Messages to the Bahăˇâ•ŽĂ World: 1950•fi1957
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Sociology at Stanford University
Downloaded from https://academic.oup.com/sf/advance-article-abstract/doi/10.1093/sf/soy091/5113163 by Stanford University, [email protected] on 01 October 2018 Varieties of Indigenous Ethnicity 1 Varieties of Indigenous Ethnicity Varieties of Indigeneity in the Americas Edward Telles, University of California–Santa Barbara Florencia Torche, Stanford University .................................................................................................................. e examine sources of indigenous identity in the two countries with the larg- est indigenous populations in the Western Hemisphere—Mexico and Peru. WWe find that the size of the indigenous population varies dramatically de- pending on the measure of indigeneity used, and that using multiple measures captures distinct modes of indigeneity. Using latent class analysis, we find that contemporary indigenous classification clusters around four types, which we characterize as Traditional Indians, Indigenous Mestizos, New Indians, and Non-Indigenous. Traditional Indians tend to be indigenous on virtually all indicators, and they are especially poor, dark, and rural. Indigenous Mestizos tend to speak an indigenous language, but self- identification as indigenous is tenuous. New Indians assert an indigenous identity despite their frequent lack of linguistic knowledge and close indigenous ancestry, and they are as urban, educated, and light-skinned as the Non-Indigenous. The analysis ad- dresses sociological concepts of ethnic boundaries, assimilation, mestizaje, and symbolic ethnicity and discusses the implications of distinct modes of indigenous ethnicity. .................................................................................................................. Although ethnic boundaries are fluid in the real world, states strictly define eth- nic groups through their censuses on the basis of one or two questions. By creat- ing ethnic categories, such as indigenous, states estimate its population composition but also shape representations of the nation and its identity (Loveman 2014; Wimmer 2013). -
The Greatest Holy Leaf's Unparalleled Role in Religious History and The
The Greatest Holy Leaf’s Unparalleled Role in Religious History and the Significance of the Arc, the Site of Her Resting Place Baharieh Rouhani Ma`ani The year 2013 marks the hundredth anniversary of `Abdu’l- Bahá’s return to the Holy Land from His historic trip to Egypt and the West. He left Haifa for Egypt in September 1910 and returned there three years later. The person “invested … with the responsibility”’ to attend “to the multitudinous details arising out of His protracted absence from the Holy Land” (Bahíyyih Khánum, the Greatest Holy Leaf [henceforth, “BK”], p. 39) was His honoured sister, Bahá’íyyih Khánum,1 the Greatest Holy Leaf. In the words of Shoghi Effendi: “At the time of His [`Abdu’l- Bahá’s] absence in the western world, she was His competent deputy, His representative and vicegerent, with none to equal her” (BK 28). The centenary of `Abdu’l-Bahá’s return to the Holy Land after His protracted absence coincides with the fiftieth anniversary of the establishment of the Universal House of Justice. As we gather to celebrate these landmarks, we take time to ponder upon the life of a most remarkable woman in the history of religion, focus attention on the outstanding services she rendered and on the significance of the site Shoghi Effendi chose for her burial place. It was his choice of a specific spot on Mount Carmel that determined the location of the Arc, around which are built the institutions of the world administrative 200 Lights of Irfán vol. 15 centre of the Faith, the Seat of the Universal House of Justice occupying its centre top. -
A Historical Coalition Between the Hands of the Cause and the Covenant-Breakers
A Historical Coalition between the Hands of the Cause and the Covenant-Breakers Dear Friends, Baha’u’llah made it incumbent upon every believing Baha’i to prepare a will and testament (the most Holy Book, para 255) during his life time. And he followed his own command when he wrote a will and appointed an heir, so that his family and followers would not face any such difficulties after him. In the same way, Abdul-Baha considered it necessary to write a will during one’s life, having also written his own valuable Will and Testament, which includes his important edicts and recommendations. According to the most Holy Book, if a Baha’i dies and does not leave a will, all of his or her belongings and properties should be divided among the following seven groups: spouse, children, father, mother, brother(s), sister(s) and teacher. And according to the Kitab-i Aqdas, if any member of the above categories were deceased, his or her share will be inherited by the UHJ. Finally, according to that same Holy Book, all non-Baha’is, non-believers, Covenant-breakers, and those excommunicated from the Faith, are deprived from a Baha’i's estate. 1 Now, I would like to draw your attention to a very important event in the history of the Baha’i community. As you are well aware, the Beloved Guardian, Shoghi Effendi, passed away in London in the summer of 1957. He journeyed to London in order to purchase necessary material to complete the archives buildings. There, he died having suffered from a previously-undiagnosed disease. -
Bahá'í Canada
Bahá’í Canada FALL 2017 | W ILL 174 B . E . VOL . 30 N O. 1 Reflections on the Tablets of the Divine Plan PUBLICATIONS MAIL AGREEMENT No. 40050758 From the Writings herefore, know ye of a certainty that whosoever he divine friends must be attracted to and enamored Tarises in this day to diffuse the divine fragrances, the Tof each other and ever be ready and willing to sacrifice cohorts of the Kingdom of God shall confirm him and their own lives for each other. Should one soul from the bestowals and the favors of the Blessed Perfection shall amongst the believers meet another, it must be as though encircle him. O that I could travel, even though on foot a thirsty one with parched lips has reached to the fountain and in the utmost poverty, to these regions, and, raising the of the water of life, or a lover has met his true beloved. call of “Yá Bahá’u’l-Abhá” in cities, villages, mountains, For one of the greatest divine wisdoms regarding the deserts and oceans, promote the divine teachings! This, appearance of the holy Manifestations is this: The souls alas, I cannot do. How intensely I deplore it! Please God, ye may come to know each other and become intimate with may achieve it. each other; the power of the love of God may make all of ‘Abdu’l-Bahá, Tablets of the Divine Plan, no. 7, p. 41. them the waves of one sea, the flowers of one rose garden, and the stars of one heaven. -
Permanent War on Peru's Periphery: Frontier Identity
id2653500 pdfMachine by Broadgun Software - a great PDF writer! - a great PDF creator! - http://www.pdfmachine.com http://www.broadgun.com ’S PERIPHERY: FRONT PERMANENT WAR ON PERU IER IDENTITY AND THE POLITICS OF CONFLICT IN 17TH CENTURY CHILE. By Eugene Clark Berger Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in History August, 2006 Nashville, Tennessee Approved: Date: Jane Landers August, 2006 Marshall Eakin August, 2006 Daniel Usner August, 2006 íos Eddie Wright-R August, 2006 áuregui Carlos J August, 2006 id2725625 pdfMachine by Broadgun Software - a great PDF writer! - a great PDF creator! - http://www.pdfmachine.com http://www.broadgun.com HISTORY ’ PERMANENT WAR ON PERU S PERIPHERY: FRONTIER IDENTITY AND THE POLITICS OF CONFLICT IN 17TH-CENTURY CHILE EUGENE CLARK BERGER Dissertation under the direction of Professor Jane Landers This dissertation argues that rather than making a concerted effort to stabilize the Spanish-indigenous frontier in the south of the colony, colonists and indigenous residents of 17th century Chile purposefully perpetuated the conflict to benefit personally from the spoils of war and use to their advantage the resources sent by viceregal authorities to fight it. Using original documents I gathered in research trips to Chile and Spain, I am able to reconstruct the debates that went on both sides of the Atlantic over funds, protection from ’ th pirates, and indigenous slavery that so defined Chile s formative 17 century. While my conclusions are unique, frontier residents from Paraguay to northern New Spain were also dealing with volatile indigenous alliances, threats from European enemies, and questions about how their tiny settlements could get and keep the attention of the crown. -
The Caravan V2 E2 for EXPORT
The Way of Freedom is opened! Hasten ye! The Way of Freedom is opened! Hasten ye! The Fountain of Knowledge is gushing! Drink ye! Say, O Friends: The Tabernacle of Oneness is raised; look not upon each other with the eye of strangeness. Ye are all the fruits of one tree and the leaves of one branch. Truly, I say: whatever lessens ignorance and increases knowledge, that has been, is and shall be accepted by the Creator. Baha'u'llah (Baha'i Scriptures, pages 132-133) THE CARAVAN || REVIVED EDITION : VOLUME 2 || AZAMAT 175 B.E 1. Exhibit of the New History Society and the Caravan at the New York World Fair in the year 1939 The Goal of its existance was to spread the teachings of the Baha'i faith. 2. THE CARAVAN || REVIVED EDITION : VOLUME 2 || AZAMAT 175 B.E FOREWORD It is with Divine Blessings and your continued support in the form of an overwhelming response to our small efforts, that we are today presenting the Third Edition of this effort to spread the pristine message of God, which is Love !! The divine words of the Great Manifestation are soothing to the hearts of the believers and thus it is our core purpose to inspire the faithful to walk on the path of righteousness and enlightenment. The recently concluded month of fasting gave us a much needed spiritual boost by creating a divine connection between ourselves and the light of the Manifestation. The festival of Ridvan reminds us of the Holy days when believers would gather in the Garden of Ridvan in Baghdad, Iraq to congratulate and meet the Manifestation of God for 12 days. -
From Babism to Baha'ism: Problems of Militancy, Quietism, and Conflation
Religion (1983) 13, 2 19-255 FROM BABISM TO BAHAISM : PROBLEMS OF MILITANCY, QUIETISM, AND CONFLATION IN THE CONSTRUCTION OF A RELIGION Denis MacEoin THE INITIAL BAHA'I REACTION TO BABI MILITANCY In my article, `The Babi Concept of Holy War' (Religion 12, 93-129), 1 demonstrated a number of ways in which the essentially millenarian movement of Babism exploited existing Islamic legislation relating to the waging of religious warfare (jihdd) together with various chiliastic motifs to justify its militant opposition to the civil and ecclesiastical status quo of nineteenth- century Iran .' I indicated then that my analysis of the roots of Babi militancy might `also provide a basis for a later discussion of the dynamics of the transformation which took place from the 1860s from Babism to Baha'ism', and it is my intention in the present article to undertake that discussion . Following the physical suppression of militant Babism and the violent, deaths of its principal leaders (Sayyid Ali Muhammad Shirazi, the Bab ; Mulla Muhammad Husayn Bushru'i ; Mulla Muhammad `Ali Barfurushi; Mulla Muhammad 'All Zanjani; and Sayyid Yahya Darabi) 2 by 1850, the Downloaded by [Yale University Library] at 06:23 29 June 2013 movement went underground, to re-emerge briefly in the autumn of 1852, when an attempt was made by a group of Babi activists on the life of Nasir al-Din Shah.3 A wave of arrests, followed by a number of executions in the capital, weakened and demoralized the remaining adherents of what was now a scattered, disorganized, and virtually leaderless community . Babism as a political force was clearly spent, but the events of the past few years and, not least, the attempt on the Shah's life, left their mark on the Iranian conscious- ness . -
The Ministry of Shoghi Effendi
The Ministry of Shoghi Effendi Will and Testament of `Abdu’l-Baha • He delineated the • `Abdu’l-Bahá revealed a authority of “twin Will and Testament in successor” institutions three parts, 1902 to 1910, • He further defined where He designated responsibilities of the Shoghi Effendi as His Hands of the Cause successor and elaborated on the election of the • `Abdu’l-Bahá almost Universal House of Justice never mentioned to anyone that Shoghi • We’ll look at some Effendi would succeed passages later Him; it was a well kept secret Shoghi Effendi Rabbani • Born March 1, 1897; eldest of 13 grandchildren of `Abdu’l-Bahá • Mother was `Abdu’l-Bahá’s oldest daughter (of 4) • `Abdu’l-Bahá insisted everyone address him with the term Effendi (Turkish for sir) • Education in home school in Akka (in the House of Abbud) first by a Persian man, then by an Italian governess Education • Then went to the College • He was devastated and des Freres in Haifa, a lost weight Jesuit private school • He very strongly disliked • Then went to a Jesuit the French high school, boarding school in Beirut though he learned fluent • Invited to go to America French there with `Abdu’l-Bahá, but he • Started his senior year at was turned back in Syrian Protestant College Naples on the claim his Preparatory School, Oct. eyes were diseased with 1912, when 15 years old trachoma • Graduated in early summer 1913 (age 16) Higher Education • Summer 1913: In Egypt • Bachelor of Arts degree with `Abdu’l-Bahá when he was 20 (the • Syrian Protestant graduating class had college, 1913-17 10!) • The college did relief • Graduate student at work and provided free SPC, fall 1917-summer medical care to Turkish 1918 soldiers, so it was • Sept. -
Johnboschwebinarshortened.Pdf
“There are two kinds of Bahá’ís, one might say: those whose religion is Bahá’í, and those who live for the Faith. Needless to say, if we can belong to the latter category, If we can be in the vanguard of heroes, martyrs and saints, it is more praiseworthy in the sight of God.” -Directives of the Guardian, 87. This book is dedicated to the memory of Molly King, program director, and James Kelly, administrator of Bosch Bahá’í School Also to the memory of Marzieh Nabil Gail, whose early manuscript of John Bosch’s life is the foundational source for this biography. In its 2018 Ridvan Message, the Universal House of Justice announced special gatherings in Haifa to commemorate the following: November 2021: the 100th anniversary of the Ascension of ‘Abdu’l-Bahá January 2022: the 100th anniversary of the public reading of the Master’s Will ********* John Bosch was present at both events in November 1921 and January 1922. “No doubt, when the Cause spreads more throughout Switzerland, this fatherland of his will grow to be proud of this heroic and noble soul it produced, even though the best days of his life were spent in America.” -From a letter written on behalf of the Guardian to Louise Bosch Chapter 1: On a Train “In 1903, October, on the train from San Francisco to Cloverdale, a Mrs. Beckwith had a book with her called Abbas Effendi After reading a few pages I asked her where I could obtain one as I felt strongly that I should read the whole book. -
* * * * * * Selections from the Writings of The
Selections from the Writings of the Báb Compiled by the Research Department of the Universal House of Justice and translated by Habib Taherzadeh with the assistance of a Committee at the Bahá’í World Centre * * * 1. Tablets and Addresses 2. Excerpts from the Qayyúmu’l-Asmá’ 3. Excerpts from the Persian Bayán 4. Excerpts from the Dalá’il-i-Sab‘ih 5. Excerpts from the Kitáb-i-Asmá’ 6. Excerpts from Various Writings 7. Prayers and Meditations Key to Passages Translated by Shoghi Effendi * * * References to the Qur’án In footnotes referring to the Qur’án the súrihs have been numbered according to the original, whereas the verse numbers are those in Rodwell’s translation which differ sometimes from those of the Arabic. 1 Tablets and Addresses A Tablet Addressed to “Him Who Will Be Made Manifest” This is an epistle from this lowly servant to the All-Glorious Lord—He Who hath been aforetime and will be hereafter made manifest. Verily He is the Most Manifest, the Almighty. In the name of the Sovereign Lord, the Lord of Power. Glorified is He before Whom all the dwellers of earth and heaven bow down in adoration and unto Whom all men turn in supplication. He is the One Who holdeth in His grasp the mighty kingdom of all created things and unto Him shall all return. He is the One Who revealeth whatsoever He willeth and by His injunction “Be Thou” all things have come into being. This is an epistle from the letter Thá1 unto Him Who will be made manifest through the power of Truth—He Who is the All-Glorious, the Best-Beloved—to affirm that all created things as well as myself bear witness for all time that there is none other God but Thee, the Omnipotent, the Self-Subsisting; that Thou art God, there is no God besides Thee and that all men shall be raised up to life through Thee. -
The Proofs for the Establisher of the Baha'i Faith
The Proofs for the Establisher of the Baha'i Faith All of the religions have had an establisher. Adam had Enoch, Jesus had Paul, Moses had Joshua, and today Baha'u'llah's establisher is a modern day Joshua. The purpose of establishers is to establish the revelation of the Prophet into the world. This is why 2/3's of the New Testament is written by Paul, because he established Jesus' Revelation in the world by teaching it to the Gentiles. Another purpose for the establisher is the violation of the Covenant. You have just read the Covenant Fireside and are aware of what happened after the passing of Shoghi Effendi. It was in the plan of God all along to send the establisher to set things back on track and re-establish the Davidic Kingship into the Universal House of Justice. Just as the Manifestations are prophesied by name, address, date, and mission; in this Revelation the establisher is prophesied by the same golden criteria, which is the measuring rod to determine if a person has been sent by God or not. That is, the Promised One is prophesied by the name that He's going to come in, the address at which He's supposed to appear, the date that He's supposed to arrive, and what He's going to do when He gets here. These are the four factors you find on a calling card or a business card, and only one person in the world fulfills the criteria given in the Bible for the coming of the Promised One. -
Baha'ism in Iran
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 9, Issue 2 (Mar. - Apr. 2013), PP 53-61 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.Iosrjournals.Org Baha’ism in Iran Ashaq Hussain Centre of Central Asian Studies, University of Kashmir, Hazratbal-190006 Abstract : During the early 19th century, a religious movement called Babism flourished in Persia though for a short period, i:e., 1844-1852. Its founder Mirza Ali Mohammad Shirazi proclaimed his station as that of the Mehdi to the Muslims. Afterwards Bab claimed Prophetic status. He abrogated Islamic law and instead promulgated a system of Babi law in his (Persian) Bayan. Although the Babi movement successfully established its network both in rural and urban settlements of Iran, and after the execution of Bab he became a prominent figure among Babis. Most of the Babis were exiled by the Qachar government to the Sunni Ottoman area in Iraq. It was in Iraq that Baha‟u‟llah proclaimed himself the Prophet Promised by Bab. Majority of the Babis believed him and entered into the new faith and became Baha‟is. This happened in 1863 after a decade of Bab‟s execution. He stated his own dispensation and wrote letters to many kings instigating them to establish peace. He tried a lot to make his laws compatible with the modern globalized world. To him “World is but one country and humankind its citizens”. So far as the relevance of the present study is concerned, its pros and cons need to be analyzed and evaluated objectively. Study of religion usually influences common people in so far as the legitimate force that operates behind the principles and ideals of religion are concerned.