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Equality of the sexes has been, from the beginning of its history, a fundamental principle of the Bahá'í Faith.
In 1848, at the start of the new revelation, a conference took place at Badasht, Persia. Among those participating was the distinguished poetess Táhirih, whose story became well known in 19th Century Europe. Marking a dramatic break with tradition, she removed her veil and spoke vigorously of the new faith's teachings on equality. It was described as "an event without precedent in that part of the world or indeed in any other."(1)
The commitment of Bahá'ís in Persia, the land of the faith's birth, to the equality of the sexes and its application in educating women and girls was noted by Lord Curzon, a diplomat there during the 1880s(2), and became a further cause for persecution. In 1852, arrested for her faith and for promoting the cause of women, Táhirih was reported to have said before her execution, "You can kill me as soon as you like, but you cannot stop the emancipation of women."(3)
One hundred years ago, the emancipation of women was still an unachieved goal. Only in New Zealand and South Australia had they been given the right to vote in national elections(4). This right has been gradually extended to women throughout this century, women obtaining the vote in Britain in 1918, in France in 1945, and Switzerland in 1971. Even today, however, there are a few states where it is withheld. The right to vote was reinforced in 1952 when a United Nations Convention laid down that, "women shall be entitled to vote in all elections on equal terms with men, without any distinction." Since then, the move towards emancipation has gained momentum, with the UN International Women's Year launching in 1975 a "Decade for Women: Equality, Development, and Peace".
But however important universal suffrage is, many regard it as only providing participation in systems of governance still influenced by old attitudes and prejudices. Many social issues which confront humankind today and are of special relevance to the status of women - such as rape, battery, prostitution, child molestation, and child prostitution - are often born of a growing sense of individual and hence societal alienation. Individuals lose any sense of purpose or understanding of their own nature. Their vision of society becomes that of a jungle in which self-gratification and self-assertion is the only imperative. This reflects in a breakdown of family cohesion and social conscience, and is frequently expressed in violence and vandalism, leading in turn to increased individual alienation - a self-perpetuating loop of social and individual disintegration. It is not surprising, therefore, that within such a social framework the struggle for the emancipation of women has taken on at times the characteristics of conflict, and debate has been couched in terms of oppressor and oppressed.
Fundamental to Bahá'í beliefs is that establishing peace and unity are vital for the full and proper development of human society and individual capacity. Peace cannot be established, however, until equality of the sexes is realised. From the Bahá'í perspective, therefore, establishing equality through conflict is inconsistent.
To Bahá'ís, achieving equality of the sexes requires radical change in society. It means more than "allowing" women to "compete on equal terms". It means the creation of a society "... in which the masculine and feminine elements in civilisation will be more evenly balanced"(5). The Bahá'í writings compare men and women to the wings of a bird: only if each wing is equally strong can the bird fly straight and high. The emancipation of women is seen as part of a larger, worldwide, process for recreating and regenerating the whole of society and which requires many social issues to receive attention.
The masculine elements in such a re-balancing of society, have been described as such qualities as power, authority, control, winning, ownership, law, courage, and strength. Feminine qualities have been likewise characterised as nurturing, life-giving, compassion, sensitivity, spontaneity, creativity, working with nature, and supportiveness(6). An individual human being will not, of course, automatically demonstrate all or any of these characteristics, or reflect the stereotypical characteristics associated with his or her gender. What is important is that these elements of human nature are more evenly valued in whomever they appear, whether male or female. When this happens, Bahá'ís believe, humanity will become capable of extraordinary achievements. The competitive spirit, such a driving force within society today, will become concerned less with winning, and will be directed to the arena of service. "Vie with (your) fellows in service to the good of all" counsel the Bahá'í scriptures.(7)
The Bahá'í Faith encourages diversity and the development to their fullest of the inherent qualities of each sex, race and individual. Equal does not mean identical. Achievement of equality requires co-operation, consideration and mutual respect. It will require a willingness, particularly today on the part of men, to subordinate self to the good of all - a change which will make even the expression of condescending attitudes towards women unthinkable. It implies a more nurturing and supportive social structure in which individual women, as well as men, can recognise and realise their latent potential in all spheres of human accomplishment. But progress depends on women and men working together.
This concept of partnership finds primary expression in marriage and family life. While the Bahá'í teachings in no way require all Bahá'ís to marry (they fully recognise and honour those who wish to remain single) the family remains the basic building block of society. Mutual support by all family members - recognition that they have duties and responsibilities towards one another and that decision making should be shared in a spirit of loving consultation - is a behaviour pattern which ultimately reflects in society as a whole.
Argument about the relative merits of careers and parenthood reflects a society out of balance. When the role of women as mothers is properly valued, their work in nurturing and educating children will be respected and properly rewarded. Child-bearing does not diminish aptitude for leadership, or undermine intellectual, scientific or creative capacity. Indeed, it may be an enhancement. If women are to be helped to pursue their careers their role as mothers must be catered and provided for. Fathers are not exempt from household duties and care of children.
The imagery and explanations in Bahá'í scriptures do away with misconceived scriptural arguments used to justify the suppression of women. Bahá'u'lláh(8) provided many simple, complete descriptions of God as unknowable and transcendent beyond any gender limitation. 'Abdu'l-Bahá condemned assumptions of male superiority based on grammatical usage within scriptures as ignorance and superstition.
The Bahá'í Faith is about the refinement of human character. In giving emphasis to this, the Bahá'í teachings at times appear to give an elevated status and priority to women. The education of women is more necessary and important, the Bahá'í writings state, since the mother is the trainer of the child from infancy, and for that reason, if it comes to the choice, education of the girl child must take priority. Women must be taught that their capacity is equal, even greater, than man's, 'Abdu'l-Bahá explained in 1912. In qualities of the heart women are superior to men, he stated. None of this is to diminish the role or standing of men. It is simply that long-cherished male virtues can only develop further and without distortion when society's values are in balance.
The first two statements issued by the Bahá'í community following its accreditation to the UN as a non-governmental organisation in 1947, were one on human rights and "A Bahá'í Statement on the Rights of Women". Since then, championing women's issues and human rights has been a leading aspect of the work of the Bahá'í International Community. Many statements on these and related subjects have been issued - such as "Ending Violence Against Women", made to the UN Commission on Human Rights, Geneva, March 1995. The Community has often co-operated with other organisations at the United Nations in the production of such statements and the airing and examination of the issues.
In 1972, the Bahá'í International Community was co-sponsor of a statement to the Commission on the Status of Women, supporting the proclamation of 1975 as International Women's Year. It actively supported international preparations, including making consistent efforts to make better known the UN's "Declaration on the Elimination of Discrimination Against Women". During these preparations, at a conference in Mexico, a presentation, submitted to the Commission on the Status of Women and based on a survey of 81 national Bahá'í communities, indicated that, "all Bahá'í communities teach equality of the sexes and act to eliminate prejudice against women", and went on to comment on the active participation of Bahá'í women in local and national administration of their faith in their countries.
In the British Isles, from earliest days, the nascent Bahá'í community was actively concerned with advancing the status of women. Lady Blomfield, an early British Bahá'í, though she disapproved of the use of violence, provided a cottage on her estate as a refuge for suffragettes, harbouring them under assumed names and disguises. 'Abdu'l-Bahá, during his visits to Britain in 1911 and 1913, received many visits from suffragettes, including Mrs Pankhurst, whom he encouraged, "to continue her work steadfastly, for women would ... very shortly take their place in the world"(9). His consistent counsel to those suffragettes was to desist from violence and observe moderation. At one meeting in Edinburgh, attended by both suffragettes and those opposing them,
'Abdu'l-Bahá's tone and counsel of moderation subdued a volatile audience. In London, suffragettes arranged a special meeting (10) to hear 'Abdu'l-Bahá speak, the chairwoman giving a brief history of the Bahá'í Faith and mentioning Táhirih as a pioneer of the women's movement.
While Bahá'í teachings reject violence, they do not advocate passivity. A recent example of Bahá'í action is the case of a 19-year old girl(11) who had fled to America to escape genital mutilation in her own country and was imprisoned as an illegal immigrant, facing deportation. A Bahá'í student rallied her local community to intervene, allowing the refugee to be released into their care.
In the United Kingdom, the Bahá'í community has a number of women's organisations, through which it is affiliated to the Government's Women's National Commission and to other bodies. Since the Beijing Conference in 1995, attended by a number of British Bahá'ís either as members of their delegation or as members of other non-governmental organisations, the Bahá'í community has been active in promoting many of the themes set out in the Women's National Commission's leaflet, 'Beyond Beijing'.
Individual British Bahá'í women are involved in national women's organisations. Local communities regularly arrange events for International Women's Day, and hold many activities which support family life and promote the status of women. The Bahá'í Women of the U.K. played an active role in the Action for Children campaign which led to the introduction of legislation to prosecute those charged with sex offences against children overseas. Bahá'í activities regularly link together such issues as equality of the sexes, racial harmony, and human rights.
For a century, British Bahá'ís have shared with Bahá'ís throughout the world a deep commitment to advancing the equality of women and men. It is an issue that will continue to receive their insistent attention in the next hundred years. "Bahá'u'lláh has greatly strengthened the cause of women ... Rest ye assured! Ere long the days shall come when the men addressing the women, shall say: 'Blessed are ye! Blessed are ye! Verily ye are worthy of every gift. Verily ye deserve to adorn your heads with the crown of everlasting glory, because in sciences and arts, in virtues and perfections ye shall become equal to man, and as regards tenderness of heart and the abundance of mercy and sympathy ye are superior'."(12)
Sources
(1) John Huddleston, "The Search for a Just Society", 1989,
George Ronald, Oxford, p 149f
(2) in his book, "A Question of Persia", quoted by Shoghi Effendi,
"God Passes By", p 204
(3) Martha Root, "Táhirih the Pure", 1938, revised edition
1981, Kalimat Press, Los Angeles, pp 34 and 98
(4) New Zealand in 1893 and South Australia in 1894. (Australia did not become
a single, federated nation until 1901, when the franchise was extended
throughout the new commonwealth).
(5) 'Abdu'l-Bahá, 1844 - 1921, son of Bahá'u'lláh and His
appointed successor, quoted in John Esslemont, "Bahá'u'lláh
and the New Era", Bahá'í Publishing Trust, London, 4th ed, p
41
(6) Moojan Momen, "In all the Ways that Matter, Women Don't Count",
article in "The Bahá'í Studies Review", vol 4 no 1, p
40
(7) 'Abdu'l-Bahá, "Secret of Divine Civilization" pp 116-117
(8) Bahá'u'lláh, 1817 - 1892, prophet founder of the
Bahá'í Faith
(9) Rob Weinberg, "Ethel Jenner Rosenberg", 1995, George Ronald
Oxford, p 132
(10) 2 June 1911
(11) - not a Bahá'í
(12) 'Abdu'l-Bahá, "Paris Talks" pp 183-184
Written by Andrew Gash for the U.K. Bahá'í Centenary.
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