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A Discussion Paper prepared by Michael Richards for the National Spiritual Assembly of the Bahá'ís of the U.K.
The classic definition of sustainable development is from the 1987 Brundtland Report: "development that meets the needs of the present without compromising the ability of future generations to meet their own needs". This definition makes it clear that sustainable development has a much wider meaning than maintenance of the environment; it centrally concerns human welfare.
However this discussion will focus firstly on the biological and economic dimension of sustainable development. There are arguably four vital interdependencies between the environment, the economy and society. First the environment provides the raw materials for economic development (fossil fuels, minerals, timber, etc.); second, it acts as a sink or dumping ground for the waste (often toxic) of the system; third, it provides life-sustaining environmental services (e.g. climate stability, soil conservation); and fourth, it supports human and animal habitats, cultures and livelihoods.
The problem is that the more it contributes to the first two functions, the more the latter two suffer. Economic growth or development has occurred primarily through running down the environment - in particular the stock of renewable and non-renewable natural resources. Our national accounting systems purposefully disguise this depreciation - while depreciation of man-made capital appears as a cost in Gross National Product, exploitation of natural resources appears as a positive entry in the form of increased economic activity, e.g. timber processing and exports, or higher fish extraction. Global warming, the thinning of the ozone layer, ground, water and air pollution, and the loss of forests and wetlands are all very serious consequences of on-going economic growth. These problems are made worse by what economists call market failure or the "externalities" problem. There is no market mechanism for people to pay the social costs of profitable private activities, costs such as soil erosion and flooding caused by deforestation, or pollution from industrial processes, just as there is no means of rewarding social benefits which arise from private actions, e.g. sustainable forest management by the rubber- tappers or Brazil nut gatherers of the Amazon.
Market forces therefore do not favour or reward sustainable natural resource management - the sine qua non of sustainable development. In fact they tend to encourage short term exploitation without regard to society's needs. This raises major questions about the workings of the existing world economic order and makes state intervention through taxes (on social costs) and subsidies (for social benefits) essential. This latter, however, raises the challenge of how to avoid dependency creation.
This picture becomes more complicated when we introduce the equity question. The growth process has been accompanied by an increasing division of wealth and poverty due to a host of historical factors, including the technological, educational and military dominance of some countries over others and inequities in the system of international trade. This process is still continuing: a recent United Nations study found that in 1990 the top 20% of the world's population earned 150 times more than the bottom 20% compared to a factor of 30 in 1960. The situation is made worse by the net capital outflow from poorer to richer countries - for example in 1993 the poorer countries actually paid about £170 billion in interest on their national debt, and received about £50 billion in financial aid.
Apart from the moral unacceptability of this situation, extremes of wealth and poverty also increase environmental degradation. At the poverty end of the spectrum, many countries are forced to mine their natural resources to pay the interest on their debt, and the landless cut down forests to grow basic food crops. At the richer end, over-consumption of energy and material goods is directly contributing to environmental decline. These problems are further compounded by an annual population increase of about 100 million. Population growth and equity are linked - it is now well recognised that population growth declines when living standards rise, yet another example of interdependence.
The interdependent and politically charged relationship between growth, the environment and poverty is what led to a clash of viewpoints at the Rio Earth Summit in 1992. Some nations argued that only when economic problems are seriously tackled can environmental decline be reversed, while others preferred to focus on population control and the biological aspects of the problem. This evaded the need to consider a fundamental restructuring of the world social and economic order, and the sacrifices implied. Although Rio was a historic meeting of heads of nations, its impact on the problems was not as great as had been hoped. While it did result in some non-binding international agreements, and commitments to fund projects with environmental benefits, it did not produce a comprehensive framework for social and economic development .
The Bahá'í writings emphasise this interdependence by likening the world to the human body, "even as the human body in this world, which is outwardly composed of different limbs and organs, is in reality a closely integrated, coherent identity, similarly the structure of the physical world is like unto a single being whose limbs and members are inseparably linked together."*
Bahá'ís see two concurrent and inversely parallel processes at work in the world today. There is the process resulting from old values no longer being adequate, with structures and the environment which appears to be leading this civilisation down a course of self-destruction. At the same time there is a process of integration, and many like-minded groups, secular and religious, are engaged in activities to construct a more sustainable and 'civilised' world.
Agenda 21 and the Reflection of Bahá'í Principles
Agenda 21 is regarded as a blueprint for sustainable development for the 21st Century, and recognises the interdependence of the economic, environmental and equity issues. This reflects the Bahá'í teaching that it is essential to reduce extremes of poverty and wealth, and that this is an aspect of the cardinal principle of justice.
More than a century ago Bahá'u'lláh, founder of the Bahá'í Faith, warned of the dangers of over- consumption and a materialistic concept of progress: "The civilisation, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men... If carried to excess, civilisation will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation."*
A second major theme of Agenda 21 is the importance of education. The Bahá'í view is that a balance of spiritual and material education is essential to release humankind's potentialities. Participation and consultation also figure prominently in Agenda 21. Bahá'u'lláh instructed His followers to "take ye counsel together in all matters, inasmuch as consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding".* The Bahá'í writings contain a clear set of guidelines on effective consultation for conflict and problem resolution.
The importance of equal rights and opportunities for women is another central principle in Agenda 21, and one to which Bahá'ís are committed as a central part of their religious beliefs. One particular Bahá'í teaching is echoed in Agenda 21 - that women and girls receive priority in the area of education. Bahá'u'lláh said that in a situation in which there are insufficient resources to educate all the children, priority should be given to girls as they are the primary educators of the next generation. World Bank research has shown that the highest return to any form of social investment is from education of girls and women. Bahá'ís have pioneered a number of projects in this field.
It is also recognised that countries acting on their own are unable to solve environmental and economic problems which transcend national boundaries - global warming, acid rain and the thinning of the ozone layer are classic examples of this; thus the need for global partnership and co-operation features strongly in Agenda 21. The Bahá'í viewpoint is that an unbridled nationalism in which each country pursues aggressive economic policies only succeeds in weakening the stability of the overall system upon which the welfare of each country inevitably depends. One consequence of this is the fragility of the world's financial system which is showing the strains of unsustainability. The Bahá'í writings therefore point out the need to develop a global legislature and judiciary body to deal with conflicts, and to harmonise intra- and inter-national functioning.
Elements of a Bahá'í Perspective on Sustainable Development
A Bahá'í view of how to progress towards sustainable development centres around the following interdependent processes:
Prosperity, the value system and the paralysis of will
Current materialistic value systems underpin the ever-increasing demand for products. They provide the essential fuel for economic growth. Thus we are bombarded through the media by messages to consume. For genuine and effective action to tackle the problems of poverty and over-consumption, a transformation in the value system is essential. This must stem from a wider view of human "prosperity" that incorporates both spiritual and material elements. An extensive discussion of this can be found in the Bahá'í publication "The Prosperity of Humankind".
There appears to be a problem of inertia that is preventing society from making such a change. The Bahá'í statement "The Promise of World Peace", describes this as a "paralysis of will" rooted in a "deep-seated conviction of the inevitable quarrelsomeness of mankind". In other words people are convinced that they are flawed from birth by a self-centred nature, and therefore cannot develop altruism and other qualities necessary to tackle the problems. "The Promise of World Peace" states that "any well-intentioned group can in a general sense devise practical solutions to its problems, but good intentions and practical knowledge are usually not enough. The essential merit of spiritual principle is that it not only presents a perspective which harmonises with that which is immanent in human nature, it also induces an attitude, a dynamic, a will, an aspiration, which facilitates the discovery and implementation of practical measures."
The Bahá'í writings express this in an even more direct way: "in the hearts of men no real love is found and the condition is such that unless their susceptibilities are quickened by some power so that unity, love and accord may develop within them, there can be no healing, no agreement among mankind." Therefore we need "to consider the welfare of the community as one's own ..... to regard humanity as a single individual, and one's own self as a member of that corporeal form, and to know of a certainty that if pain or injury affects any member of that body, it must inevitably result in suffering for all the rest." *
The development of new democratic structures
With this change in values must come new democratic structures, which seek the widest participation, transparency and accountability in decision making, as recognised in Agenda 21. The Bahá'ís offer the world a new model based on elected institutions at the local (community), national and global levels. The proper functioning of Bahá'í institutions depends on unity between the members of the institution, and a detached and loving process of consultation, described by Bahá'u'lláh as "the maturity of the gift of understanding". Only when ego and self-interest are made subordinate to the greater benefit of society can effective solutions be identified and developed. Clearly values and structures must complement each other.
The harmonisation of scientific and religious viewpoints
Unsustainable development reflects a bewildering complex of biological, economic, social, political, ethical and spiritual problems. At present these problems are being assessed mainly from the 'scientific' or 'rational' viewpoint. It is clearly essential to understand the physical and economic relationships involved. However many aspects of the problem, such as prejudice in all its various forms and corruption, relate more to human consciousness; materialistic analysis does not touch this. A partial analysis of the problem can only lead to a partial solution.
The fundamental problem is one of human motivation and values. Introduction of the spiritual dimension not only enables us to adopt a more holistic analysis of the problems, but also introduces a complementary subjective and intuitive element into the equation. Through science, we are able to observe the perfect harmony and interdependence of thousands of complex ecosystems. An intuitive conclusion might be that the unity we observe in the environment reflects spiritual principles or natural laws. When these are broken, the consequences are likely to be severe. This principle is therefore essential for the development of lasting solutions and how we treat the environment.
The role of women
While Agenda 21 devotes attention to gender issues, the Bahá'í writings contain a subtle but important difference in focus. This is that not only should women have equivalent status and rights, but also that so-called "feminine" values - such as intuition, compassion, co-operation and service - need to pervade society more.
The development of global citizenship
Agenda 21 correctly identifies the need for global co-operation, but does not say how this will happen. This is why the Bahá'í community's response to Agenda 21 has included a campaign for 'World Citizenship' as a new global consciousness and ethic for sustainable development. Bahá'ís believe that only when personal commitment broadens from family, ethnic and national concerns to a wider loyalty to the whole human race, will it be possible to apply effectively the principles of sustainable development contained in Agenda 21: the scientific principle of the oneness of mankind should be taught in schools and proclaimed at every level .
Global Vision - Local Action
Only from a foundation which puts the well-being of people and their environment at the centre can a truly sustainable future be planned. Bahá'ís all over the world, and particularly in the developing world, are putting their principles into action through grass roots service and production projects, particularly in the areas of education, health, agriculture and the environment. Nothing can be achieved until good ideas are carried into action. Bahá'u'lláh exalted work performed in the spirit of service to the level of worship and exhorted his followers "Let deeds, not words, be your adorning".*
(Quotations from the Bahá'í Writings)
Michael Richards is a natural resources economist of the Overseas Development Institute, London.
Published as part of its contribution to the Agenda 21 - Sustainable Development process by the Bahá'í Information Office, 27 Rutland Gate, London SW7 1PD.
e-mail opi@bahai.org.uk
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