| The process of maturation of social institutions together with the increase in participation of individuals and groups in, and access to, those institutions; and the improvement in the economic welfare, wealth, standard of living and material comfort of individuals, groups and whole populations. |
| For Bahá'ís, material development cannot be successfully pursued unless spiritual development is also sought. 'Abdu'l-Bahá elaborated this concept of development in several of His talks in America, collected under the title of The Promulgation of Universal Peace: 'No matter how far the material world advances, it cannot establish the happiness of mankind. Only when material and spiritual civilization are linked and coordinated will happiness be assured.' '. . . until material achievements, physical accomplishments and human virtues are reinforced by spiritual perfections, luminous qualities and characteristics of mercy, no fruit or result shall issue therefrom, nor will the happiness of the world of humanity, which is the ultimate aim, be attained.' |
| Many of the social teachings of the Bahá'í Faith are of central importance to development issues: universal education, the equality of men and women, the need for government officials to maintain a rectitude of conduct, the use of consultation as a means of making decisions and solving problems, the abolition of the extremes of wealth and poverty, the establishment of economic justice, the oneness of mankind and the need for unity. |
| Bahá'ís have been involved in the process of social and economic development from the early days of the religion. In 1875 'Abdul'-Bahá Himself, in The Secret of Divine Civilization, made proposals for the social and economic reform of Iran. The Bahá's in Iran established schools and took the lead in the provision of education to girls. The status of Bahá'í women was also higher than in the general population. The Bahá'ís of 'Is̲h̲qabád, who were largely free of the persecution which befell the Iranian Bahá'ís, went even further in their efforts and built schools, a medical clinic and a library. Illiteracy was eliminated in their community. |
| Between the passing of 'Abdu'l-Bahá in 1921 and the 1980s the Bahá'ís concentrated on developing a network of local spiritual assemblies around the world. These provided, among many other functions, a system of communication at grassroots level, a framework in which to develop the skill of consultation as a method of decision-making, and a way for individuals to participate in decision-making. During this period the Bahá'í Faith spread into Africa, the Pacific and Latin America, as well as increasing the communities in Asia, Europe and North America. In many places Bahá'ís responded to local needs by creating small, specific development projects, often establishing schools or literacy centres. |
| In October 1983, in a letter addressed to the Bahá'ís of the world, the Universal House of Justice stated that the Bahá'í community had grown to the stage where the 'processes of this development' were to be incorporated into its regular pursuits'. |
| 'The steps to be taken', the House of Justice continued, 'must necessarily begin in the Bahá'í community itself, with the friends endeavouring, through their application of spiritual principles, their rectitude of conduct and the practice of the art of consultation, to uplift themselves and thus become self-sufficient and self-reliant. |
| 'Moreover, these exertions will conduce to the preservation of human honour, so desired by Bahá'u'lláh. In the process and as a consequence, the friends will undoubtedly extend the benefits of their efforts to society as a whole, until all mankind achieves the progress intended by the Lord of the Age.' |
| In this same letter the Universal House of Justice established the Office of Social and Economic Development to 'assist [it] to promote and coordinate the activities of the friends throughout the world in this new field'. However, the Universal House of Justice pointed out that 'progress in the development field will depend largely on natural stirrings at the grassroots, and it should receive its driving force from those sources rather than from an imposition of plans and programmes from the top'. |
| Since 1983 the number of community-based development projects has grown enormously. In September 1984 there were 487 such projects; by October 1987 this number had risen to 1482, 805 of which are schools, tutorial schools and literacy schemes. |
| Agricultural projects have been particularly successful in India, although all of the rural developments projects have an agricultural component. Some of the rural development projects are based on schools which provide training in a wide range of skills, such as carpentry and metal-working. |
| Projects providing medical and dental care, health education and counselling have been established in several communities, and free medical and dental clinics have been arranged on a permanent or temporary basis in India, Pakistan and Bangladesh. |
| Another type of development project helps to restore the pride of indigenous peoples in their own cultures. Bahá'í radio stations in the Americas and in West Africa have played a major role in re-introducing people to their own music and traditions. Annual festivals of traditional music, folklore and dancing, as well as music festivals for children, ensure that the rich cultural diversity of the world's people will be preserved. |
| [BD 69-71] |
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