Search for location "China"
|1862 – 1868
||Hájí Mírzá Muhammad-‘Alí, a cousin of the Báb, lived in Shanghai during this period. This is the first record of a Bábí or Bahá'í living in China. [PH24]
From 1870 he lived in Hong Kong dealing as a merchant and was joined by his brother, Hájí Mírzá Muhammad Husayn. [PH24]
||Shanghai; Hong Kong; China
||Haji Mirza Muhammad-Ali (Afnan); Haji Mirza Muhammad Husayn (Afnan); Afnan; Bab, Family of; First Bahais by country or area
|1888 (In the year)
||Jamál Effendi, accompanied by Hájí Faraju'lláh-i-Tafrishí, embarked on a long journey to the East visiting Burma, Java (Indonesia), Siam (Thailand), Singapore, Kashmir, Tibet, Yarqand, Khuqand in Chinese Turkistan, and Afghanistan. [EB123–4; PH22]
||Myanmar (Burma); Java; Indonesia; Siam (Thailand); Thailand; Singapore; Kashmir; India; Tibet; Yarqand; Khuqand; Chinese Turkistan; China; Afghanistan
||Jamal Effendi; Haji Farajullah-i-Tafrishi
|1897 (In the year)
||Hájí Mírzá Muhammad-`Alí, the first Bahá'í to have settled China, died in Bombay on his way back to Shíráz. [PH24]
||China; Mumbai (Bombay); India
||Haji Mirza Muhammad-Ali (Afnan); Afnan; First Bahais by country or area; In Memoriam; Births and deaths
||Charles Mason Remey and Howard Struven left the United States on the first Bahá'í teaching trip to circle the globe. [BFA2:348, GPB261]<
They went to Hawaii, Japan, Shanghai, Singapore and to Burma, India and `Akká. [BFA2:348–50]
||Hawaii; Japan; Shanghai; China; Singapore; Myanmar (Burma); India; Akka
||Charles Mason Remey; Howard Struven; Travel teaching
|1910 (In the year)
||Charles Mason Remey and Howard Struven arrived in Shanghai and met with Áqá Mírzá `Abdu'l-Baqí Yazdí. They were probably the first Bahá'ís from the West to go to China. [PH25]
||Charles Mason Remey; Howard Struven; Aqa Mirza Abdul-Baqi Yazdi; Firsts, Other
|1914 (In the year)
||Mr Husayn Uskuli and two Bahá'ís friends arrived in Shanghai from 'Ishqábád. His family joined him. [PH28-29, BW13p871-872]
||Ishqabad; Turkmenistan; Shanghai; China
||Laura and Hippolyte Dreyfus Barney started their teaching trip to China and French Indonesia. Their plan was cut short by the declaration of war in Europe. They visited again in 1920.
||China; French Indonesia
||Laura Clifford Barney; Hippolyte Dreyfus-Barney; Z****
|1916 Apr or May
||The first Chinese Bahá'í in China, Chen Hai An (Harold A. Chen), became a Bahá'í in Chicago through the efforts of Dr Zia Baghdádí. [PH29-30]
PH30 says this was 1919 but this is clearly a typographical error.
He returned to China in December 1916.
||China; Chicago; United States
||First Bahais by country or area; Zia Baghdadi
|1917 3 Apr
|| 'Abdu'l-Bahá's exhortation on China was published in the Star of the West on the 28th of April, 1917. "China, China, China, China-ward the Cause of Baha'o'llah must march! Where is that holy, sanctified Bahai to become the teacher of China! China has most great capability. The Chinese people are most simple-hearted and truth-seeking." and "China is the country of the future."
[SotW_Vol-01 (Mar 1910)-Vol-10 (Mar 1919) p2127/2922]
See as well PG99-100 for His Tablet to Chen Ting Mo.
||Chen Ting Mo; Abdul-Baha, Life of; Abdul-Baha, Writings and talks of; Pioneering; Travel-teaching
|1923 25 Apr
||Martha Root left Osaka for northern China. [PH31]
It was her second visit to China and lasted until March 1924. [PH31-2]
|1923 4 Nov
||The first recorded Bahá'í Feast in China was held in Beijing. [PH33]
Martha Root and Agnes Alexander were present. [PH33]
||Nineteen Day Feast; Martha Root; Agnes Alexander
|1931 (In the year)
||The first Chinese translation of Bahá’u’lláh and the New Era was published. [PH36]
The translation was made by Dr Tsao Yun-siang, President of the Xinhua University in Beijing. [PH36]
||Bahaullah and the New Era (book); Esslemont; First translations; Translation; Publications
|1954. 22 Oct
||Mr and Mrs Suleimani arrived in Keelung, Taiwan by ship. They spent the rest of their lives there. The Suleimanis, originally from Iran, had lived for about 28 years in Shanghai where Mrs Ridvaniyyih Suleimani's father, Mr Husayn Ouskouli Uskuli (or Uskui) had long resided and conducted a business. Mr and Mrs Suleimani had left Shanghai permanently in 1950 because of the difficult situations for foreigners in China but Mr Ouskouli decided to stay on and won the admiration of the Guardian. He died in Shanghai at the age of 86. [The Taiwan Bahá'í Chronicle by Barbara R. Sims p3]
||Keelung; Taiwan; Shanghai; China
||Knights of Bahaullah; Suleimani, Mr. and Mrs.; Husayn Ouskouli Uskuli
|1956 25 Feb
||Husayn Uskuli, (b. 1875) long-time pioneer to Shanghai from ‘Ishqábád, passed away in Shanghai at the age of 82 and was buried in the Kiangwan Cemetery in Shanghai. [PH29, BW13p871-873]
He had heard about the Faith at the age of 18 from Mírzá Haydar-'Alí. After his marriage he moved to 'Ishqábád where he was very active in the community. After his move to Shanghai his home was the centre of activity and hospitality for all those passing through. He was the only foreign-born Bahá'í to remain in China after the regime change. The xenophobic attitude of the government precluded any meaningful contact with the local citizenry.
He was survived by four daughters and a son.
||Ishqabad; Turkmenistan; Shanghai; China
||Husayn Uskuli; In Memoriam; Births and deaths
|1989 25 Jun
||The Universal House of Justice said in a message it was timely for the knowledge of the Bahá'í Faith to be disseminated on the mainland of China as quickly as possible. [PH80]
Also see [SWvol13no7pg185; VV104]
|1990 (In the year)
||The Bádi Foundation was established in Macao through an initial endowment in honour of Badi'u'llah Farid and Shidrokh Amirkia Bagha, who were outstanding examples of dedication, service and self-sacrifice for the well-being of humankind. The fundamental purpose animating the Bádi Foundation has always been to contribute, however modestly, to the spiritual and material progress of China. [Website]
Its projects include:
- Early Childhood Education:
The award winning Hidden Gems Programme, implemented by educational organizations across Asia, includes content in the areas of mathematics, science, and character development for children aged 3 to 6.
- Junior Youth Program:
Drawing on the talents of a group of youth volunteers and working in partnership with a number of local educational institutions, the Moral Empowerment through Language Programme seeks to release the potential of 12-15 year olds to contribute to the transformation of their communities.
- School of the Nations offers education to over 600 students from kindergarten through high school in Macao. The school offers programmes characterized by academic rigor and an integrated approach to the moral and intellectual development of its students.
- The Centre for Continuing Education at School of the Nations offers a range of educational programmes seeking to promote community well-being. Its aim is to provide quality, innovative learning opportunities to a growing number of people, of all ages and backgrounds.
||Social and Economic Development Organizations; Badi Foundation; Z****
|1995 30 Aug – 8 Sep
||The Bahá'í International Community and some 400 Bahá'í women and men from more than 50 countries around the world participated in the Fourth United Nations International Conference on Women and the parallel Non-Governmental Organization Forum, held in the resort city of Huairou some 50 kilometers north of Beijing, from 30 August to 8 September. [One Country Vol 7 Issue 2]
||BIC; United Nations; Women
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- 1/2, by Yang Juan (2006). An existential yet emotionally-charged dialogue between two young women. [about]
- Bahá'í country notes: China, by Graham Hassall (1997). History of the Baha'i community in China. [about]
- Bahá'í Communities by Country: Research Notes, by Graham Hassall (2000). Brief notes on the history of Baha'i activities and the dates of NSA formation in Africa, China, Australia, and elsewhere. [about]
- Brothers and Sisters: Buddhism in the Family of Chinese Religion, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 5 (2000). The endurance of Confucianism for 2,000 years is partly because Buddhism and Taoism were content to play a subordinate role and not infringe upon the "Chinese Great Tradition"; implications of Buddhism's role in relation to new religions in China. [about]
- 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]
- Chinese Religions: Evolution, Compatibility and Adaptability - A Historical Perspective, by Kow Mei Kao, in Singapore Bahá'í Studies Review, vol. 5 (2000). Case study of the history of Chinese civilization through the formation of the three major religions in imperial China: Confucianism, Daoism and Buddhism; their compatibility, adaptability, and mutual influences in their early development. [about]
- Choice of the West for Abdu'l-Bahá's Epoch-Making Trip, The, by Baharieh Rouhani Ma'ani, in Lights of Irfan, 13 (2012). Reasons for Abdu'l-Baha choosing Western nations for the climax of his ministry, and results he achieved in Europe and the United States. [about]
- Common Teachings from Chinese Culture and the Bahá'í Faith: From Material Civilization to Spiritual Civilization, by Albert Cheung, in Lights of Irfan, Book 1 (2000). An examination of the similarities in belief between the Baha'i Faith and traditional Chinese culture. [about]
- Concept of the Manifestation of God in Chinese Symbolism: An Inter-civilizational Hermeneutic Study, by Amrollah Hemmat, in Journal of Bahá'í Studies, 26:1-2 (2016). Seemingly incompatible symbols can point to a common underlying meaning, connecting worldviews and perspectives often considered incommensurable. There are elements of the Chinese tradition that resonate deeply with the Bahá’í concept of Manifestation. [about]
- Der Messianismus des frühen 19. Jahrhunderts und die Entstehung der Baha'i Religion, by Kamran Ekbal, in Iran im 19. Jahrhundert und die Entstehung der Bahá'í Religion, eds. Johann Christoph Bürgel and Isabel Schayani (1998). On the resurgence of a millenarianistic climate in the 19th century from China through the Middle-East to the USA. It highlights the millenniarist mood in Iran at the time of the beginnings of the Babi and Bahai religions. [about]
- Dialogue Among Civilizations: Ancient and Future, Transitions and Potentials, by Theo A. Cope, in Singapore Bahá'í Studies Review, vol. 6 (2001). Many ideas in Chinese civilization resonate with Bahá'í thought. The I Ching highlights differences between western and eastern philosophy, the notion of embodiment in the Confucian view of the noble person, and transforming material to spiritual. [about]
- Dialogue between Yin-Yang Concepts and the Bahá'í Faith, The, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 6 (2001). Yin-yang, a pivotal theory in Chinese thought influencing government, architecture, relationships, and ethics, has many similarities with the Bahá’í Faith, including the origin of matter, the nature of history, man-woman relationships, and health. [about]
- Divine Qualities of Spiritual Dialogue, by Piya Tan, in Singapore Bahá'í Studies Review, vol. 6 (2001). The Buddhist basis for dialogue is found in its four virtues: love (the world as an extended family), compassion (listening to others), altruistic joy (learning from their success and beliefs) and equanimity (courage to accept the spirituality of others). [about]
- Eyes of the Children, The, by Sheila Banani, in dialogue magazine, 1:2 (1986). One poem inspired by female infanticide in China. [about]
- Future of Confucianism, The, by Yeo Yew Hock, in Singapore Bahá'í Studies Review, vol. 5 (2000). The history of Confucianism, its teachings, a critique of its place in the modern world, its future, and its survival into the 21st century. [about]
- History of the Bahá'í Faith in Japan 1914-1938, by Agnes Baldwin Alexander (1977). An account of the Bahá'í Cause in Japan, China, Korea, and the Hawaiian Islands, prepared by request of the Guardian. [about]
- In Memoriam: Heshmat Shariary (1934-2018), in Lights of Irfan, 19 (2018). Overview of the life of an active participant in the Irfan Colloquia and Baha'i studies. [about]
- Influence of Bábí Teachings on Ling Ming Tang and Nineteenth-century China, The, by Jianping Wang, in Lights of Irfan, Book 3 (2002). [about]
- Introduction to the Doctrines of Soul and Enlightenment in Mahayana Buddhism and the Bahá'í Faith, An, by Yeo Yew Hock, in Singapore Bahá'í Studies Review, vol. 3 (1998). The development of Mahayana and how the Chinese people adopted and adapted it; non-self/enlightenment vs. the "True Poverty and Absolute Nothingness" of the Seven Valleys; sunyata/emptiness and Buddhist monism vs. the Valley of Unity's nonduality.
- 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]
- Language of the Heart, The: Parallels between Chinese and Bahá'í Approaches to the Spiritual Self, by Sim Tze Hong, in Singapore Bahá'í Studies Review, vol. 4 (1999). Parallels between Chinese and Confucian thought vs. Bahá'í teachings about the spiritual self, the nature of the heart, the pathway to perfection, the knowledge of oneself, and symbolism in language like "open heart" and "use heart." [about]
- Laozi: A Lost Prophet?, by Roland Faber, in Lights of Irfan, 19 (2018). On the Tao Te Ching, or Dao De Jing; the uniqueness of Toaism/Daoism; resonances with and differences from the Bahá’í universe; should Doaism be considered a genuine dispensation of a divine Manifestation. [about]
- Life, Death and Immortality: The Taoist Religion in Singapore and the Bahá'í Faith, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 2 (1997). Main features of Taoist practices in Singapore compared with Baha'i which, at first glance, could not be more disparate; whether unity may be found behind the apparent dichotomy; spanning the gulf between these two distinct religions from different times. [about]
- Perfection and Refinement: Towards an Aesthetics of the Bab, by Moojan Momen, in Lights of Irfan, 12 (2011). The writings of the Bab have implications for the "plastic" arts; significance for native traditions; relevance to the performing arts; and the concept of refinement which comes across in both the person and the writings of the Báb. [about]
- Religious Chic, by Zuo Xuan, in Global Times (2010). A portrait of the Baha'is in contemporary China. [about]
- Science and Religion in Chinese Culture, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 5 (2000). Religion lies at the root of philosophy and civilization during the Tang (618-907) and Sung (960-1279) dynasties. Cultural achievements during these periods were influenced by Buddhism, Confucianism, and Taoism, but modern sciences did not develop. [about]
- Soul in Chinese and Bahá'í Belief, The, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 3 (1998). On Chinese religions and the Baha'i Faith; their beliefs in the presence of a soul and an afterlife; the nature of the soul and the human being; the human quest for happiness and meaning in life; free will and its relation to justice.
- Yínyáng Cosmology and the Bahá'í Faith, by Phyllis Ghim-Lian Chew, in Lights of Irfan, 14 (2013). The yin-yang concept is pivotal to Chinese thought, culture, government, and ethics. It also bears many similarities with Baha'i philosophy and practice. [about]
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