Shareable Baha'i Resources

Promoting the Arts at the Grassroots: Realizing One’s Full Potential in the Arts

Maureen Flynn-Burhoe — Tue, 24 Jan 2012 20:31:10 +0000

Promoting the arts at the grassroots opens up creative channels through which can flow inspiration and the force of attraction to beauty.

Artistic expression (music, poetry, painting, drama, etc)

Artistic expression is a form of service
Artistic expression enhances spiritual development
Artistic expression is an essential element
Artistic expression is not simply “entertainment”
Artistic expression is not extracurricular

Service in the arts includes

Developing one’s own capacity for artistic expression, be it through music, poetry, painting, drama, etc.
Promoting the arts and crafts at the grassroots

encouraging others’ in the development of their own capacity for artistic expression, be it through music, poetry, painting, drama, etc.
exposing others to the various forms of artistic expression.

Promoting the Arts at the Grassroots
Purpose: To appreciate the role of artistic endeavors in the activity of a study circle

“In the first two units of this book, we explored concepts, qualities, attitudes and skills that shape your capability to serve as a tutor of Books 1 to 6 of the Ruhi Institute. Most of the time you will perform this act of service by establishing study circles in your own and neighbouring communities, accompanying each group in its study of the Institute’s sequence of courses and guiding the participants in the corresponding practice. The sequence of courses followed by the study circles has a single purpose: empowering the believers morally and spiritually in their resolve to tread a path of service to the Cause and to humanity (Book 7, Part 3, Section 1, page 111).”

“The aim of this third unit is to reflect with you on another fundamental idea, namely, that you can make a significant contribution to the capabilities of service of those who take part in a study circle by encouraging them to develop their capacity for artistic expression, be it through music, poetry, painting, drama or any of the various types of study circle. You should not think of this as entertainment of as an extracurricular activity-for which there is ample room in the Institute’s program-but as an essential element enhancing the spiritual development of the participants (Book 7, Part 3, Section 1, page 111).”

“To begin, examine the following questions:

What different types of music do people play or listen to in your region?

What are your favourite types of music? When do you listen to them? Why do you listen to them?

Is every type of music appropriate for every occasion?

Whistle, hum or sing one of your favourite tunes. Why do you like it?

Is storytelling a form of art? Is poetry an art form?

Recite a favourite poem or narrate a story.

What is the most popular form of drama in your region?

Aside from movies, videos or television, have you seen a dramatic performance recently? Can you describe it? What effect did it have on you?

Most cultures have their own well-known painters or sculptors. Name the prominent ones in your region. Have you seen any of their work in person?

Can you name a few crafts? Do you know a craft? Is there a craft you do not know but would like to learn?

Many cultures have traditional dances. Describe some of the traditional dances of your region. Are they used for special occasions? Are they performed by certain people only, or can anyone who wishes take part? (Book 7, Part 3, Section 1, page 111)

Section 10

“As you have gathered from your study of this unit, the task being asked of you does not require you to be an accomplished artist. You need not be an actor, a playwright, a poet or a musician to promote the arts at the grassroots level. Nor is a study circle the occasion to prepare individuals for earning a livelihood through arts and crafts. What you need to remember is that the Institute is fundamentally concerned with spiritual and moral empowerment. Exposing its students to various forms of artistic expression constitutes one element in the process. By being a promoter of the arts and crafts at the grassroots in ways which have been described in this unit, you will be opening up creative channels through which can flow inspiration and the force of attraction to beauty (Book 7, Part 3, Section 10, page 130).”

Creativity: the arts at grassroots level

Maureen Flynn-Burhoe — Sat, 21 Jan 2012 23:33:28 +0000

“In all their efforts to achieve the aim of the Four Year Plan, the friends are also asked to give greater attention to the use of the arts, not only for proclamation, but also for the work in expansion and consolidation. The graphic and performing arts and literature have played, and can play a major role in extending the influence of the Cause. At the level of folk art, this possibility can be pursued in every part of the world, whether it be in villages, towns or cities.” (From the 1996 Ridvan message written by the Universal House of Justice to the Baha’is of the world, published in The Four Year Plan: Messages of the Universal House of Justice [Riviera Beach: Palabra Publications, 1996], p. 37) (Section 8. Promoting the Arts at the Grassroots Level.)

Artistic activity

Artistic activity, such as the the multiplication of supplementary items: artistic and literary works (songs, stories) to enhance the Ruhi Institute curriculum, should be allowed to occur naturally at the local grassroot level
nurture the emergence of captivating songs from every part of the world in every language, that will impress upon the consciousness of the young the profound concepts enshrined in the Baha’i teachings.
creative production of supplementary materials should be an outgrowth of the process of community building gathering momentum in villages and neighbourhoods
give expression to patterns of thought and action engendered by Baha’u'llah’s teachings, through artistic and literary works.
new elements of culture will evolve
there is a potential for the efflorescence of creative thought
nurture creativity from the grassroots
do not fall inadvertently into prevalent patterns that impose a particular cultural perspective on others
do not inundate cultures with materials from a dominate culture
do not participate in aggressively promoting cultural products by the dominant culture

“By the same token, new elements of culture will evolve over time as people hailing from every human group, inspired by the Revelation of Baha’u'llah, give expression to patterns of thought and action engendered by His teachings, in part through artistic and literary works. It is with such considerations in mind that we welcome the decision of the Ruhi Institute, in formulating its courses, to leave for the friends to address locally issues related to artistic activity. What we ask at this stage, then, when energies are to be invested in the extension of children’s classes and junior youth groups, is that the multiplication of supplementary items for this purpose be allowed to occur naturally, as an outgrowth of the process of community building gathering momentum in villages and neighbourhoods. We long to see, for instance, the emergence of captivating songs from every part of the world, in every language, that will impress upon the consciousness of the young the profound concepts enshrined in the Baha’i teachings. Yet such an efflorescence of creative thought will fail to materialize, should the friends fall, however inadvertently, into patterns prevalent in the world that give licence to those with financial resources to impose their cultural perspective on others, inundating them with materials and products aggressively promoted. Further, every effort should be made to protect spiritual education from the perils of commercialization. The Ruhi Institute itself has explicitly discouraged the proliferation of products and items that treat its identity as a brand to be marketed. We hope that the friends will respect its diligence in this matter (12 December 2011 – The Universal House of Justice, Further guidance on the implementation of institute courses).”

BIHE

Maureen Flynn-Burhoe — Fri, 20 Jan 2012 18:49:37 +0000

2012-01-05 Allan Rock and Lloyd Axworthy’s article entitled “Canadians Can Help Stop the Persecution of Iran’s Baha’i” is published on The Huffington Post in which they expressed concern about the unrelenting persecution of members of the Baha’i faith, Iran’s largest non-Muslim religious minority. Baha’is say they are the biggest religious minority in Iran and estimate their numbers at about 300,000. In Iran political prisoners are routinely tortured and some executed.

2011-10-19 Academics in Australia protested to Iranian ambassador about educational discrimination against Baha’is in Iran. “Fazel Naghdy has gathered signatures from 73 academics, including University of Ballarat vice-chancellor David Battersby, objecting to the longstanding ban on Baha’is attending university, and the arrest earlier this year of 16 Baha’i academics.”

2011-05-19 The Iran regime arrest those associated with the BIHE. “Many of them remain in prison today, not knowing their fate. Their sole offence was to try to educate their young. Two of those arrested are graduates of the University of Ottawa’s Faculty of Education. They were charged with teaching without valid accreditation. The Iranian authorities confiscated their U of O degrees and then alleged that they had never earned them.”

2009-06 Hopes for reform in Iran were raised.

2007 The BIHE offers 32 university-level programs across 5 faculties and continues to develop and deliver academic programs in Sciences, Engineering, Business & Management, Humanities, and Social Sciences. BIHE provides its students with the necessary knowledge and skills to not only persevere and succeed in their academic and professional pursuits, but to be active agents of change for the betterment of the world. These unique strengths of BIHE, together with the top-ranking marks of its students, have helped BIHE graduates secure graduate studies at close to 65 prestigious universities and colleges in North America, Europe, Australia and Asia (India).

1987 The Bahá’í Institute for Higher Education (BIHE) was founded in 1987 in response to the Iranian government’s continuing campaign to deny Iranian Bahá’ís access to higher education.

1980s Canada welcomed several thousand Baha’i refugees who had to flee Iran.

1979 Baha’is in Iran were among the most educated members of Iranian society before the revolution in 1979. “Subsequent to the 1979 revolution in Iran, the newly established Islamic government began a systematic persecution of the Bahá’ís which grossly violated numerous human rights. One of these violations included the banning of Bahá’í students and faculty from universities and colleges. ”

1978 Professor Fazel Naghdy, currently head of the school of electrical, computer and telecommunications engineering at the University of Wollongong, was among the last Baha’is to graduate from the University of Tehran in 1978. He left Iran in 1978 to study in Britain but lost a scholarship when his religion was discovered. Naghdy migrated to Australia in 1989 and has been teaching Iranian Baha’is online for BIHE since 2004.

Who’s Who

Desmond Tutu

Romeo Dallaire

José Ramos-Horta

Allan Rock

Lloyd Axworthy

The Bahá’í Institute for Higher Education (BIHE) “was founded in 1987 in response to the Iranian government’s continuing campaign to deny Iranian Bahá’ís access to higher education. The BIHE offers 32 university-level programs across 5 faculties and continues to develop and deliver academic programs in Sciences, Engineering, Business & Management, Humanities, and Social Sciences. BIHE provides its students with the necessary knowledge and skills to not only persevere and succeed in their academic and professional pursuits, but to be active agents of change for the betterment of the world. These unique strengths of BIHE, together with the top-ranking marks of its students, have helped BIHE graduates secure graduate studies at close to 65 prestigious universities and colleges in North America, Europe, Australia and Asia (India).”

Selected Webliography and Bibliography

Rowbotham, Jill. 2011-10-19. “Call for Iran to release Baha’i academics.” The Australian.

Links

http://www.bihe.org

http://www.bihe.org/index.php?option=com_content&task=view&id=35&Itemid=198

http://www.huffingtonpost.ca/allan-rock/bahai-iran-politics_b_1186039.html

http://www.theaustralian.com.au/higher-education/call-for-iran-to-release-bahai-academics/story-e6frgcjx-1226170010998

Experimenting with QR

Maureen Flynn-Burhoe — Sat, 24 Dec 2011 04:24:54 +0000

permanlink to QR

qrcode.kaywa.com

Emerging consciousness, social action, social change

Maureen Flynn-Burhoe — Sat, 05 Nov 2011 18:05:20 +0000

beginning . . .

“It is clear and evident, therefore, that the first bestowal of God is the Word, and its discoverer and recipient is the power of understanding. This Word is the foremost instructor in the school of existence and the revealer of Him Who is the Almighty. All that is seen is visible only through the light of its wisdom. All that is manifest is but a token of its knowledge. All names are but its name, and the beginning and end of all matters must needs depend upon it (Bahá’u’lláh. (c.1867 – 1873?) Tablet to Mánikchí Ṣáḥib (Lawḥ-i-Mánikchí-Ṣáḥib). Tabernacle of Unity).

“When a new Revelation is brought to humanity, it upsets the equilibrium of the old social order. It unites the hearts and minds of those who recognize it and thus forges a new community. From within that community must emerge a consciousness that can decipher and a capacity that can apply the new teachings in order to make the world a different place. How do we move from a world centered on materialism and self-gratification to one that is centered on the application of spiritual principle and service to humanity? How do we transcend dissension and destructive criticism to harvest the fruits of critical thought in a united search for truth? What is the nature of the process through which we understand the meaning of the Sacred Texts and put the teachings into practice so that we can contribute to the unfoldment of an ever-advancing civilization (Lample 2009:v)?”

Lample, Paul. 2009. Revelation & Social Reality: Learning to Translate What Is Written into Reality. Palabra.

Humility: Neither Guilt nor Complacency: Your values become your destiny

Maureen Flynn-Burhoe — Thu, 03 Nov 2011 19:25:15 +0000

“The humility that Bahá’u’lláh requires of us is not a sense of inferiority before others who are deemed more competent. It is not feigned modesty that is akin to hypocrisy. Rather, true humility arises from the recognition that God is the All-Powerful and Self-Subsisting, while all others are weak and in need of perfecting. The glorification of self, the exaltation of one’s limited knowledge, the lust for power, and the compulsion to force matters in the direction of one’s personal choosing, are exposed for what they truly are: expressions of a child’s whims and desires (Paul Lample. 2004. Creating a New Mind: Reflections on the Individual, the Institutions & the Community. Palabra).

“Acquiring humility calls for the rejection of both guilt—the paralyzing, harsh judgment of the failure to live up to the standard—and complacency— the reinterpretation of the standard, lowering it to suit personal comfort and preferences. The Guardian’s words that “our past is not the thing that matters so much in this world as what we intend to do with our future”11 help us to overcome feelings of guilt. And we can avoid complacency by always acknowledging the truth of the divine standard raised by Bahá’u’lláh, upholding it under all circumstances, and refusing to compromise it with the commonly accepted standards of our time.”12 (Paul Lample. 2004. Creating a New Mind: Reflections on the Individual, the Institutions & the Community. Palabra).

“The seed of humility is planted in the act of recognition of God: “I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth.”13 It germinates in the effort to adhere to divine teachings, since “that which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief-maker.”14 It grows through the belief that “In the estimation of God all men are equal” and that “there is no distinction or preferment for any soul, in the realm of His justice and equity.”15 It is cultivated by an honest appraisal of one’s own faults and tolerance for the shortcomings of others: “Let your thoughts dwell on your own spiritual development, and close your eyes to the deficiencies of other souls.”16 It matures in action as one “preferreth his brother before himself.”17 It bears fruit as one becomes weary of self.” (Paul Lample. 2004. Creating a New Mind: Reflections on the Individual, the Institutions & the Community. Palabra).

“Do all ye can to become wholly weary of self, and bind yourselves to that Countenance of Splendors; and once ye have reached such heights of servitude, ye will find, gathered within your shadow, all created things.”18

“The individual who arises to promote human honor needs to be capable of establishing proper relationships with others, with the community, and with the legitimate institutions of society. One must begin with humility before God, become aware of the divine will and purpose and, discovering in others a reflection of the Divine Essence, stand humbly before them. The soul that walks humbly with God, Bahá’u’lláh explains, will be invested with the honor and glory of all goodly names and stations.19 It is instructive that ‘Abdu’l-Bahá, Whom Shoghi Effendi described as the embodiment of every Bahá’í ideal, chose for Himself the title “Servant of Bahá.” Servitude is the highest station to achieve and through it one becomes the promoter of human honor. (Paul Lample. 2004. Creating a New Mind: Reflections on the Individual, the Institutions & the Community. Palabra).

‘Abdu’l-Bahá states:

“Is there any greater blessing conceivable for a man, than that he should become the cause of the education, the development, the prosperity and honor of his fellow-creatures? No, by the Lord God! The highest righteousness of all is for blessed souls to take hold of the hands of the helpless and deliver them out of their ignorance and abasement and poverty, and with pure motives, and only for the sake of God, to arise and energetically devote themselves to the service of the masses, forgetting their own worldly advantage and working only to serve the general good.20″

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“Act the way you’d like to be and soon you’ll be the way you act.” Leonard Cohen (Canadian folk Singer, Song Writer, Poet and Novelist. b.1934)

“Watch your thoughts, for they become words. Watch your words, for they become actions. Watch your actions, for they become habits. Watch your habits, for they become character. Watch your character, for it becomes your destiny.” Ralph Waldo Emerson?

“Carefully watch your thoughts, for they become your words. Manage and watch your words, for they will become your actions. Consider and judge your actions, for they have become your habits. Acknowledge and watch your habits, for they shall become your values. Understand and embrace your values, for they become your destiny.” ― Mahatma Gandhi?
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thoughts become words become actions become habits become your values becomes your character becomes your destiny

Abdu’l-Baha (BWF:384) responded to the question regarding the “seven qualifications (of the divinely enlightened soul) of which thou hast asked an explanation:

1. Knowledge, 2. Faith, 3. Steadfastness, 4. Truthfulness, 5. Uprightness, 6. Fidelity, 7. Evanescence or humility, (Abdu’l-Baha, Baha’i World Faith – Abdu’l-Baha Section, p. 383)” Seven Qualities of the enlightened soul” Baha’i World Faith.

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“Some people lay stress on fasting. They affirm that in augmenting the weakness of the body they develop a spiritual sensibility and thus they think to approach God. Weakening one’s self physically does not necessarily contribute to spiritual progress. Humility, kindness, resignation, and all these spiritual attributes emanating from great physical strength are acceptable to God. That an enfeebled man cannot fight is not accounted a virtue. Were physical weakness a virtue the dead would be perfect, for they can do nothing. If a man be just, kind, humble and merciful and his qualities are acquired through the will-power — this is Godlike. A child cannot kill a man; but a Bonaparte can abstain from war, from shedding blood, from devastating countries. A dumb person will not speak ill of any one, a paralyzed hand cannot strike; but a strong arm can refrain from striking. Justice, love and kindness must be the instruments of strength, not of weakness.” (Abdu’l-Baha, Divine Philosophy, p. 98)

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The Beloved of God:

“The spiritual love of God maketh man pure and holy and clotheth him with the garment of virtue and purity. And when man attacheth his heart wholly to God and becometh related to the Blessed Perfection, the divine bounty will dawn. This love is not physical, nay, rather, it is absolutely spiritual. The souls whose consciences are enlightened through the light of the love of God, they are like unto shining lights and resemble stars of holiness in the heaven of purity. [] In this condition physical bodies play no part; the command and authority are in the hand of the spirit. When the spirit becometh all inclusive, the spiritual union shall be attained. Night and day endeavor to attain perfect harmony; be thoughtful concerning your own spiritual developments and close your eyes to the shortcomings of one another. By good deeds, pure lives, humility and meekness be a lesson for others.” (Abdu’l-Baha, Baha’i World Faith – Abdu’l-Baha Section, p. 365 via Ocean)

“Evanescence or Humility. That is to say, man must become evanescent in God. Must forget his own selfish conditions that he may thus arise to the station of sacrifice. It should be to such a degree that if he sleep, it should not be for pleasure, but to rest the body in order to do better, to speak better, to explain more beautifully, to serve the servants of God and to prove the truths. When he remains awake, he should seek to be attentive, serve the Cause of God and sacrifice his own stations for those of God. When he attains to this station, the confirmations of the Holy Spirit will surely reach him, and man with this power can withstand all who inhabit the earth.” (Abdu’l-Baha, Baha’i World Faith – Abdu’l-Baha Section, p. 384)

“Thou hast written concerning the meetings and the gathering places of the believers of God. Such assemblies and congregations will greatly aid the promotion of the Word — and all the audience, whether friends or not friends, become affected. But when the friends have the intention of entering in these meetings and assemblies, they must first make the purpose pure, disengage the heart from all other reflections, ask the inexhaustible divine confirmation and with the utmost devotion and humility set their feet in the gathering-place. Let them not introduce any topic in the meeting except the mentioning of the True One, neither must they confuse that merciful assembly with perplexed outside questions. They must either teach or open their tongues in propounding argument, either commune or supplicate and pray to God, either read Tablets or give out advices or exhortations.” (Abdu’l-Baha, Baha’i World Faith – Abdu’l-Baha Section, p. 407)

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“Yet another Hand of the Cause was the revered Mullá ‘Alí-Akbar, upon him be the glory of God, the All-Glorious. Early in life, this illustrious man attended institutions of higher learning and labored diligently, by day and night, until he became thoroughly conversant with the learning of the day, with secular studies, philosophy, and religious jurisprudence. He frequented the gatherings of philosophers, mystics, and Shaykhís, thoughtfully traversing those areas of knowledge, intuitive wisdom, and illumination; but he thirsted after the wellspring of truth, and hungered for the bread that comes down from Heaven. No matter how he strove to perfect himself in those regions of the mind, he was never satisfied; he never reached the goal of his desires; his lips stayed parched; he was confused, perplexed, and felt that he had wandered from his path. The reason was that in all those circles he had found no passion; no joy, no ecstasy; no faintest scent of love. And as he went deeper into the core of those manifold beliefs, he discovered that from the day of the Prophet Muḥammad’s advent until our own times, innumerable sects have arisen: creeds differing among themselves; disparate opinions, divergent goals, uncounted roads and ways. And he found each one, under some plea or other, claiming to 10 reveal spiritual truth; each one believing that it alone followed the true path—this although the Muḥammedic sea could rise in one great tide, and carry all those sects away to the ocean floor. “No cry shalt thou hear from them, nor a whisper even.”

Here is a sea with treasure to the brim;
Its waves toss pearls under the great wind’s thong.
Throw off your robe and plunge, nor try to swim,
Pride not yourself on swimming — dive headlong.

Like a fountain, his heart welled and jetted forth; meaning and truth, like soft-flowing crystal waters, began to stream from his lips. At first, with humility, with spiritual poverty, he garnered the new light, and only then he proceeded to shed it abroad. For how well has it been said,

Shall he the gift of life to others bear Who of life’s gift has never had a share?

A teacher must proceed in this way: he must first teach himself, and then others. If he himself still walks the path of carnal appetites and lusts, how can he guide another to the “evident signs”[1] of God? [1 Qur'án 3:91 ] (Abdu’l-Baha, Memorials of the Faithful, Mullá ‘Alí-Akbar)

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“Pride not yourselves in your glory and be not ashamed of abasement (Baha’u'llah).”

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“Beseech ye the one true God to grant that ye may taste the savor of such deeds as are performed in His path, and partake of the sweetness of such humility and submissiveness as are shown for His sake. Forget your own selves, and turn your eyes towards your neighbor. Bend your energies to whatever may foster the education of men. Nothing is, or can ever be, hidden from God. If ye follow in His way, His incalculable and imperishable blessings will be showered upon you.10

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“Humility exalteth man to the heaven of glory and power, whilst pride abaseth him to the depths of wretchedness and degradation (Baha’u'llah).”

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“A third obstacle to reaching higher levels of consciousness and action is the result of forces that resist progress. In the physical world, the effort to move is countered by the opposing force of friction. Similarly, resistance appears when attempting to rise to greater heights of service in the Faith. Increased consciousness calls for greater responsibility, and thus, greater sacrifice. Effort is required along a path that is to be traced from comfort, ego, control, and license to exertion, humility, cooperation, and servitude. Some may not wish to relinquish current patterns of behavior to meet the more formidable challenges implied by change. The individual, Shoghi Effendi urges, must “struggle against the natural inertia that weighs him down in his effort to arise, shed, heroically and irrevocably, the trivial and superfluous attachments which hold him back, [and] empty himself of every thought that may tend to obstruct his path.”15″(Paul Lample. 2004. Creating a New Mind: Reflections on the Individual, the Institutions & the Community. Palabra).

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“During His travels to America in 1912, ‘Abdu’l-Bahá offered, in a Tablet to an early believer, the following assessment of meetings He addressed:

I visited Philadelphia, for a few days, at the invitation of two ministers and at the request of the friends of God. Two large congregations gathered in the two churches, and I spoke within the measure of my incapacity. But the confirmations of the Abhá Kingdom, as evident as the sun, descended and enfolded us. Although we are powerless He is Mighty. Although we are poor He is All-Sufficient.1

Thus, with such extreme humility did ‘Abdu’l-Bahá—the Master, the Interpreter of the Word of God, the Center of the Covenant—refer to His own service to His Lord.” (Paul Lample. 2004. Creating a New Mind: Reflections on the Individual, the Institutions & the Community. Palabra).

Junior Youth

Maureen Flynn-Burhoe — Wed, 07 Sep 2011 15:43:38 +0000

“Bahá’í community’s approach to cultural transformation: [...] The framework for action guiding these activities has been rooted in a dynamic of learning—characterized by action, reflection, and consultation. In thousands of communities, Bahá’ís have set into motion neighborhood-level processes that seek to empower individuals of all ages to recognize and develop their spiritual capacities[xi] and to channel their collective energies towards the betterment of their communities. Aware of the aspirations of the children of the world and their need for spiritual education, they have started children’s classes that focus on laying the foundations of a noble and upright character. For youth aged 11-14, they have created a learning environment which helps them to form their moral identity at this critical time in their life and to develop skills which empower them to channel their constructive and creative energies toward the betterment of their communities. All are invited to take part in small groups of participatory learning around core concepts and themes which encourage individuals to become agents of change in their communities within a dynamic of learning and an orientation towards service.

The approach to curriculum development for these activities has not been one of design, field testing and evaluation; rather the first step in writing any set of materials has been taken when experience emerges from grassroots action in response to particular development needs. Curriculum materials are continually refined in light of new knowledge and insights. The cultural shifts taking place are evident in the greater capacity to carry out collective action, to see oneself as an agent of change in the community, as a humble learner, as an active participant in the generation, diffusion and application of knowledge. The continuous cycle of learning through action, reflection and consultation has raised awareness of the needs and resources across communities as well as strengthened the mechanisms for collective action and deliberation (BIC 2010).”

spiritual capacities, collective energies, neighborhood level, moral identity, and curriculum materials.

Programs for Teens and Pre-Teens

BIC. 2010-05-03. “Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism.” Bahá’í International Community’s Contribution to the 18th Session of the United Nations Commission on Sustainable Development.

BIC. 2008-02-14. “Eradicating Poverty: Moving Forward as One.” The Bahá’í International Community’s Statement on Poverty.

Documents from the Bahá’í International Community

Maureen Flynn-Burhoe — Mon, 05 Sep 2011 20:29:58 +0000

2011-06-15 “Situation of the Bahá’ís in Iran: item 4: Oral statement to the 17th session of the UN Human Rights Council.” Bahá’í International Community. Geneva.
2011-02-22 “Education and Training for the Betterment of Society.” Bahá’í International Community’s contribution to the 55th Session of the UN Commission on the Status of Women.
2010 Nature of the Persecution against the Bahá’ís in Iran. Bahá’í International Community. (2010).
2009-04-20/4 “Statement to the 2009 Durban Review Conference“ Statement submitted to the Durban Review Conference Against Racism, Racial Discrimination, Xenophobia and Related Intolerance.” Geneva
2008 60th Anniversary of the Universal Declaration on Human Rights. Baha’i International Community.
2008 Raising Children of Light: editorial, in Jerusalem Post. (2008).
2008 Eradicating Poverty: Moving Forward as One.
2008-04-25 Integrating gender perspectives into the work of the Human Rights Council.
2008-01-15 Mobilizing Institutional, Legal and Cultural Resources to Achieve Gender Equality. Baha’i International Community. Bahá’í International Community’s Statement to the 52nd Session of the Commission on the Status of Women.
For the Student of Religion. Baha’i International Community.
2008-02-11. Full Employment and Decent Work. Statement of the BIC to the 46th Commission on Social Development on the Priority Theme: “Full Employment and Decent Work” New York, USA.
2007-10-04/5 Best Practices & Strategies for Interreligious and Intercultural Cooperation Going Forward. Informal Interactive Hearing with Civil Society. High-Level Dialogue of the General Assembly on Interreligious and Intercultural Understanding and Cooperation for Peace Informal Interactive Hearing with Civil Society. Speaker: Ms. Mitra Deliri, Bahá’í International Community.
2006 New Framework for Global Prosperity, A. Bahá’í International Community. (Bahá’í International Community
2006-07-01 The Search for Values in an Age of Transition — A Study Guide.
2006. Bahá’í International Community’s submission to the 2006 Commission on Social Development on the review of the First United Nations Decade for the Eradication of Poverty.
2005-10. “The Search for Values in an Age of Transition.”: A Statement of the Baha’i International Community on the Occasion of the 60th Anniversary of the United Nations. New York, USA.
2005-04-30 Baha’i International Community Response to the Secretary General’s Report, ‘In Larger Freedom: towards development, security and human rights for all‘ (full-text .pdf) Submitted to the United Nations Non-Governmental Liaison Service. New York, USA
The Bahá’í World 2005–2006.
The Bahá’í World 2004–2005.
1999-02 Who is Writing the Future?: Reflections on the Twentieth Century. Baha’i International Community Office of Public Information.
1999-02 谁在写我们的未来 (Who’s Writing the Future?): 二十世纪的省思 (Reflections on the Twentieth Century). 巴哈伊国际社团新闻处 (Baha’i International Community: Office of Public Information).
1998 Valorando la espiritualidad en el Desarrollo: Consideraciones Iniciales en cuanto a la Creación de Indicadores de Base Espiritual para el Desarrollo. Baha’i International Community. Consideraciones Iniciales en cuanto a la Creación de Indicadores de Base Espiritual para el Desarrollo, presentado al “Diálogo Mundial de las Fes y el Desarrollo”, 1998
1996 Comunidades Sostenibles en un Mundo Integrante. Baha’i International Community. (1996). Enunciado presentó por la Comunidad Internacional Bahá’í a la Conferencia sobre Domicilios Humanos (Albergue II) de las Naciones Unidas. Estanbul, Turquía3 al 14 de junio de 1996.
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1991 Carta de la Tierra. Baha’i International Community. (1991). Combatiendo el Racismo.
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1987 Baha’i Statement on Nature, The. Baha’i International Community Office of Public Information. (Leicestershire, England: Baha’i Publishing Trust, 1987). Prepared as official statement for the World Wide Fund for Nature (WWF).
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1985 Activities in the Bahá’í World Community to Improve the Status of Women during the United Nations Decade for Women. (Nairobi, Kenya: Bahá’í International Community, 1985). Report presented to the World Conference to Review and Appraise the Achievements of the United Nations Decade for Women: Equality, Development and Peace
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1983 Bahaism – Its Origins and Role: A Rebuttal. Bahá’í International Community. (1983). The complete Iranian document “Bahaism — its origins and its role” together with BIC commentary on that document.
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Home visits: elevating the conversation

Maureen Flynn-Burhoe — Mon, 05 Sep 2011 16:04:55 +0000

“With so firm a foundation in place, the foremost thought in the mind of each and every believer should be teaching. Whether in their personal efforts they teach their friends in firesides and then involve them in the core activities or use these activities as their primary instrument for teaching, whether as a community they make their work with children and junior youth the initial thrust in a cluster or focus first on the older generations, whether in their collective endeavours they visit families in teams as part of an intensive campaign or call on seekers in their homes periodically over time—these are decisions that can only be made according to the circumstances and possibilities of the friends and the nature of the populations with whom they interact. What all must acknowledge, irrespective of circumstance, are both the crying need of a humanity that, bereft of spiritual sustenance, is sinking deeper into despair and the urgency of the responsibility to teach with which we each have been entrusted as members of the community of the Greatest Name (UHJ Ridvan Message 2007).”

He that seeketh to commune with God, let him betake himself to the companionship of His loved ones… (Baha’u’llah, Hidden Word, Persian # 56)

“Conceived as a means for exposing believers to the fundamentals of the Faith, “home visits” are giving rise to an array of deepening efforts, both individual and collective, in which the friends are delving into the Writings and exploring their implications for their lives.” (UHJ. 2005-12-27. “To the Conference of the Continental Boards of Counsellors.)”

“For Bahá’ís and seekers alike, these patterns signify a return to human relationships that are free of the kind of estrangement that has become characteristic of our western culture, particularly in urban centres.” (UHJ. 2005-12-27. “To the Conference of the Continental Boards of Counsellors.)”

“A look at how well we are doing in establishing a rhythm of community life that includes regular home visits to Bahá’ís and seekers will tell us how successful we have been in overcoming hesitations in teaching the Cause.)”

Constructive resilience

Maureen Flynn-Burhoe — Mon, 25 Jul 2011 16:27:44 +0000

There are both spiritual and material dimensions to human nature. The human soul develops within a matrix of mutually interacting spiritual and material forces that affect both our inner and outer lives (Karlberg 2010-04.” ).

“We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions (Shoghi Effendi).”

Baha´’ı´s therefore believe that strategies for achieving lasting social change—including strategies for overcoming violent oppression—must
pay attention to both the material and spiritual dimensions of change, including the transformation of hearts among both the oppressors and
the oppressed. In this regard, oppositional strategies that pit one group against another, whether violently or non-violently, are not considered
conducive to spiritual transformation and lasting change. Baha´’ı´s thus refrain from all divisive forms of social action, including involvement
in partisan political organizing and opposition (Karlberg 2010-04.” ).

“The theory supporting life history narration proposes that the nature of retelling, particularly the retelling of traumatic experiences, is important in raising the consciousness of society surrounding injustice. Similarly, life histories are significant as an effective way to elicit the compassion and action of those who hear the story. Moreover, the retelling of one’s story can serve as a key step in the healing of the individual who has experienced trauma. Thus the method of life history interviews is significant for the individuals who retell their experience, for those who hear the retelling, and eventually for the larger society which receives this testimony. Through a process of individual and collective transformation, each of the women displayed resistance in opposition to the injustice of their imprisonment. This resistance resulted from mental engagement with, and physical demonstration of, their beliefs. After they were released from prison, the process of retelling their stories, and activism related to what had befallen them, became another form of resistance (Hakimian 2009-06).”

‘Life in Evin wasn’t all ugliness, mind you. It also included friendships so beautiful and pure that they were enough to keep you going amidst the utmost inhumanity. Sacrificing a piece of bread, giving up sleeping space to a sick friend and sitting up all night to watch over her, sharing clothes, washing the clothes of a cellmate with tortured feet who couldn’t walk, massaging someone’s bruised feet, listening to a mother incessantly talk about the child from whom she’d been separated, carving a stone for a friend’s birthday- there were times when we could easily forget where we were, when we could laugh and tell jokes, sing, or make up plays and then act them out. We could imagine families for ourselves, have mothers and sisters who were not our own, fall in love and create bonds so tight that years and death could not cut or damage them. Among these lessons I learned during my five years in Evin, this was the only one that was beautiful. In prison, I made the best friends of my life, and not only that, met the best people I could ever imagine. I also met the worst people of my life in Evin, but no one said it was going to be all roses. If true friendship is what I got out of those five years, I believe it’s a good price for my youth, my health, and for growing old too soon’ (Agah, Mehr & Parsi 2007:164 cited in Hakimian 2009-06“).

“The theory surrounding the importance of memoirs can be found in the fields of both psychology and literature. Helen M. Buss (2002) writes, ‘In historical narratives, only public events happen. In traditional fiction, such public events act as a background for the personal story. In memoir, real lives happen in all their daily richness in parallel and in connection with public life’ (Buss, 2002, p. 128). Elie Wiesel, the famous Holocaust historian, notes that this generation can be noted for the creation of a ‘new literature,’ namely testimony (Buss, 2002, p. 121). One element that gives this genre social and academic significance is the potential of the memoir to disseminate formerly unknown information to a wide range of people. While a highly sophisticated historical narrative is often presented, it still remains accessible to a large audience. While the process of articulation and organization is never formulaic, research has been carried out which indicates that the very process of retelling can be an important component of the resolution of the trauma (Victor Frankel, 2000). Buss expounds on this idea from a literary perspective, ‘this moment of reflection allows the self-reflexive narrator to carry out one of the most important tasks of the memoir: understanding the past for the purpose of changing the present’ (Buss, 2002, p. 130). It is in this process of understanding that the witness moves away from the fragmentation and repression of the experience towards a holistic externalization of the trauma (Hakimian 2009-06).”

“The process of retelling is evident in the memoir genre and psychological evidence to support the necessity of retelling has been outlined by Judith Herman, among others. In Trauma and Recovery, Herman (1997) notes that the process of narrative reconstruction is one of the five central elements of healing. She explicitly states, ‘this work of reconstruction actually transforms the traumatic memory, so that it can be integrated into the survivor’s life story.’ (Herman, 1997:175). She postulates three interrelated elements of this witnessing are the attribution of meaning to the event, the engagement with a supportive community, therapist, or close confidant, and finally the action that the victim takes following the atrocity. According to Herman’s hypothesis, ‘The traumatic event challenges an ordinary person to become a theologian, philosopher, and a jurist.’ (Herman 1997:178 cited in Hakimian 2009-06).”

“This is a particularly apt analogy for the participants in this research. The subject of their belief, their adherence to the Bahá’í faith, was continuously drawn upon as a source of reliance and thought. It could even become a life-like companion. The history of this faith, its founders, and its central teachings, underwent a sort of intense personalization for the women. They would speak to me as though, at the most intense moment of persecution, particularly important figures would intervene and powerfully reinforce both their emotional and physical strength. Janet Khan looks to theories of the psychiatrist, Abdu’l Missagh Ghadirian, which echo this idea Hakimian 2009-06).”

Janet Khan explained,

‘While there is a tendency in the West to equate suffering and martyrdom with defeat and failure, psychiatrist Abdu’l Missagh Ghadirian suggests that they might alternatively be characterized as “the victory of the soul”. He calls attention to the fact that a person’s faith in God is a dynamic force rather than a static state of mind. He states, “As a one’s faith grows, so will one’s ability to endure trials and tribulations that test one’s sincerity and love of the divine reality’ (Khan 2005:248 cited in Hakimian 2009-06).”

“Thus, it was a combination of the women’s beliefs and individual effort and action in securing mental strength which enabled them to persevere in prison and during interrogation and torture. Herman (1997) also points to the simultaneous private and public dimensions of remembering. ‘Testimony has both a private dimension, which is confessional and spiritual, and a public aspect, which is political and judicial.’ (Herman, 1997, p. 181). What the medium of memoir offers is the synthesis of the public and private dimensions of the trauma, which results in both a literary and judicial commentary on the event Hakimian 2009-06).”

“Both the memoirs and the interviews serve as important sources of data. Buss (2002) comments on the genre of memoir: ‘Concerned with the self as living in, and as a product, of its communities, it is a facilitating form for the reenactment of personal and collective trauma, the witnessing to its reality and the process of its healing.’ (Buss, 2002, p. 138). Likewise the narratives the women have provided should be valued as a political testimony, attesting to their inventiveness and resilience during their imprisonment. The narratives told and retold in both memoir and interview form to provide a unique insight into the ways Bahá’í women dealt with the experiences of imprisonment in Iran Hakimian 2009-06).”

“Central to the theory of post-traumatic growth is the fact that thriving exists simultaneously with suffering and the negative impacts that trauma produces. This suffering can often continue until a positive space is created, in which the trauma is fundamentally addressed and given meaning. A primary example of a negative impact of trauma is a loss of meaning in life, and heightened levels of stress. Therefore, the initial concern of those close to the traumatized individual is to create a safe and healthy environment to facilitate the processing of events (Herman, 1997, p. 53). Herman describes these responses to trauma:

‘To the chronically traumatized person, any action has potentially dire consequences. There is no room for mistakes. Rosencof describes his constant expectation of punishment, “I’m in a perpetual cringe. I’m constantly stopping to let whoever is behind me pass: my body keeps expecting a blow’ (Herman 1997:91 cited in Hakimian 2009-06).”

This reality must be remembered when assessing the impacts political systems have upon individual lives.

“By the end of the twentieth century, a large body of literature had emerged exploring the theory and practice of non-violent resistance to
oppression. This literature was derived from the writings and actions of inﬂuential ﬁgures such as Mahatma Gandhi and Martin Luther King, the movements they led and inspired, and the deeper ethical and spiritual traditions from which they drew their inspiration. Against the backdrop of these dramatic twentieth-century struggles, the Baha´’ı´ community in Iran was pursuing a distinctively non-adversarial response to violent oppression that has received comparatively little attention—despite being ‘‘one of the few documented cases of a minority that has managed to resist peacefully’’ a sustained and systematic campaign of genocidal intent (Karlberg 2010-04.” )

Karlberg, Michael. 2010-04. “Constructive Resilience: The Baha´’ı´ Response to Oppression.” Peace and Change. 35:2. Peace History Society and Peace and Justice Studies Association.

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Hakimian, Donna. 2010-03-04. “Resistance, Resilience and the Role of Narrative: Lessons from the Experiences of Iranian Bahá’í Women Prisoners.” Hakimian, Donna. 2009-06. “The Value of Retelling: Survival and Resistance Through Words.” “Resistance, Resilience and the Role of Narrative: Lessons from the Experiences of Iranian Bahá’í Women Prisoners.” Enquire. Issue 3. Women and Gender Studies. Institute University of Toronto. Hakimian 2009-06)
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