Showing posts with label Caribbean. Show all posts
Showing posts with label Caribbean. Show all posts

Friday, July 10, 2020

July 12. On this date in 2013, two conferences among a series of 114 youth conferences take place (one in Bridgetown, Barbados, and another in Santiago, Chile). On July 1, 2013, the Universal House of Justice addressed a letter "to the participants in the forthcoming 114 youth conferences throughout the world."



July 12. On this date in 2013, two conferences among a series of 114 youth conferences take place (one in Bridgetown, Barbados, and another in Santiago, Chile). On July 1, 2013, the Universal House of Justice addressed a letter "to the participants in the forthcoming 114 youth conferences throughout the world."
On July 1, 2013, the Universal House of Justice addressed a letter "to the participants in the forthcoming 114 youth conferences throughout the world."
The Universal House of Justice 1 July 2013
To the participants in the forthcoming 114 youth conferences throughout the world
Dearly loved Friends,
When the exalted figure of the Báb, aged just twenty-five, arose to deliver His revolutionizing message to the world, many among those who accepted and spread His teachings were young, even younger than the Báb Himself. Their heroism, immortalized in all its dazzling intensity in The Dawn-Breakers, will illumine the annals of human history for centuries to come. Thus began a pattern in which every generation of youth, drawing inspiration from the same divine impulse to cast the world anew, has seized the opportunity to contribute to the latest stage in the unfolding process that is to transform the life of humankind. It is a pattern that has suffered no interruption from the time of the Báb to this present hour.
The lifelong exertion and sacrifice of your spiritual forebears did much to establish the Faith in diverse lands and to hasten the appearance of a global community of purpose. Though the tasks that lie before you are not the same as theirs, the responsibilities with which you are entrusted are no less vital. After many a decade, the world-embracing labours of this far-flung community to obtain a more adequate understanding of the Revelation of Bahá’u’lláh and to apply the principles it enshrines have culminated in the emergence of a potent framework for action, refined through experience. You are fortunate to be familiar with its methods and approaches now so well established. Through perseverance in their implementation, many of you will already have seen for yourselves signs of the society-building power of the divine teachings. At the conference you attend, you are being invited to consider the contribution that can be made by any young person who wishes to answer Bahá’u’lláh’s summons and help to release that power. To assist you, a number of themes have been identified for you to explore, beginning with looking at your current time of life.
Across the world are to be gathered, in scores of youth conferences sharing the same aim, tens of thousands who have much in common. Although your realities are shaped by a broad diversity of circumstances, yet a desire to bring about constructive change and a capacity for meaningful service, both characteristic of your stage of life, are neither limited to any race or nationality, nor dependent upon material means. This bright period of youth you share is experienced by all—but it is brief, and buffeted by numerous social forces. How important it is, then, to strive to be among those who, in the words of ‘Abdu’l-Bahá, “plucked the fruit of life”.
With this in mind, we are delighted that so many of you are already engaged in service by conducting community-building activities, as well as by organizing, coordinating, or otherwise administering the efforts of others; in all of these endeavours you are taking an increasing level of responsibility upon your shoulders. Not surprisingly, it is your age group that is gaining the most experience at aiding junior youth, and children too, with their moral and spiritual development, fostering in them capacity for collective service and true friendship. After all, aware of the world which these young souls will need to navigate, with its pitfalls and also its opportunities, you readily appreciate the importance of spiritual strengthening and preparation. Conscious, as you are, that Bahá’u’lláh came to transform both the inner life and external conditions of humanity, you are assisting those younger than yourselves to refine their characters and prepare to assume responsibility for the well-being of their communities. As they enter adolescence, you are helping them to enhance their power of expression, as well as enabling a strong moral sensibility to take root within them. In so doing, your own sense of purpose is becoming more clearly defined as you heed Bahá’u’lláh’s injunction: “Let deeds, not words, be your adorning.”
To follow a path of service, whatever form one’s activity assumes, requires faith and tenacity. In this connection, the benefit of walking that path in the company of others is immense. Loving fellowship, mutual encouragement, and willingness to learn together are natural properties of any group of youth sincerely striving for the same ends, and should also characterize those essential relationships that bind together the components of society. Given this, we hope the bonds you develop through association with other conference participants will prove abiding. Indeed, long after the gatherings close, may these ties of friendship and common calling help keep your feet firm.
The possibilities presented by collective action are especially evident in the work of community building, a process that is gaining momentum in many a cluster and in neighbourhoods and villages throughout the world that have become centres of intense activity. Youth are often at the forefront of the work in these settings—not only Bahá’í youth, but those of like mind who can see the positive effects of what the Bahá’ís have initiated and grasp the underlying vision of unity and spiritual transformation. In such places, the imperative to share the Revelation of Bahá’u’lláh with receptive hearts and explore the implications of His message for today’s world is keenly felt. When so much of society invites passivity and apathy or, worse still, encourages behaviour harmful to oneself and others, a conspicuous contrast is offered by those who are enhancing the capacity of a population to cultivate and sustain a spiritually enriching pattern of community life.
Yet, although many admire your dynamism and ideals, the true significance of these endeavours is less apparent to the world at large. You, however, are aware of your part in a mighty, transforming process that will yield, in time, a global civilization reflecting the oneness of humankind. You know well that the habits of mind and spirit that you are nurturing in yourselves and others will endure, influencing decisions of consequence that relate to marriage, family, study, work, even where to live. Consciousness of this broad context helps to shatter the distorting looking glass in which everyday tests, difficulties, setbacks, and misunderstandings can seem insurmountable. And in the struggles that are common to each individual’s spiritual growth, the will required to make progress is more easily summoned when one’s energies are being channelled towards a higher goal—the more so when one belongs to a community that is united in that goal.
All these thoughts are openings to an inclusive and ever-expanding conversation that will extend through the conferences and well beyond them as you engage many others in earnest discussions that lift the heart and awaken the mind to the possibilities of what could be. Drawing upon your collective experience will further enrich your deliberations. At this propitious time, our hearts will be with you, and as each conference concludes, we will eagerly look to see what will follow. For every gathering we will entreat the Almighty to bestow upon its participants a measure of His boundless grace, knowing, as you do, that divine assistance is promised to all those who arise to serve humankind in response to the galvanizing call of Bahá’u’lláh.
[signed: The Universal House of Justice]

Wednesday, May 13, 2020

May 13. On this date in 1986, the Universal House of Justice wrote to the Spiritual Assembly of Guadeloupe regarding "translations into French or Creole using simpler words than the original text"




May 13. On this date in 1986, the Universal House of Justice wrote to the Spiritual Assembly of Guadeloupe regarding "translations into French or Creole using simpler words than the original text"
"The Universal House of Justice, in response to your letter of 20 April concerning translations into French or Creole using simpler words than the original text, has requested us to send the following three quotations. These make it clear that a quotation in English may be rendered into simple English in order to facilitate its translation into another language or dialect. However, it is not permissible to publish simplifications and paraphrased extracts of Bahá'í Writings as Bahá'í Scripture.
'We have noticed a tendency in a number of countries to attempt to translate Bahá'í literature into the current, easy, everyday language of the country. This, however, should not be an overriding consideration. Many of the Tablets of Bahá'u'lláh and Abdu'l-Bahá are in exalted and highly poetic language in the original Persian and Arabic and you will see, for example, that when translating Bahá'u'lláh's Writings into English the beloved Guardian did not use present-day colloquial English but evolved a highly poetic and beautiful style, using numbers of archaic expressions reminiscent of the translations of the Bible.' (From a letter dated 7 October 1973 written by the Universal House of Justice to a National Spiritual Assembly)
'Obviously teaching literature and books about the Faith can be written in simple English. However, we feel that when the Sacred Writings are published the standard English translation should be used, but there would be no objection to printing alongside it the translation into simple English which should be described as a paraphrase of the Holy Word. Thus, for the people of ... who have difficulty in comprehending standard English, the simple English version would be in the nature of an explanation of the Writings which they could understand. In the case of teaching literature in which quotations from the Writings appear, these could either be paraphrased or a simple English version could be used with the standard version printed as a footnote. This method would also provide a means whereby the people of ... could improve their knowledge and understanding of the English language.' (From a letter dated 20 September 1973 written on behalf of the Universal House of Justice to a National Spiritual Assembly)
'It is, of course, permissible to translate Bahá'í Writings into other languages and dialects of languages. It is also possible to simplify or paraphrase the Bahá'í Writings in order to facilitate their translation into languages and dialects having small vocabularies. However, it is not permissible to publish simplifications and paraphrases of Bahá'í Writings as Bahá'í Scripture.'" (From a letter dated 13 March 1969 written on behalf of the Universal House of Justice to a National Spiritual Assembly)
(From a letter written on behalf of the Universal House of Justice to the Spiritual Assembly of Guadeloupe, May 13, 1986)
To summarize rules of Bahá'í translations...
Arabic works cannot be translated into Persian.
Persian works cannot be translated into Arabic.
Persian and Arabic works can be translated "into Oriental languages such as Turkish and Urdu."
Persian and Arabic works can be translated into English.
Persian and Arabic works cannot be translated into non-English "European languages."
English works can be translated into non-English "European languages."
For further reading, please see "Persian, Arabic, and Provisional Translations""Translation and provisional translations""Unveiling the Hidden Words, by Diana Malouf: Commentary on "Translating the Hidden Words,' review by Franklin Lewis", a letter dated June 27, 1933 from Shoghi Effendi to Adelbert Mühlschlegel about Bahá'í orthography, a letter dated June 30, 1999 from the Universal House of Justice outlining its procedures for approving provisional as opposed to authorized translations, and a letter dated February 15, 1957 from Shoghi Effendi to French Bahá'ís.

Monday, April 20, 2020

April 20. On this date in 1986, the Universal House of Justice received an inquiry from the Spiritual Assembly of Guadeloupe "concerning translations into French or Creole using simpler words than the original text."






April 20. On this date in 1986, the Universal House of Justice received an inquiry from the Spiritual Assembly of Guadeloupe "concerning translations into French or Creole using simpler words than the original text."
370. Translation of Bahá'í Literature into Everyday Language-- Simplifications and Paraphrasing Not to be Published as Scripture
"The Universal House of Justice, in response to your letter of 20 April concerning translations into French or Creole using simpler words than the original text, has requested us to send the following three quotations. These make it clear that a quotation in English may be rendered into simple English in order to facilitate its translation into another language or dialect. However, it is not permissible to publish simplifications and paraphrased extracts of Bahá'í Writings as Bahá'í Scripture.
'We have noticed a tendency in a number of countries to attempt to translate Bahá'í literature into the current, easy, everyday language of the country. This, however, should not be an overriding consideration. Many of the Tablets of Bahá'u'lláh and Abdu'l-Bahá are in exalted and highly poetic language in the original Persian and Arabic and you will see, for example, that when translating Bahá'u'lláh's Writings into English the beloved Guardian did not use present-day colloquial English but evolved a highly poetic and beautiful style, using numbers of archaic expressions reminiscent of the translations of the Bible.' (From a letter dated 7 October 1973 written by the Universal House of Justice to a National Spiritual Assembly)
'Obviously teaching literature and books about the Faith can be written in simple English. However, we feel that when the Sacred Writings are published the standard English translation should be used, but there would be no objection to printing alongside it the translation into simple English which should be described as a paraphrase of the Holy Word. Thus, for the people of ... who have difficulty in comprehending standard English, the simple English version would be in the nature of an explanation of the Writings which they could understand. In the case of teaching literature in which quotations from the Writings appear, these could either be paraphrased or a simple English version could be used with the standard version printed as a footnote. This method would also provide a means whereby the people of ... could improve their knowledge and understanding of the English language.' (From a letter dated 20 September 1973 written on behalf of the Universal House of Justice to a National Spiritual Assembly)
'It is, of course, permissible to translate Bahá'í Writings into other languages and dialects of languages. It is also possible to simplify or paraphrase the Bahá'í Writings in order to facilitate their translation into languages and dialects having small vocabularies. However, it is not permissible to publish simplifications and paraphrases of Bahá'í Writings as Bahá'í Scripture.'"
(From a letter dated 13 March 1969 written on behalf of the Universal House of Justice to a National Spiritual Assembly)
(From a letter written on behalf of the Universal House of Justice to the Spiritual Assembly of Guadeloupe, May 13, 1986)
To summarize rules of Bahá'í translations...

Arabic works cannot be translated into Persian.

Persian works cannot be translated into Arabic.

Persian and Arabic works can be translated "into Oriental languages such as Turkish and Urdu."

Persian and Arabic works can be translated into English.

Persian and Arabic works cannot be translated into European languages.

English works can be translated into European languages.

For further reading, please see "Persian, Arabic, and Provisional Translations", "Translation and provisional translations", "Unveiling the Hidden Words, by Diana Malouf: Commentary on "Translating the Hidden Words,' review by Franklin Lewis", a letter dated June 27, 1933 from Shoghi Effendi to Adelbert Mühlschlegel about Bahá'í orthography, a letter dated June 30, 1999 from the Universal House of Justice outlining its procedures for approving provisional as opposed to authorized translations, a letter dated May 13, 1986 from the Universal House of Justice to the Spiritual Assembly of Guadeloupe, and a letter dated February 15, 1957 from Shoghi Effendi to French Bahá'ís.

Sunday, March 29, 2020

March 29. On this date in 2006, Ruth Katherine Meyer passed away. She had been named a Knight of Bahá'u'lláh for her pioneering work to Margarita Island in 1953.



March 29. On this date in 2006, Ruth Katherine Meyer passed away. She had been named a Knight of Bahá'u'lláh for her pioneering work to Margarita Island in 1953.

"Knight of Bahá'u'lláh" was a title conferred to Bahá'ís who introduced the Bahá'í Faith to new territories during the Ten Year Crusade.

What has always struck me about the designation of Knights of Bahá'u'lláh is the arbitrariness with which the "virgin territories" were defined.

For example, the Cook Islands and Tonga Island, both part of the Realm of New Zealand have distinct sets of Knights, while Niue and the Chatham Islands, also part of the Realm of New Zealand, are Knightless.

Several islands off the coast of Alaska have distinct Knights, like Baranof Island , Kodiak Island, and the Aleutian Islands. Yet other Alaskan islands, like the Pribilof Islands are Knightless.

The Brazilian state of Amapá has its own Knights (for Portuguese Guiana), while the other Brazilian states are Knightless.

Crete and Rhodes have Knights distinct from the Knights of mainland Greece, yet other Greek islands, like Santorini and Samos, are Knightless.

Key West has its own Knight, yet the other Florida Keys are Knightless.

Tiny islands, like Great Manan, have their own Knights. St. Thomas Island has its own Knight, yet the remaining Leeward Islands have one set of Knights, representing numerous politically and geographically independent islands. Similarly, the Windward Islands have one set of Knights, representing numerous politically and geographically independent islands.

Monday, October 14, 2019

October 19. On this date in 1966, Malcolm King, who had been named a Knight of Bahá’u’lláh for British Guiana, died in Jamaica.



October 19. On this date in 1966, Malcolm King, who had been named a Knight of Bahá’u’lláh for British Guiana, died in Jamaica.

Malcolm King became a Bahá’í in March 1931 and was elected a member of the Spiritual Assembly of the Bahá’ís of Milwaukee, Wisconsin, on April 20, 1931 and served on that board for nine years
He left Milwaukee to pioneer in the first Seven Year Plan set forth by Shoghi Effendi (1937-1944), and he remained a pioneer for the rest of his life, serving also in the Second Seven Year Plan, the World Crusade and the Nine Year Plan.

Malcolm King pioneered to Nicaragua, Haiti, the Dominican Republic, Antigua, British Guiana and Jamaica. Shoghi Effendi appointed him a Knight of Bahá’u’lláh in October 1953 when he set out for British Guiana at the beginning of the World Crusade.

In 1961 Jamaica became his last pioneering post, where he died at approximately eighty-one years of age on October 19, 1966.

What has always struck me about the designation of Knights of Bahá'u'lláh is the arbitrariness with which the "virgin territories" were defined. For example, the Cook Islands and Tonga Island, both part of the Realm of New Zealand have distinct sets of Knights, while Niue and the Chatham Islands, also part of the Realm of New Zealand, are Knightless.

Several islands off the coast of Alaska have distinct Knights, like Baranof Island , Kodiak Island, and the Aleutian Islands. Yet other Alaskan islands, like the Pribilof Islands are Knightless.
The Brazilian state of Amapá has its own Knights (for Portuguese Guiana), while the other Brazilian states are Knightless.

Crete and Rhodes have Knights distinct from the Knights of mainland Greece, yet other Greek islands, like Santorini and Samos, are Knightless.

Key West has its own Knight, yet the other Florida Keys are Knightless.

Tiny islands, like Great Manan, have their own Knights. St. Thomas Island has its own Knight, yet the remaining Leeward Islands have one set of Knights, representing numerous politically and geographically independent islands. Similarly, the Windward Islands have one set of Knights, representing numerous politically and geographically independent islands.

Sunday, October 13, 2019

October 17. On this date in 1989. Esther Evans died at the age of 90 in St. Lucia. When they arrived to St. Lucia on October 13, 1953, Esther Evans and Lillian Middlemast earned the title Knights of Bahá’u’lláh for the Windward Islands.





October 17. On this date in 1989. Esther Evans died at the age of 90 in St. Lucia. When they arrived to St. Lucia on October 13, 1953, Esther Evans and Lillian Middlemast earned the title Knights of Bahá’u’lláh for the Windward Islands.

What has always struck me about the designation of Knights of Bahá'u'lláh is the arbitrariness with which the "virgin territories" were defined. For example, the Cook Islands and Tonga Island, both part of the Realm of New Zealand have distinct sets of Knights, while Niue and the Chatham Islands, also part of the Realm of New Zealand, are Knightless.

Several islands off the coast of Alaska have distinct Knights, like Baranof Island , Kodiak Island, and the Aleutian Islands. Yet other Alaskan islands, like the Pribilof Islands are Knightless.

The Brazilian state of Amapá has its own Knights (for Portuguese Guiana), while the other Brazilian states are Knightless.

Crete and Rhodes have Knights distinct from the Knights of mainland Greece, yet other Greek islands, like Santorini and Samos, are Knightless.

Key West has its own Knight, yet the other Florida Keys are Knightless.

Tiny islands, like Great Manan, have their own Knights. St. Thomas Island has its own Knight, yet the remaining Leeward Islands have one set of Knights, representing numerous politically and geographically independent islands. Similarly, the Windward Islands have one set of Knights, representing numerous politically and geographically independent islands.

Saturday, October 12, 2019

October 16. On this date in 1953, Benjamin Dunham Weeden and his wife Gladys arrived in Antigua for which they were named Knights of Bahá’u’lláh for pioneering to the Leeward Islands.





October 16. On this date in 1953, Benjamin Dunham Weeden and his wife Gladys arrived in Antigua for which they were named Knights of Bahá’u’lláh for pioneering to the Leeward Islands.

What has always struck me about the designation of Knights of Bahá'u'lláh is the arbitrariness with which the "virgin territories" were defined. For example, the Cook Islands and Tonga Island, both part of the Realm of New Zealand have distinct sets of Knights, while Niue and the Chatham Islands, also part of the Realm of New Zealand, are Knightless.

Several islands off the coast of Alaska have distinct Knights, like Baranof Island , Kodiak Island, and the Aleutian Islands. Yet other Alaskan islands, like the Pribilof Islands are Knightless.

The Brazilian state of Amapá has its own Knights (for Portuguese Guiana), while the other Brazilian states are Knightless.

Crete and Rhodes have Knights distinct from the Knights of mainland Greece, yet other Greek islands, like Santorini and Samos, are Knightless.

Key West has its own Knight, yet the other Florida Keys are Knightless.

Tiny islands, like Great Manan, have their own Knights. St. Thomas Island has its own Knight, yet the remaining Leeward Islands have one set of Knights, representing numerous politically and geographically independent islands. Similarly, the Windward Islands have one set of Knights, representing numerous politically and geographically independent islands.

Thursday, September 12, 2019

September 11. On this date in 1881, Matthew Bullock, a former member of the NSA of the U.S. who was named a Knight of Bahá’u’lláh for pioneering to the Dutch West Indies, was born in Dabney, North Carolina.


 
 
September 11. On this date in 1881, Matthew Bullock, a former member of the NSA of the U.S. who was named a Knight of Bahá’u’lláh for pioneering to the Dutch West Indies, was born in Dabney, North Carolina.
 
What has always struck me about the designation of Knights of Bahá'u'lláh is the arbitrariness with which the "virgin territories" were defined. For example, the Cook Islands and Tonga Island, both part of the Realm of New Zealand have distinct sets of Knights, while Niue and the Chatham Islands, also part of the Realm of New Zealand, are Knightless.
 
Several islands off the coast of Alaska have distinct Knights, like Baranof Island , Kodiak Island, and the Aleutian Islands. Yet other Alaskan islands, like the Pribilof Islands are Knightless.
The Brazilian state of Amapá has its own Knights (for Portuguese Guiana), while the other Brazilian states are Knightless.
 
Crete and Rhodes have Knights distinct from the Knights of mainland Greece, yet other Greek islands, like Santorini and Samos, are Knightless.
 
Key West has its own Knight, yet the other Florida Keys are Knightless.
 
Tiny islands, like Great Manan, have their own Knights. St. Thomas Island has its own Knight, yet the remaining Leeward Islands have one set of Knights, representing numerous politically and geographically independent islands. Similarly, the Windward Islands have one set of Knights, representing numerous politically and geographically independent islands.

Friday, July 12, 2019

July 12. On this date in 2013, two conferences among a series of 114 youth conferences take place (one in Bridgetown, Barbados, and another in Santiago, Chile). On July 1, 2013, the Universal House of Justice addressed a letter "to the participants in the forthcoming 114 youth conferences throughout the world."


July 12. On this date in 2013, two conferences among a series of 114 youth conferences take place (one in Bridgetown, Barbados, and another in Santiago, Chile). On July 1, 2013, the Universal House of Justice addressed a letter "to the participants in the forthcoming 114 youth conferences throughout the world."
 
On July 1, 2013, the Universal House of Justice addressed a letter "to the participants in the forthcoming 114 youth conferences throughout the world."
The Universal House of Justice
1 July 2013
To the participants in the forthcoming 114 youth conferences throughout the world
Dearly loved Friends,
When the exalted figure of the Báb, aged just twenty-five, arose to deliver His revolutionizing message to the world, many among those who accepted and spread His teachings were young, even younger than the Báb Himself. Their heroism, immortalized in all its dazzling intensity in The Dawn-Breakers, will illumine the annals of human history for centuries to come. Thus began a pattern in which every generation of youth, drawing inspiration from the same divine impulse to cast the world anew, has seized the opportunity to contribute to the latest stage in the unfolding process that is to transform the life of humankind. It is a pattern that has suffered no interruption from the time of the Báb to this present hour.
The lifelong exertion and sacrifice of your spiritual forebears did much to establish the Faith in diverse lands and to hasten the appearance of a global community of purpose. Though the tasks that lie before you are not the same as theirs, the responsibilities with which you are entrusted are no less vital. After many a decade, the world-embracing labours of this far-flung community to obtain a more adequate understanding of the Revelation of Bahá’u’lláh and to apply the principles it enshrines have culminated in the emergence of a potent framework for action, refined through experience. You are fortunate to be familiar with its methods and approaches now so well established. Through perseverance in their implementation, many of you will already have seen for yourselves signs of the society-building power of the divine teachings. At the conference you attend, you are being invited to consider the contribution that can be made by any young person who wishes to answer Bahá’u’lláh’s summons and help to release that power. To assist you, a number of themes have been identified for you to explore, beginning with looking at your current time of life.
Across the world are to be gathered, in scores of youth conferences sharing the same aim, tens of thousands who have much in common. Although your realities are shaped by a broad diversity of circumstances, yet a desire to bring about constructive change and a capacity for meaningful service, both characteristic of your stage of life, are neither limited to any race or nationality, nor dependent upon material means. This bright period of youth you share is experienced by all—but it is brief, and buffeted by numerous social forces. How important it is, then, to strive to be among those who, in the words of ‘Abdu’l-Bahá, “plucked the fruit of life”.
With this in mind, we are delighted that so many of you are already engaged in service by conducting community-building activities, as well as by organizing, coordinating, or otherwise administering the efforts of others; in all of these endeavours you are taking an increasing level of responsibility upon your shoulders. Not surprisingly, it is your age group that is gaining the most experience at aiding junior youth, and children too, with their moral and spiritual development, fostering in them capacity for collective service and true friendship. After all, aware of the world which these young souls will need to navigate, with its pitfalls and also its opportunities, you readily appreciate the importance of spiritual strengthening and preparation. Conscious, as you are, that Bahá’u’lláh came to transform both the inner life and external conditions of humanity, you are assisting those younger than yourselves to refine their characters and prepare to assume responsibility for the well-being of their communities. As they enter adolescence, you are helping them to enhance their power of expression, as well as enabling a strong moral sensibility to take root within them. In so doing, your own sense of purpose is becoming more clearly defined as you heed Bahá’u’lláh’s injunction: “Let deeds, not words, be your adorning.”
To follow a path of service, whatever form one’s activity assumes, requires faith and tenacity. In this connection, the benefit of walking that path in the company of others is immense. Loving fellowship, mutual encouragement, and willingness to learn together are natural properties of any group of youth sincerely striving for the same ends, and should also characterize those essential relationships that bind together the components of society. Given this, we hope the bonds you develop through association with other conference participants will prove abiding. Indeed, long after the gatherings close, may these ties of friendship and common calling help keep your feet firm.
The possibilities presented by collective action are especially evident in the work of community building, a process that is gaining momentum in many a cluster and in neighbourhoods and villages throughout the world that have become centres of intense activity. Youth are often at the forefront of the work in these settings—not only Bahá’í youth, but those of like mind who can see the positive effects of what the Bahá’ís have initiated and grasp the underlying vision of unity and spiritual transformation. In such places, the imperative to share the Revelation of Bahá’u’lláh with receptive hearts and explore the implications of His message for today’s world is keenly felt. When so much of society invites passivity and apathy or, worse still, encourages behaviour harmful to oneself and others, a conspicuous contrast is offered by those who are enhancing the capacity of a population to cultivate and sustain a spiritually enriching pattern of community life.
Yet, although many admire your dynamism and ideals, the true significance of these endeavours is less apparent to the world at large. You, however, are aware of your part in a mighty, transforming process that will yield, in time, a global civilization reflecting the oneness of humankind. You know well that the habits of mind and spirit that you are nurturing in yourselves and others will endure, influencing decisions of consequence that relate to marriage, family, study, work, even where to live. Consciousness of this broad context helps to shatter the distorting looking glass in which everyday tests, difficulties, setbacks, and misunderstandings can seem insurmountable. And in the struggles that are common to each individual’s spiritual growth, the will required to make progress is more easily summoned when one’s energies are being channelled towards a higher goal—the more so when one belongs to a community that is united in that goal.
All these thoughts are openings to an inclusive and ever-expanding conversation that will extend through the conferences and well beyond them as you engage many others in earnest discussions that lift the heart and awaken the mind to the possibilities of what could be. Drawing upon your collective experience will further enrich your deliberations. At this propitious time, our hearts will be with you, and as each conference concludes, we will eagerly look to see what will follow. For every gathering we will entreat the Almighty to bestow upon its participants a measure of His boundless grace, knowing, as you do, that divine assistance is promised to all those who arise to serve humankind in response to the galvanizing call of Bahá’u’lláh.
[signed: The Universal House of Justice]

Monday, June 17, 2019

June 16. On this date in 1982, in a letter to the National Spiritual Assembly of the Virgin Islands, the Universal House of Justice stated the method by which Counsellors may report "information about the conduct of individuals which adversely affects the interests of the Faith" to National Spiritual Asssemblies.


June 16. On this date in 1982, in a letter to the National Spiritual Assembly of the Virgin Islands, the Universal House of Justice stated the method by which Counsellors may report "information about the conduct of individuals which adversely affects the interests of the Faith" to National Spiritual Asssemblies.
1101. The Counsellors May Report Misconduct of Individuals to the National Spiritual Assembly Through Board Member
"Information about the conduct of individuals which adversely affects the interests of the Faith may be conveyed by the Counsellors to the National Spiritual Assembly either directly or, if the Counsellors so choose, through one or more of their Auxiliary Board members. The method of conveyance of such information is left to the discretion of the Counsellors.
"Any matter which is related to the protection of the Faith is obviously a primary concern of the National Assembly, as it is of the Counsellors."
(From a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of the Virgin Islands, June 16, 1982)
The implementation of this apparatus in the United States is described by Juan Cole in his article, The Baha’i Faith in America as Panopticon, 1963-1997. For example, Cole describes some of the activities of Stephen Birkland who was then a Counsellor and currently serves as a member of the Universal House of Justice.

Monday, May 13, 2019

May 13. On this date in 1986, the Universal House of Justice wrote to the Spiritual Assembly of Guadeloupe regarding "translations into French or Creole using simpler words than the original text."


May 13. On this date in 1986, the Universal House of Justice wrote to the Spiritual Assembly of Guadeloupe regarding "translations into French or Creole using simpler words than the original text."
"The Universal House of Justice, in response to your letter of 20 April concerning translations into French or Creole using simpler words than the original text, has requested us to send the following three quotations. These make it clear that a quotation in English may be rendered into simple English in order to facilitate its translation into another language or dialect. However, it is not permissible to publish simplifications and paraphrased extracts of Bahá'í Writings as Bahá'í Scripture.
'We have noticed a tendency in a number of countries to attempt to translate Bahá'í literature into the current, easy, everyday language of the country. This, however, should not be an overriding consideration. Many of the Tablets of Bahá'u'lláh and Abdu'l-Bahá are in exalted and highly poetic language in the original Persian and Arabic and you will see, for example, that when translating Bahá'u'lláh's Writings into English the beloved Guardian did not use present-day colloquial English but evolved a highly poetic and beautiful style, using numbers of archaic expressions reminiscent of the translations of the Bible.' (From a letter dated 7 October 1973 written by the Universal House of Justice to a National Spiritual Assembly)
'Obviously teaching literature and books about the Faith can be written in simple English. However, we feel that when the Sacred Writings are published the standard English translation should be used, but there would be no objection to printing alongside it the translation into simple English which should be described as a paraphrase of the Holy Word. Thus, for the people of ... who have difficulty in comprehending standard English, the simple English version would be in the nature of an explanation of the Writings which they could understand. In the case of teaching literature in which quotations from the Writings appear, these could either be paraphrased or a simple English version could be used with the standard version printed as a footnote. This method would also provide a means whereby the people of ... could improve their knowledge and understanding of the English language.' (From a letter dated 20 September 1973 written on behalf of the Universal House of Justice to a National Spiritual Assembly)
'It is, of course, permissible to translate Bahá'í Writings into other languages and dialects of languages. It is also possible to simplify or paraphrase the Bahá'í Writings in order to facilitate their translation into languages and dialects having small vocabularies. However, it is not permissible to publish simplifications and paraphrases of Bahá'í Writings as Bahá'í Scripture.'" (From a letter dated 13 March 1969 written on behalf of the Universal House of Justice to a National Spiritual Assembly)
(From a letter written on behalf of the Universal House of Justice to the Spiritual Assembly of Guadeloupe, May 13, 1986)
To summarize rules of Bahá'í translations...
Arabic works cannot be translated into Persian.
Persian works cannot be translated into Arabic.
Persian and Arabic works can be translated "into Oriental languages such as Turkish and Urdu."
Persian and Arabic works can be translated into English.
Persian and Arabic works cannot be translated into non-English "European languages."
English works can be translated into non-English "European languages."
For further reading, please see "Persian, Arabic, and Provisional Translations""Translation and provisional translations""Unveiling the Hidden Words, by Diana Malouf: Commentary on "Translating the Hidden Words,' review by Franklin Lewis", a letter dated June 27, 1933 from Shoghi Effendi to Adelbert Mühlschlegel about Bahá'í orthography, a letter dated June 30, 1999 from the Universal House of Justice outlining its procedures for approving provisional as opposed to authorized translations, and a letter dated February 15, 1957 from Shoghi Effendi to French Bahá'ís.

Saturday, April 27, 2019

April 26. On this date in 1939, Shoghi Effendi cabled North American Bahá'ís, listing Guatemala, Honduras, El Salvador, Nicaragua, Costa Rica, Panama, Cuba, the Dominican Republic, and Haiti, and calling them "religiously intolerant, socially backward, climatically inhospitable."


April 26. On this date in 1939, Shoghi Effendi cabled North American Bahá'ís, listing Guatemala, Honduras, El Salvador, Nicaragua, Costa Rica, Panama, Cuba, the Dominican Republic, and Haiti, and calling them "religiously intolerant, socially backward, climatically inhospitable."
51-Penetration of Latin America
Message to 1939 Convention
26 APRIL 1939
BRILLIANT CONCLUSION SECOND YEAR SEVEN YEAR PLAN EVOKES UNIVERSAL ADMIRATION BAHA'I WORLD DEEPENS SPIRITUAL CONSCIOUSNESS MITIGATES HARDSHIPS INCREASINGLY HARASSED COMMUNITIES. CLOSING PHASE TEMPLE ORNAMENTATION ALREADY ENTERED. INITIAL STAGE OF INTERCONTINENTAL TEACHING CAMPAIGN SUCCESSFULLY TERMINATED. FIRM ANCHORAGE INSTITUTIONS ADMINISTRATIVE ORDER PERMANENTLY ESTABLISHED EVERY STATE PROVINCE NORTH AMERICAN CONTINENT. MEXICO LYING FOREFRONT SOUTHWARD MARCHING ARMY RECENTLY ENLISTED. PEDRO ESPINOSA'S AUSPICIOUS ATTENDANCE CONVENTION WELCOME EVIDENCE. SETTLEMENT CENTRAL AMERICAN REPUBLICS NEXT STEP PROGRESSIVE, SYSTEMATIC PENETRATION LATIN AMERICA. UPSURGE OF BAHA'U'LLAH'S IMPELLING SPIRIT CANNOT WILL NOT BE STEMMED IMPEDED. METHODICAL ADVANCE ALONG LINE TRACED PEN ABDU'L-BAHA IRRESISTIBLE. GUATEMALA HONDURAS SALVADOR NICARAGUA COSTA RICA PANAMA CUBA DOMINICA HAITI IMMEDIATE OBJECTIVES. THOUGH POLITICALLY UNSETTLED RELIGIOUSLY INTOLERANT SOCIALLY BACKWARD CLIMATICALLY INHOSPITABLE THESE UNEXPLORED TERRITORIES HOLD FORTH INESTIMABLE PRIZES AUDACIOUS ADVENTURES PATH OF BAHA'I SERVICE. DEARLY BELOVED MARTHA'S UNRIVALED EXPERIENCE INDOMITABLE FAITH INDEFATIGABLE LABORS WILL SOON REINFORCE POWERS RELEASED CONTEMPLATED CAMPAIGN. TASK ADMITTEDLY LABORIOUS HOUR LADEN WITH FATE PRIVILEGE INCOMPARABLE PRECIOUS DIVINELY PROMISED AID UNFAILING REWARD PREDESTINED IMMEASURABLE. APPEAL ALL BELIEVERS, WHITE NEGRO ALIKE ARISE ASSUME RIGHTFUL RESPONSIBILITIES. URGE PROLONGATION SESSIONS CONVENTION ENABLE DELEGATES EXERCISE INALIENABLE RIGHT DELIBERATE FORMULATE RECOMMENDATIONS DESIGNED AID INCOMING NATIONAL ASSEMBLY RESOLUTELY PROSECUTE MOMENTOUS ENTERPRISE. FERVOR PRAYERS INTENSIFIED.

Saturday, April 20, 2019

April 20. On this date in 1986, the Universal House of Justice received an inquiry from the Spiritual Assembly of Guadeloupe "concerning translations into French or Creole using simpler words than the original text."





April 20. On this date in 1986, the Universal House of Justice received an inquiry from the Spiritual Assembly of Guadeloupe "concerning translations into French or Creole using simpler words than the original text."
370. Translation of Bahá'í Literature into Everyday Language-- Simplifications and Paraphrasing Not to be Published as Scripture 
"The Universal House of Justice, in response to your letter of 20 April concerning translations into French or Creole using simpler words than the original text, has requested us to send the following three quotations. These make it clear that a quotation in English may be rendered into simple English in order to facilitate its translation into another language or dialect. However, it is not permissible to publish simplifications and paraphrased extracts of Bahá'í Writings as Bahá'í Scripture.
'We have noticed a tendency in a number of countries to attempt to translate Bahá'í literature into the current, easy, everyday language of the country. This, however, should not be an overriding consideration. Many of the Tablets of Bahá'u'lláh and Abdu'l-Bahá are in exalted and highly poetic language in the original Persian and Arabic and you will see, for example, that when translating Bahá'u'lláh's Writings into English the beloved Guardian did not use present-day colloquial English but evolved a highly poetic and beautiful style, using numbers of archaic expressions reminiscent of the translations of the Bible.' (From a letter dated 7 October 1973 written by the Universal House of Justice to a National Spiritual Assembly)
'Obviously teaching literature and books about the Faith can be written in simple English. However, we feel that when the Sacred Writings are published the standard English translation should be used, but there would be no objection to printing alongside it the translation into simple English which should be described as a paraphrase of the Holy Word. Thus, for the people of ... who have difficulty in comprehending standard English, the simple English version would be in the nature of an explanation of the Writings which they could understand. In the case of teaching literature in which quotations from the Writings appear, these could either be paraphrased or a simple English version could be used with the standard version printed as a footnote. This method would also provide a means whereby the people of ... could improve their knowledge and understanding of the English language.' (From a letter dated 20 September 1973 written on behalf of the Universal House of Justice to a National Spiritual Assembly)
'It is, of course, permissible to translate Bahá'í Writings into other languages and dialects of languages. It is also possible to simplify or paraphrase the Bahá'í Writings in order to facilitate their translation into languages and dialects having small vocabularies. However, it is not permissible to publish simplifications and paraphrases of Bahá'í Writings as Bahá'í Scripture.'"
(From a letter dated 13 March 1969 written on behalf of the Universal House of Justice to a National Spiritual Assembly)
(From a letter written on behalf of the Universal House of Justice to the Spiritual Assembly of Guadeloupe, May 13, 1986)
To summarize rules of Bahá'í translations...

Arabic works cannot be translated into Persian.

Persian works cannot be translated into Arabic.

Persian and Arabic works can be translated "into Oriental languages such as Turkish and Urdu."

Persian and Arabic works can be translated into English.

Persian and Arabic works cannot be translated into European languages.

English works can be translated into European languages.

For further reading, please see "Persian, Arabic, and Provisional Translations", "Translation and provisional translations", "Unveiling the Hidden Words, by Diana Malouf: Commentary on "Translating the Hidden Words,' review by Franklin Lewis", a letter dated June 27, 1933 from Shoghi Effendi to Adelbert Mühlschlegel about Bahá'í orthography, a letter dated June 30, 1999 from the Universal House of Justice outlining its procedures for approving provisional as opposed to authorized translations, a letter dated May 13, 1986 from the Universal House of Justice to the Spiritual Assembly of Guadeloupe, and a letter dated February 15, 1957 from Shoghi Effendi to French Bahá'ís.

Saturday, October 20, 2018

October 19. On this date in 1966, Malcolm King, who had been named a Knight of Bahá’u’lláh for British Guiana, died in Jamaica.


October 19. On this date in 1966, Malcolm King, who had been named a Knight of Bahá’u’lláh for British Guiana, died in Jamaica.

Malcolm King became a Bahá’í in March 1931 and was elected a member of the Spiritual Assembly of the Bahá’ís of Milwaukee, Wisconsin, on April 20, 1931 and served on that board for nine years

He left Milwaukee to pioneer in the first Seven Year Plan set forth by Shoghi Effendi (1937-1944), and he remained a pioneer for the rest of his life, serving also in the Second Seven Year Plan, the World Crusade and the Nine Year Plan.

Malcolm King pioneered to Nicaragua, Haiti, the Dominican Republic, Antigua, British Guiana and Jamaica. Shoghi Effendi appointed him a Knight of Bahá’u’lláh in October 1953 when he set out for British Guiana at the beginning of the World Crusade.

In 1961 Jamaica became his last pioneering post, where he died at approximately eighty-one years of age on October 19, 1966.

What has always struck me about the designation of Knights of Bahá'u'lláh is the arbitrariness with which the "virgin territories" were defined. For example, the Cook Islands and Tonga Island, both part of the Realm of New Zealand have distinct sets of Knights, while Niue and the Chatham Islands, also part of the Realm of New Zealand, are Knightless.

Several islands off the coast of Alaska have distinct Knights, like Baranof Island , Kodiak Island, and the Aleutian Islands. Yet other Alaskan islands, like the Pribilof Islands are Knightless.

The Brazilian state of Amapá has its own Knights (for Portuguese Guiana), while the other Brazilian states are Knightless.

Crete and Rhodes have Knights distinct from the Knights of mainland Greece, yet other Greek islands, like Santorini and Samos, are Knightless.

Key West has its own Knight, yet the other Florida Keys are Knightless.

Tiny islands, like Great Manan, have their own Knights. St. Thomas Island has its own Knight, yet the remaining Leeward Islands have one set of Knights, representing numerous politically and geographically independent islands. Similarly, the Windward Islands have one set of Knights, representing numerous politically and geographically independent islands.