Two newly translated discussions on equality of women and men.

Two newly translated passages by the Master on the equality of women and men. 

The first discussion has implications not just for that principle but for equal rights (which Abdu'l-Baha names as a Baha'i principle as well). Principle does not win out by compulsion, he asserts, but by the "acquisition of virtues" gained by education. In the second, the Master demonstrates how to deal with what we now would call an anti-feminist. By mixing humour with drama (she was a famous actress after all) in with the argument, He gets the point across without acrimony. At one point, He reminds me of what one of my professors did to our class. Whenever one of us started to answer with, "I feel..." he would cut them off, saying, "We are not interested in how you feel, we want to know what you think, and why."

Discussion One

"Women must educate themselves and strive to acquire virtues. Moreover, they must win their rights through education, not by force or obstruction, for it befits the wise to seek equality through prudent and educative means. Indeed, the wise seek to secure their rights through the acquisition of virtues, while the ignorant attempt to do this through compulsion. For instance, when a child reaches the age of adolescence, all testify to his growth and maturity." (Abdu'l-Baha, 19 December, 1912, in Mirza Mahmud Zarqani, Mahmud's Diary, volume two, Abdu'l-Baha in Europe, 1912-1913, translated by Adib Masumian, George Ronald, Oxford, 2024, p. 35)

Discussion Two

4 January: Conversation with an Anti-Suffragist Woman

Saturday, 4 January 1913

Blomfield Residence, 97 Cadogan Gardens

London, England

The following record of this conversation is taken from an unpublished diary letter by Mirza Ahmad Sohrab to Harriet Magee dated 4 January 1913.

* * *

Then the curtain is raised again and a celebrated actress and also a teacher of elocution is sitting before the Master. She teaches Lady Blomfield's daughter, Nouri Khanoum, elocution and public speaking. Our Lady is also present. She is welcomed by the Master and somehow the question of suffragists comes in. She emphatically declares that she is an anti-suffragist. She does not believe in women getting votes and she is working against the realization of such a dreadful thing! The Master is of course amused and tells the lady you have found an enemy, a foe worthy of your steel. "What is your belief in proof in working against suffrage?" The Master asks. "Oh! I feel that women must attend to the duties of the home and child rearing." She answers.

"But here is not a question of feeling, we like to have some evidence for your opposition. Suppose a judge is sitting in the chair and you and a suffragist are going to decide your case. The suffragist would say, that the plant and animal life already enjoy suffrage. There are male and female, their rights are equal and they are never fighting who is superior or who is inferior, because they receive the same kind of natural education. But in the human Kingdom there is this fight. In the vegetable kingdom only the female is productive; the male is barren. A female palm tree yields dates; a female fig tree produces figs; a female mulberry tree gives fruits etc; while the male trees are good-for-nothing. What will you say to this? Besides, a lioness is more valorous than the lion. The hunters are not as much afraid of the lion as the lioness. The lion may escape at the sight of a hundred hunters with their rifles aiming at him but the lioness will stand on her own ground. A mare is more patient and more mettlesome than the horse. Once an Arab wanted to sell me his horse. He had a mare also. I told him I would like to buy the mare. He would not sell her - Why? Because if I keep this horse for ten years it will grow old and there will be no increase in the family while the mare every year brings a little horse into the world."

The anti-suffragist and the celebrated actress laughed. She could not say anything. "I bow my head before you. The proofs are unanswerable" she says. The Master tells her how in America in nearly all states woman are enjoying suffrage and so far as experience teaches us the women in these states have not abused their right and privilege. The interview was full of fun and laughter and serious discussion at the same time. She [the actress] left the Master after kissing His hand and expressing her great delight and gratitude."

(A Supplement to 'Abdu'l-Bahá in Europe, 1912-1913, Adib Masumian, compiler, 2023, https://bahai-library.org/supplement_abdul-baha_europe_1912-1913, pp. 62-63)

Where did the idea of unity in diversity come from?

p02 Where did the idea of unity in diversity come from?

Feb 14, 2024

Where did the idea of unity in diversity come from?

I’m trying out the new Gemini AI today. I was wondering about the idea of unity in diversity came from. Is it unique to the Baha’i teachings? Surely not. Philosophically, any group has to have some stance on what they agree upon, its unity, and what can be allowed to branch out, its diversity. Wherever you find unity there must be diversity. And conversely, wherever you find diversity the commonalities must oriented to some sort of unity. In view of that, here was my first question for the AI:

Where did the idea of unity in diversity come from? Is it a Hindu teaching?

While the idea of "unity in diversity" can be found across various cultures and throughout history, its origins are somewhat complex and can't be attributed to a single source. There are multiple contenders claiming its birthplace, including:

1. Hinduism: The concept is often associated with Hinduism, particularly through the motto "Ekam sat vipra bahudha vadanti", meaning "Truth is one, the wise call it by many names." This reflects the diverse paths within Hinduism that ultimately lead to the same Brahman, the ultimate reality. However, it's important to note that Hinduism emphasizes both unity and diversity, not just unity alone.

2. Sufi Philosophy: Another strong contender is the 13th-century Sufi scholar Ibn al-ʿArabī, who proposed the concept of "wahdat al-wujud" (oneness of being). This emphasized the underlying unity of all existence, with individual beings seen as expressions of the one divine reality. His ideas likely influenced later thinkers and contributed to the concept's development.

3. Other Sources: Similar themes can be found in various cultures and periods. The ancient Javanese poem Kakawin Sutasoma (14th century) uses the phrase "Bhinneka Tunggal Ika" (Unity in Diversity) to promote religious tolerance between Hindus and Buddhists. Additionally, philosophers like Leibniz in the 17th century used related concepts, suggesting there were diverse influences.

Therefore, while Hinduism has a strong connection to the idea of unity in diversity, it's not exclusive to them. It's a multifaceted concept with roots in various philosophical and cultural traditions, evolving and adapting throughout history.

My next question was: Is it an indigenous teaching?

While the specific phrase "unity in diversity" may not be directly traceable to one specific Indigenous tradition, concepts reflecting harmony amidst diverse perspectives and interconnectedness within diverse communities are deeply woven into many Indigenous worldviews.

Here are some examples:

North America:

The Anishnaabe Four Colours of Humanity teaching recognizes four distinct groups with unique contributions, emphasizing their interconnectedness and importance to the whole.

Iroquois Confederacy's motto "Strength in Unity" embodies the power of diverse nations joining forces for a common good.

South America:

The Qolla Suyo (Inca Empire) incorporated diverse ethnicities and languages, valuing each for its unique cultural contributions.

The Mapuche concept of "Mapuche Kimün" emphasizes interconnectedness of humans, nature, and spirits, valuing differences within their unified world view.

Australia:

Dreamtime stories often depict diverse landscapes and beings interconnected through complex relationships.

The Yolngu concept of "Yirritja" speaks of interconnectedness and mutual responsibility within diverse clans.

It's important to note that Indigenous cultures are immensely diverse, and generalizations can be misleading. However, recognizing and respecting diversity while fostering connections and interdependence is a common thread observed across many Indigenous traditions. This aligns with the broader theme of "unity in diversity" even if the exact phrase originated elsewhere.

Next time, a revised essay I wrote originally in 2010 about the idea of unity in diversity.