Search for tag "Equality"
|1848. c. 26 Jun - 17 Jul
||The Conference of Badasht
Bahá'u'lláh, who hosted and directed the event, rented three gardens, one for Quddús, another for Táhirih and the third for Himself. [B168; GPB31, 68; MF200]
The conference coincided with the removal of the Báb to Tabríz for interrogation in July. It was held near the village of Sháhrúd in Semnan province. [BBRSM23; DB292]
`The primary purpose of that gathering was to implement the revelation of the Bayán by a sudden, a complete and dramatic break with the past — with its order, its ecclesiasticism, its traditions, and ceremonials. The subsidiary purpose of the conference was to consider the means of emancipating the Báb from His cruel confinement in Chihríq.' [BBRSM23; BKG43; DB297–8; GPB31, 157]
From the beginning of His ministry the Báb had implicitly claimed some higher spiritual station than merely that of being the "bábu'l-imám" and in the early months of 1848 while still in prison in Máh-Kú He put forward these claims to his companions. He proclaimed HImself to be the Imam Mahdi, the promised Q´'im (He who will arise), the inaugurator of the Resurrection and the abrogator of the Islamic holy law. [BBRSM23]
Bab167 says that the Bábís did not come to Badasht to make plans to rescue the Báb.
It was attended by 81 believers and lasted 22 days. [BKG43–4, 46; DB292–3; GPB312]
Each day Bahá'u'lláh revealed a Tablet, and on each believer He conferred a new name. Each day an Islamic law was abrogated. Henceforth, when the Báb was addressing the believers, He used the new name that Bahá'u'lláh had bestowed upon them. [DB293; GPB32]
See BKG44–5, DB293 and MF201 for the story of the central event, Táhirih's confrontation with Quddús and removal of her veil.
Also see B167–9; BBD31–2; BBRSM46; BKG43–7; DB292–8; RB2:353.
|Badasht; Tabriz; Shahrud; Chihriq; Iran
||Conference of Badasht; Bahaullah, Life of; Bahaullah, Writings of; Quddus; Tahirih; Veils; Women; Womens rights; Gender; Equality; Bab, Life of; Bayan; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Bahaullah, Basic timeline; Letters of the Living
|1848 19 - 20 Jul
||The Women's Rights Convention was held in the Wesleyan Chapel at Seneca Falls, NY. The principle organizer was Lucretia Mott, with Elizabeth Cady Stanton as its driving intellect. A significant role was played by an African-American man, an abolitionist and a recently freed slave, Frederick Douglass. The convention adopted a Declaration of Rights and Sentiments that consisted of 11 resolutions including the right for women to vote. The signatories were the 68 women and 32 men in attendance. The right for women to vote became part of the United States Constitution in 1920. [The Calling: Tahirih of Persia and her American Contemporaries p114-160, "Seneca Falls First Woman's Rights Convention of 1848: The Sacred Rites of the Nation"
by Bradford W. Miller (Journal of Bahá'í Studies, 8.3, 1998)]
This conference has been compared to the Conference of Badasht with respect to the emancipation of women and entrenched prejudices.
||Seneca Falls; New York; United States; Badasht; Iran
||Womens rights; Human rights; African Americans; Women; Gender; Equality; Conference of Badasht; Tahirih
|1850. 19 May
||The Governor sent a mob against Hujjat, which was dispersed by Mír Saláh. The Governor sent to Tihrán for reinforcements and the town Zanján was split into two camps. [BW18:381]
See BBD245 and GPB45 for the story of Zaynab, the Bábí woman who dressed as a man and defended the barricades.
Zaynab and the Women of Zanjan.
|Tihran; Zanjan; Iran
||Governors; Hujjat; Mir Salah; Zaynab; Gender; Women; Equality; Persecution, Iran; Persecution, Mobs; Persecution
|1852 16 – 27 Aug
||The martyrdom of Táhirih (Qurratu'l-'Ayn) in Tihrán. [BBR172–3; BBRSM:30; BW18:382; BKG87; MF203]
She was martyred in the Ílkhání garden, strangled with her own silk handkerchief which she had provided for the purpose. Her body was lowered into a well which was then filled with stones. [BBD220; DB622–8; GPB75]
See GPB73–5 for a history of her life.
||Tahirih; Persecution, Iran; Persecution, Deaths; Persecution; Women; Gender; Equality; Letters of the Living; - Basic timeline, Expanded
|1908 25 Apr
||Charles Mason Remey and Sydney Sprague sailed from New York for Iran and Russia. [BFA2:289]
For details of their journey see BFA2:289–95.
In Tihrán Táhirih Khánum, a Bahá'í woman with advanced ideas, hosted them at a meeting at which the women removed their veils. [BFA2:292–4]
They give Tá`irih Khánum the address of Isabella Brittingham and the two women began a correspondence. [BFA2:294]
||New York; Tihran
||Charles Mason Remey; Sydney Sprague; Tahirih Khanum; Isabella Brittingham; Women; Gender; Equality
|1910 (In the year)
||Within a year of her arrival in Persia, Dr. Susan Moody opened the Tarbíyat School for Girls in Tihrán. [BBD221–2; BFA2:360–1]
Some of those serving at the school were:
Miss Lillian Kappes of Hoboken, New Jersey arrived in December of 1911 to serve as a teacher. She stopped in Thonon to visit 'Abdu'l-Bahá on the way. [SoW Vol 2 No 17 Jan 19. 1912 p2] She died on the 1st of December, 1920 of typhus and was buried there.
She was replaced by Genevieve Coy, a qualified psychologist, a Ph.D. in 1922 who was followed by Adelaide Sharp in 1929. Her mother, Clara Sharp joined her in 1931. [BFA2p361, AY233]
Elizabeth Stewart who served as a nurse at the school accompanied Lillian Kappes on her arrival. Miss Stewart served until 1924 when she returned to Philadelphia where she died in 1926. [ABF43]
Munírih Khánum Ayádí, the mother of Dr Karím Ayádí (later famed as the Shah much-trusted doctor) was Persia’s first official Director of the Tarbíyat School for Girls. She was widely recognized as exceptional, at a time when Persia’s Bahá’í women were only gradually emerging from their earlier state under Islam. Much respected by the men, her attitude toward them was one of total equality. Her greatness was in herself, her devotion to the Faith absolute, and she was made a member of such advanced committees as the Bahá’í Women’s Committee. Her views were moderated by her sense of humour, which included self-deprecation so that she never subjected you to her piety. One day during the Bahá’í Fast, she asked Marzieh Gall: ‘Do you think God would notice if I ducked into that room and sneaked a few puffs of tobacco?’ [AY333]
||Tarbiyat School; Bahai schools; Susan Moody; Lillian Kappes; Genevieve Coy; Adelaide Sharp; Clara Sharp; Elizabeth Stewart; Women; Equality; Gender; Social and economic development; Munirih Khanum; Karim Ayadi
|1917 (in the year)
||The passing of Hand of the Cause of God Hájí Mírzá Muhammad-Taqíy-i-Abharí (Ibn-i-Abhar). He was born in 1853/4 in Abhar.
For four years he suffered in Síyáh-Chál wearing the very same chains as Bahá’u’lláh had worn in 1852.
His services during the time of the Master included teaching journeys through Persia, the Caucasus and India. He also made some eleven journeys to the Holy Land with the permission of ‘Abdu’l-Bahá.
A special service rendered by Ibn-i-Abhar was the promotion of the education of women. He and his wife played an important part
in the advancement of women in Persian society.
In 1886 Bahá’u’lláh appointed him a Hand of the Cause. He died in 1917. [LoF13-16, BBD114, EB268; Bahaipedia]
||Abhar; Tihran; Iran; Caucasus; India
||Hands appointed by Bahaullah; Hands of the Cause; Hands of the Cause, Activities; Hands of the Cause, Births and deaths; Births and deaths; In Memoriam; Ibn-i-Abhar (Mulla Muhammad Taqi); Siyah Chal (Black Pit); Chains; Women; Gender; Equality
|1944 (In the year)
||In Iran a Central Women’s Progress Committee was formed to organize women’s activities throughout the country. Some of the fundamental tasks accomplished by this committee and its supportive bodies in various localities included holding the first convention of Anjoman-e Tarraqī-e Neswān (Society for the Advancement of Women) in 1947 in Tehran following which local and regional conferences, educational gatherings, and regular classes for illiterate women were conducted. As a result of continued effort and educational training, particularly during the Four Year Plan (1946-1950) the Bahá'í Persian women were enabled to acquire sufficient self-confidence and social recognition to fill elective and appointive offices in the community.
[BW11p563; BW12p65; BAHAISM v. The Bahai Community in Iran by V. Rafati]
||Central Women’s Progress Committee; Society for the Advancement of Women; Gender; Equality; Social and economic development
||Bahá’í women in Iran were accorded full rights to participate in membership of both national and local Bahá’í assemblies. [MBW65]
This removed the ‘last remaining obstacle to the enjoyment of complete equality of rights in the conduct of the administrative affairs of the Persian Bahá’í Community’. [MBW65]
||NSA; LSA; Women; Gender; Equality
|2000 22 - 26 May
||The United Nations Millennium Forum was held at United Nations Headquarters in New York. It attracted 1,350 participants from more than 106 countries and many others participated remotely via Internet.
The purpose was to give organizations of civil society an opportunity to formulate views and recommendations on global issues to be taken up at the subsequent Millennium Summit in September to be attended by heads of state and government.
Convened by the UN Secretary-General Kofi Annan, the Forum's overarching theme - "The United Nations for the 21st Century" - encompassed six main sub-themes in its declaration: 1) Peace, security and disarmament; 2) Eradication of poverty, including debt cancellation and social development; 3) Human rights; 4) Sustainable development and environment; 5) Facing the challenges of globalization: achieving equity, justice and diversity; and, 6) Strengthening and democratizing the United Nations and international organizations. The document was divided into three main areas: recommendations for governmental action; proposals for the United Nations; and actions to be undertaken by civil society itself.
The Bahá’í International Community as an NGO representing a cross-section of humankind acted as a unifying agent in major discussions. Our principal representative at the United Nations, Techeste Ahderrom, was appointed to cochair a committee of non-governmental organizations. Lawrence Arturo and Diane 'Alá'í represented the Bahá'í International Community. [BW00-01p87-89, Letter from the Universal House of Justice dated 24 September 2000]
||New York; United States
||United Nations Millennium Forum and Summit; United Nations; United Nations Summits; United Nations conferences; Conferences; Millennium; Baha'i International Community; Peace; Security; Disarmament; Poverty; Social and economic development; Human rights; Sustainable development; environment; Globalization; Justice; Diversity; Prosperity; Equality; Solidarity; Tolerance; Nature; Cooperation; Interfaith dialogue; Techeste Ahderom; Lawrence Arturo; Diane Alai
|2000 6 - 8 Sep
||The General Assembly Millennium Summit was held at the United Nations Headquarters in New York and was attended by leaders of more than 150 nations.
UN Secretary-General Kofi Annan presented a report entitled, "We The Peoples: The Role of the United Nations in the 21st Century". In which was presented an overview of the challenges facing humankind and suggested practical solutions. Some of the key themes addressed include health, environment, human rights and other social issues, international law, peace and rejuvenating the United Nations.
It is striking that called upon by the Secretary-General of the United Nations to address so historic a gathering was
Mr. Techeste Ahderom, the principal representative of the Bahá’í International Community to the United Nations, addressed the gathering as the spokesman of civil society. He was accorded this honour because he had presided as cochair at the earlier United Nations Millennium Forum.
After all the national leaders had spoken and before the Summit had adopted its declaration on 8 September, Mr. Ahderom made a speech in which he conveyed to that unprecedented assemblage a report of the Forum. The text of his speech is enclosed herewith.
On the last day a declaration was unanimously adopted that began by asserting: “We, Heads of State and Government, have gathered at United Nations Headquarters in New York from 6 to 8 September 2000, at the dawn of a new Millennium, to reaffirm our faith in the Organization and its Charter as indispensable foundations of a more peaceful, prosperous and just world.” [BW00-01p91-93, Letter from the Universal House of Justice dated 24 September 2000]
- The text of Mr. Ahderom's speech can be found on the BIC's website and at BW00-01p243-247.
- Millennium Declaration (in all UN working languages)
- The Millennium Development Goals are to: (1) eradicate extreme poverty and hunger; (2) achieve universal primary education; (3) promote gender equality and empower women; (4) reduce child mortality; (5) improve maternal health; (6) combat HIV/AIDS, malaria and other diseases; (7) ensure environmental sustainability; and (8) develop a global partnership for development.
- UN website.
|New York; United States
||United Nations Millennium Forum and Summit; United Nations; United Nations Summits; United Nations conferences; Conferences; Millennium; Bahai International Community; Peace; World peace (general); Security; Disarmament; Poverty; Social and economic development; Human rights; Sustainable development; Environment; Globalization; Justice; Diversity; Prosperity; Equality; Solidarity; Tolerance; Nature; Cooperation; Interfaith dialogue; Techeste Ahderom
|2001. 25 - 27 Jun
||During the special session of the General Assembly on the HIV./AIDS pandemic held at the UN headquarters, the Bahá'í International Community circulated a written statement entitled HIV/AIDS and Gender Equality: Transforming Attitudes and Behaviors that emphasized the need to transform the attitudes and behaviors that spread the disease and directed attention to the important roles played by men and faith communities in turning the tide of the pandemic. [BIC History]
||Baha'i International Community; United Nations; HIV/AIDS; Gender; Equality; BIC statements
|2005. 14 -16 Sep
||The 2005 World Summit was a follow-up summit meeting to the United Nations' 2000 Millennium Summit, which led to the Millennium Declaration of the Millennium Development Goals (MDGs). Representatives (including many leaders) of the then 191 (later 193) member states met in New York City for what the United Nations described as "a once-in-a-generation opportunity to take bold decisions in the areas of development, security, human rights and reform of the United Nations." [THE 2005 WORLD SUMMIT: AN OVERVIEW]
2005 World Summit Outcome
Millennium Development Goals
- To eradicate extreme poverty and hunger
- To achieve universal primary education
- To promote gender equality and empower women
- To reduce child mortality
- To improve maternal health
- To combat HIV/AIDS, malaria, and other diseases
- To ensure environmental sustainability
- To develop a global partnership for development
|New York; United States
||United Nations Millennium Forum and Summit; United Nations; United Nations Summits; United Nations conferences; Conferences; Millennium; Bahai International Community; Peace; World peace (general); Security; Disarmament; Poverty; Social and economic development; Human rights; Sustainable development; environment; Globalization; Justice; Diversity; Prosperity; Equality; Solidarity; Tolerance; Nature; Cooperation; Interfaith dialogue
|2012. 15 Nov
||In contribution to the 57th Session of the Commission on the Status of Women the Bahá'í International Community issued a statement entitled Towards the Eradication of Violence Against Women and Girls.
||New York; New York
||Baha'i International Community; Equality; Women; statements
|2020. 29 Jun
||The National Spiritual Assembly of the Bahá'ís of Papua New Guinea issued a statement through its External Affairs department entitled Forging a Path to Gender Equality in response to a series of tragic events and a situation that intensified during the pandemic. [BWNS1439]
Statement on the External Affairs website.
||Port Morseby; Papua New Guinea
from the main catalogue
See all tags, sorted numerically or alphabetically.
- 1970-1995: Newspaper articles archive (1970). Collection of newspaper articles from 1970-1995. [about]
- '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]
- Activities in the Bahá'í World Community to Improve the Status of Women during the United Nations Decade for Women, by Bahá’í International Community (1985). Report presented to the World Conference to Review and Appraise the Achievements of the United Nations Decade for Women: Equality, Development and Peace [about]
- Additional Tablets, Extracts and Talks, by Abdu'l-Bahá (2018). 57 selections, updated 2019. [about]
- Advancing Toward the Equality of Women and Men, by Institute for Studies in Global Prosperity (2009). Issues that lie at the heart of the struggle for the equality of women and men, via the Institute’s efforts to generate systematic learning and gain new insights, in collaboration with others. [Link to PDF, offsite.] [about]
- Affirmative Action and the Jurisprudence of Equitable Inclusion: Towards a New Consensus on Gender and Race Relations, by Steven Gonzales, in Journal of Bahá'í Studies, 7:2 (1995). [about]
- African Culture, Traditional, Aspects of, by Universal House of Justice (1998). Challenges and opportunities in the African continent; eliminating prejudices; dance and music; alcohol; hunting; initiation rites; the supernatural; tribal leadership; status of women. [about]
- Badasht, by Moojan Momen, in Encyclopaedia Iranica, Volume 3 (1989). Brief excerpt, with link to article offsite. [about]
- Base Espiritual de la Igualdad, La, by Bahá'í International Community. [about]
- Changing Reality: The Bahá'í Community and the Creation of a New Reality, by Moojan Momen, in História Questões & Debates, 43 (2005). [about]
- Condicion juridica y social de la mujer, La, by Bahá'í International Community. [about]
- Conferencia Mundial del Año Internacional de la Mujer: Declaración presentada por la Comunidad Internacional Bahá'í, by Bahá'í International Community. Declaración presentada por la Comunidad Internacional Bahá’í (en carácter consultivo con el Consejo Económico y Social — Categoría II) Ciudad de México, México, 1975 [about]
- Conferencia Mundial para el Examen y la Evaluación de los Logros del Decenio de las Naciones Unidas para la Mujer: Igualdad, Desarrollo y Paz, by Bahá'í International Community (1985). Informe presentado por la Comunidad Internacional Bahá'í acerca de las actividades de la Comunidad Bahá'í Mundial para mejorar la condición de la mujer durante el Decenio de las Naciones Unidas para la Mujer y Programas Futuros para el Adelanto de la Muje [about]
- Considerations Relating to the Inheritance Laws of the Kitab-i-Aqdas, Some, by Sen McGlinn, in Bahá'í Studies Review, 5:1 (1995). Gender distinctions in the Baha'i inheritance laws might at first glance seem to favor male heirs, but the laws actually create a symmetrical equality. [about]
- Dawn over Mount Hira and Other Essays, by Marzieh Gail (1976). A collection of essays on various topics of interest to Baha'i studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971. [about]
- Demographics of the United States National Spiritual Assembly, by Archives Office of the United States Bahá'í National Center (2016). Percentage of women, African-Americans, Native Americans, Asian Americans, and Latino Americans serving on the U.S. and Canadian NSAs from 1922-2015. [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]
- Discussion with Farida Vahedi, Executive Director of the Department of External Affairs, National Spiritual Assembly of the Bahá'ís of India, A, by Michael Bodakowski and Katherine Marshall (2011). Overview of Vahedi's life and work, history of the Faith in India and development projects, the Institute for Studies in Global Prosperity, and issues regarding migration and protection of women and girls. [about]
- "Easy Familiarity," Explanations of, by Ruhiyyih (Mary Maxwell) Khanum and Ann Boylan (1912). Statements on displays of affection (hugging and kissing) between members of the opposite sex. Also questions on assembly infallibility, and whether one with a minority opinion should vote against his conscience. [about]
- Effect of Philosophical and Linguistic Gender Biases on the Degradation of Women's Status in Religion, The, by Baharieh Rouhani Ma'ani, in Journal of Bahá'í Studies, 8:1 (1997). [about]
- Elegibilidad de las Mujeres en la Casa Universal de Justicia, by Universal House of Justice (1988). [about]
- Equality and Baha'i Principles in Northern Ireland, by Edwin Graham, in Solas, 1 (2001). A paper in two parts: (1) the development of equality legislation in Northern Ireland, and (2) the Bahá’í Teachings in relation to equality and the extent to which Northern Irish legislation applies or does not apply them. [about]
- Equality of Women, The: The Bahá'í Principle of Complementarity, by John S. Hatcher, in Journal of Bahá'í Studies, 2:3 (1990). [about]
- Faith, Theory, and Practice: Interracial Marriage as a Symbol of the Oneness of Humanity, by Benjamin Leiker (2004). [about]
- Fasting period ends Sunday, by Ted Slavin, in St. Catharines Standard (2011). The Fast helps us remember the goals of eradicating poverty and achieving gender equality. [about]
- Fifty Bahá'í Principles of Unity: A Paradigm of Social Salvation, by Christopher Buck, in Bahá'í Studies Review, 18 (2014). World religions are systems of salvation, liberation, or harmony, in direct response to the perceived human predicament. To Baha’is, this predicament is profound estrangement and the solution is world unity, from family to international relations. [about]
- For the Betterment of the World: The Worldwide Bahá'í Community's Approach to Social and Economic Development, by Office of Social and Economic Development (2003). Essays, photographs, and overviews of local projects around the world, illustrating how Bahá'í principles are being carried out in practice, prepared by the Office of Social and Economic Development of the Bahá'í International Community. [about]
- Goddess Religion, Ancient, by Universal House of Justice (1992). Ancient goddess religions and the role of the feminine in theology. [about]
- Husband and Wife, Relationship between, by Universal House of Justice, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age (1996). The "functional" divisions between husband and wife in the Baha'i Writings should be considered in the light of the general principle of equality between the sexes. [about]
- In All the Ways that Matter, Women Don't Count, by Moojan Momen, in Bahá'í Studies Review, 4:1 (1994). The Bahá'í goal of achieving sexual equality cannot be achieved merely by trying to advance the position of women in society, but rather society itself must be "feminized." [about]
- In search of Martha Root: An American Bahá'í feminist and peace advocate in the early twentieth century, by Jiling Yang (2007). Early life of Root, her four world teaching trips from 1919 to 1939 with a focus on peace advocacy, and gender and identity reflections on Tahirih. Link to thesis (offsite). [about]
- Information Technology Strategies for the Promotion of Gender Equality, by Andrew Stranieri, in 75 Years of the Bahá'í Faith in Australasia (1996). Equal opportunity of women and men is best achieved if both genders embrace the changes now occurring in communication and information use. [about]
- Inheritance, by Seena Fazel, in Bahá'í Studies Review, 4:1 (1994). The apparent contradiction between sexual equality and the unequal inheritance laws contained in the Aqdas. [about]
- Inheritance Laws of the Kitab-i-Aqdas, by Sen McGlinn (1995). [about]
- Integracion de la mujer en el desarrollo enocomico y social de America Latina y el Caribe, La, by Bahá'í International Community. Revisión y evaluación crítica de algunos aspectos de la condición de la mujer en la region, incluso su integración en el mercado laboral, mujeres jefes de familia y el papel de la mujer en el comercio en el Caribe. [about]
- Interdependence of Bahá'í Communities, The: Services of North American Bahá'í Women to Iran, by Baharieh Rouhani Ma'ani, in Journal of Bahá'í Studies, 4:1 (1991). [about]
- Letter to Corinne True re Women on the House of Justice, by Abdu'l-Bahá (1909). Translation by Amín Faríd of a short letter stating that "men and women are equal in all rights save in the Universal House of Justice; for the Chairman and the members of the House of Justice are men according to the Text of the Book." [about]
- Lucha Contra el Hambre, La, by Bahá'í International Community. Declaración a la 11a Sesión de Ministros del Consejo Mundial de la Alimentación de las Naciones Unidas, París, Francia, 1985. [about]
- Mary Magdalene: Lioness of God in the Bahá'í Faith, by Lil Osborn (2013). On the symbolic role of Mary Magdalene in the Baha’i tradition as a female archetype in the context of the doctrine of "return," and thus linked to the poet Tahirih, heroine of the Babi-Baha’i dispensation. [about]
- Meetings for women only, by International Teaching Centre (1997). It is acceptable and perhaps even sometimes necessary for Baha'is to hold gender-segregated meetings. [about]
- Men and the Baha'i Faith: The role of indigenous men in the early Baha'i community in the British Isles, by Lil Osborn (2016). Includes slide-show included when presenting the paper at the Baha'i Studies Seminar, Kellogg College, Oxford (July 2016). [about]
- Messages from the Universal House of Justice 1963-1986: Third Epoch of the Formative Age, by Universal House of Justice (1996). [about]
- Millennium Forum, by Universal House of Justice (2000). [about]
- Mobilizing Institutional, Legal and Cultural Resources to Achieve Gender Equality, by Bahá'í International Community. [about]
- Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal, by Universal House of Justice (1996). Questions about monogamy, the Supreme Tribunal, and the Baha'i concept of equality of the sexes in light of some Baha'i laws and history which appear to undermine it [about]
- Mujeres y Hombres, Una Sociedad para un Planeta Saludable, by Bahá'í International Community. Exposición presentada al "World Women's Congress for a Healthy Planet", Miami, Florida, 8-12 Noviembre, 1991. [about]
- Munirih Khanum: Memoirs and Letters, by Munirih Khanum (1986). Autobiography of Khanum (1847-1938), the wife of Abdu'l-Baha. Includes the arrangements for her marriage, her travel to Akka, her time with the wife of the Bab, and memorial letters written on the anniversaries of the passing of Abdu'l-Baha. [about]
- Mutilated Body of the Modern Nation: Qurrat al-'Ayn's Unveiling and the Persian Massacre of the Bábís, by Negar Mottahedeh, in Comparative Studies of South Asia, Africa and the Middle East, 18:2 (1998). [about]
- National Spiritual Assembly members who are women, Percentage of, 1953-2007, by Bahá'í World Centre (1998). Two letters from the House, with attached tables, showing the number of women serving on NSAs 1953-1993, 1987-1997, and 1997-2007. Includes graphs showing numbers and percent of women serving on NSAs by continental region. [about]
- Native American Vision and the Teachings of 'Abdu'l-Baha, by Paula Bidwell (2011). Presentation addressing issues of concern to Native Americans, cast in the light of statements of Abdu'l-Baha from his 1912 visit to the United States. [about]
- Perceiving Differences: A Look at Gender and Equality, by Mark Brush, in dialogue magazine, 2:2-3 (1988). Observations on what Richard DeNovellis' "Personality Type Preference Indicator" tests show about ages and genders; laws of nature vs. laws of God. [about]
- Persian Bahá'í Women in the United States – Do They Feel Freer?, by Deborah Clark Vance (2003). [about]
- Power and the Bahá'í community, by Moojan Momen, in Lights of Irfan, 19 (2018). While Baha'i social teachings may have sounded new and exciting a century ago, that is no longer the case today. The problem the world faces is not in the principles that would lead to a better society, but in their application. [about]
- Preliminary Survey of the Bahá'í Community of Iran during the Nineteenth Century, A, by Moojan Momen, in Iran im 19. Jahrhundert und die Enstehung der Baha'i Religion, ed. Christoph Burgel and Isabel Schayani (1998). [about]
- Preparing Bahá'í Communities in the East and West to Embrace Gender Equality, by Baharieh Rouhani Ma'ani, in Lights of Irfan, 12 (2011). The way Abdu'l-Baha dealt with the matter of gender equality, some of his writings revealed in honor of the Bahá’í women in Iran and North America, and the practical ways he educated Baha'i men to accept women as their equals. [about]
- Promoting the Equality of Women and Men: The Role of the Covenant, by Janet A. Khan, in Journal of Bahá'í Studies, 10:1-2 (2000). [about]
- Public Discourse on Race: Abdu'l-Bahá's 1912 Howard University Speech, by Christopher Buck (2012). Presentation at Louhelen Bahá’í School on ‘Abdu’l-Bahá and the black intelligentsia, his views of the Civil War and the Emancipation Proclamation, and his message to African Americans and the "Whites." [about]
- Qourrèt-oul-Aíne [Qurratu'l-`Ayn], by A.L.M. Nicolas, in Tahirih in History: Perspectives on Qurratu'l-'Ayn from East and West, ed. Sabir Afaqi (2004). First publication in English translation of early accounts of the life and death of Táhirih. These passages are from Seyyed Ali Mohammad dit le Bab (1905) by A.-L.-M. Nicolas, French diplomat and author. [about]
- Question of Gender, A: A Forum on the Status of Men in Bahá'í Law, by Susan Maneck and Baharieh Rouhani Ma'ani, in dialogue magazine, 2:1 (1987). Six authors address issues of theology, sociology, law, inheritance, equality, the Kitáb-i-Aqdas, marriage, and feminism raised by John and Linda Walbridge's article "Baha'i Laws on the Status of Men" (World Order 1984). [about]
- Requisites for Family Unity: The Role of the Father in the Family, by Safoura Chittleborough, in The Family: Our Hopes and Challenges (1995). [about]
- Rights and Responsibilities in the Bahá'í Family System, by Hoda Mahmoudi and Richard Dabell, in Journal of Bahá'í Studies, 5:2 (1992). [about]
- Role of the Feminine in the Bahá'í Faith, The, by Ross Woodman, in Journal of Bahá'í Studies, 7:2 (1995). [about]
- Role of the Feminine in the New Era, The, by Marion Woodman, in Journal of Bahá'í Studies, 2:1 (1989). [about]
- Ruptured Spaces and Effective Histories: The Unveiling of the Babi Poetess Qurrat al-'Ayn-Tahirih in the Gardens of Badasht, by Negar Mottahedeh, in Occasional Papers in Shaykhi, Babi and Bahá'í Studies, 2:2 (1998). Implications of Tahirih's revolutionary act at Badasht in terms of a decisive break with Islamic history; also Shaykh Abu Turab's recollections of the event and his literary role in Nabil's Dawn-Breakers. [about]
- Searching for May Maxwell: Bahá'í Millennial Feminism, Transformative Identity and Globalism in the New World Order, by Selena M. Crosson (2013). On forces influencing and shaping womens' roles in early Bahá’i culture, 1898-1940. A group of Western women, associated with Maxwell through ties of faith and friendship, was one of the first to establish a transnational feminist reform network. [about]
- Seed of Creation: A philosophical approach towards the status of Universal House of Justice in respect to Baha'i concept of creation, by Ahmad Aniss (1998). A philosophical approach towards the status of Universal House of Justice in respect to Baha'i concept of creation. [about]
- Seneca Falls First Woman's Rights Convention of 1848: The Sacred Rites of the Nation, by Bradford W. Miller, in Journal of Bahá'í Studies, 8:3 (1998). [about]
- Sex, Gender, and New Age Stereotyping, by Lata Ta'eed, in Bahá'í Studies Review, 4:1 (1994). Advocates the abolishing of culturally produced differences between men and women and challenges gender inconsistencies inherent in many Bahá'í discussions. [about]
- Sexual Equality in the Bahá'í Community, by Shiva Tavana, in dialogue magazine, 1:3 (1986). Women are oppressed minorities who often feel isolated, even in Baha'i communities. Baha'is need to explore new models of family life. Includes statistics on the percentages of female members of Baha'i institutions. [about]
- Social Justice, Wealth Equity and Gender Equality: Bahá'ís and non-Bahá'ís of Alberta, by Leslie William Kuzyk (2003). Baha'i theology takes distinctive positions on wealth distribution and gender equality. These issues are causal factors in a more just model of society. A social survey establishes empirically whether a Baha'i population differs from common society. [about]
- Spiritual Inheritors, The, by Bahiyyih Nakhjavani, in dialogue magazine, 2:1 (1987). Reflections on growing up Baha'i, and a report on a conference about capturing the power of the Six Year Plan to focus attention on the role of women in establishing global peace, the destiny of the women of North America, and equality of sexes. [about]
- Spiritual Oppression in Frankenstein, by Phyllis Sternberg Perrakis, in Journal of Bahá'í Studies, 9:4 (1999). [about]
- Táhirih: A Religious Paradigm of Womanhood, by Susan Maneck, in Journal of Bahá'í Studies, 2:2 (1989). [about]
- Tahirih and Women's Suffrage, by Universal House of Justice, in Bahá'í Studies Bulletin, 4:2 (1990). Two letters on the same topics. [about]
- The active force and that which is its recipient", by Betty Hoff Conow, in dialogue magazine, 2:2-3 (1988). Metaphysics of gender and the Lawh-i-Hikmat; universal spiritualism; social indoctrination of gender roles. [about]
- True Foundation of All Economics, The, by Bahá'u'lláh and Abdu'l-Bahá (2000). Book-length compilation ordered by chapters covering 26 themes on the economy, welfare, development, women's employment, work ethics, morality, agriculture, extremes of wealth and poverty, profit-sharing, health and alcohol, consultation. [about]
- Two Books on the Life of Tahirih: Review, by Catherine Nash, in Journal of Bahá'í Studies (2019). Reviews of Rejoice in My Gladness: The Life of Táhirih and The Calling: Táhirih of Persia and Her American Contemporaries. [about]
- Two Wings of a Bird: The Equality of Women and Men, by National Spiritual Assembly of the Bahá'ís of the United States (1997). The emancipation of women, the achievement of full equality between the sexes, is essential to human progress and the transformation of society. [about]
- Unclipping the Wings: A Survey of Secondary Literature in English on Bahá'í Perspectives on Women, by Trevor R. J. Finch, in Bahá'í Studies Review, 4:1 (1994). Annotated bibliography of Bahá'í perspectives on women and women's issues. [about]
- Usuli, Akhbari, Shaykhi, Babi: The Tribulations of a Qazvin Family, by Moojan Momen, in Iranian Studies, 36:3 (2003). The emergence of the Usuli school in the evolution of Shi'is jurisprudence and theology in 18th and 19th-century Iran, viewed through the lens of the Baraghani family as it faced schisms of the Akhbari, Shaykhi, and Babi movements. [about]
- Vision of Race Unity: America's Most Challenging Issue, by National Spiritual Assembly of the Bahá'ís of the United States (1991). A formal statement from the US NSA on "the most challenging issue confronting America." [about]
- Wealth, Redistribution of, by Bahá'u'lláh and Abdu'l-Bahá. Extract from "Jurisprudence and the Distribution of Wealth" followed by compilation "The Redistribution of Wealth — Some Specific Measures." [about]
- What do Baha'is believe about gender?, by Gleibys L. Buchanan, in Washington Post (2011). [about]
- Why There are No Women in the Universal House of Justice, by Vladimir Chupin (2011). Upon learning that it is forbidden to elect women to the Universal House of Justice, many people become puzzled, given the Faith's strong emphasis on the equality of the sexes. This essay offers some perspectives. [about]
- Women and Wisdom in Scripture, by Baharieh Rouhani Ma'ani, in Lights of Irfan, 16 (2015). Treatment of women in religion; influence of Baha'i teachings in raising awareness about the plight of women and transforming attitudes across the globe; role of linguistic biases in degrading their status; role of wisdom in achieving gender equality. [about]
- Women on the House of Justice; meaning of "Umumi", by Universal House of Justice (1997). Clarifies that 'Abdu'l-Baha, in a tablet to Corinne True, indeed refers to the Universal House of Justice when affirming that membership is confined to men only. Includes a portion of Corinne True's original query to 'Abdu'l-Baha.
- Women on the Universal House of Justice, by Universal House of Justice (1988). Response to a paper presented at a Baha'i Studies conference which raised the possibility that women could one day be eligible for membership on the Universal House of Justice. [about]
- Zaynab, by John Walbridge, in Military Women Worldwide: A Biographical Dictionary (2003). Brief biography of a female Babi fighter. [about]