Abstract

A little more than 45 years ago, the Guardian launched the Ten-Year Crusade in which Baha'is were urged to pioneer in different parts of the world. When the message reached the Bahá’í Community in Nairobi, Kenya, 35 believers were pioneering in that land. Twelve of them were advised to stay and secure the Nairobi Assembly whilst the rest were requested to disperse and pioneer elsewhere. The Laws instantly obeyed and left to take a pioneering post in Lesotho, the then Basutoland. They arrived in Maseru before the close of the Holy Year, 1953, and were named Knights of Bahá’u’lláh.

The Laws spent months of persistent teaching to break the ''wall'' that separated  "Europeans" and  "Basuto". With the ever-deepening penetration of the spiritual knowledge, the first two Basotho enrolled as Baha'is. On April 21, 1955, Local Spiritual Assemblies were formed in five promising areas. By 1971, the first National Spiritual Assembly of the Bahá’í's of Lesotho was formed, supported by 10 Local Spiritual Assemblies. To date, there are over 4 000 enrolled Bahá’í's living in nearly 477 localities.

The purport of this paper is to illumine the issues that have blurred our vision in more than 45 years since the Faith was introduced in Lesotho, and to examine the challenges faced by these early and latter-day believers. The motif in this paper is based on the appeal of the Universal House of Justice in its 153 Ridvan Message to the African believers to arise in large numbers, claim the Faith of Bahá’u’lláh as their own, as well as take on the responsibilities of teaching and administration.

It should be indicated that this paper is not intended to be an exhaustive study of either the Teachings of the Faith or the Basotho culture. It is an exploratory thesis on the way forward for the Faith.

Introduction

"Africa is truly awakening and finding herself, and she undoubtedly has a great message to give, and a great contribution to make to the advancement of world civilization. To the degree to which her peoples accept Bahá’u’lláh, will they be blessed, strengthened and protected.”(1)

This passage is from a letter written on behalf of the beloved Guardian, Shoghi Effendi, over 40 years ago. It is a prognostication born of the power of God on the future of the African continent.

Since that remarkable statement was made, much has come to pass in Africa. The Cause has been opened in all countries and dependencies on the continent. Hundreds of thousands of souls have come into the Faith. Each day their understanding is deepening and their maturity increasing.

It is in light of this that the Universal House of Justice, the Head of the Faith, made this emphatic statement in its 153 Ridvan message to the followers of Bahá’u’lláh in Africa: "…. Africa is poised to register a victory for the Cause that will reaffirm its position among the frontrunners of our world community."(2)

If we reflect over these insightful words, we should get a good sense of Africa’s readiness to win victories and a unshakeable feeling that we cannot hesitate to make our mark in this "…fateful, final stretch toward the consummation of the Four-Year Plan" which ends in April 2000. (3)

In these remaining months of the ‘Century of Light’, it is imperative that Bahá’í's should find the spirit that can move them to scale greater heights in the service of the Cause of God. It is in the search for that spirit, that this paper makes a tentative effort to explore the dynamics of culture.   

This paper affirms the view that there are several ways in which that spirit can be captured, namely, “…through the study of the Holy Word, and contemplation and meditation on who Bahá’u’lláh is and what He has come to accomplish". (4) Furthermore, it seeks to provide seminal ideas on these issues and to make an interrogation on the applicability of the Teachings of the Faith in a specific cultural milieu in an African country.

Viewed from another dimension, the paper endeavors to fulfil the longing of the Universal House of Justice in its letter to African believers at Ridvan 153 that they should  "… arise in greater numbers to claim the Faith of Bahá’u’lláh as their own and to take on the requisite tasks of teaching and administering a rapidly expanding Faith." (5) Bahá’í’s have to gird up their loins for this sacred duty.

Lesotho, the country alluded to in this introduction, offers many challenges in respect of strengths, needs and opportunities that can be explored. It has a remarkably homogeneous culture and a single indigenous language, which could be the basis for the unification of its people.

The Cause of God in 'Basutoland'

In 1953 the beloved Guardian launched the Ten-Year Crusade and urged believers to "carry the torch of the Faith to regions so remote, so backward, so inhospitable that neither the light of Christianity or Islam has, after the revolution of centuries, as yet penetrated."(6) The call impelled believers to open up virgin lands and territories in Africa to the Cause of God. A diversity of people with different cultures, customs and backgrounds embraced the teachings of the 'Lord of the Age'.

In that same year in which the Guardian made the call to the friends to pioneer and disperse to different parts of the world, Beth and Frederick Laws were pioneering in Nairobi, Kenya. When the message of the Guardian reached the Bahá’í community in Nairobi, there were 35 believers in that country. The Guardian's message urged that 12 of them should stay and secure the Nairobi Assembly whilst the rest were requested to disperse and pioneer elsewhere. The Laws, demonstrating  ‘instant, complete  and exact obedience’, arose to pioneer in Lesotho, the then Basutoland. They arrived in Maseru on October 13, two days before the end of the Holy Year, 1953. In their letter to Lowell Johnson in Johannesburg, South Africa, dated February 28, 1973, they testify thus: "Because we reached our new territory before the close of the Holy Year, the Beloved Guardian named us Knights of Bahá’u’lláh."(7)

From the time of their arrival, the Laws tried for nine months to scale the "wall" that separated "Europeans " from the "Basuto people." After months of prolonged and persistent teaching, coupled with the ever-deepening penetration of the spiritual knowledge of the Faith, the magic hour finally struck. Chadwick Mohapi and his wife, Mary, declared as the first Basotho Bahá’í’s in their village, Seqonoka, and in 'Basutoland.'

To celebrate the event, the Laws invited some friends to join them. "Bill and Marguerite Sears, and Al and Maud Reinholtz, came over…from Johannesburg to witness these two declarations and celebrate with a picnic, talks, and singing,"(8) the Laws' letter said exultantly.

With the "wall" penetrated, the Laws were poised to register a greater victory for the Cause. Providentially, they had earlier on moved and lived in the village of Ntate (equivalent of father or mister, depending on the context) and ‘Me' (mother or lady, depending on the use) Mohapi. At that stage, prior to their signal victory, they had been adopted in the village as part of the kinship in the community. Fred was named “Lerato” (Love) and “Me'” Beth ('Malerato, meaning Mother of Love). They were 'Basuto'. The message of Bahá’u’lláh of unity and love had clearly struck a deep chord with the village people. Thus the first believers were born.

With the Mohapis being the first believers, Fred and Beth began to intensify their teaching efforts. They travelled with these new believers to other villages – from Quthing in the south to Butha-Buthe in the north. Finally, they settled on five promising areas for intensive teaching: Seqonoka, Maseru, Mafeteng, Maphohloane and Sephapho’s village.   

On April 21,1955, friends had come from Johannesburg to help the Laws form assemblies in all five locations. In that Ridvan season, five Local Spiritual Assemblies were elected. The message of Bahá’u’lláh had resonated at the deepest life-giving levels of Basotho psyche. These new victories, however, gave rise to new challenges for the new believers to be steadfast in their newfound faith: to observe the 19-Day Feast, establish the Bahá’í fund, hold Assembly meetings and ‘live the life’ of a Bahá’í. The mustard seed of the light of divine guidance had been planted in the newly born communities, teething problems notwithstanding.

On surveying the 45 years or so since the Laws set the hearts of the Basotho on fire with the love of God’s teachings and urged them to arise and claim the Faith of Bahá’u’lláh as their own concomitant with duties of teaching and administration, workers in the ‘vineyard’ are still undeservedly few; people are still “wrapped in a strange sleep.”(9) Why is that?

To respond to this question, there is need to look at the global picture. First, let us consider the station of Bahá’u’lláh.

Shoghi Effendi in his masterly exposition describes Bahá’u’lláh as “ …the One Whom posterity will acclaim and Whom innumerable followers already recognize as the Judge, the Lawgiver and Redeemer of all mankind, as the Organizer of the entire planet, as the Unifier of the children of men, as the Inaugurator of the long-awaited millennium, as the Originator of a new  “Universal Cycle”, as the Establisher of the Most Great Peace, as the Fountain of the Most Great Justice, as the Proclaimer of the coming of  age of the entire human race, as the Creator  of  a new World Order, and as the Inspirer and Founder of a  world civilization.” (10) These words from the pen of the Guardian flow with poetic majesty that captivates the heart.

On the Declaration of His Mission at Baghdad in 1863, Bahá’u’lláh adduces further proof of His station. His assertion is overwhelming.

Speaking of that Day of His Declaration, Bahá’u’lláh said it was one in which “all created things were immersed in the sea of purification.” He further testified that it was the day whereon “the breezes of forgiveness wafted over the entire creation.”(11) Put differently, God released spiritual energies on earth and bestowed a fresh capacity upon the human race.

In light of this description, it is clear that Bahá’u’lláh is the Promised One of all ages Whose advent, if we must be faithful in our reading of the scriptures, is to quicken the human race. Furthermore, it is true to say that the proof of a Prophet is His own Person, just as the proof of the sun is in the sun itself.

If our understanding of Bahá’u’lláh's station is correct, how can we better utilise the spiritual energies released in the world for the betterment of human condition? This question is inextricably linked to our global picture.

Theoretically, when the followers of the Most Great Name advance at the bidding of their Lord to conquer the hearts of men, they can never be defeated, but the rate of their advance can be slowed down by acts of unwisdom and the ignorance of believers. In their letter, the Laws relate the story of a newly enrolled Bahá’í who “went all over South Africa teaching his own version of the Faith, and enrolling hundreds of people, some small children, even infants.”(12)

By this account, it goes without saying that  that friend had not paid much attention to the material given to him for his deepening. The deepening of believers is a multi-faceted process involving institutions, teachers and individuals themselves. In the final analysis, however, it is the individuals who must take up the responsibility for their own spiritual growth, and take up the requisite tasks of teaching and administering the Faith.

The third point to note in our catholic picture is one that is raised by Ruhiyyih Khanum, the  Member of the Holy Family, when she refers to the principle of light and darkness. She says that light and darkness set each other off, with the one intensifying the other as seen in history and in nature. Essentially, what she says is that the brighter the light, the darker the shadow. (13)

In a further illumination of this principle, the document, Who is Writing the Future?  Reflections on the Twentieth Century, states: “Darkness, however, is not a phenomenon endowed with some form of existence, much less autonomy. It does not extinguish light nor diminish it, but marks out those areas that light has not reached or adequately illumined.”(14)

This principle of the interplay of light and darkness, seems a fairly reasonable measure of the situation in Lesotho, and on that basis, we can strive to chart the way forward. Now where do we start?

According to an unpublished document, History of the Baha`i Community of Lesotho, the Faith showed a steady growth from the 1960s.  In 1968 the mountainous region was opened to the Faith. By Ridvan 1971, the first National Spiritual Assembly of the Baha'is of Lesotho was formed with the support of 10 Local Spiritual Assemblies. Statistically, Lesotho has over 4 000 enrolled Baha'is living in nearly 477 localities. (15) This statistical evidence, notwithstanding, there are very few active supporters of the Faith. Did we enroll numbers or souls?

The thrust of this paper is to illumine issues that have, in the last 45 years in Lesotho, blurred our vision, and to examine ways to carry the Faith forward. A hard look at past and current issues pertaining to Basotho culture becomes imperative in this exercise.

Much of what distinguishes African life, according to a compilation on Aspects of Traditional African Culture, is to be found in cultural patterns of behaviour displayed in the community and in the family. With rapid cultural shifts, the positive qualities of African patterns are increasingly under threat of extinction.

Broadly speaking, the term ‘culture’ refers to customs and beliefs as well as all other artifacts of a particular people. In the context of this paper, culture should be considered as a phenomenon whose function is  “to cultivate the higher attributes of life” by encouraging  “wholeness of personality”, and as a way to “link the individual with some transcendent vitality.” Culture is, therefore, important because, as philosopher Goethe says, its mission is to produce “by semblance the sense of some higher reality.”(16) This, in effect, means that culture has a dimension of spirituality.

In its Ridvan message of 1996, the Universal House of Justice called on the Bahá’í’s to regard as their primary challenge the preservation and improvement of “wholesome aspects of tribal and family custom that are in accord with the Bahá’í Teachings and to dispense with those that are not.” The message states without equivocation that: “Such a challenge must be embraced with the understanding that the Book of God is the standard by which to weigh all forms of behavior.”(17)

Indeed, neither in the Basotho mores nor in any of the peoples of the world, can there be found practices that remotely mirror the standard of the Cause of God. Bahá’u’lláh makes this weighty statement: “The summons and the message which we gave were never intended to reach or to benefit one land or one people only. Mankind in its entirety must firmly adhere to whatsoever hath been revealed and vouchsafed unto it. Then and only then will it attain unto true liberty. The whole earth is illuminated with the resplendent glory of God’s Revelation.”(18)

A Mosotho scholar, Prof. Z.A. Matse’la, has spend some years studying oral literature on indigenous Basotho religion. In his unpublished paper, Religious beliefs of the Basotho of old, (19) the good professor has brought out some interesting evidence that reveals that the Basotho of old had several names for God, and each one describes His might and dominion.

Some of these names are “Raseapara-Lome” (Wearer of Perfection), “Tlhahlamacholo” (Dispeller of Troubles), “Rammoloki” (The Great Maintainer), “Sekhele” (Great Protector), “Pilo” (The Darkened One or The Hidden One) and “Mohokong” (The Binder). These are some of the important ones.

In his paper, Prof. Matšela argues that before the advent of Christianity, Basotho of old were guided by certain spiritual truths embedded in their cultural way of life as evidenced by research in the now moribund oral Sesotho literature. Furthermore, Basotho of old had special prayers, which revealed their understanding of God, the Almighty.

Essentially, what the professor is saying is that when the Basotho of old prayed, they implored the “balimo” (spirits of relatives that have passed away) to convey their prayers to God. This, to some extent, still obtains in modern day Lesotho.

Beside general prayers, these Basotho had  “specific-purpose prayers” where prayer mixed with action. These were prayers to win wars, prayers for rain, prayers for the birth of babies or welcoming newly born babies and prayers for special sacrifices through ancestors who were regarded as intercessors.

The subject of death and funeral rites is very important among Basotho. Traditionally, Basotho view death as a poignant moment in which the deceased leaves the family in a state of darkness. Thus the kith and kin of the deceased wear a black cloth as a sign of mourning. And also shave the head. The expression used is ‘bofifing’, which translates as a state of darkness. Today, there are different forms of the mourning cloth. There are also instances in which some people do not wear any mourning cloth at all. The practice of shaving the head is gradually being discarded.

Prof. Matšela makes notable observations regarding the conduct of Basotho on their bodily grooming, mental insights and human relations. In his research, he also found that there existed strong family bonds and community values among Basotho.

There is much that is commendable in Prof. Matsela’s thesis on Basotho religious beliefs. But the thrust of his argument reveals, to a degree, his inner conviction that the study of Sesotho culture (by Basotho scholars) would help to improve the prevailing lukewarm attitude of Basotho Christians.

Can such a study rekindle Christian fervour? Or not?

Cultural free-fall

In Lesotho, as in Africa, and indeed in the rest of the world, people are searching for direction, for models and ideals that would help them to chart a course towards a better future. People in government and in organized religion, in business and in academia, in Africa and elsewhere, “ are bewildered by the pace of change as we are swept along towards an uncertain and in many ways threatening future. We lack answers and do not know how to respond or in what direction to try to move society.” (20)

The poet Yeats captures the fearful state of flux in these concise lines:

Turning and turning in the widening gyre,

The falcon cannot hear the falconer;

Things fall apart; the centre cannot hold…. (21)

Basotho are witnessing a cultural free-fall with no ground in sight. This, of course, is equally true of other peoples of the world. Christian and secular scholars everywhere are at loss for words. In their desperation they try to create a ‘new wine’ for  ‘old wineskins’ which, unsurprisingly, are coming apart at the seams. Christian theological enterprise in its attempts to create a credible theology for our times finds that it is doomed to increasing irrelevance.

Christianity has become a Tower of Babel where various denominations speak in esoteric tongues, view each other with suspicion and reveal curious spiritual limitations. Much Christian apologetics is still entangled in worn out metaphors and images, and it is no longer convincing to the generally educated public. What it tries to do is to develop, either by argumentation or imagination, a seemingly believable notion of God and the redemptive role of Jesus Christ.

Nietzche in Thus Spoke Zarathustra published in 1883 announced that “God is dead”. Clearly, to the Christian psyche, these words were like water off a duck’s back. But what was it that Nietzche was saying? Did he mean that the Creator was dead? Not by a long shot!

Rather, Nietzche was pointing out that the spiritual impulse of Christianity had ceased to be the inner dynamic of the Western world. Wishard clarifies the issue by informing us that  “ … the God who had been fixed and defined in terms appropriate 2000 years ago no longer resonated at the deepest life-giving levels of the western psyche. He (Nietzche) was talking about what happens when a society loses its unifying center of values. He warned that man’s great advances in technique without a parallel advance in ethics and self understanding, would lead to nihilism.”(22)

In light of this explanation, dare we suggest reinterpretation and revision of Christian theology? Any such attempt – in word or in deed - would lead us to the inevitable dance of deception and self-deception.

The Nietzchean condition described by Wishard is a perceptible phenomenon in Lesotho. People, in sociologist Max Weber’s words, have no “sense of the sacred”, and there is a “a great void in the souls of men”. (23) The Basotho reaction to the biblical message fluctuates between unquestioning acceptance and unquestioned skepticism, with few, if any, pausing to consider the symbolism the bible might represent.

The source of divine guidance

Bahá’u’lláh, the most recent of God’s Messengers, has gifted us with the most contemporary of divine guidance. His social teachings should not be confused with those eternal, spiritual verities that remain unchanged with each succeeding Messenger.

The Universal House of Justice gives us guidance concerning aspects of traditional African culture. We shall consider those cultural expressions that are immanent in the Basotho way of life in relation to Letters Written by and on behalf of the House.

1. Dance and Music

Dance, music, hymnals and prayers are integral parts of Basotho culture. Notably, Basotho hymnals and prayers end with the word “leseli”, meaning light or glory. When Basotho sing, they are moved by the spirit, and invariably clap hands as an indication of religious fervor, or perhaps, to keep the rhythm of a hymnal or song.

With respect to African cultural expressions, the House encourages believers and Spiritual Assemblies “to ensure that artistic performances are in harmony with the high ethical standards of the Bahá’í Cause and reflect the social conventions and customs prevailing in a particular country.”(24)

On the clapping of hands, Basotho believers would do well to consider guidance handed down to the International Teaching Centre in a letter from the House of October 1, 1986. (25)

2. Drinking of alcohol

In Sesotho culture, drinking of alcohol is associated with cultural practices and tribal customs in such forms as ‘mekete ea balimo’ (ancestor worship), ‘lebollo’ (initiation), ‘lefu le lepato’ (death and burial rites), ‘sehlabelo sa khomo’ (wedding ceremony) and ‘sehlabelo sa mabele a leoa’ (thanksgiving for the corn harvest). Generally, Basotho consume alcohol as a pastime. Dwellers in rural areas, particularly, brew beer for sale for their livelihood. Social life often eddies round drinking places.

In teaching Basotho about the importance of adherence to Bahá’í laws and ordinances, friends and institutions may well follow the policy laid down by the Guardian and upheld by the Supreme Body of the Faith. (26) Bahá’u’lláh, in His Most Holy Book, (27) has explicitly forbidden the consumption of alcoholic drinks. The important point to note in this connection is that the Word of God is intended to protect us and to change our way of life.

3. Initiation rites and female genital mutilation

In Sesotho traditional society, boys and girls go through the initiation rite. Female initiates in Lesotho do not go through the process of genital mutilation. This ritual, however, could be regarded as a form of subjugation of womankind in a traditional setting. It is worthwhile to emancipate women from this practice so as to enhance their status in society. 

 In Lesotho young people go for the practice of initiation for acceptance in the adult world. In some instances, things can go awry. This is so because, by and large, these initiation ceremonies are not properly supervised and controlled. Those preoccupied with these practices could be lovingly weaned away from them and shown the light of the new Day of God.

The general guideline to be followed is one offered by Shoghi Effendi in the letter written on behalf of the Universal House of Justice. (28)

4. Supernatural forces, evil spirits, witchcraft and other practices

Stories of supernatural phenomena and their powers on earthlings abound in Basotho cultural life despite profession of the Christian faith. In some instances, such stories are narrated to give moral lessons to the next generation. In extreme cases, there are individuals who pay the penalty of death for allegedly having evil powers or casting a spell over others.

In regard to our response to these tales, the Guardian and the Universal House of Justice provide adequate guidance. From several letters written to individuals and institutions by both the Guardian and the House, what is apparent is that two things would help new Basotho believers - deepening on the Teachings, and the use of the Most Great Name or the photograph of Abdu’l-Baha, the Center of the Covenant.

5. Traditional Healing and Traditional healers

In Sesotho cultural practice healers are reference points in relation to the illness or wellness of individuals and society. These healers or medicine men are regarded as having powers of divination. They can also prescribe potions for healing or warding off evil forces.

Some institutions and individuals have written to the Guardian and the House seeking guidance on the subject of healing. In response, both the Guardian and the House have stressed the need to consult with competent physicians. They have also urged inquirers to note that healing is effected through the power of prayer.

Two notable points on this matter are unambiguous. One is that healers who have embraced the Faith are urged to refrain from spirit mediumism in their effort to heal their patients. And the other is that believers gifted with healing powers should not attribute them to the Faith.

6. Tribal chiefs and traditional leaders

Lesotho is a monarchy with hereditary principal chiefs. Under these chiefs, there are minor chiefs or village elders who guide the fortunes of local communities. Moshoeshoe the Great, the founding father of the nation, was a role model. He counselled and guided his people with wisdom. He urged them to love ‘peace’ and to abstain from alcoholic beverages.  

In its guidance to Local Spiritual Assemblies, the House sees tribal chiefs and traditional leaders playing an important role as distinguished individuals who could be assisted to fulfill their responsibilities in a becoming manner. Undoubtedly, Basotho believers stand to benefit much from this guidance when teaching the Faith. In fact, they should earnestly take up the gauntlet.

7. Status of women

 In terms of traditional custom and cultural practice, Basotho women play second fiddle in society. Customary law, reinforced by organized religion, stipulates that a man is the head of the family, and the much-vaunted notion is that the primary function of the woman is to rear children and tend the needs of her spouse. The boy-child is often given preference over his female sibling in the family. Deeply embedded in Basotho psyche is the need to perpetuate the family name.

In closing this section, let us recall the words of the House calling attention to the importance of raising the status of women and encouraging the active support of men to this end: “The contribution of women to social, economic and cultural development is paramount, ... women must be welcomed into full partnership with men in consultative decision-making and in guiding the progress of their communities.”(29)

There are other practices in the cultural universe of Basotho, which can be imbued with the Teachings of the Faith. But given the scope and limitations of this paper, those mentioned by the House, the source of divine guidance, will be deemed sufficient.

Conclusion

The study of Basotho religious beliefs has valuable lessons for Bahá’í teachers. The advice given by Dr. Kiser Barnes, then Member of the International Teaching Centre in Haifa, Israel, on his recent visit to Lesotho, that the believers should study those things that are not dissimilar in the Bahá’í Faith and Sesotho tradition, and also to learn to explain them to the Basotho, is timeless. It should be meticulously pursued.

Indeed, there is no gainsaying the fact that Basotho are lovers of peace, as evidenced by their traditional greeting of ‘khotso’ (peace). Teaching them the Faith with passion should draw out their latent spiritual energies.

The basic position of this paper is to impress on Baha'i teachers the importance of relating the teachings of Bahá’u’lláh to the culture and customs of the indigenous people. God has brought His Message to all the peoples of the world. No nation has been left out.

 The Basotho traditional religion has always believed in a Supreme Being with several names as indicated in our discussion. As already shown, Basotho believe that their ancestors or ‘balimo’ act as intermediary between man and God.

In the Bahá’í Faith there is a tenet of a mystical intercourse between God and His Prophet who gives birth to a Divine Revelation for the human race. The Revelation of Bahá’u’lláh, which is the Word of God for this age, is creative. In the long obligatory prayer, Bahá’u’lláh states that when the letters “B” and “E”  “are joined and knit together” they make the word “Be”, (30) a call for creation to come into being. Bahá’u’lláh has come to create a new generation. And so be it.

This paper asserts that we can relate the tenets of the Faith to wholesome aspects of Sesotho tradition. And teach Basotho to ‘live the life’ in keeping with the infallible guidance from the Book of God.

References

1.      Letter from the Continental Board of Counsellors of the Bahá’í Faith in Africa, p.1. January 26, 1999.

2.      Ibid. p.1.

3.      Message from The Universal House of Justice, Rídván 156 to the Bahá’í ’s of the world, p.1.

4.      Letter from the Continental Board of Counsellors of the Bahá’í Faith in Africa, p.2. January 26, 1999.

5.      Ibid. p.2.

6.      Aspects of Traditional African Culture: Extracts from Letters Written by and on behalf of the Universal House of Justice, p.13. August 1998.

7.      Letter from Beth Laws to Lowell Johnson, p.1. February 28, 1973.

8.      Ibid. p.4.

9.      Shoghi Effendi. The Promised Day is Come, p.6. 1980.

10.  Shoghi Effendi. God Passes By, p.93-94.1974.

11.  Ibid. p.154.

12.  Letter from Beth Laws to Lowell Johnson, p.4. February 28,1973.

13.  Rùhíyyíh Khanúm. The Priceless Pearl, p.118. 1969.

14.  Who is Writing the Future? Reflections on the Twentieth Century, p.6. February 1999.

15.  History of the Bahá’í Community in Lesotho, p.4. October 30,1993.

16.  Van Dusen Wishard, Wm. America at the Millennium: The Meaning of the 20^th Century, p.5. 1996.

17.  Aspects of Traditional African Culture: Extracts from Letters Written by and on behalf of the Universal House of Justice, p.3. August 1998.

18.  Gleanings from the Writings of Bahá’u’lláh, p.96. 1971.

19.  Matšela, Z.A. Religious beliefs of the Basotho of old, p.1-2. February 17,1999.

20.  Herald of the South, “Civilization under threat?” Arthur Lyon Dahl. p.4. July-September 1998. Vol. 49, Issue 3.

21.  Science and Spirit, “The Widening Gyre”, Merlin Donald. p.22. July/August 1999.

22.  Van Dusen Wishard Wm. America at the Millennium: The Meaning of the 20th Century, p.11. July 13-14, 1996.

23.  Ibid. p.12.

24.  Aspects of Traditional African Culture: Extracts from Letters Written by and on behalf of the Universal House of Justice, p.14. August 1998.

25.  Ibid. p.15.

26.  Ibid. p.17.

27.  Bahá’u’lláh. The Kita’b-i-Aqdas, p.62.1992.

28.  Aspects of Traditional African Culture: Extracts from Letters Written by and on behalf of the Universal House of Justice, p.21. August 1998.

29.  Ibid.p.33.

30.  Bahá’í Prayers, p.13. 1985.