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]

Bahá'u'lláh and Àbdu'l-Bahá had contact with many of the reformers and modernist ideas in Turkey even in the 1860s-1890s. This paper focuses on the "Young Turk" leader Abdullah Cevdet. This paper examines the relationship between the Young Ottoman and Young Turk reform movements and the Bahá'ís that was established probably from the time of Bahá'u'lláh’s exile to Istanbul and Edirne and certainly from 1868 with Bahá'u'lláh’s banishment to Palestine. The emphasis of this article is not the convergence of ideas but the nature of the contacts and the impressions of the Young Ottomans and Young Turks of the Babis and Bahá'ís. Ottoman Reform Movements and the Bahá'í Faith, 1860s-1920s by Necati Alkan

For more information on Cevdet see the Wikipedia entry.

In the 19 February 1925 issue of the Baha'i News in Persian, Akhbar-i-Amri, there is an item indicating that the Central Assembly in Tehran had "recently" sent a circular letter to localities in Iran and abroad and appointed a committee to compile the history of the Faith.

Between the years of 1920 to 1922 they stayed in many cities in China including Chengdu.

• She had gone to Tihrán nine years previously to help set up the Tarbíyat School for Girls. [SW11, 19:3 24]
• She was buried next to the tomb of Varqa.
• See Bahá'í Chronicles.

He visited the following cities: Oberlin, OH; Cleveland, OH; Chicago, IL; Minneapolis, MH; St Paul, MN; Duluth, MN; Lincoln, NE; Omaha, NE; Denver, CO; Pueblo, CO; Salt Lake City, UT; Butte, MT; Helena, MT; Spokane, WA; Seattle, WA; Vancouver, BC; Portland, OR; San Francisco, CA; Berkley, CA; Los Angeles, CA; Phoenix, AZ; Oklahoma City, OK; Tulsa, OK; Topeka, KS; Kansas City, MO; St Louis, MO; Springfield, IL; Urbana, IL

In September she travelled to Luxembourg where she stayed six months finding accommodations again in the old city centre in the Place d'Armes. She was disappointed that her teaching efforts did not meet with more success. In April of 1925 she travelled to Austria. [SYH123, 130]

After a stay of three weeks she travelled to Wiesbaden in Germany to visit a contact and spent five days at the home of the Schweitzers in Suffenhausen. She visited friends in Esslingen and stayed one night in Frankfurt before sailing from Antwerp on the 17th of June for the United States. During this trip she visited Liverpool in England, Luxembourg, Vienna and Graz in Austria, Budapest in Hungary, Zuffenhausen, Esslingen, Frankfurt, Wiesbaden and Nuremberg in Germany as well as Spa and Brussels in Belgium. [SYH132-134, 240]

*The Free City of Danzig (German: Freie Stadt Danzig; Polish: Wolne Miasto Gdańsk; Kashubian: Wòlny Gard Gduńsk) was a semi-autonomous city-state that existed between 1920 and 1939, consisting of the Baltic Sea port of Danzig (now Gdańsk, Poland) and nearly 200 towns and villages in the surrounding areas. It was created on 15 November 1920 in accordance with the terms of Article 100 (Section XI of Part III) of the 1919 Treaty of Versailles after the end of World War I. [Wikipedia]

In the spring of 1927 she went to Sofia, Bulgaria.where Martha Root had visited for 12 days in February.

In June of 1927 Louise returned to New York in the United States from Boulongne-sur-Mer, France. During this trip she had visited Liverpool, York and London in England, Brussels in Belgium, Graz and Vienna in Austria, Budapest, Hungary and Sofia in Bulgaria. [SYH140-145, 240]

During the period of the later Qajar shahs, namely Muzaffar al-Din (r. 1896–1907) , Muhammad-'Ali (r. 1907–9) and Ahmad (r. 1909–25) , the Iranian state became steadily weaker and sank into anarchy as a result of years of revolution, war, corruption, injustice, insecurity, and foreign intervention and occupation, all of which took a heavy toll on the local population. The country was thoroughly disappointed with the outcome of its hard-won freedom, the incompetence of successive cabinets, the inefficiency of the shahs, and the corruption of the bureaucracy. The continuous interference of foreign powers in Iran's affairs, especially Britain and Russia, combined with their excessive consular rights were a constant source of national humiliation and impotent dissension, which by 1921 had turned into loud, nationalistic protests throughout the country. The people looked for a strong government that would overcome these weaknesses. [The Forgotten Schools: The Bahá'ís and Modern Education in Iran, 1899–1934 p107]

"My sole aim is to perfect my English, to acquire the literary ability to write it well, speak it well & translate correctly & eloquently from Persian & Arabic into English. My aim is to concentrate for two years upon this object & to acquire it through the help of a tutor, by attending lectures, by associating with cultured & refined literary circles & by receiving exercises in Phonetics. I would be much obliged if you could help me along that line." [SEO61]

"Soon. shipping silken carpet from Baha'u'llah's Shrine as crowning gift on altar of Bahá'í sacrifice."--Cablegram, April 28, 1929.

"Moved by an impulse that I could not resist, I have felt impelled to forego what may be regarded as the most valuable and sacred possession in the Holy Land for the furthering of that noble enterprise which you have set your hearts to achieve. With the hearty concurrence of our dear Bahá'í brother, Ziaoullah Asgarzadeh, who years ago donated it to the Most Holy Shrine, this precious ornament of the Tomb of Bahá'u'lláh has been already shipped to your shores, with our fondest hope that the proceeds from its sale may at once ennoble and reinforce the unnumbered offerings of the American believers already accumulated on the altar of Bahá'í sacrifice." Letter, October 25, 1929.

"Shoghi Effendi informs you that the rug can be offered for sale among Baha'is and nonBahá'í alike."-Soheil A/nan, December 12, 1929. [BN No 38 February 1930 insert]

Ahmad Yazdáni and 'Alí Muhammad 'Ibn-i-Asdaq learned that the Central Organization had been all but dissolved and that the Executive Committee's objective, to hold a third peace conference, had been surpassed by their country's membership in the recently formed League of Nations in Geneva. [AB438; BBD1 15; GPB308; EB176]

Around 1911–1912, Gibran met with ʻAbdu'l-Bahá to draw His portrait when He visited the United States The meeting made a strong impression on Gibran. One of Gibran's acquaintances later in life, Juliet Thompson reported that Gibran was unable to sleep the night before meeting him. This encounter with ʻAbdu'l-Bahá later inspired Gibran to write Jesus the Son of Man that portrayed Jesus through the "words of seventy-seven contemporaries who knew him – enemies and friends: Syrians, Romans, Jews, priests, and poets." After the passing of ʻAbdu'l-Bahá, Gibran gave a talk on religion with Baháʼís and at another event with a viewing of a movie of ʻAbdu'l-Bahá, Gibran would rise to talk and proclaim in tears an exalted station of ʻAbdu'l-Bahá and leave the event weeping. [Wikipedia]

The Bahá'í Children's Savings Company, known in Iran as Shirkat-i Nawnahalan, began as a savings bank for Bahá'í children in 1917 and was founded through 'Abdu'l-Bahá's encouragement. [Bahá'í Teachings 4 Oct 2012]

The first session was attended by some 600 people, and, thanks to the excellent press coverage, 900 were present the second day.

The following day, on the 24th of October, the Bahá'í supported a Conference on Inter-racial Justice organized by the Quakers. Followup meetings were held on the 25th and the 26th of October. [SYD147-149]