The following were appointed:

For Africa: Dr. Hushang Ahdieh (Trustee of the Continental Fund), Mr. Ḥusayn Ardíkání, Mr. Friday Ekpe, Mr. Oloro Epyeru, Mr. Shidan Fat’he-Aazam, Mr. Zekrullah Kazemi, Mr. Muḥammad Kebdani, Mrs. Thelma Khelghati, Mr. William Masehla, Mr. Muḥammad Muṣṭafá, Mr. Kolonario Oule, Mrs. Isobel Sabri, Dr. Mihdí Samandarí, Mr. Peter Vuyiya, Mrs. Bahíyyih Winckler.

For The Americas: Dr. Hidáyatu’lláh Aḥmadíyyih, Dr. Farzam Arbáb, Mrs. Carmen de Burafato, Mr. Athos Costas, Mr. Angus Cowan, Mr. Lloyd Gardner (Trustee of the Continental Fund), Mr. Mas‘úd Khamsí, Mrs. Lauretta King, Mr. Artemus Lamb, Mr. Peter McLaren, Mr. Raúl Pavón, Dr. Sarah Pereira, Mrs. Ruth Pringle, Mr. Fred Schechter, Mrs. Velma Sherrill, Mr. Donald Witzel.

For Asia: Mr. Burháni’d-Dín Afshín, Mrs. Shirin Boman, Dr. Masíḥ Farhangí, Dr. John Fozdar, Mr. Zabíḥu’lláh Gulmuḥammadí, Mr. Aydin Güeney, Mr. Dipchand Khianra, Mr. Rúḥu’lláh Mumtází, Mr. S. Nagaratnam, Mr. Khudáraḥm Paymán (Trustee of the Continental Fund), Mr. Manúchihr Salmánpúr, Mr. Vicente Samaniego, Mrs. Zena Sorabjee, Dr. Chellie Sundram, Mr. Hideya Suzuki, Mr. Yan Kee Leong.

For Australasia: Mr. Suhayl ‘Alá’í, Mr. Ben Ayala, Mr. Owen Battrick (Trustee of the Continental Fund), Mr. Richard Benson, Mrs. Tinai Hancock, Dr. Peter Khan, Mr. Lisiate Maka.

For Europe: Mr. Erik Blumenthal, Mrs. Dorothy Ferraby, Dr. Agnes Ghaznavi, Mr. Hartmut Grossmann, Mr. Louis Hénuzet (Trustee of the Continental Fund), Mrs. Ursula Mühlschlegel, Dr. Leo Niederreiter, Mrs. Betty Reed, Mr. Adib Taherzadeh.

They also announced the names of those retiring from service: Mr. Seewoosumbur-Jeehoba Appa, Dr. Iraj Ayman, Mr. Rowland Estall, Mr. Howard Harwood, Miss Violet Hoehnke, Mrs. Salisa Kermani, Mr. Paul Lucas, Miss Elena Marsella, Mr. Alfred Osborne, Miss Thelma Perks, Mr. Háḍí Raḥmání, Mr. ‘Imád Sábirán, Miss Edna True. [Mess1963-1986 p464]

In 1958 he and Bill Sears Jr travelled to Uruguay, arriving in 1959. they participated in a campaign to raise up the second Local Spiritual Assembly in the country with Julia Bulling, a pioneer fro Chile. In 1960 Fred and Julia were married.

They were sent to the Dominican Republic in preparation for the election of the first National Spiritual Assembly but were diverted to Ecuador prior to the first elections in that country because Covenant issues had arisen. Their first son was born there.

A few months later the Hands of the Cause requested that they move to Uruguay where they both served on the National Spiritual Assembly. Their second son was born in Uruguay.

In 1965 they had to move back to the USA because of economic conditions. Their daughter was born in the United States.

Fred served on the Auxiliary Board and the the Continental Board of Counsellors from 1993 to 1998 and was a Counsellor at the International Teaching Centre. [KoB50-57]

John, Dale, and Valera served on the National Assembly of South and West Africa for several years before the National Spiritual Assembly of Swaziland was formed. [PHBR16; KoB112-114]

For John Allens story see BW18p725.

For Maude Fisher's story see BW13p902.

• Three years prior she had spent 3 or 4 months (possibly 6 months) in 'Akka and Haifa gathering material for a book. During her stay she had the opportunity to observe both 'Abdu'l-Bahá and the Bahá'í community at close quarters. The book, called Mountain of God, was published in 1911. World Order excerpted this book in a two-part serial in 1970. [Collins7.2476}
• She also wrote an article for the magazine Fortnightly Review. Excerpts from the article, impressions of 'Abdu'l-Bahá. can be found at the US Bahá'í site.

A celebration to commemorate the 50th anniversary of the arrival of the Bahá'í Faith in the Principality was held on 24-25 April 2004 at the Theatre des Varietes in Monte Carlo, and opened with the reading of a welcoming message from the National Council of the Principality. [Newspaper Archive on BLO]

To the Followers of Bahá'u'lláh throughout the World

SEVEN MONTHS AFTER LAUNCHING SUPPLEMENTARY TWO YEAR PLAN REJOICE ANNOUNCE FOURTEEN LOCAL SPIRITUAL ASSEMBLIES IN SOVIET UNION, PLUS SIX IN ROMANIA WHERE THERE ARE NOW OVER 600 BELIEVERS, AND ONE LOCAL SPIRITUAL ASSEMBLY EACH IN CZECHOSLOVAKIA, HUNGARY AND YUGOSLAVIA. DEVELOPMENT FAITH IN ALL THESE COUNTRIES AS WELL AS IN ALBANIA, BULGARIA, MONGOLIA AND POLAND GOING FORWARD WITH EXTRAORDINARY SPEED, FORMATION MORE LOCAL ASSEMBLIES IN PROCESS OR EXPECTED SHORTLY.

The Universal House of Justice [Mess86-01p178]

Supplementary Report.

Supplementary Report

The treaty was significant because it prescribed for a population exchange between Turkey and Greece. It resulted in the forced relocation of around 1.5 million Greek Orthodox Christians from Turkey to Greece and about 500,000 Muslim Turks from Greece to Turkey. This exchange was intended to create ethnically homogeneous nation-states and minimize tensions between these groups.

Another provision of the treaty is that it established the international status of the Turkish Straits, including the Bosporus and the Dardanelles. It guaranteed their neutral status and regulated the passage of ships through these strategically important waterways. This arrangement sought to prevent the militarization of the Straits and maintain freedom of navigation. [Colonialism, Nationalism and Jewish Immigration to Palestine by Kamran Ekbal p6]

1844 May 24 Samuel F.B. Morse sent the first telegraphic message over an experimental line from Washington D.C. to Baltimore; the message said: "What hath God wrought?" which is a verse from The Book of Numbers 23:23. Also see The Book of Job 38:35 where it says Canst thou send lightnings, that they may go and say unto thee, Here we are?

1858 Aug 16 the first transatlantic telegraph cable was an undersea cable running under the Atlantic Ocean used for telegraph communications was laid across the floor of the Atlantic from Telegraph Field, Foilhommerum Bay, Valentia Island in western Ireland to Heart's Content in eastern Newfoundland. The first communications occurred August 16, 1858, reducing the communication time between North America and Europe from ten days.

1894 May 10 Marconi sent a radio wave 3/4 mile, the first "wireless" transmission.

1897 Marconi Co sent the first ship-to-shore message 12 miles. 1899 Mar 3 the ship "East Goodwin" was saved after sending the distress signal "HELP". This system of HF radio for safety at sea communications as replaced globally by geostationary satellites with the launch of the INMARSAT system (International Marine Satellite) on the 1st of February 1982. [International Journal of Maritime History]

1969 October 29 The birth of the Internet. First message from computer to computer in different locations. UCLA student Charley Kline attempts to transmit the text "login" to a computer at the Stanford Research Institute over the first link on the ARPANET, which was the precursor to the modern Internet. After the letters "l" and "o" are sent the system crashed, making the first message ever sent on the Internet "lo" and the first crash of the system.

The publication in 1865 of the Comte de Gobineau's (1816-1882),Les Religions et Les Philosophies dans l'Asie Centrale created an interest in Europe. A scholar that was inspired by Gobineau was E.G.Browne. He travelled to Iran and also visited Bahá'u'lláh in Akka in the latter days of His life. He translated two histories of the new religion and published two other books as well as a number of articles. He also made an important collection of manuscripts that he gave to Cambridge University Library. Bahá'ís have criticized Browne's work for being too sympathetic to Azal, Baha'u'llah's half-brother and implacable enemy. One of the books that Cobineau for Les Religions... was Násikhu't-Taváríkh (the 'history to abrogate all previous historiies') by Lisánu'l-Mulk. This book had been condemned by Bahá'u'lláh as a falsification of history one which even an infidel would not have had the effrontery to produce. [SUR36-37]      

A.L.M. Nicolas (1864-1939) was a French consular official in Iran who researched and wrote a biography of the Báb as well as translating three of the Báb's major works into French.

     Just as the Báb was the centre of the scholarly interests of Gobineau, Browne and Nicolas, some Russian scholars who were more interested in Bahá'u'lláh. Baron Viktor Rosen (1849-1908), the director of the Oriental Department of the University of St. Petersburg was assisted by Aleksandr Tumanski (1861-1920). He spent a great deal of time with the Bahá'í community of Ashkhabad and with Mirza Abu'l-Fadl Gulpaygani. Although he did not write as much as Browne or Nicolas, what he did write was derived from a very deep and thorough investigation. [L&E43-83]

See An Officer and an Orientalist: Alexander Grigorevich Tumanskii and His Contribution to Russian Historiography on and Policy towards the Babi-Baha'i Religion by Soli Shahvar, Bahá'í Studies Review 20 (1), 3-19

     There was much interest in scholarship in the early days of the Faith because almost all of the most important disciples of the Báb were Islamic religious scholars, as were many of the leading converts to the Bahá'í Faith in later years. The most important of these was the above mentioned Mirza Abu'l-Fadl Gulpaygani (1844-1914). He was learned in the Zoroastrian and Jewish scriptures and spent some time in the Christian West at the request of 'Abdu'l-Bahá prior to His visit.

     During the 1930s to 1960s, a second generation of Iranian Bahá'í scholars, such as Fadil Mazandarani (1881-1957), 'Abdul-Hamid Ishraq-Khavari (1902-1972), and 'Azizu'llah Sulaymani (1901-1985) systematized Bahá'í theology and law, developed aids for scholars such as dictionaries of Bahá'í terminology, and wrote histories and biographies. This was of course a more traditional style of scholarship than is current in the West, but it continues to be useful to all present scholars.

     The above-described initial flurry of interest in the Bábí and Bahá'í religions in the West was not sustained and from the 1920s to the 1970s, there were no Western scholars who were as deeply engaged as the above-named ones and only a handful of studies that can be said to have done much to advance knowledge. From the 1970s onward, there gradually emerged a new stream of scholars who can be said to be a fusion of the above two groups, the Western and the Bahá'í scholars. This new generation of scholars mostly began as Bahá'ís, although some have subsequently left the religion. They use Western academic methodology and most operate from within Western universities but they have access to insider information and resources. Apart from these individuals, the Bahá'í Faith has been very little studied by Western scholars of religion.

Early Bahá’í Scholarship in North America

   The study of the Bahá’í Faith in the United States and Canada began almost as soon as the religion arrived on the continent in the late‑19th century. Early scholars were a mix of missionaries, journalists, university professors, and curious laypeople who sought to understand a new religious movement that was still largely unknown in the West.

    In 1901 the British orientalist student of E G Browne, Edward Denison Ross, wrote a concise overview of “Babism” for The North American Review. The article was later reproduced in the 1912 volume Great Religions of the World, where Ross added a brief pre‑face describing ʻAbdu’l‑Bahá’s recent travels in the United States. Ross’s piece is one of the earliest academic treatments of the movement in a mainstream American periodical. [USMERCED]

   During the early twentieth century, a number of America's religious thinkers were in touch with Sarah Farmer or visited Green Acre and participated in the dynamic exchange of ideas that took place there. Among them were the Harvard scholars William James and W.E.B. Du Bois, two of the most prominent and influential American writers and philosophers of the time. William James, in turn, invited Ali Kuli Khan, an Iranian diplomat and prominent member of the Bahá'í community, to give presentations on the Bahá'í Faith at Harvard University.

   Du Bois, who had been a student of James, received his doctorate from Harvard and was the first African American to do so, graduating in 1895. His work as the founder of the National Association for the Advancement of Colored People (NAACP) brought him into contact with 'Abdu'l-Bahá, who gave a speech at its fourth conference in 1912. Du Bois, as pointed out by Guy Mount in his research, later published the speech in the official magazine of the NAACP, along with a photograph of 'Abdu'l-Bahá.

   A contemporary and close colleague of Du Bois, Alain Locke was also among the most eminent thinkers of the time. Locke was the first African American Rhodes Scholar, and he is often remembered as the "Dean" of the Harlem Renaissance. In a biography on Locke, Christopher Buck suggested that Du Bois may have been the one who introduced Locke to the Bahá'í Faith. He received his PhD from Harvard in 1918, the same year he became a Bahá'í. Du Bois and Locke's profound contributions to philosophy were recognized widely—the Reverend Martin Luther King, Jr. compared their influence to that of Plato and Aristotle.

   The early American Bahá'í community also included Albert Vail and Stanwood Cobb, graduates of the Harvard Divinity School and prior Unitarian ministers. Vail published an impressive article on the Bahá'í Faith emphasizing its principle of unity in the Harvard Theological Review in 1914. While the Harvard University and Green Acre represented significant meeting points for leading writers and philosophers of the time, Dehghani's lecture also noted that the influence of the emerging discourse on unity reached other prominent thinkers in the northeastern United States.

   A word must also be said about what passes for scholarship on the Bahá'í Faith in Iran and to a lesser extent in the rest of the Middle East. Bahá'ís have been persecuted in many Middle Eastern countries and rejected by Islamic leaders, and one form of this discrimination has involved the manipulation of information. For most of the last 100 years, deliberately distorted or falsified information and documents have been created mostly by some within the Islamic religious establishment and then distributed as though these were facts about the Bahá'í Faith. Since the Bahá'ís have had no ability to respond to this material in the Middle East, these distortions have gradually become accepted in the Middle East as the truth. One example is the forged memoirs of Count Dolgorukov, the Russian ambassador to Iran in the 1840s to 1850s.

   This and other contradictions were so clearly spurious that even some Iranian scholars debunked them when they were first published in the 1940s. But despite this, they are often regularly cited by Middle Eastern writers up to the present day as though they are a reliable source for the history of the religion.

   Since the Islamic Revolution of 1979, this manufacturing of disinformation and forged material has increased greatly with programs in the media, articles, and books appearing on a frequent basis, especially in the government-run media. The result is that there is almost nothing published in the Middle East that has reliable information about the Bahá'í Faith in it. A little of this sort of scholarship has also appeared in the West; some Christian missionaries, notably Reverend William McElwee Miller(1892-1993)(Also see WOB83) have written anti-Bahá'í material and ex-Bahá'ís have published academic work that is calculated to make the Bahá'í community resemble a cult as portrayed in the anti-cult campaigns that were carried out in the Western media in the 1980s. [The above was copied from the website Patheos and has been edited for brevity. It was contributed by Dr. Natalie Mobini]

Following the passing of Shoghi Effendi the international administration of the Faith was carried on by the Hands of the Cause of God with the complete agreement and loyalty of the National Spiritual Assemblies and the body of the believers. This was in accordance with the Guardian's designation of the Hands as the "Chief Stewards of Bahá'u'lláh's embryonic World Commonwealth." [Message of 9 March 1965]

The beginning of the six year ministry of the Hands of the Cause residing in the Holy Land, or 'Custodians'. [BW16:90; WG45–6]

Shoghi Effendi passed away in London of coronary thrombosis after a bout of Asian influenza. [CB377; PP446 BW13:207-225]

• The 1957 influenza pandemic (the "Asian flu") was a category 2 flu pandemic outbreak of avian influenza that originated in China in early 1956 lasting until 1958. It originated from a mutation in wild ducks combining with a pre-existing human strain. A vaccine for H2N2 was introduced in 1957, and the pandemic slowed down. There was a second wave in 1958, and H2N2 went on to become part of the regular wave of seasonal flu. Estimates of worldwide deaths vary widely depending on the source, ranging from 1 million to 4 million, with WHO settling on "about two million". [Sino Biological website]

In its message of 26 December 1995 to the Conference of the Continental Boards of Counsellors the Universal House of Justice announced that a Four Year Plan would be rolled out at Ridván.

The Day of the Covenant is a Bahá'í holy day honouring the Covenant of Bahá'u'lláh, in particular, 'Abdu'l-Bahá as the "Centre of the Covenant" and as such, the successor, the interpreter and the exemplar of the Bahá'í Faith. Bahá'u'lláh's Covenant also provided for the extension of this covenant to the Guardian and to the Universal House of Justice.
The first celebration of the Day of the Covenant in North America was marked on this day in Chicago. It was sponsored by "The Chicago House of Justice" and the "Women's Assembly of Teaching". It was attended by both Mírzá Assad'ullah and Mírzá Abu'l-Fadl. It can be presumed that they had educated the community in the commemoration of this Holy Day. [BFA2xv,p56-57, 129,202]

'Abdul'-Bahá and His party embarked from Alexandria on the White Star Line Liner RMS Cedric for New York via Naples. They departed Naples on the 30th of March and made a call at Gibraltar. Three of His party were forced to leave the ship for supposed "medical' reasons. Among them was His grandson, Shoghi Effendi. [AB171; GPB281; ABF274; ABITM50-52; SYH50-51]

The April 8, 1966, cover of Time magazine was the first cover in the magazine's history to feature only type, and no photo. The cover—with the traditional, red border—was all black, with the words "Is God Dead?" in large, red text. The question was a reference to Friedrich Nietzsche's much-quoted postulate "God is dead" (German: Gott ist tot), which he first proposed in his 1882 book The Gay Science.

"riots which broke out with exceptional fury in Ismá'ílíyyih, when angry crowds surrounded the funeral cortege of Muhammad Sulaymán, a prominent Bahá'í resident of that town, creating such an uproar that the police had to intervene, and having rescued the body and brought it back to the home of the deceased, they were forced to carry it without escort, at night, to the edge of the desert and inter it in the wilderness." [GPB367-368]

This conference was originally scheduled to be held in Manila, in the Philippines. [Message from the Universal House of Justice dated March 1981]

• Shoghi Effendi's gift to the Temple was 'the most valuable sacred possession in the Holy Land' a 'precious ornament of the Tomb of Bahá'u'lláh', an exquisite Persian carpet. [BA180–1; BW4:208–12]
• The carpet, one of the most exquisite pieces ever woven in Persia, was made in Khurásán in about 1900-1905. It had been donated to by Díyá'ulláh Asgharzádih as a gift to Àbdu'l-Bahá Who immediately placed it in the Shrine of Bahjí. [BW4p208-210]

"... a five-year term for the Counsellor members of the International Teaching Centre. Each term will start on 23 May immediately following the International Bahá'í Convention, and the current term will end on 23 May 1988. Should circumstances prevent the Universal House of Justice from making new appointments at the end of any five-year term, the Counsellors will remain in office until such time as new appointments can be made."

See picture. [BN No 169 Jul 1944 p8]

Although Bahá'ís for only a few months, their response was instantaneous; the largest difficulty arose in limiting themselves to the four names required to fulfill the designated posts. This was determined by a vote. David Tanyi, Edward Tabe, Benedict Eballa, and Martin Manga were duly selected. Samuel Nyki was sent to French Cameroon. Each one established a Local Spiritual Assembly in their assigned posts within two years. [A Brief Account of the Progress of the Bahá'í Faith in Africa Since 1953 by Nancy Oloro-Robarts and Selam Ahderom p4; KoB71]

When she received a copy of the new edition in March she made suggestions about the Introduction of the last printing of the book as she did not feel the length and character of the Introduction did not "harmonize" with the text that followed and they did not make any point about the authenticity of the material with was equivalent to a Tablet that had been signed and sealed by 'Abdu'l-Bahá. She clarified that when posing questions and obtaining the answers she had not wished to trust her notes and that was why at least four people were present during the sessions. She also clarified that all of the talks had taken place in Akka, not in Haifa. Three hundred copies if the book had been printed and it would have been costly to eliminate the Introduction and the dust jacket so a promise was made to include her suggestions on subsequent printings. [LB322-327]

This was probably about the 8th edition of Some Answered Questions in English. Subsequent editions were done in 1964, 1968, 1970, 1971 and in 2014 by the Bahá'í World Centre. [BEL3.117-3.130]

The report concluded by offering a series of specific suggestions in these areas: 1 .Achieving a new mindset about growth 2. Continued development of local and national outreach and follow-up 3 . Building our communities: dealing with diversity of many kinds 4. Development of Training Institutes 5. Improving local stewardship 6. Improving our discourse about teaching 7. The leadership of the Regional Bahá'í Councils

A Word version of the full report is available here.