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Search for tag "East"

from the chronology

date event locations tags see also
1905 23 May The first Nineteen Day Feast celebrated in the West is held in New York City, the first known to have been held in North America. [BFA2:XVI, 245]
  • It consists of a devotional portion and a social part. The administrative aspect of the Feast is developed in the 1930s. [BFA2:245; SA208]
  • Howard and Mary MacNutt, along with Julia Grundy, had been on pilgrimage early in the year and had been encouraged to hold Feasts by 'Abdu'l-Bahá.
New York Nineteen Day Feast
1909 months following Mar Construction of the Eastern Pilgrim House in Haifa begins. [BBD178]
  • Mírzá Ja`far Rahmání, (also know as Áqá Mírzá Ja’far Shírází) a believer from `Ishqábád, is given permission by `Abdu'l-Bahá to build it. [DH177, SES25-26]
  • 'Abdu'l-Bahá composes an inscription that it place above the entrance that reads, "This is a spiritual Hostel for Pilgrims, and its founder is Mírzá Ja'far Rahmani. AH 1327."
  • This is the first property to be granted tax exemption by the civil authorities. [GPB307, SES43-47]
Haifa Eastern Pilgrim House; Mirza Jafar Rahmani; Aqa Mirza Jafar Shirazi; Pilgrimage
1912 29 Jun `Abdu'l-Bahá hosts a Unity Feast in the Evergreen Cabin at the Wilhelm properties in West Englewood, New Jersey. [239D:102; AB223, PUP213]
  • For pictures of this event see 239D:100–1.
  • Some years later, in 1953, Curtis Kelsey helped to rebuild and enlarge Evergreen Cabin, built on the spot where 'Abdu'l-Baha was host at the first Unity Feast in America. [BW15p470]
West Englewood; New Jersey; United States Abdul-Baha, Travels of; Abdul-Baha, Second Western tour; Unity Feast; Roy Wilhelm; Evergreen cabin
1923 4 Nov The first recorded Bahá'í Feast in China is held in Beijing. [PH33]
  • Martha Root and Agnes Alexander are present. [PH33]
China Feast; Martha Root; Agnes Alexander
1939 4 Nov The first Nineteen Day Feast is held in San Salvador with four Bahá’ís. San Salvador; El Salvador Nineteen Day Feast
1939 12 Dec The Bahá’ís of Caracas, Venezuela, hold their first Nineteen Day Feast and afterwards elect a ‘Provisional Assembly’. Caracas; Venezuela Nineteen Day Feast; Provisional Assembly
1943 The first Bahá’í group is formed in Bogotá, Colombia, with the celebration of a Unity Feast. Bogota; Colombia Unity Feast
1954 Jun Harold and Florence Fitzner arrive in Portuguese Timor and are named Knights of Bahá’u’lláh. [BW13:455] Portuguese Timor; East Timor Knights of Bahaullah
1954 Jul José Marques arrives in Portuguese Timor and is named a Knight of Bahá’u’lláh. [BW13:455] Portuguese Timor; East Timor Knights of Bahaullah
1971 The first Pingelapese to become a Bahá’í enrols in the East Caroline Islands. East Caroline Islands
1972 Derek and Sally Dacey, the first resident pioneers on Montserrat in the East Leeward Islands, arrive at their pioneer post. East Leeward Islands Derek Dacey; Sally Dacey
1989. 27 Aug The Universal House of Justice sent a message offering clarification on the subject of the Feast. [Universal House of Justice 27 August, 1989] BWC Nineteen Day Feast; Universal House of Justice, Letters of
1989 27 Aug The Universal House of Justice message on the 19 Day Feast. [AWH192-4] UHJ; Nineteen Day Feast
1989 18 Dec - 1990 2 Jan During the Youth Winter School in Traben-Trarback participants from 12 countries including East Germany, Romania, Hungary and the Soviet Union gather for the first time since the Second World War. [BINS215:2] Traben-Trarback; Germany; Eastern Europe; Soviet Union; Russia Conferences, Bahai; Conferences, Youth; Youth; Conferences, International; Winter schools; First conferences
1990 With the approval of the Universal House of Justice, the Bahá'í administrative institutions of the eastern and western parts of Germany are re-united. [BINS230:2] Germany East; West; united
1990 Ridván The launching of a subsidiary Two Year Plan for the Soviet Union and the Eastern Bloc countries. [Ridván Message 1992]. Goals were:
  1. attraction of numerous supporters
  2. great increase in the translation, publication and dissemination of Bahá'í literature
  3. the extension of the administrative order in the region by the erection of local and national spiritual assemblies [AWH71]
Eastern Bloc Universal House of Justice

from the main catalogue

  1. 'Abdu'l-Bahá's Encounter with Modernity during His Western Travels, by Wendi Momen, in Lights of Irfan, 13 (2012). Abdu'l-Baha's responses to the West's technology and innovations on the one hand, vs. its archaic racist and sexual philosophies on the other. [about]
  2. Abdu'l-Baha's talks can be used in devotional portion of Feast, by Universal House of Justice (2011). Letter confirming that it is permissible to use informal "talks" of Abdu'l-Baha in the devotional portion of Feast. [about]
  3. Academic Irrelevance or Disciplinary Blind-Spot?: Middle Eastern Studies and the Baha'i Faith Today, by Ismael Velasco, in Middle East Studies Association Bulletin (2001). Possible reasons for the lack of attention to Baha'i topics in academia. [about]
  4. Allowance of non-Bahá'ís at Feast, by National Spiritual Assembly of the Bahá'ís of the United States (2008). A directive from the UHJ via the NSA of the US confirming that, if a non-Baha'i attends a Feast, the "administrative portion" may be held and just modified if need be, rather than postponed. [about]
  5. Bahá'í Feast Book, by Bahá'u'lláh and Abdu'l-Bahá (2000). Quotations for all 19 Feasts, nicely laid-out with graphics and suitable for printing. [about]
  6. Bahá'í Faith in Africa, The: Establishing a New Religious Movement, 1952-1962, by Anthony Lee (2011). African presence in early Babi and Baha'i history; Baha'i response to crises in Middle East and West Africa; histories of British Camaroons, Calabar. Studies of Religion in Africa series, vol. 39. [about]
  7. Bahá'í Faith in the Arabic Speaking Middle East, The: Part 1 (1753-1863), by Ramsey Zeine, in Lights of Irfan, Volume 7 (2006). [about]
  8. Bahá'í Influence on the Reform Movements of the Islamic World in the 1860s and 1870s, by Moojan Momen, in Bahá'í Studies Bulletin, 2:2 (1983). [about]
  9. Baha'u'llah as 'World Reformer', by Christopher Buck, in Journal of Bahá'í Studies, 3.4 (1991). This article places Baha'u'llah in the context of Islamic reform by comparing him to several contemporary Iranian reformers. Baha'u'llah prosecuted his proposed reforms in three stages: (1) Babi reform; (2) Persian reform; and (3) world reform. [about]
  10. Biblical Verses, Interpretation of, by Universal House of Justice (1986). Interpretation of Biblical verses. Includes chart showing all references in the Baha'i writings to verses in the Book of Revelation. [about]
  11. Breastfeeding and the Bahá'í Faith, by Haig V. Setrakian and Marc B. Rosenman, in Breastfeeding Medicine, 6:4 (2011). The Writings reference breast-feeding literally and symbolically, and provide guidance as to its practice. As the ideal form of infant nutrition, breastfeeding women are exempted from fasting, and it is linked to childhood moral development. [about]
  12. Challenge of Change for the Chinese in Southeast Asia, The, by Yin Hong Shuen, in Singapore Bahá'í Studies Review, vol. 5 (2000). Chinese Bahá'ís in some Asian countries are a microcosm of Chinese people in this region. An email survey asked what attracts Southeast Asians to the Faith, difficulties they face, and how adopting a world religion helps guide their future challenges. [about]
  13. Europe, Eastern, and the Soviet Union, by Abdu'l-Bahá and Shoghi Effendi, in Bahá'í Studies Review, 3.1 (1993). [about]
  14. Feast, Nineteen Day, by Bahá'u'lláh and Abdu'l-Bahá, in Compilation of Compilations, Volume 1 (1991). [about]
  15. Feast, Nineteen-Day, by Christopher Buck, in Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations (2011). [about]
  16. Genesis of the Bahá'í Faith in Middle Eastern Modernity, The, by Juan Cole, in ISIM Newsletter, 2 (1999). Middle Eastern religion is seldom mentioned in the same breath with modernism. The Baha'i faith, which originated in Iran, poses key conundrums to our understanding of the relationship between modernity and religion in the global South. [about]
  17. Guidance on the Use of Talks at Feast, by National Spiritual Assembly of the Bahá'ís of the United States (2009). Whether it is appropriate to read talks by Universal House of Justice members and others at the Nineteen Day Feast, and whether such talks have been, and should be, authenticated. [about]
  18. Introduction to Abdu'l-Baha's The Secret of Divine Civilization, An, by Nader Saiedi, in Converging Realities, 1:1 (2000). [about]
  19. Jamál Effendi and the early history of the Bahá'í Faith in South Asia, by Moojan Momen, in Bahá'í Studies Review, 9 (1999). Includes maps on Jamal Effendi's journeys in India, and journeys in Southeast Asia. [about]
  20. Mark of the Beast and Implanted Computer Chips, by Universal House of Justice (1998). Concerns about implanted computer chips as the "Mark of the Beast," and the response of individual Baha'is to government. [about]
  21. Messages from the Universal House of Justice 1963-86, by Universal House of Justice (1996). [about]
  22. Migrants and Refugees in Europe, by Universal House of Justice (2015). Principles to guide the response of the Bahá’í community to the dramatic social changes concerning the 2015 influx into Europe of people fleeing conflict in the Middle East, especially Syria. [about]
  23. Modernity and the Millennium: The Genesis of the Bahá'í Faith in the Nineteenth-century Middle East [introduction only], by Juan Cole, in Studies in the Bábí and Bahá'í Religions (1998). Introduction and first 4 pages of Chapter One. [about]
  24. Muhammad `Abduh and Rashid Rida: A Dialogue on the Bahá'í Faith, by Juan Cole, in World Order, 15:3-4 (1981). Translation of a dialogue between two influential Sunni thinkers of the early Twentieth Century; contains much of historical interest. [about]
  25. Mystical Dimensions of the Bahá'í Administrative Order, The, by Kavian Sadeghzade Milani, in Lights of Irfan, Book 3 (2002). [about]
  26. Nineteen Day Feast, by John Walbridge, in Sacred Acts, Sacred Space, Sacred Time: Bahá'í Studies volume 1 (1996). [about]
  27. Nineteen Day Feast, by Moojan Momen, in Encyclopaedia Iranica (2014). Brief excerpt, with link to article offsite. [about]
  28. Nineteen-Day Feast, Scheduling the, by Universal House of Justice (2001). Two letters about the composition, structure, and scheduling of Nineteen-Day Feasts. [about]
  29. Of Paramount Importance: Addressing the Paucity of Music in Bahá'í Devotional Practice, by Michael Knopf, in Australian Bahá'í Studies, vol. 2 (2000). Short overview of the use of music in Baha'i feasts, holy day celebrations, and temples. [about]
  30. Persian-speaking Believers in Anglophone Communities, by Universal House of Justice, in Bahá'í Canada, 8:6 (1996). Some Persian expatriates feel deprived of participation in Baha'i gatherings because of an inability to understand English. [about]
  31. Ridván 1996 (Four Year Plan) - To the Followers of Bahá'u'lláh in Cambodia, Hong Kong, Lao People's Democratic Republic, Macau, Malaysia, Mongolia, Myanmar, Singapore, Taiwan, Thailand, and Vietnam: Bahá'í Era 153, by Universal House of Justice (1996). Country-specific portion of the annual message to the Bahá'ís of the world: East Asia. [about]
  32. Rituals: An American Bahá'í dilemma, by Linda Walbridge, in Bahá'í Studies Review, 5:1 (1995). The nature of Baha'i "Feasts" and related American observances and formalities. [about]
  33. Six-Year Plan, 1986, by Universal House of Justice (1986). Outline of Baha'i goals for 1986-1992, and collection of letters from the House. [about]
  34. Theological Responses to Modernity in the Nineteenth-century Middle East, by Oliver Scharbrodt, in Lights of Irfan, Book 3 (2002). [about]
 
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