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

— 38 —

…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

An “Equal Standard of Human Rights”

— 39 —

…Bahá’u’lláh taught that an equal standard of human rights must be recognized and adopted. In the estimation of God all men are equal; there is no distinction or preferment for any soul in the dominion of His justice and equity.

‘Abdu’l-Bahá, “The Promulgation of Universal Peace”, p. 182

— 40 —

As to your question concerning the rights of the minority of non-Bahá’í citizens in a Bahá’í state, it is clear from the writings of our Faith that under a Bahá’í system the rights of minorities of any type must always be respected and upheld. Just as Bahá’ís today show obedience and loyalty to the government but refuse to bow to the majority if they are asked to deny their faith, so in the future, when the majority is represented by the Faith the Bahá’ís will not force the minority to become followers of Bahá’u’lláh but they will expect the minority to be similarly obedient and loyal. As you indicate the ways of the world are basically and usually at variance with this standard…

The ultimate safeguard in the Faith of Bahá’u’lláh to ensure that this principle and all its other fundamental tenets are not violated is the Universal House of Justice, which, as its Constitution clearly stipulates, is charged with the responsibility of maintaining the integrity of the teachings and of safeguarding their inviolability.

9 March 1977, written on behalf of the Universal House of Justice to an individual believer

— 41 —

We appreciate the careful thought you have given to the subject of indigenous populations. The Bahá’í International Community should maintain its involvement with this issue, continuing the emphasis on the need for unity in diversity — a unity which implies mutual tolerance among the various populations, a recognition by dominant populations of the freedom of indigenous peoples to exercise their rights in all legitimate varieties of ways, and the corollary recognition of indigenous peoples themselves that such freedom carries with it the responsibility of recognizing the rights of all others to the same expressions. The implications for indigenous peoples also include: realization of the virtues of cross-cultural influence; appreciation of the values of other cultures as accruing to the wealth of human experience and the freedom of all to share in such values without necessarily giving up their respective identities; avoidance of parochial attitudes which degenerate into ethnic and cultural prejudices; and, above all, appreciation of the necessity to maintain a global expression within which the particulars of indigenous expression can find an enduring context.

19 July 1985, the Universal House of Justice to a Bahá’í International Community UN Office

— 42 —

Concerning indigenous rights, it stands to reason that indigenous people are entitled to all the human rights accorded other peoples. For example, they should be guaranteed the full rights of citizenship, and all acts of discrimination against them, which may have developed over the years, should be eliminated. At the same time, it would be unseemly for the demands for their rights to make, on the basis of their indigenousness, a special claim to exclusive rights and privileges which exceed the necessity to redress injustices. The Bahá’í attitude on such questions should be guided by Bahá’u’lláh’s teaching that “The earth is but one country, and mankind its citizens.” Thus it should be borne in mind that while upholding indigenous rights may well deserve the support of the Bahá’ís, often the viewpoints of those claiming such rights are so circumscribed and narrow that Bahá’ís find it difficult to wholeheartedly subscribe to them.

14 January 1988, written on behalf of the Universal House of Justice to a National Spiritual Assembly

— 43 —

Indigenous people have a highly significant role to play in the development of the World Order of Bahá’u’lláh, as is indicated in the oft-quoted words of ‘Abdu’l-Bahá concerning the American continent to the effect that “should these Indians be educated and properly guided, there can be no doubt that through the Divine teachings they will become so enlightened that the whole earth will be illumined”. In this period of social evolution, however, minorities, including indigenous peoples, continue to suffer from oppressive and disheartening treatment in many parts of the world. On the subject of amelioration of the condition of oppressed and unjustly treated minorities, in a letter written on its behalf, the House of Justice has stated the following:

The Universal House of Justice is deeply concerned at the plight of so many of the aboriginal peoples in various parts of the world who have been denied fundamental human rights by uninterested and selfish majorities. Humanity is plagued with many inequities and injustices in every part of the world. Bahá’u’lláh speaks of these and points out time and again that the solution to these problems lies in the recognition of God and His Manifestation for this Day. While there is no objection to any member of a minority group asserting his legal claim to property or rights through the courts or administrative agencies which may be open to him, it is contrary to Bahá’í principles to take political action in asserting those rights.

The principles stated in the Writings are clear, but usually it is when these principles are applied that questions arise, and in cases in which there is any doubt about the correct course of action, the believers should consult their National Assembly.

27 June 1993, written on behalf of the Universal House of Justice to an individual believer

Enrichment of Community Life

— 44 —

…the Guardian was very pleased to learn of the progress done by the Indian National Spiritual Assembly in its efforts to consolidate, widen and maintain the scope of its national activities. The difficulties in your way are tremendous. The differences of language and of social and intellectual background do, undoubtedly, render the work somewhat difficult to carry out and may temporarily check the efficient and smooth working of the national administrative machinery of the Faith. They, nevertheless, impart to the deliberations of the National Assembly a universality which they would be otherwise lacking, and give to its members a breadth of view which is their duty to cultivate and foster. It is not uniformity which we should seek in the formation of any national or local assembly. For the bedrock of the Bahá’í administrative order is the principle of unity in diversity, which has been so strongly and so repeatedly emphasized in the writings of the Cause. Differences which are not fundamental and contrary to the basic teachings of the Cause should be maintained, while the underlying unity of the administrative order should be at any cost preserved and insured. Unity, both of purpose and of means is, indeed, indispensable to the safe and speedy working of every Assembly, whether local or national.

2 January 1934, written on behalf of Shoghi Effendi to a National Spiritual Assembly

— 45 —

Now that more of the Latin believers are active and beginning to assume responsibilities, the work will go forward on a more permanent foundation, as pioneers from a foreign land can never take the place of native believers who must always constitute the bedrock of any future development of the Faith in their country.

30 January 1948, written on behalf of Shoghi Effendi to an individual believer

— 46 —

Every effort should be made to teach the native Swedish people, so they may ultimately take their part in the community of races and people, who make the world order of Bahá’u’lláh.

4 January 1954, written on behalf of Shoghi Effendi to two Local Spiritual Assemblies

— 47 —

He was likewise very happy to know that there are now new Assemblies formed in the Malayan Federation, and he hopes that the Cause will make rapid progress in that part of the world. There are so many races and so many nationalities, and the future is infinitely bright when we think of what these souls are going to contribute to the international Bahá’í life as they become strong supporters of our glorious Faith.

7 May 1954, written on behalf of Shoghi Effendi to an individual believer

— 48 —

In connection with the teaching work throughout the Pacific, … [the] Bahá’ís … must bear in mind that the primary object of their living there is to teach the native population the Faith…

He attaches great importance to teaching the aboriginal Australians, and also in converting more Maoris to the Faith, and hopes that the Bahá’ís will devote some attention to contacting both of these minority groups.

16 June 1954, written on behalf of Shoghi Effendi to a National Spiritual Assembly

— 49 —

At the same time there is a challenge of great urgency facing the world-wide Bahá’í community. When launching the Ten Year Crusade, Shoghi Effendi urged the believers to “carry the torch of the Faith to regions so remote, so backward, so inhospitable that neither the light of Christianity or Islám has, after the revolution of centuries, as yet penetrated.” A number of such regions still exist in places like New Guinea, the heart of Africa and the Amazon Basin in South America. As the influence of civilization spreads, the age-old ways of life of the inhabitants of these regions will inevitably perish, and they will rapidly be infected with the materialistic ideas of a decadent civilization. It is our pressing duty to carry the Message of Bahá’u’lláh to such people while they are still pure-hearted and receptive, and through it to prepare them for the changed world which will come upon them….

In addition to the tribes in these remote regions of the world, there are tribes and minorities who still live in their traditional ways in the midst of other cultures. All too often such peoples are despised and ignored by the nations among whom they dwell, but we should seek them out, teach them the Cause of God, and enrich through their membership the Bahá’í communities of the lands in which they live. So important is this goal that each National Spiritual Assembly should study the requirements for teaching each of the different tribes and groups within its area, appoint a committee for this purpose — even a special committee for each tribe or minority where this is feasible and desirable — and launch a series of well-conceived, far-reaching campaigns to bring about the enrollment of these peoples within the Cause of Bahá’u’lláh, and the establishment among them of the Bahá’í Administrative Order.

25 May 1975, from the Universal House of Justice to all National Spiritual Assemblies

V. Cultural Diversity in the Bahá’í Community

Associating with People of Divers Beliefs and Customs

— 50 —

The most important teaching of Bahá’u’lláh is to leave behind racial, religious, national and patriotic prejudices. Until these prejudices are entirely removed mankind will not find rest. Nay, rather, discord and bloodshed will increase day by day, and the foundation of the prosperity of the world of man will be destroyed.

‘Abdu’l-Bahá, Tablet translated from the Persian

— 51 —

To discriminate against any race, on the ground of its being socially backward, politically immature, and numerically in a minority, is a flagrant violation of the spirit that animates the Faith of Bahá’u’lláh. The consciousness of any division or cleavage in its ranks is alien to its very purpose, principles, and ideals. Once its members have fully recognized the claim of its Author, and, by identifying themselves with its Administrative Order, accepted unreservedly the principles and laws embodied in its teachings, every differentiation of class, creed, or color must automatically be obliterated, and never be allowed, under any pretext, and however great the pressure of events or of public opinion, to reassert itself. If any discrimination is at all to be tolerated, it should be a discrimination not against, but rather in favor of the minority, be it racial or otherwise. Unlike the nations and peoples of the earth, be they of the East or of the West, democratic or authoritarian, communist or capitalist, whether belonging to the Old World or the New, who either ignore, trample upon, or extirpate, the racial, religious, or political minorities within the sphere of their jurisdiction, every organized community enlisted under the banner of Bahá’u’lláh should feel it to be its first and inescapable obligation to nurture, encourage, and safeguard every minority belonging to any faith, race, class, or nation within it. So great and vital is this principle that in such circumstances, as when an equal number of ballots have been cast in an election, or where the qualifications for any office are balanced as between the various races, faiths or nationalities within the community, priority should unhesitatingly be accorded the party representing the minority, and this for no other reason except to stimulate and encourage it, and afford it an opportunity to further the interests of the community. In the light of this principle, and bearing in mind the extreme desirability of having the minority elements participate and share responsibility in the conduct of Bahá’í activity, it should be the duty of every Bahá’í community so to arrange its affairs that in cases where individuals belonging to the divers minority elements within it are already qualified and fulfill the necessary requirements, Bahá’í representative institutions, be they Assemblies, conventions, conferences, or committees, may have represented on them as many of these divers elements, racial or otherwise, as possible. The adoption of such a course, and faithful adherence to it, would not only be a source of inspiration and encouragement to those elements that are numerically small and inadequately represented, but would demonstrate to the world at large the universality and representative character of the Faith of Bahá’u’lláh, and the freedom of His followers from the taint of those prejudices which have already wrought such havoc in the domestic affairs, as well as the foreign relationships, of the nations.

Shoghi Effendi, “The Advent of Divine Justice”, p. 35

— 52 —

Association with all people of divers beliefs, customs and outlook is enjoined by Bahá’u’lláh, but we must guard against interference in political affairs, nor must we give the impression that we are a sect of any existing religion. We must be tolerant, kind, broad-minded, and unprejudiced in our dealings with all sorts and conditions of men, but it is our duty also to assert and prove the independence of our precious and sacred Faith, and to explain its liberal, universal principles.

12 December 1932, Shoghi Effendi, in a footnote appended to a letter written on his behalf to an individual believer

— 53 —

The friends should first start by applying the principle of the oneness of races within their own community, and thus set before the world outside a noble and inspiring example. Every trace of racial prejudice should be banished by the friends in their community life, and also in their private life, so much so that they should come to gradually forget the very existence of the racial problem as such. Such an attitude is bound to strongly impress every outsider and draw his attention to the Cause, and convince him of the sublimity and practicability of its Teachings.

11 November 1936, written on behalf of Shoghi Effendi to an individual believer

— 54 —

It is a great mistake to believe that because people are illiterate or live primitive lives, they are lacking in either intelligence or sensibility. On the contrary, they may well look on us, with the evils of our civilization, with its moral corruption, its ruinous wars, its hypocrisy and conceit, as people who merit watching with both suspicion and contempt. We should meet them as equals, well-wishers, people who admire and respect their ancient descent, and who feel that they will be interested, as we are, in a living religion and not in the dead forms of present-day churches.

21 September 1951, written on behalf of Shoghi Effendi to a National Teaching Committee

— 55 —

If the Japanese friends will realize that the American believers have failures and weaknesses which often reflect those of their nation, they will feel encouraged to not only be patient and understanding in regard to them, but also to contribute more of the fine points of their own national characteristics to the community work as a whole. If they think that, because the Cause is perfect the American Bahá’ís are perfect, they are bound to be disappointed. In our great Bahá’í family we see both the strong points and the weak points in national character come out in the believers of different countries. The strong points of the American friends are their devotion and their initiative, their courage and determination and zeal, but there are many characteristics they need, just like every people.

The whole aim of teaching work is to create a body of native believers who will carry on the work in their own land. Therefore, the sooner the meetings can be conducted in Japanese, the better; certainly on the Spiritual Assembly there should be adequate translation into Japanese, in fact it would be better if it could be the other way round, but perhaps this is not feasible at present, and would cause confusion and inharmony.

19 August 1952, written on behalf of Shoghi Effendi to an individual believer

— 56 —

I need not tell you that the work in Africa, and more particularly in Uganda, is very dear to his heart. The progress made there during the last year has borne him up and encouraged him greatly when he was often weighed down with work. He feels that this country and its peoples, in the very heart of Africa, are a most precious trust. Their receptivity to the Teachings, their great desire to serve their new Faith, the number of them who have arisen to go out as pioneers, mark them as a people apart in the Bahá’í world, at least for the time being. May many others in neighbouring countries prove as worthy, and follow their example.

In dealing with people who are still backward in relation to our civilized standards, and in many cases guided by a tribal system which has strong orders of its own, he feels that you should be both tactful and forbearing.

17 June 1954, written on behalf of Shoghi Effendi to a National Spiritual Assembly

— 57 —

In spite of the fact that Mr.... has been expelled from Gilbert and Ellice Islands, the remarkable progress of the Faith there has been a source of great satisfaction. It shows that a spiritual receptivity, a purity of heart and uprightness of character exists potentially amongst many of the peoples of the Pacific Isles to an extent equal to that of the tribesmen of Africa. It is indeed an encouraging and awe-inspiring sight to witness the spread of our beloved Faith amongst those whom civilised nations misguidedly term “savages”, “primitive peoples” and “uncivilised nations”.

11 July 1956, written on behalf of Shoghi Effendi to a National Spiritual Assembly

— 58 —

The second issue which causes difficulties for the African friends in these days is the matter of tribalism….

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….

In these days when tribal tensions are increasing in Africa the friends should be vigilant lest any trace of prejudice or hatred, God forbid, may enter their midst. On the contrary, they should endeavor to bring into the Faith an ever larger representation of the various tribes in each country, and through complete lack of prejudice as well as through the love that Bahá’ís have for each other and for their non-Bahá’í neighbors, demonstrate to their countrymen what the Word of God can do. They will thus provide, for the scrutiny of the leaders and rulers of their countries, a shining example of a unified community, working together in full concord and harmony, demonstrating a hope that is attainable, and a pattern worthy to be emulated.

To discriminate against any tribes because they are in a minority is a violation of the spirit that animates the Faith of Bahá’u’lláh. As followers of God’s Holy Faith it is our obligation to protect the just interests of any minority element within the Bahá’í community. In fact in the administration of our Bahá’í affairs, representatives of minority groups are not only enabled to enjoy equal rights and privileges, but they are even favored and accorded priority. Bahá’ís should be careful never to deviate from this noble standard, even if the course of events or public opinion should bring pressure to bear upon them.

8 February 1970, from the Universal House of Justice
to the National Spiritual Assemblies in Africa, in
“Messages from the Universal House of Justice, 1963-1986”, p. 165

— 59 —

The entry in into the Spanish Bahá’í communities of Gypsies, with their distinctive traditions and attitudes, is a welcome evidence of the power of the Faith to unite human beings of diverse backgrounds and cultures. It also provides the Spanish Bahá’í community with the challenge of working out ways of gradually and patiently deepening the new believers’ understanding of and obedience to the teachings and laws of the Faith.

In this process the older believers must be careful to distinguish between those matters which are principles of the Faith, and those which may merely be traditional Spanish or Persian attitudes. As you are undoubtedly aware, pioneers have sometimes caused unnecessary complications by insisting that the new believers in a country adopt practices which turn out to have nothing to do with the Faith but are merely norms of behaviour from the pioneers’ own homeland. In uniting the peoples of the world in the Bahá’í community, we must establish uniformity in essentials, but must permit diversity in secondary matters.

1 November 1979, written on behalf of the Universal House of Justice to an individual believer

— 60 —

We should have no class prejudice in the Faith, but we should not be blind to the differences and sensitivities of people who come from different classes of society. There are social differences in Europe, and the Bahá’ís should be aware of them and make every effort to bridge them. The Bahá’í community should aim at becoming a cross-section of the national community.

12 October 1983, written on behalf of the Universal House of Justice to an individual believer

— 61 —

…many Bahá’í communities around the world today function in the context of societies which are struggling with problems arising from ethnic differences. Conflicts often involve cultural and linguistic issues and may be further complicated by the presence of religious differences, and by opportunistic political movements which use them for their own benefit. It is not uncommon for the relevant issues to find expression through violence. The essential challenge facing Bahá’ís in such situations is to avoid becoming embroiled in pointless debate. Inspired by the spirit of Bahá’u’lláh’s Teachings, we are called on to make the Bahá’í community a haven of harmony and love, in contrast to the distress, contention and strife of the surrounding society.

Like their fellow-believers in many lands, the Bahá’í community … is challenged by such a situation. In seeking to respond, the Bahá’í administration and the more experienced friends must exercise a great patience and wisdom in guiding believers, some of whose passions may be raised by the various issues. Essentially, the problems produced by cultural and linguistic differences are impulses which can serve to facilitate the growth of individuals and the maturation of the institutions if we learn to take advantage of them.

13 April 1994, written on behalf of the Universal House of Justice to a Local Spiritual Assembly

— 62 —

The difficulties which you describe are undoubtedly among those facing many members of inter-racial families… The House of Justice feels that these are matters which need to be worked out through the study and implementation of Bahá’í principles, through personal wisdom and initiative, and by taking advantage of the benefits of consultation among those concerned. Of very great importance is development of the consciousness that one is, above all, a human being and a Bahá’í, and that differences of race are of far less significance. It is hoped that the efforts of the believers, in conjunction with those of the Bahá’í institutions, to resolve such difficulties will attract divine confirmations and yield lasting results.

13 October 1996, written on behalf of the Universal House of Justice to an individual believer

Responsibilities of Bahá’í Administrative Institutions

Preserving Flexibility

— 63 —

Shoghi Effendi believes that, although the friends may have different methods of teaching the Cause, yet they should not let such diversity lead to a consciousness of division among them. To safeguard the unity of the Faith is the sacred obligation of every loyal Bahá’í. We should, therefore, avoid creating any misunderstandings which might develop into actual division. We stand for unity through diversity and we hold in contempt every attempt at uniformity or at complete separateness.

3 June 1993, written on behalf of Shoghi Effendi to an individual believer

— 64 —

The Guardian’s emphasis on the question of uniformity between national constitutions is prompted by his desire to maintain in all national Bahá’í affairs a degree of uniformity which he feels is essential to the effective functioning of national administrative bodies throughout the Bahá’í world. In matters which are not specified in the text of national constitutions, and as such are secondary in character, every National Spiritual Assembly is free to act according to its wish and with due consideration to local exigencies and demands. In this way, the principle of unity in diversity will be strictly preserved and effectively applied.

5 January 1935, written on behalf of Shoghi Effendi to an individual believer

— 65 —

The believers are free to paint, write or compose as their talents guide them. If music is written incorporating the Sacred Writings, the friends are free to make use of it, but it should never be considered a requirement at Bahá’í meetings to have such music. The farther away the friends keep from any set forms, the better, for they must realize that the Cause is absolutely universal, and what might seem a beautiful addition to their mode of celebrating a Feast, etc., would perhaps fall on the ears of people of another country as unpleasant sounds — and vice versa.

20 July 1946, written on behalf of Shoghi Effendi to a National Spiritual Assembly

— 66 —

He does not feel, however, that the regular meetings should all open and close with songs. You see our Faith is for the whole world, for all people, not just for Christians, and this is a Christian custom to sing religious songs at a spiritual gathering. The friends should, however, do all they can to make the meetings interesting and hold the attention of people.

31 May 1949, written on behalf of Shoghi Effendi to an individual believer

— 67 —

…he feels that the friends should be very careful not to place hindrances in the way of those who wish to accept the Faith. If we make the requirements too rigorous, we will cool off the initial enthusiasm, rebuff the hearts and cease to expand rapidly. The essential thing is that the candidate for enrolment should believe in his heart in the truth of Bahá’u’lláh. Whether he is literate or illiterate, informed of all the Teachings or not, is beside the point entirely. When the spark of faith exists the essential Message is there, and gradually everything else can be added unto it. The process of educating people of different customs and backgrounds must be done with the greatest patience and understanding, and rules and regulations not imposed upon them, except where a rock-bottom essential is in question. He feels sure that your Assembly is capable of carrying on its work in this spirit, and of fanning the hearts to flame through the fire of the love of God, rather than putting out the first sparks with bucketsful of administrative information and regulations.

9 July 1957, written on behalf of Shoghi Effendi to a National Spiritual Assembly

— 68 —

We have reviewed your letter … about the application of Bahá’í marriage laws to persons who had married according to the native custom, which we assume was prior to their enrollment in the Faith.

Persons who are married according to native custom prior to their enrollment as Bahá’ís are fully married in the eyes of the Faith, and there is no point in their going through a Bahá’í ceremony.