The second issue which causes difficulties for the African friends in these days is the matter of tribalism. As Bahá'ís they are convinced that mankind is one and must be viewed as one entity, yet, as members of their respective tribes, they find themselves expected by their non-Bahá'í brothers to give their first loyalty to, and even aggressively pursue the interests of, their tribe. They live, moreover, in an atmosphere which is only too often one of mistrust, fear and even hatred against the members of other tribes.
The Bahá'í attitude in such a situation is clearly set forth in the Writings. As Bahá'ís we are attached to our tribes and clans, just as we are to our families and, on a larger scale, to our nations, but we do not allow this attachment to conflict with our wider loyalty to humanity....
The principles in the Writings are clear, but usually it is when these principles are applied that questions arise. In all cases where the correct course of action is not clear believers should consult their National Spiritual Assembly, which will exercise its judgement in advising the friends on the best course to follow.
(8 February 1970, from the Universal House of Justice to National Spiritual Assemblies in Africa)
[1]
Many of the gravest ills now afflicting the human race appear in acute form on the African continent. Racial, tribal and religious prejudice, disunity of nations, the scourge of political factionalism, poverty and lack of education are obvious examples. Bahá'ís have a great part to play -- greater than they may realize -- in the healing of these sicknesses and the abatement of their worst effects. By their radiant unity, by their "bright and shining" faces, their self-discipline in zealously following all the requirements of Bahá'í law, their abstention from politics, their constant study and proclamation of the Great Message, they will hasten the advent of that glorious day when all mankind will know its true brotherhood and will bask in the sunshine of God's love and blessing.
That the African believers are fully capable of taking their full share in building the Kingdom of God on earth, their natural abilities and present deeds have fully demonstrated. An African Hand of the Cause of God, even now in the course of a brilliant, triumphal teaching tour of the planet, African Counsellors, Board members, national and local administrators and an ever- increasing army of believers testify to the vigour and immense capacity of this highly blessed continent to serve its Lord in the great day of His appearance. That the African believers, so beloved by the Guardian of the Faith, will rise to the challenge facing them and earn the gratitude and goodwill of all mankind by their deeds of dedication and self-sacrifice is the longing of our hearts. (January 1971, from the Universal House of Justice to the participants at the Monrovia Conference)
[2]
Clearly, then, Africa is poised to register a victory for the Cause that will reaffirm its position among the front ranks of our world community. The time is critical, and you must act promptly to realize this prospect. We therefore urge our African brothers and sisters to take immediate account of their strengths, needs and opportunities, and then resolve to turn the challenge posed by these conditions into the means of success. You will of necessity give concentrated attention to various plans and programmes of activity if you are to advance to new stages of entry by troops, but simultaneously certain underlying requisites will claim your special vigilance and exertion. These are the elimination of tribal prejudice, the transformation of prevailing social practices, and the fostering of education.
Tribal conflict is one of the most pressing issues facing Africa. This must be dealt with in the heart of every faithful follower of Bahá'u'lláh and resolutely overcome through the collective will of every local and national Bahá'í community. Indeed, how can the lovers of the Blessed Beauty allow tribal prejudice and rivalry to be practised in their midst when He has made unity the pivotal principle and goal of His Faith?...
Much of what distinguishes African life is to be found in patterns of behaviour displayed in the tribe and particularly in the family. Increasingly, urban life threatens to destroy the positive qualities of such patterns. Since change is inevitable if progress is to be made by any African society, a primary challenge to Bahá'ís is to preserve and improve those wholesome aspects of tribal and family custom that are in accord with the Bahá'í Teachings and to dispense with those that are not. Such a challenge must be embraced with the understanding that the Book of God is the standard by which to weigh all forms of behaviour. While unwavering action is necessary, wisdom and tact and patience must, of course, be exercised. Let it be understood, too, that Africans are not alone in the struggle to change certain age-old practices. People everywhere have customs which must be abandoned so as to clear the path along which their societies must evolve towards that glorious, new civilization which is to be the fruit of Bahá'u'lláh's stupendous Revelation. Indeed, in no society on earth can there be found practices which adequately mirror the standards of His Cause. His own truth-bearing Words clarify the matter: "The summons and the message which We gave were never intended to reach or to benefit one land or one people only. Mankind in its entirety must firmly adhere to whatsoever hath been revealed and vouchsafed unto it. Then and only then will it attain unto true liberty. The whole earth is illuminated with the resplendent glory of God's Revelation."
The acute inadequacy of plans and programmes to educate Africa's people poses a particular challenge to the followers of Bahá'u'lláh in that continent, for He has emphasized the importance of education for all; and individuals ought to be taught at least to read and write. The education of which Bahá'u'lláh spoke includes both spiritual and material aspects. The lack of such education affects the ability of people to achieve true progress.... Closely linked to this concern is the principle of the equality of men and women taught by Bahá'u'lláh.... The Bahá'í community is not fully equipped to undertake what responsible authorities have neglected to do for the education of the people; however, the Bahá'í institutions at all levels are urged to give attention to these critical needs, as circumstances permit....
Dear Friends, we are acutely conscious of the crushing difficulties that afflict life in Africa: the conditions that have caused a flood of refugees on the continent, the horrors created by ethnic conflict, the political unrest, the economic distress, the high incidence of hunger and disease, the horrendous natural disasters. But, paradoxical as it may seem, there exist in all of these the very possibilities of your success. Your ability to endure and forge ahead is reinforced in the assurance given by the Divine Physician, Who anticipated all these conditions and prescribed a sure remedy. His prescriptions have been placed in your hands.
Therefore, we remind you of the noble ambitions the beloved Guardian held for you as a people in a continent that has "a great contribution to make to the advancement of world civilization." May such memories resound afresh in your hearts, quickening your will to fulfil the major aim of the Plan before you, and setting a pace for your actions like the urgent rhythm of drums pulsating throughout your immensely potent, far-stretching land. (Ridván 1996, from the Universal House of Justice to the Bahá'ís of Africa)
[3]
The letters of the Universal House of Justice cited below describe challenges and opportunities facing the African continent in the latter years of the 20th century. Among the difficulties afflicting life in Africa, the House of Justice lists such problems as ethnic conflict, political factionalism, economic distress, social dislocation and intense human suffering. It also expresses confidence in the ability of the African Bahá'í community to win great victories for the Cause of Bahá'u'lláh. To this end, Bahá'ís and Bahá'í institutions are called upon to avoid interference in partisan politics, to eliminate tribal prejudice, to foster education, and generally to use the Teachings of the Faith as the basis for transforming aspects of tribal and family life that are not in accord with the Book of God.
* * * * *
For long centuries the African continent, or rather that great part of it which lies south of the Sahara, remained relatively isolated from the rest of the world, untroubled and scarcely touched by the surging conflicts of the nations to the north and east. Now, rapidly emerging into the mainstream of international interest, the African peoples, who were compared by Bahá'u'lláh to the black pupil of the eye through which "the light of the spirit shineth forth", are being swept by the heady enthusiasms of new-found independence, torn by the conflicting forces of divergent political interests, their vision obscured by the haze of materialism and the dust of nationalistic passions and age-old tribal rivalries.
In the midst of the storm and stress of the battles of selfish interests being waged about them, stand the followers of the Most Great Name, their sight attracted to the rising Sun of God's Holy Cause, their hearts welded together in a bond of true unity with all the children of men, and their voices raised in a universal song of praise to the Glory of God and the oneness of mankind, calling on their fellow-men to forget and forgo their differences and join them in obedience and service to God's Holy Command in this Day.
The Army of the Cause, advancing at the bidding of the Lord to conquer the hearts of men, can never be defeated, but its rate of advance can be slowed down by acts of unwisdom and ignorance on the part of its supporters. We are writing you this letter to help in clarifying some of the issues that have, in the past, blurred the vision of some of the believers, and caused them to commit errors of judgement which have retarded the progress of the Faith in their countries.
One of these issues, and by far the most important, is a lack of appreciation of the implications of the Bahá'í principle of non-interference in political affairs....
So vital is this principle of non-interference in political matters, which must govern the acts and words of Bahá'ís in every land, that Shoghi Effendi has written that "Neither the charges which the uninformed and the malicious may be led to bring against them, nor the allurements of honours and rewards" would ever induce the true believers to deviate from this path, and that their words and conduct must proclaim that the followers of Bahá'u'lláh "are actuated by no selfish ambition, that they neither thirst for power, nor mind any wave of unpopularity, of distrust or criticism, which a strict adherence to their standards might provoke."
"Difficult and delicate though be our task," he continues, "the sustaining power of Bahá'u'lláh and of His Divine guidance will assuredly assist us if we follow steadfastly in His way, and strive to uphold the integrity of His laws. The light of His redeeming grace, which no earthly power can obscure, will, if we persevere, illuminate our path, as we steer our course amid the snares and pitfalls of a troubled age, and will enable us to discharge our duties in a manner that would redound to the glory and the honour of His blessed Name."
The second issue which causes difficulties for the African friends in these days is the matter of tribalism. As Bahá'ís they are convinced that mankind is one and must be viewed as one entity, yet, as members of their respective tribes, they find themselves expected by their non-Bahá'í brothers to give their first loyalty to, and even aggressively pursue the interests of, their tribe. They live, moreover, in an atmosphere which is only too often one of mistrust, fear and even hatred against the members of other tribes.
The Bahá'í attitude in such a situation is clearly set forth in the Writings. As Bahá'ís we are attached to our tribes and clans, just as we are to our families and, on a larger scale, to our nations, but we do not allow this attachment to conflict with our wider loyalty to humanity....
The principles in the Writings are clear, but usually it is when these principles are applied that questions arise. In all cases where the correct course of action is not clear believers should consult their National Spiritual Assembly, which will exercise its judgement in advising the friends on the best course to follow.
(8 February 1970, from the Universal House of Justice to National Spiritual Assemblies in Africa)
[1]
Many of the gravest ills now afflicting the human race appear in acute form on the African continent. Racial, tribal and religious prejudice, disunity of nations, the scourge of political factionalism, poverty and lack of education are obvious examples. Bahá'ís have a great part to play -- greater than they may realize -- in the healing of these sicknesses and the abatement of their worst effects. By their radiant unity, by their "bright and shining" faces, their self-discipline in zealously following all the requirements of Bahá'í law, their abstention from politics, their constant study and proclamation of the Great Message, they will hasten the advent of that glorious day when all mankind will know its true brotherhood and will bask in the sunshine of God's love and blessing.
That the African believers are fully capable of taking their full share in building the Kingdom of God on earth, their natural abilities and present deeds have fully demonstrated. An African Hand of the Cause of God, even now in the course of a brilliant, triumphal teaching tour of the planet, African Counsellors, Board members, national and local administrators and an ever- increasing army of believers testify to the vigour and immense capacity of this highly blessed continent to serve its Lord in the great day of His appearance. That the African believers, so beloved by the Guardian of the Faith, will rise to the challenge facing them and earn the gratitude and goodwill of all mankind by their deeds of dedication and self-sacrifice is the longing of our hearts. (January 1971, from the Universal House of Justice to the participants at the Monrovia Conference)
[2]
Clearly, then, Africa is poised to register a victory for the Cause that will reaffirm its position among the front ranks of our world community. The time is critical, and you must act promptly to realize this prospect. We therefore urge our African brothers and sisters to take immediate account of their strengths, needs and opportunities, and then resolve to turn the challenge posed by these conditions into the means of success. You will of necessity give concentrated attention to various plans and programmes of activity if you are to advance to new stages of entry by troops, but simultaneously certain underlying requisites will claim your special vigilance and exertion. These are the elimination of tribal prejudice, the transformation of prevailing social practices, and the fostering of education.
Tribal conflict is one of the most pressing issues facing Africa. This must be dealt with in the heart of every faithful follower of Bahá'u'lláh and resolutely overcome through the collective will of every local and national Bahá'í community. Indeed, how can the lovers of the Blessed Beauty allow tribal prejudice and rivalry to be practised in their midst when He has made unity the pivotal principle and goal of His Faith?...
Much of what distinguishes African life is to be found in patterns of behaviour displayed in the tribe and particularly in the family. Increasingly, urban life threatens to destroy the positive qualities of such patterns. Since change is inevitable if progress is to be made by any African society, a primary challenge to Bahá'ís is to preserve and improve those wholesome aspects of tribal and family custom that are in accord with the Bahá'í Teachings and to dispense with those that are not. Such a challenge must be embraced with the understanding that the Book of God is the standard by which to weigh all forms of behaviour. While unwavering action is necessary, wisdom and tact and patience must, of course, be exercised. Let it be understood, too, that Africans are not alone in the struggle to change certain age-old practices. People everywhere have customs which must be abandoned so as to clear the path along which their societies must evolve towards that glorious, new civilization which is to be the fruit of Bahá'u'lláh's stupendous Revelation. Indeed, in no society on earth can there be found practices which adequately mirror the standards of His Cause. His own truth-bearing Words clarify the matter: "The summons and the message which We gave were never intended to reach or to benefit one land or one people only. Mankind in its entirety must firmly adhere to whatsoever hath been revealed and vouchsafed unto it. Then and only then will it attain unto true liberty. The whole earth is illuminated with the resplendent glory of God's Revelation."
The acute inadequacy of plans and programmes to educate Africa's people poses a particular challenge to the followers of Bahá'u'lláh in that continent, for He has emphasized the importance of education for all; and individuals ought to be taught at least to read and write. The education of which Bahá'u'lláh spoke includes both spiritual and material aspects. The lack of such education affects the ability of people to achieve true progress.... Closely linked to this concern is the principle of the equality of men and women taught by Bahá'u'lláh.... The Bahá'í community is not fully equipped to undertake what responsible authorities have neglected to do for the education of the people; however, the Bahá'í institutions at all levels are urged to give attention to these critical needs, as circumstances permit....
Dear Friends, we are acutely conscious of the crushing difficulties that afflict life in Africa: the conditions that have caused a flood of refugees on the continent, the horrors created by ethnic conflict, the political unrest, the economic distress, the high incidence of hunger and disease, the horrendous natural disasters. But, paradoxical as it may seem, there exist in all of these the very possibilities of your success. Your ability to endure and forge ahead is reinforced in the assurance given by the Divine Physician, Who anticipated all these conditions and prescribed a sure remedy. His prescriptions have been placed in your hands.
Therefore, we remind you of the noble ambitions the beloved Guardian held for you as a people in a continent that has "a great contribution to make to the advancement of world civilization." May such memories resound afresh in your hearts, quickening your will to fulfil the major aim of the Plan before you, and setting a pace for your actions like the urgent rhythm of drums pulsating throughout your immensely potent, far-stretching land. (Ridván 1996, from the Universal House of Justice to the Bahá'ís of Africa)
[3]
Chapter 2 - TRANSFORMING PREVAILING SOCIAL PRACTICES - Fostering Cultural Diversity
2.1 Fostering Cultural Diversity
The following extracts from letters written on behalf of the Universal House of Justice affirm that the fundamental principle of the oneness of humankind, and the aim of the Faith to promote unity in diversity, underlie the Bahá'í approach to indigenous peoples. Bahá'ís are encouraged to preserve their inherited cultural identities and practices, so long as the activities involved do not contravene the principles of the Faith. Two extremes are to be avoided: needless disassociation from harmless cultural observances and continued practice of abrogated observances of previous dispensations which will undermine the independence of the Bahá'í Faith. A distinctively Bahá'í culture will welcome an infinite diversity in regard to secondary characteristics, but also firmly uphold unity in relation to fundamental principles.
* * * * *
Bahá'ís should obviously be encouraged to preserve their inherited cultural identities, as long as the activities involved do not contravene the principles of the Faith. The perpetuation of such cultural characteristics is an expression of unity in diversity. Although most of these festive celebrations have no doubt stemmed from religious rituals in bygone ages, the believers should not be deterred from participating in those in which, over the course of time, the religious meaning has given way to purely culturally oriented practices. For example, Naw-Rúz itself was originally a Zoroastrian religious festival, but gradually its Zoroastrian connotation has almost been forgotten. Iranians, even after their conversion to Islam, have been observing it as a national festival. Now Naw-Rúz has become a Bahá'í Holy Day and is being observed throughout the world, but, in addition to the Bahá'í observance, many Iranian Bahá'ís continue to carry out their past cultural traditions in connection with this Feast. Similarly, there are a number of national customs in every part of the world which have cultural rather than religious connotations.
In deciding whether or not to participate in such traditional activities, the Bahá'ís must guard against two extremes. The one is to disassociate themselves needlessly from harmless cultural observances and thus alienate themselves from their non-Bahá'í families and friends; the other is to continue the practice of abrogated observances of previous dispensations and thus undermine the independence of the Bahá'í Faith and create undesirable distinctions between themselves and their fellow-Bahá'ís. In this connection there is a difference between what Bahá'ís do among themselves and what they do in companionship with their non-Bahá'í friends and relations. For example, in a letter written on behalf of the Guardian there appears the following guidance:
As regards the celebration of the Christian Holidays by the believers: it is surely preferable and even highly advisable that the friends should in their relation to each other discontinue observing such holidays as Christmas and New Year, and to have their festal gatherings of this nature instead during the intercalary days and Naw-Rúz.
Further, there is no objection to Bahá'ís' attending religious marriage ceremonies of their friends and relatives or take part in festivities usually connected with these events, provided that in doing so they do not contravene Bahá'í Law. For example, if consuming alcoholic beverages is a part of such activities, the Bahá'ís, of course, would be obliged to refrain from partaking of such drinks.
There are some exclusive religious ceremonies in which Bahá'ís should not participate, in order to safeguard the independence of the Faith. In this regard, the beloved Guardian has given the following advice to an individual believer: "In these days the friends should, as much as possible, demonstrate through their deeds the independence of the Holy Faith of God, and its freedom from the customs, rituals and practices of a discredited and abrogated past." In observing this principle, the House of Justice advises the Bahá'ís to maintain a balance between their adherence to the Cause and obedience to its laws on the one hand, and their role in society on the other. When an individual becomes a Bahá'í he acquires, as you are aware, a wider loyalty to the Manifestations of God. Having found this new way of life, he should be careful not to isolate himself from his family and his people, and he should show respect for his former religion. The Bahá'ís should, of course, avoid performing any acts which could be considered as implying their membership in another religion or which are contrary to Bahá'í principles. There is a clear distinction between participating in festive and cultural events, as opposed to performing religious ceremonies and rituals.
It should also be remembered that the weaning away of the Bahá'ís from customs and traditions, which have been established among communities for centuries, takes time and is a gradual process. Therefore, while the National Assembly should avoid rigidity in these matters, it should also not compromise when the interests of the Faith and its integrity and independence are at stake. (26 May 1982, written on behalf of the Universal House of Justice to a National Spiritual Assembly)
[4]
It is abundantly evident, from innumerable passages in Bahá'u'lláh's Revelation, that His Message is intended for the whole of mankind and that every nation and race in human society should regard Him as a Manifestation of God Whose teachings are directed to their upliftment and happiness. He has written that "The summons and the message which We gave were never intended to reach or to benefit one land or one people only." The people of minority backgrounds who have experienced oppression and subjugation might well con- template the words of Bahá'u'lláh in which He states that "The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty." The Bahá'í community should regard itself as having been commissioned by Bahá'u'lláh to deliver His Message to the whole of humankind, in obedience to His injunction to "Proclaim the Cause of thy Lord unto all who are in the heavens and on the earth."...
Your letter raises the issue of cultural diversity within the Bahá'í community. The Faith seeks to maintain cultural diversity while promoting the unity of all peoples. Indeed, such diversity will enrich the tapestry of human life in a peaceful world society. The House of Justice supports the view that in every country the cultural traditions of the people should be observed within the Bahá'í community as long as they are not contrary to the Teachings. The general attitude of the Faith towards the traditional practices of various peoples is expressed in the following statement of Shoghi Effendi's, published in The World Order of Bahá'u'lláh, U.S. 1982 edition, pages 41-42.
Let there be no misgivings as to the animating purpose of the world-wide Law of Bahá'u'lláh.... It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world.... Its watchword is unity in diversity such as `Abdu'l-Bahá Himself has explained:
"Consider the flowers of a garden.... Diversity of hues, form and shape enricheth and adorneth the garden, and heighteneth the effect thereof...."
Of course, many cultural elements everywhere inevitably will disappear or be merged with related ones from their societies, yet the totality will achieve that promised diversity within world unity. We can expect much cultural diversity in the long period before the emergence of a world commonwealth of nations in the Golden Age of Bahá'u'lláh's new world order. Much wisdom and tolerance will be required, and much time must elapse until the advent of that great day. (25 July 1988, written on behalf of the Universal House of Justice to a National Spiritual Assembly)
[5]
The fundamental principle of the oneness of mankind, and the aim of the Faith to promote unity in diversity, underlie the Bahá'í approach to indigenous peoples. Their rights are inseparable from human rights for all, and the Bahá'í Faith upholds the right of indigenous peoples to develop and take pride in their own identity, culture and language. Great importance is attached to teaching the Faith to the indigenous populations in a country, more especially since they have so often been neglected or downtrodden by other segments of society; in many instances their suffering has made them particularly receptive to the Message of Bahá'u'lláh.
...A unique feature of the Bahá'í Administrative Order is the manner in which it enables all the diverse elements of the Bahá'í community, drawn from a variety of ethnic, racial, cultural and educational backgrounds, to work together in a mutually supportive and spiritually beneficial manner. This is in direct contrast to the declining social order external to the Bahá'í community, in which each segment seeks to pursue a separate path in its social and political organization and activities. (25 July 1995, written on behalf of the Universal House of Justice to an individual believer)
[6]
...the oneness of mankind will not be based on forced assimilation, but upon protection of cultural diversity. At the same time, however, we should beware of inadvertently settling upon a limited model, such as the one sometimes associated in contemporary discourse on multiculturalism. A distinctively Bahá'í culture will welcome an infinite diversity in regard to secondary characteristics, but also firmly uphold unity in regard to fundamental principles, thereby achieving a vigorous complementarity. For example, in Selections from the Writings of 'Abdu'l-Bahá (Haifa: Bahá'í World Centre, 1982), page 260-1, we find the following intriguing statement:
What a blessing that will be -- when all shall come together, even as once separate torrents, rivers and streams, running brooks and single drops, when collected together in one place will form a mighty sea. And to such a degree will the inherent unity of all prevail, that the traditions, rules, customs and distinctions in the fanciful life of these populations will be effaced and vanish away like isolated drops, once the great sea of oneness doth leap and surge and roll.
The point is not to minimize differences, nor to make of unity and diversity a false dichotomy, but ever to keep in mind that the Bahá'í standard is very high and grounded in divine love. (13 February 1996, written on behalf of the Universal House of Justice to an individual believer)
[7]
2.2 Guiding Social Transformation
In the extracts cited below, the Universal House of Justice observes that peoples in all societies have customs that require modification, and that, over time, many existing cultural practices will most likely disappear. The teachings of Bahá'u'lláh constitute a divine standard for determining what aspects of a particular culture are to be retained. In guiding social transformation, Spiritual Assemblies must distinguish between aspects of traditional community life which are related to fundamental Bahá'í laws (e.g., monogamy) and matters of lesser importance, from which the believers can and should extricate themselves gradually. Assemblies have a dual responsibility: to exercise patience and wisdom in weaning the Bahá'ís away from certain long-held customs and traditions, and to educate the believers and encourage them to uphold Bahá'í laws, thereby preserving the integrity of the teachings and the independence of the Faith. Social transformation can also be facilitated when the Bahá'í community in a village represents a significant proportion of the population. The community not only serves as an example but is in the position to take initiatives to improve the quality of life in the village.
* * * * *
When the masses of mankind are awakened and enter the Faith of God, a new process is set in motion and the growth of a new civilization begins. Witness the emergence of Christianity and of Islam. These masses are the rank and file, steeped in traditions of their own, but receptive to the new Word of God, by which, when they truly respond to it, they become so influenced as to transform those who come in contact with them. (13 July 1964, from the Universal House of Justice to all National Spiritual Assemblies)
[8]
During this period of transition from practices current in the present social orders of tribal society to the standards advocated and upheld in the Bahá'í community, it is important for Bahá'ís to exercise patience, and endeavour to show respect to the tribal laws that apply in each case, provided they do not contradict basic Bahá'í principles and regulations involving such acts as denial of one's faith or contracting polygamous marriages. It should also be borne in mind that in cases calling for personal guidance, the friends should feel free to turn to their Local Spiritual Assemblies which, being on the spot and normally familiar with tribal and customary practices as well as with the Bahá'í teachings which apply, will be able to proffer advice, suggest solutions to personal difficulties and, indeed, in some cases, be themselves instrumental in resolving the problems. (12 January 1986, written on behalf of the Universal House of Justice to an individual believer)
[9]
When a Spiritual Assembly is faced with questions of possible conflict between tribal practices and Bahá'í law, it should distinguish between aspects of tribal community life which are related to fundamental laws (such as monogamy) and matters of lesser importance, from which the friends can and should extricate themselves gradually. Furthermore, the House of Justice has offered the advice that the institutions of the Faith should be careful not to press the friends to arbitrarily discard those local traditions which are harmless and often colourful characteristics of particular peoples and tribes. Were a new Bahá'í suddenly to cease following the customs of his people, it is possible that they might misunderstand the true nature of the Bahá'í Faith, and the Bahá'ís could be regarded as having turned against the traditions of the land. However, Bahá'ís should exercise vigilance, with the aid of the institutions of the Faith, to avoid inadvertent involvement in events which appear at first sight to be purely cultural and traditional in nature, but which are, in fact, held as a cover for politically oriented gatherings. The weaning away of the Bahá'ís from customs and traditions which have been established among communities for centuries takes time and is a gradual process. While an Assembly should avoid rigidity in these matters, it should also not compromise when the interests of the Faith and its integrity and independence are at stake....
When the Bahá'í community in a village is a significant proportion of the population, it has a wide range of opportunities to be an example and an encouragement of means of improving the quality of life in the village. Among the initiatives which it might take are measures to foster child education, adult literacy and the training of women to better discharge their responsibilities as mothers and to play an enlarged role in the administrative and social life of the village; encouragement of the people of the village to join together in devotions, perhaps in the early morning, irrespective of their varieties of religious belief; support of efforts to improve the hygiene and the health of the village, including attention to the provision of pure water, the preservation of cleanliness in the village environment, and education in the harmful effects of narcotic and intoxicating substances. No doubt other possibilities will present themselves to the village Bahá'í community and its Local Spiritual Assembly. (25 July 1988, written on behalf of the Universal House of Justice to a National Spiritual Assembly)
[10]
At the present time, the challenge to every Bahá'í community is to avoid suppression of those culturally-diverse elements which are not contrary to the teachings, while establishing and maintaining such a high degree of unity that others are attracted to the Cause of God. (25 July 1988, written on behalf of the Universal House of Justice to a Bahá'í couple)
[11]
The matters raised in your letter are concerned with the differing cultures in ... and their expression in the Bahá'í community. The aim of the Bahá'í Faith is to maintain cultural diversity while promoting the unity of all peoples. This diversity will enrich human life in a peaceful world society. Within the Bahá'í community the cultural traditions of the people who comprise it should be observed, as long as those traditions are not contrary to the Bahá'í teachings. It should also be recognized that many cultural practices will eventually disappear or be merged with related ones from other societies as the social evolution of mankind continues.
The application of these principles requires great wisdom and the exercise of careful judgement on the part of the Spiritual Assemblies. When there is a conflict between a traditional cultural practice and the Bahá'í teachings, the Assembly concerned must decide whether the issue involved is of fundamental importance, in which case the traditional practice cannot be continued by the Bahá'ís, or whether it is of lesser importance, such that the believers can be left to gradually extricate themselves from it over a period of time. An Assembly must also carefully seek out and follow a path which offers encouragement and support to each culture with which it comes in contact, while taking care not to slight the rights and preferences of the believers whose cultural group constitutes the majority in the community.
You are urged to consult fully and frankly with the Spiritual Assemblies concerning the issues raised in your letter. Also, you may well find it useful to seek advice from the Counsellors and Auxiliary Board members on these matters. Should you find yourself in disagreement with a decision of the National Spiritual Assembly on a specific issue which you feel to be of fundamental importance, you are free to appeal to the National Assembly for reconsideration of the matter or for its submission to the Universal House of Justice; in the latter case, the Assembly will transmit your appeal together with its own comments. By following these approaches, the unity of the Bahá'í community is preserved as it devises appropriate means of responding to the new challenges associated with the expansion of the scope of its endeavours. (7 May 1989, written on behalf of the Universal House of Justice to an individual believer)
[12]
Bahá'ís should be encouraged to preserve their inherited cultural identities, as long as the activities involved do not contravene the principles of the Faith. When such activities are not in accord with the teachings of the Faith and have been established among communities for centuries, weaning the Bahá'ís from them is a gradual process and takes time and patience. Any bad habits of ancient cultural traditions are overcome by the offering of a greater spiritual attraction. As the new believers become more and more attracted to Bahá'u'lláh and His teachings, they are more likely to be able to turn away confidently from old ways that are in disagreement with His teachings. (28 October 1990, written on behalf of the Universal House of Justice to an individual believer)
[13]
An effective way of assisting the ... friends to abandon the use of peyote would be for believers like yourself, who are themselves ... imbued with the Teachings of Bahá'u'lláh and determined to live in accordance with His laws, to assist their fellow ... to understand the importance of turning wholeheartedly to the Manifestation of God for this Day and giving up practices that conflict with these Teachings. It is important for them to realize that Bahá'u'lláh is the Promised One Who alone is able to set the course and guarantee the attainment of their destiny; this implies adherence to His laws and ordinances. Moreover, they must know that they are not the only group that is obliged to give up certain cultural practices which are not in accord with His will. Every people is faced with the same challenge, because no people can be said to be living in harmony with the purpose of God for our time. Giving up such practices does not mean that any people must abandon every other feature of its cultural heritage. On the contrary, what Bahá'u'lláh has done for us all is to provide a standard by which to determine what is pleasing in God's sight, thereby freeing us to maintain those elements of diversity which are unique to our different cultures. The adoption of this divine standard enables each people to be confident in the permissibility of what it can retain from its past. (23 June 1995, written on behalf of the Universal House of Justice to an individual believer)
[14]
The following extracts from letters written on behalf of the Universal House of Justice affirm that the fundamental principle of the oneness of humankind, and the aim of the Faith to promote unity in diversity, underlie the Bahá'í approach to indigenous peoples. Bahá'ís are encouraged to preserve their inherited cultural identities and practices, so long as the activities involved do not contravene the principles of the Faith. Two extremes are to be avoided: needless disassociation from harmless cultural observances and continued practice of abrogated observances of previous dispensations which will undermine the independence of the Bahá'í Faith. A distinctively Bahá'í culture will welcome an infinite diversity in regard to secondary characteristics, but also firmly uphold unity in relation to fundamental principles.
* * * * *
Bahá'ís should obviously be encouraged to preserve their inherited cultural identities, as long as the activities involved do not contravene the principles of the Faith. The perpetuation of such cultural characteristics is an expression of unity in diversity. Although most of these festive celebrations have no doubt stemmed from religious rituals in bygone ages, the believers should not be deterred from participating in those in which, over the course of time, the religious meaning has given way to purely culturally oriented practices. For example, Naw-Rúz itself was originally a Zoroastrian religious festival, but gradually its Zoroastrian connotation has almost been forgotten. Iranians, even after their conversion to Islam, have been observing it as a national festival. Now Naw-Rúz has become a Bahá'í Holy Day and is being observed throughout the world, but, in addition to the Bahá'í observance, many Iranian Bahá'ís continue to carry out their past cultural traditions in connection with this Feast. Similarly, there are a number of national customs in every part of the world which have cultural rather than religious connotations.
In deciding whether or not to participate in such traditional activities, the Bahá'ís must guard against two extremes. The one is to disassociate themselves needlessly from harmless cultural observances and thus alienate themselves from their non-Bahá'í families and friends; the other is to continue the practice of abrogated observances of previous dispensations and thus undermine the independence of the Bahá'í Faith and create undesirable distinctions between themselves and their fellow-Bahá'ís. In this connection there is a difference between what Bahá'ís do among themselves and what they do in companionship with their non-Bahá'í friends and relations. For example, in a letter written on behalf of the Guardian there appears the following guidance:
As regards the celebration of the Christian Holidays by the believers: it is surely preferable and even highly advisable that the friends should in their relation to each other discontinue observing such holidays as Christmas and New Year, and to have their festal gatherings of this nature instead during the intercalary days and Naw-Rúz.
Further, there is no objection to Bahá'ís' attending religious marriage ceremonies of their friends and relatives or take part in festivities usually connected with these events, provided that in doing so they do not contravene Bahá'í Law. For example, if consuming alcoholic beverages is a part of such activities, the Bahá'ís, of course, would be obliged to refrain from partaking of such drinks.
There are some exclusive religious ceremonies in which Bahá'ís should not participate, in order to safeguard the independence of the Faith. In this regard, the beloved Guardian has given the following advice to an individual believer: "In these days the friends should, as much as possible, demonstrate through their deeds the independence of the Holy Faith of God, and its freedom from the customs, rituals and practices of a discredited and abrogated past." In observing this principle, the House of Justice advises the Bahá'ís to maintain a balance between their adherence to the Cause and obedience to its laws on the one hand, and their role in society on the other. When an individual becomes a Bahá'í he acquires, as you are aware, a wider loyalty to the Manifestations of God. Having found this new way of life, he should be careful not to isolate himself from his family and his people, and he should show respect for his former religion. The Bahá'ís should, of course, avoid performing any acts which could be considered as implying their membership in another religion or which are contrary to Bahá'í principles. There is a clear distinction between participating in festive and cultural events, as opposed to performing religious ceremonies and rituals.
It should also be remembered that the weaning away of the Bahá'ís from customs and traditions, which have been established among communities for centuries, takes time and is a gradual process. Therefore, while the National Assembly should avoid rigidity in these matters, it should also not compromise when the interests of the Faith and its integrity and independence are at stake. (26 May 1982, written on behalf of the Universal House of Justice to a National Spiritual Assembly)
[4]
It is abundantly evident, from innumerable passages in Bahá'u'lláh's Revelation, that His Message is intended for the whole of mankind and that every nation and race in human society should regard Him as a Manifestation of God Whose teachings are directed to their upliftment and happiness. He has written that "The summons and the message which We gave were never intended to reach or to benefit one land or one people only." The people of minority backgrounds who have experienced oppression and subjugation might well con- template the words of Bahá'u'lláh in which He states that "The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty." The Bahá'í community should regard itself as having been commissioned by Bahá'u'lláh to deliver His Message to the whole of humankind, in obedience to His injunction to "Proclaim the Cause of thy Lord unto all who are in the heavens and on the earth."...
Your letter raises the issue of cultural diversity within the Bahá'í community. The Faith seeks to maintain cultural diversity while promoting the unity of all peoples. Indeed, such diversity will enrich the tapestry of human life in a peaceful world society. The House of Justice supports the view that in every country the cultural traditions of the people should be observed within the Bahá'í community as long as they are not contrary to the Teachings. The general attitude of the Faith towards the traditional practices of various peoples is expressed in the following statement of Shoghi Effendi's, published in The World Order of Bahá'u'lláh, U.S. 1982 edition, pages 41-42.
Let there be no misgivings as to the animating purpose of the world-wide Law of Bahá'u'lláh.... It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world.... Its watchword is unity in diversity such as `Abdu'l-Bahá Himself has explained:
"Consider the flowers of a garden.... Diversity of hues, form and shape enricheth and adorneth the garden, and heighteneth the effect thereof...."
Of course, many cultural elements everywhere inevitably will disappear or be merged with related ones from their societies, yet the totality will achieve that promised diversity within world unity. We can expect much cultural diversity in the long period before the emergence of a world commonwealth of nations in the Golden Age of Bahá'u'lláh's new world order. Much wisdom and tolerance will be required, and much time must elapse until the advent of that great day. (25 July 1988, written on behalf of the Universal House of Justice to a National Spiritual Assembly)
[5]
The fundamental principle of the oneness of mankind, and the aim of the Faith to promote unity in diversity, underlie the Bahá'í approach to indigenous peoples. Their rights are inseparable from human rights for all, and the Bahá'í Faith upholds the right of indigenous peoples to develop and take pride in their own identity, culture and language. Great importance is attached to teaching the Faith to the indigenous populations in a country, more especially since they have so often been neglected or downtrodden by other segments of society; in many instances their suffering has made them particularly receptive to the Message of Bahá'u'lláh.
...A unique feature of the Bahá'í Administrative Order is the manner in which it enables all the diverse elements of the Bahá'í community, drawn from a variety of ethnic, racial, cultural and educational backgrounds, to work together in a mutually supportive and spiritually beneficial manner. This is in direct contrast to the declining social order external to the Bahá'í community, in which each segment seeks to pursue a separate path in its social and political organization and activities. (25 July 1995, written on behalf of the Universal House of Justice to an individual believer)
[6]
...the oneness of mankind will not be based on forced assimilation, but upon protection of cultural diversity. At the same time, however, we should beware of inadvertently settling upon a limited model, such as the one sometimes associated in contemporary discourse on multiculturalism. A distinctively Bahá'í culture will welcome an infinite diversity in regard to secondary characteristics, but also firmly uphold unity in regard to fundamental principles, thereby achieving a vigorous complementarity. For example, in Selections from the Writings of 'Abdu'l-Bahá (Haifa: Bahá'í World Centre, 1982), page 260-1, we find the following intriguing statement:
What a blessing that will be -- when all shall come together, even as once separate torrents, rivers and streams, running brooks and single drops, when collected together in one place will form a mighty sea. And to such a degree will the inherent unity of all prevail, that the traditions, rules, customs and distinctions in the fanciful life of these populations will be effaced and vanish away like isolated drops, once the great sea of oneness doth leap and surge and roll.
The point is not to minimize differences, nor to make of unity and diversity a false dichotomy, but ever to keep in mind that the Bahá'í standard is very high and grounded in divine love. (13 February 1996, written on behalf of the Universal House of Justice to an individual believer)
[7]
2.2 Guiding Social Transformation
In the extracts cited below, the Universal House of Justice observes that peoples in all societies have customs that require modification, and that, over time, many existing cultural practices will most likely disappear. The teachings of Bahá'u'lláh constitute a divine standard for determining what aspects of a particular culture are to be retained. In guiding social transformation, Spiritual Assemblies must distinguish between aspects of traditional community life which are related to fundamental Bahá'í laws (e.g., monogamy) and matters of lesser importance, from which the believers can and should extricate themselves gradually. Assemblies have a dual responsibility: to exercise patience and wisdom in weaning the Bahá'ís away from certain long-held customs and traditions, and to educate the believers and encourage them to uphold Bahá'í laws, thereby preserving the integrity of the teachings and the independence of the Faith. Social transformation can also be facilitated when the Bahá'í community in a village represents a significant proportion of the population. The community not only serves as an example but is in the position to take initiatives to improve the quality of life in the village.
* * * * *
When the masses of mankind are awakened and enter the Faith of God, a new process is set in motion and the growth of a new civilization begins. Witness the emergence of Christianity and of Islam. These masses are the rank and file, steeped in traditions of their own, but receptive to the new Word of God, by which, when they truly respond to it, they become so influenced as to transform those who come in contact with them. (13 July 1964, from the Universal House of Justice to all National Spiritual Assemblies)
[8]
During this period of transition from practices current in the present social orders of tribal society to the standards advocated and upheld in the Bahá'í community, it is important for Bahá'ís to exercise patience, and endeavour to show respect to the tribal laws that apply in each case, provided they do not contradict basic Bahá'í principles and regulations involving such acts as denial of one's faith or contracting polygamous marriages. It should also be borne in mind that in cases calling for personal guidance, the friends should feel free to turn to their Local Spiritual Assemblies which, being on the spot and normally familiar with tribal and customary practices as well as with the Bahá'í teachings which apply, will be able to proffer advice, suggest solutions to personal difficulties and, indeed, in some cases, be themselves instrumental in resolving the problems. (12 January 1986, written on behalf of the Universal House of Justice to an individual believer)
[9]
When a Spiritual Assembly is faced with questions of possible conflict between tribal practices and Bahá'í law, it should distinguish between aspects of tribal community life which are related to fundamental laws (such as monogamy) and matters of lesser importance, from which the friends can and should extricate themselves gradually. Furthermore, the House of Justice has offered the advice that the institutions of the Faith should be careful not to press the friends to arbitrarily discard those local traditions which are harmless and often colourful characteristics of particular peoples and tribes. Were a new Bahá'í suddenly to cease following the customs of his people, it is possible that they might misunderstand the true nature of the Bahá'í Faith, and the Bahá'ís could be regarded as having turned against the traditions of the land. However, Bahá'ís should exercise vigilance, with the aid of the institutions of the Faith, to avoid inadvertent involvement in events which appear at first sight to be purely cultural and traditional in nature, but which are, in fact, held as a cover for politically oriented gatherings. The weaning away of the Bahá'ís from customs and traditions which have been established among communities for centuries takes time and is a gradual process. While an Assembly should avoid rigidity in these matters, it should also not compromise when the interests of the Faith and its integrity and independence are at stake....
When the Bahá'í community in a village is a significant proportion of the population, it has a wide range of opportunities to be an example and an encouragement of means of improving the quality of life in the village. Among the initiatives which it might take are measures to foster child education, adult literacy and the training of women to better discharge their responsibilities as mothers and to play an enlarged role in the administrative and social life of the village; encouragement of the people of the village to join together in devotions, perhaps in the early morning, irrespective of their varieties of religious belief; support of efforts to improve the hygiene and the health of the village, including attention to the provision of pure water, the preservation of cleanliness in the village environment, and education in the harmful effects of narcotic and intoxicating substances. No doubt other possibilities will present themselves to the village Bahá'í community and its Local Spiritual Assembly. (25 July 1988, written on behalf of the Universal House of Justice to a National Spiritual Assembly)
[10]
At the present time, the challenge to every Bahá'í community is to avoid suppression of those culturally-diverse elements which are not contrary to the teachings, while establishing and maintaining such a high degree of unity that others are attracted to the Cause of God. (25 July 1988, written on behalf of the Universal House of Justice to a Bahá'í couple)
[11]
The matters raised in your letter are concerned with the differing cultures in ... and their expression in the Bahá'í community. The aim of the Bahá'í Faith is to maintain cultural diversity while promoting the unity of all peoples. This diversity will enrich human life in a peaceful world society. Within the Bahá'í community the cultural traditions of the people who comprise it should be observed, as long as those traditions are not contrary to the Bahá'í teachings. It should also be recognized that many cultural practices will eventually disappear or be merged with related ones from other societies as the social evolution of mankind continues.
The application of these principles requires great wisdom and the exercise of careful judgement on the part of the Spiritual Assemblies. When there is a conflict between a traditional cultural practice and the Bahá'í teachings, the Assembly concerned must decide whether the issue involved is of fundamental importance, in which case the traditional practice cannot be continued by the Bahá'ís, or whether it is of lesser importance, such that the believers can be left to gradually extricate themselves from it over a period of time. An Assembly must also carefully seek out and follow a path which offers encouragement and support to each culture with which it comes in contact, while taking care not to slight the rights and preferences of the believers whose cultural group constitutes the majority in the community.
You are urged to consult fully and frankly with the Spiritual Assemblies concerning the issues raised in your letter. Also, you may well find it useful to seek advice from the Counsellors and Auxiliary Board members on these matters. Should you find yourself in disagreement with a decision of the National Spiritual Assembly on a specific issue which you feel to be of fundamental importance, you are free to appeal to the National Assembly for reconsideration of the matter or for its submission to the Universal House of Justice; in the latter case, the Assembly will transmit your appeal together with its own comments. By following these approaches, the unity of the Bahá'í community is preserved as it devises appropriate means of responding to the new challenges associated with the expansion of the scope of its endeavours. (7 May 1989, written on behalf of the Universal House of Justice to an individual believer)
[12]
Bahá'ís should be encouraged to preserve their inherited cultural identities, as long as the activities involved do not contravene the principles of the Faith. When such activities are not in accord with the teachings of the Faith and have been established among communities for centuries, weaning the Bahá'ís from them is a gradual process and takes time and patience. Any bad habits of ancient cultural traditions are overcome by the offering of a greater spiritual attraction. As the new believers become more and more attracted to Bahá'u'lláh and His teachings, they are more likely to be able to turn away confidently from old ways that are in disagreement with His teachings. (28 October 1990, written on behalf of the Universal House of Justice to an individual believer)
[13]
An effective way of assisting the ... friends to abandon the use of peyote would be for believers like yourself, who are themselves ... imbued with the Teachings of Bahá'u'lláh and determined to live in accordance with His laws, to assist their fellow ... to understand the importance of turning wholeheartedly to the Manifestation of God for this Day and giving up practices that conflict with these Teachings. It is important for them to realize that Bahá'u'lláh is the Promised One Who alone is able to set the course and guarantee the attainment of their destiny; this implies adherence to His laws and ordinances. Moreover, they must know that they are not the only group that is obliged to give up certain cultural practices which are not in accord with His will. Every people is faced with the same challenge, because no people can be said to be living in harmony with the purpose of God for our time. Giving up such practices does not mean that any people must abandon every other feature of its cultural heritage. On the contrary, what Bahá'u'lláh has done for us all is to provide a standard by which to determine what is pleasing in God's sight, thereby freeing us to maintain those elements of diversity which are unique to our different cultures. The adoption of this divine standard enables each people to be confident in the permissibility of what it can retain from its past. (23 June 1995, written on behalf of the Universal House of Justice to an individual believer)
[14]
Subscribe to:
Posts (Atom)
Posts
