Chelsea Horton, Phd Dissertation, Final, 3 Aug 13

Total Page:16

File Type:pdf, Size:1020Kb

Chelsea Horton, Phd Dissertation, Final, 3 Aug 13 ALL IS ONE: BECOMING INDIGENOUS AND BAHA’I IN GLOBAL NORTH AMERICA by Chelsea Dawn Horton B.A. (Honours), Simon Fraser University, 2003 M.A., Simon Fraser University, 2005 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS OF DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE STUDIES (History) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) August 2013 © Chelsea Dawn Horton, 2013 Abstract This study offers fresh perspective on Indigenous identity, conversion, and community. It does so through the little-studied lens of the Baha’i Faith, a religion of mid-nineteenth-century Iranian origin based on principles of oneness and a global vision of “unity in diversity.” Several thousand Indigenous people “declared” (or converted, as other faiths more commonly put it) as Baha’is in North America during the second half of the twentieth century. This study considers, by way of oral history, how and why Indigenous individuals from a broad range of backgrounds in both Canada and the United States, people who now share a sense of community, became Baha’is in this period. It demonstrates the dynamic interplay between their practices of Indigenous identities and of the Baha’i religion. Indeed, challenging conventional (and colonial) readings of Indigenous conversion and identity, which frame the first as assimilation and the second as static, this study illustrates that for many Indigenous adherents the process of becoming Baha’i was at once a process of becoming Indigenous. For some, becoming a Baha’i served to strengthen an existing sense of self as Indigenous, outside colonial strictures. For others, it was in fact through their Baha’i observance that they came to openly identify as Indigenous for the first time. Baha’i declaration and practice also brought adherents into new Indigenous and intercultural interaction, both in and outside the Baha’i community. Indigenous Baha’is often worked to realize their religious vision of peace and unity in diversity through outreach and service among other Indigenous people, in North America and elsewhere. In the process, they produced a sense of global Indigenous identification and made multiple contributions to such fields as Indigenous health, education, and cultural revitalization. In building Baha’i community, specifically, they also forged striking relationships of mutual respect with non-Indigenous adherents, while also confronting colonial tensions of ii intercultural communication and normative patterns of non-Indigenous practice and privilege. This study, then, further illuminates the pain and the promise of forging unity in diversity in Indigenous, and global, North America. iii Preface All research was conducted in compliance with the Behavioural Research Ethics Board at the University of British Columbia. Certificate Number H07-01534. iv Table of Contents Abstract ......................................................................................................................................... ii Preface ........................................................................................................................................... iv Table of Contents ........................................................................................................................... v Acknowledgements ..................................................................................................................... vii Dedication ....................................................................................................................................... x Chapter 1: Opening ....................................................................................................................... 1 Contexts and Contributions ....................................................................................................................... 7 The Baha’i Faith ................................................................................................................................... 7 Religious Encounter ............................................................................................................................ 12 Identity ................................................................................................................................................ 18 A Word on Words, and a Roadmap ........................................................................................................ 27 Inside/Out, Method/Me ........................................................................................................................... 33 Chapter 2: Genealogies ............................................................................................................... 40 Context for a Prophecy: A Baha’i Genealogy ......................................................................................... 43 Setting Settler Colonialism: A Genealogy of Indigenous Identity .......................................................... 70 Genealogies ............................................................................................................................................. 87 Chapter 3: Narratives and Narrators ........................................................................................ 89 Narratives ................................................................................................................................................ 90 Narrators ................................................................................................................................................ 102 Narratives and Narrators ....................................................................................................................... 118 Chapter 4: Choosing the Faith ................................................................................................. 120 Rational Religion: Two Tales ............................................................................................................... 126 Born Again Baha’is ............................................................................................................................... 142 Choosing the Faith ................................................................................................................................ 160 Chapter 5: Declaring Spirituality ............................................................................................ 163 A Family Heritage ................................................................................................................................. 170 Intertribal Tradition ............................................................................................................................... 184 Symbolism and Synchronicity .............................................................................................................. 194 Declaring Spirituality ............................................................................................................................ 206 Chapter 6: Practicing Culture .................................................................................................. 209 Conversion to Culture ........................................................................................................................... 213 Cultural Combination ............................................................................................................................ 233 Practicing Culture .................................................................................................................................. 250 Chapter 7: Building Baha’i Community ................................................................................. 252 Building Intercultural Baha’i Community ............................................................................................ 255 Building Indigenous Baha’i Community .............................................................................................. 271 Building Baha’i Community ................................................................................................................. 281 Chapter 8: Teaching and Traveling ......................................................................................... 283 Chapter 9: Closing ..................................................................................................................... 325 Bibliography ............................................................................................................................... 332 Interviews .............................................................................................................................................. 332 v Archival and Library Collections .......................................................................................................... 332 Personal Collections .............................................................................................................................. 333 Journals, Magazines, and Websites ....................................................................................................... 333 Published Primary Sources .................................................................................................................... 334 Secondary Sources ................................................................................................................................ 337 Appendix 1: The Narrators .....................................................................................................
Recommended publications
  • Wilmette Institute Faculty an On-Line Bahá'í Learning Center
    Wilmette Institute Faculty TIMARA ADAMS Timara Adams is the Director of the Office of Assembly Development, Bahá’í National Center, Wilmette, Ill. NECATI ALKAN Ph.D. in Middle Eastern Studies, specialization in late Ottoman History; post-doc and faculty at the Department of Islamic & Middle Eastern Studies and the Chair in Bahá’í Studies, the Hebrew University of Jerusalem (2006-2008); senior fellow from June 2008 to June 2009 at the Research Center for Anatolian position at the University of Erfurt, Germany. HUSSEIN ASHCHI I am a biologist and an educator by profession with educational background from Aston [UK], Florida State and Southern California [USA], universities. Currently, I am semi-retired and involved in teaching efforts directed at the Arab world, the Wilmette Institute and the BIHE through the internet. My interest is the understanding of Islam from a Bahá’í perspective. I am also involved in translations from the holy literature into English. CHRISTOPHER BUCK Christopher Buck (Ph.D., study of religion, University of Toronto, 1996; J.D., Cooley Law School, 2006) is a Pennsylvania attorney and independent scholar. He previously taught at Michigan State University (2000-2004), Quincy University (1999-2000), Millikin University (1997-1999), and Carleton University (1994-1996). He is the author of various book chapters, encyclopedia articles, journal articles, and books, notably Religious Myths and Visions of America: How Minority Faiths Redefined America’s World Role (2009); Alain Locke: Faith and Philosophy (2005); Paradise and Paradigm: Key Symbols in Persian Christianity and the Bahá’í Faith (1999); and Symbol and Secret: Qur’an Commentary in Bahá’u’lláh’s Kitáb-i Íqán (1995/2004).
    [Show full text]
  • The Ojibwa: 1640-1840
    THE OJIBWA: 1640-1840 TWO CENTURIES OF CHANGE FROM SAULT STE. MARIE TO COLDWATER/NARROWS by JAMES RALPH HANDY A thesis presented to the University of Waterloo in partial fulfillment of the requirements for the degree of Master of Arts P.JM'0m' Of. TRF\N£ }T:·mf.RRLAO -~ in Histor;y UN1V"RS1TY O " · Waterloo, Ontario, 1978 {§) James Ralph Handy, 1978 I hereby declare that I am the sole author of this thesis. I authorize the University of Waterloo to lend this thesis to other institutions or individuals for the purpose of scholarly research. I further authorize the University of Waterloo to reproduce this thesis by photocopying or by other means, in total or in part, at the request of other institutions or individuals for the pur­ pose of scholarly research. 0/· (ii) The University of Waterloo requires the signature of all persons using or photo­ copying this thesis. Please sign below, and give address and date. (iii) TABLE OF CONTENTS PAGE 1) Title Page (i) 2) Author's Declaration (11) 3) Borrower's Page (iii) Table of Contents (iv) Introduction 1 The Ojibwa Before the Fur Trade 8 - Saulteur 10 - growth of cultural affiliation 12 - the individual 15 Hurons 20 - fur trade 23 - Iroquois competition 25 - dispersal 26 The Fur Trade Survives: Ojibwa Expansion 29 - western villages JO - totems 33 - Midiwewin 34 - dispersal to villages 36 Ojibwa Expansion Into the Southern Great Lakes Region 40 - Iroquois decline 41 - fur trade 42 - alcohol (iv) TABLE OF CONTENTS (Cont'd) Ojibwa Expansion (Cont'd) - dependence 46 10) The British Trade in Southern
    [Show full text]
  • Mississaugas of the First Nation
    MississaugasNew of Credit the First Nation Past & Present History of the Credit River Mississuagas Logo contributing artists: Kyle Sault and R. Stacey LaForme Graphics by Shelda Martin After several years of consultation, the logo of the Mississaugas of the New Credit First Nation was accepted in 1993. The Mississaugas of the New Credit First Nation is a part of the Mississauga (Anishinabe language) Nation. The symbols on the logo are representative of five important aspects of our Nation’s history: Dancers at New Credit’s Three Fires 2014 Pow Wow (left to right)Daniel Secord, Catherine Shawana-Sherry, Scott Norton, Madison Macdonald, Lucus Shawana, Eagle Shannon Bomberry, Waskwaabiish Jonathan The Eagle is used because it is the predominant totem of Mississaugas of the New Credit First Nation. The Eagle is viewed as the messenger—the Mississaugas were once considered to be great messengers, some days, traveling up to 130 kilometers on foot. ORIGINS The story of the people of New Credit begins not in Southern Ontario where the Mississaugas of the New Credit First Nation is currently Three Fires located, but rather begins in the area around Georgian Bay and the northern shore of Lake Superior. The First Nations’ people living in The three fires is symbolic of the Mississaugas traditional and political alliance with the Ojibway, Odawa, and Pottawatomi that area were members of the Algonquian linguistic group and have been known historically as the Ojibwa or the Chippewa. The people Nations. A council, the Three Fires Council, was established and still exists today. then, and today, refer to themselves in their language as the Anishinabe-“human beings or men”.
    [Show full text]
  • Indigenous Peoples' Rights Image Attributions
    Indigenous Peoples’ Rights Image Attributions. The following list contains image and document attributions for the assets used in the lecture videos of Columbia University’s Massive Open Online Course (MOOC), Indigenous Peoples Rights. The attributions are listed in order of appearance. We hope that this document serves as a useful resource for your own research or interests. Table of Contents. Module 1. The Indigenous Peoples’ Rights Movement. Module 2. Right to Self-Determination. Module 3. Right to Land, Territories, and Resources. Module 4. Cultural Rights. Module 5. UN Indigenous Peoples-Related Mechanisms: The Power of Advocacy. Course Timeline. Module 1: The Indigenous Peoples’ Rights Movement. Video: Origins of the Movement,. Christoph Hensch. “Homelands a Human Right.” B&W photo of a protest for Indigenous Peoples. May 1, 2015. CC BY-NC-ND 2.0. https://flic.kr/p/tb7thg. Santiago Sito. “Marcha a favor de Evo Morales - Buenos Aires.” Boy holds a flag, marching in favor of Bolivian president/indigenous leader Evo Morales. November, 18, 2019. CC BY-NC-ND 2.0. https://flic.kr/p/2hNH1n1. Protect the Inlet. “April 7, 2018, Burnaby Mountain, BC, Canada.” Grand Chief Stewart Phillip addresses the crowd. April 7, 2018. Public Domain. https://flic.kr/p/GgDwbe. 1 Broddi Sigurdarson. “confroom2.” Extreme wide shot of UN Permanent Forum on Indigneous Issues UNPFII. Circa 2000s. All rights reserved by the owner. Permission granted for this project. United Nations, Rick Bajornas. “Even Marking International Day of the Indigenous Peoples.” Two Indigenous women at the UN with earpieces and an Indigenous Peoples sign. August 24, 2016.
    [Show full text]
  • Outline of United States Federal Indian Law and Policy
    Outline of United States federal Indian law and policy The following outline is provided as an overview of and topical guide to United States federal Indian law and policy: Federal Indian policy – establishes the relationship between the United States Government and the Indian Tribes within its borders. The Constitution gives the federal government primary responsibility for dealing with tribes. Law and U.S. public policy related to Native Americans have evolved continuously since the founding of the United States. David R. Wrone argues that the failure of the treaty system was because of the inability of an individualistic, democratic society to recognize group rights or the value of an organic, corporatist culture represented by the tribes.[1] U.S. Supreme Court cases List of United States Supreme Court cases involving Indian tribes Citizenship Adoption Mississippi Band of Choctaw Indians v. Holyfield, 490 U.S. 30 (1989) Adoptive Couple v. Baby Girl, 530 U.S. _ (2013) Tribal Ex parte Joins, 191 U.S. 93 (1903) Santa Clara Pueblo v. Martinez, 436 U.S. 49 (1978) Mississippi Band of Choctaw Indians v. Holyfield, 490 U.S. 30 (1989) South Dakota v. Bourland, 508 U.S. 679 (1993) Civil rights Oliphant v. Suquamish Indian Tribe, 435 U.S. 191 (1978) United States v. Wheeler, 435 U.S. 313 (1978) Congressional authority Ex parte Joins, 191 U.S. 93 (1903) White Mountain Apache Tribe v. Bracker, 448 U.S. 136 (1980) California v. Cabazon Band of Mission Indians, 480 U.S. 202 (1987) South Dakota v. Bourland, 508 U.S. 679 (1993) United States v.
    [Show full text]
  • Tablet of the Holy Mariner Info from Wikipedia, the Free Encyclopedia
    Demystifying Bahá’u’lláh’s Tablet of the Holy Mariner History, Translations, Interpretations & Analysis Part I: Background 1) History 2) Story and Style 3) The Persian Tablet of the Holy Mariner 4) Introduction to Interpretations 5) The Tablet and You Part II: Interpretations (optional) Part III: Analysis (optional – not recommended for groups) Required for this deepening: a prayer book with the Tablet of the Holy Mariner Optional materials: Musical recordings; CD’s, online, or other Optional reference materials: dictionary, Bahá’í writings including some provisional translations on bahai-library.com, the Quran, Bible, and books referenced below Copy of the Tablet of the Holy Mariner, rendered in the calligraphy of ‘Abdu’l-Bahá from the Bahá'í World Centre Archives as presented on Bahaullah.org ========================================================================= Notes: The purpose of this deepening is to “demystify” the Tablet of the Holy Mariner by providing historical background, comparisons to other works, interpretations from different authors, and supporting analyses. Keep in mind that there are no authoritative interpretations of the actual meaning of the Tablet. Any passages which are not referenced are by the preparer. The pages are sized for legal paper (8.5”x14”) so that the “condensed” Tablet on page A can be printed on one page. This gives the reader the visual impact of seeing the story of the Tablet as a complete work. Parts I and II can be used for individual or group study. For group study, the facilitator should present the most appropriate portions for the group, as time and interest permit; each participant should have a copy of the deepening, then just read the material and follow the instructions for the exercises.
    [Show full text]
  • The Pupil of the Eye: African Americans in the World Order of Bahá'u'lláh by the Báb, Bahá'u'lláh, Abdu'l-Bahá, and Universal House of Justice
    Bahá'í Library Online The Pupil of the Eye: African Americans in the World Order of Bahá'u'lláh by The Báb, Bahá'u'lláh, Abdu'l-Bahá, and Universal House of Justice Compiled by Bonnie J. Taylor. Rivera Beach, Florida: Palabra Publications, 1998 Selections from the Writings of Bahá'u'lláh, the Báb, 'Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice Copyright by Bonnie Taylor ISBN 1-890101-00-1 First published September 1995 Second edition published 1998 Compiled by Bonnie J. Taylor Palabra Publications 3735 B Shares Place Rivera Beach, Florida 33404 USA 561-845-1919 561-845-0126 (fax) [email protected] CONTENTS Notes and Acknolwledgements v The Pupil vii One: People of African Descent 3 I. Qualities and Characteristics 3 II. Individual Bahá'ís of African Descent 9 Two: Race 21 I. Origins of Racial Characteristics 21 II. Measurement of Human Intelligence, Capacity and Worth 24 III. The Intellect and Race 28 Three: Bahá'u'lláh's Principle of the Oneness of Mankind 33 I. The Fundamental Principle of the Bahá'í Faith 33 II. Eliminating Prejudices: Prerequisite to Unity and Peace 43 III. The Danger of Prejudice and Disunity 50 Four: Unity in Diversity 61 I. The Purpose and Value of Diversity 61 II. The Principle of Unity in Diversity 67 III. Maintaining Diversity 71 Five: Applying Solutions to Racism 75 I. The Most Vital and Challenging Issue: Goal and the Responsibilities 75 II. Responsibilities of the Bahá'ís of European Descent 97 III. Responsibilities of the Bahá'ís of African Descent 103 IV.
    [Show full text]
  • Federal Consultation with Tribes Regarding
    IN THE MATTER OF: FEDERAL CONSULTATION WITH TRIBES REGARDING INFRASTRUCTURE DECISION-MAKING HELD TUESDAY, OCTOBER 25, 2016 8:40 A.M. DAYBREAK STAR INDIAN CULTURAL CENTER 5001 BERNIE WHITEBEAR WAY SEATTLE, WASHINGTON 98199 Meeting Consult With Tribes October 25, 2016 NDT Assgn # 22463-1 Page 2 1 PANEL MEMBERS PRESENT: 2 3 LAWRENCE ROBERTS 4 Principal Deputy Assistant Secretary 5 Department of the Interior 6 7 MICHAEL L. CONNOR 8 Deputy Secretary 9 Department of the Interior 10 11 DAVID F. CONRAD 12 Deputy Director 13 U.S. Department of Energy 14 Office of Indian Energy Policy and Programs 15 16 DAWN STURDEVANT BAUM 17 Attorney Advisor 18 Department of Justice 19 Office of Tribal Justice 20 21 JODY A. CUMMINGS 22 Deputy Solicitor for Indian Affairs 23 Office of the Solicitor 24 Department of the Interior 25 Meeting Consult With Tribes October 25, 2016 NDT Assgn # 22463-1 Page 3 1 PANEL MEMBERS PRESENT: (CONTINUED) 2 3 BRIGADIER GENERAL SCOTT SPELLMON 4 U.S. Army Corps of Engineers 5 6 LEONARD FORSMAN 7 Chairman Suquamish Tribe 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 Meeting Consult With Tribes October 25, 2016 NDT Assgn # 22463-1 Page 4 1 TRIBAL CONSULTATION 2 TUESDAY, OCTOBER 20, 2016 3 8:35 A.M. 4 5 MR. CONNOR: Good morning, everybody. I 6 think we are ready to begin. Thank you for your 7 patience. Let me start by introducing 8 Representative Roberts, here in the Pacific 9 Northwest, Chairman Leonard Forsman Suquamish Tribe.
    [Show full text]
  • Syncretism, Revitalization and Conversion
    RELIGIOUS SYNTHESIS AND CHANGE IN THE NEW WORLD: SYNCRETISM, REVITALIZATION AND CONVERSION by Stephen L. Selka, Jr. A Thesis Submitted to the Faculty of The Schmidt College of Arts and Humanities in Partial Fulfillment of the Requirements for the Degree of Master of Arts Florida Atlantic University Boca Raton, Florida August 1997 ABSTRACT Author: Stephen L. Selka. Jr. Title: Religious Synthesis and Change in the New World: Syncretism, Revitalization and Conversion Institution: Florida Atlantic University Thesis Advisor: Dr. Gerald Weiss, Ph.D. Degree: Master of Arts Year: 1997 Cases of syncretism from the New World and other areas, with a concentration on Latin America and the Caribbean, are reviewed in order to investigate the hypothesis that structural and symbolic homologies between interacting religions are preconditions for religious syncretism. In addition, definitions and models of, as well as frameworks for, syncretism are discussed in light of the ethnographic evidence. Syncretism is also discussed with respect to both revitalization movements and the recent rise of conversion to Protestantism in Latin America and the Caribbean. The discussion of syncretism and other kinds of religious change is related to va~ious theoretical perspectives, particularly those concerning the relationship of cosmologies to the existential conditions of social life and the connection between religion and world view, attitudes, and norms. 11 RELIGIOUS SYNTHESIS AND CHANGE lN THE NEW WORLD: SYNCRETISM. REVITALIZATION AND CONVERSION by Stephen L. Selka. Jr. This thesis was prepared under the direction of the candidate's thesis advisor. Dr. Gerald Weiss. Department of Anthropology, and has been approved by the members of his supervisory committee.
    [Show full text]
  • THE RELIGIOUS SYMBOLISM of LOUISE ERDRICH a Thesis
    THE RELIGIOUS SYMBOLISM OF LOUISE ERDRICH A Thesis submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Master of Arts in English Literature By Marie Balsley Taylor, B.A. Washington, DC April 21st, 2009 THE RELIGIOUS SYMBOLISM OF LOUISE ERDRICH Marie Balsley Taylor, B.A. Thesis Advisor: Lucy B. Maddox, Ph. D ABSTRACT This thesis explores the ways in which Louise Erdrich’s use of Catholic symbols progress over the course of four of her novels including, Love Medicine, The Beet Queen, Tracks and The Last Report on the Miracles at Little No Horse. Throughout her works, Erdrich repeatedly rewrites Catholic symbols, particularly the symbols of baptism and the Virgin Mary. With each repetition, Erdrich adjusts the narrative by rewriting the Catholic symbolism to fit within a syncretic understanding, slowly erasing previous tensions that existed between the Catholic belief system and the Ojibwe traditional religion. The symbols are ultimately brought to a syncretic resolution in the character of Father Damien as she appears in The Last Report on the Miracles at Little No Horse. Erdrich also uses her repetition of Catholic symbolism to explore questions of gender and cultural identity that are embedded within the religious history of Catholicism and Ojibwe traditional religion. ii TABLE OF CONTENTS I. Introduction………………………………………………………………..…………..1 II. Baptism………………………………..……………………………….……………..6 III. The Virgin Mary Statue……………………………………………..……………...24 IV. Father Damien………………………………………………..…………………….46 V. Conclusion……………………………………………………………………..……52 iii ABBREVIATIONS Abbreviations for the novels of Louise Erdrich appear as follows: BD: Baptism of Desire BQ: The Beet Queen LM: Love Medicine: Revised Version LR: The Last Report on the Miracles at Little No Horse T: Tracks TBL: Tales of Burning Love iv I.
    [Show full text]
  • 260 Histoire Sociale / Social History
    260 Histoire sociale / Social History This kind of work will hopefully inspire the current and the next generation of femi- nist historians to push the boundaries of the discipline by further exploring women’s role in sustaining or resisting colonialism. Indeed, much historical research has yet to be done regarding the relationship between gender, race and the colonial enterprise in Canada. In sum, Joan Sangster’s Through Feminist Eyes is a thought-provoking overview of Cana- dian women’s and gender history and will be of particular use to younger scholars, look- ing to understand the development of women’s history in Canada and the influences and questions shaping the field. Amanda Ricci McGill University Sherwin , Allan – Bridging Two Peoples: Chief Peter E. Jones, 1843-1909. Waterloo: Wilfrid Laurier University Press, 2012. Pp. 244. Over the past few decades, developments in biographical writing have demonstrated that the boundaries separating biography from history have been somewhat artificial and, often, unhelpful demarcations. Particularly when the biographer’s subject is an individual from a less powerful group, biography can provide an important window through which we can glimpse their engagement with larger social, political, and cultural structures: the negotiations, accommodations, compromises, and confrontations that arise as individuals make their way in various worlds. In many ways, Allan Sherwin’s study of Peter Edmund Jones does just that. Jones, son of the well-known Anishinabe Mississauga leader and minister, Kahkewaquonaby (or the Reverend Peter Jones) and his English wife, Eliza Field Jones, led a life marked by both his Mississauga and British identities and locations.
    [Show full text]
  • Chapter 7 American Bahai LB 2.Pages
    LB Updatd: February 2018 CHAPTER 7 - THE AMERICAN BAHÁ'Í MAGAZINE January 1970: 1) NABOHR: Past, Present, and Future. The North American Bahá'í Office for Human Rights was established in January 1986. It is reported here that this office sponsored con- ferences for action on Human Rights in 20 leading cities and on a Canadian Reserve. There is a Photo here of presenter giving the address at the "American Indian and Human Rights" conference in Gallup, New Mexico. p. 3. 2) A program illustration entitled; "A World View" and it includes an Indian image. p. 7. February 1970: checked March 1970: 1) Bahá'í Education Conference Draws Overflow Attendance. More than 500 Bahá'ís from all over the U.S. come to this event. The only non Bahá'í speaker at the conference, Mrs. De Lee has a long record of civil rights activity in South Carolina. Her current project was to help 300 Indian school children in Dorchester County get into the public school. They were considered to be white until they tried to get their children in the public schools there. They were told they couldn't go to the public schools. A Freedom school was set up in an Indian community to teach Indian children and Mrs. Lee is still working towards getting them into the public school. pp. 1, 5. 2) News Briefs: The Minorities Teaching Committee of Albuquerque, NM held a unity Feast recently concurrent with the feast of Our Lady of Guadalupe, which is significant to the Mex- ican and American Indian populations of the area.
    [Show full text]