Groundbreaking for House of Worship celebrated across DRC | BWNS

KINSHASA, Democratic Republic Of The Congo — Construction of the national Bahá’í House of Worship in the Democratic Republic of the Congo (DRC) was inaugurated on Sunday with a groundbreaking ceremony on the site of the future temple and broadcast on national television. Situated on the outskirts of Kinshasa, the site was host to government officials, representatives of religious communities, and traditional chiefs. At the same time, celebrations were held across the vast country as countless people joined in prayer to mark this important milestone.

The National Spiritual Assembly, in a letter written for the occasion, says that the House of Worship embodies the essential elements of the Bahá’í concept of worship and service, “both so vital to the regeneration of the world. Therein lies the secret of the loftiness, the potency, and the unique position of the House of Worship as one of the most outstanding institutions conceived by Bahá’u’lláh. … The ceremony today has great significance, comparable to the sowing of a seed in the soil in the hope of seeing it grow and, before long, produce the most valuable fruits.”

The arrival of this long-awaited moment and what it represents has stirred communities throughout the country. Bashilwango Mbaleeko, secretary of the Regional Bahá’í Council of South Kivu, explains that although people throughout the vast country of the DRC are physically distant from the site, the spirit of oneness already emanating from that spot is fueling their efforts to serve their society with greater intensity. “Every step of progress has been celebrated across South Kivu and the country. We see the rise of this edifice as an outcome of decades of efforts toward social transformation.”

Lavoisier Mutombo Tshiongo, the secretary of the National Spiritual Assembly of the DRC, says that the presence of diverse people at the event signifies the unifying role of a House of Worship. “This is not only a Bahá’í place of worship, it is a House of Worship for everyone to offer prayers to their Creator. This temple will be the embodiment of unity and represents a new milestone in the development of Congolese society. In one of His writings, ‘Abdu’l-Bahá has said that raising up such places of worship will allow people ‘to gather together, and, harmoniously attuned one to another, engage in prayer; with the result that out of this coming together, unity and affection shall grow and flourish in the human heart.’”

The immense impact of prayer on the patterns of community life was discussed by traditional chiefs in the Western Kasai region who had gathered on Friday to reflect on the House of Worship. Chief Bope Ngokadi of Mpempe village said, “We see in the Bahá’í devotional gatherings the involvement of diverse people; we are all walking together in unity. Praying has brought a positive impact, the village has changed. I have changed.

“People who were always in conflict and not talking together are now together in harmony. The power of the Word of God is immense. This is what has united those who were in conflict.

“Even as the chief of this locality I was not always united with other officials, but we have become so through devotional gatherings. This is what has allowed us to live as one community. This is what the House of Worship represents.”

The groundbreaking ceremony coincided with the Bahá’í Holy Day celebrating the Birth of the Báb. Current health guidelines allowed for a beautiful gathering to take place with the necessary protective measures. The ceremony, which was broadcast online through a live stream and covered on national TV news channels, culminated with the laying of a symbolic first stone on the spot where the new edifice will rise.

Plans to build a national House of Worship were announced in 2012. Since then the Bahá’ís of the DRC have been identifying architects and a suitable site for this unique structure.

This House of Worship is one of several Bahá’í temples under construction around the world, each with a unique design that reflects the unifying roles of worship and service. The design of the House of Worship in Kinshasa is inspired by traditional artworks, structures and natural features of the DRC. The image of the Congo River, whose tributaries gather rain from every part of the country into one great stream, symbolizes a coming together and uniting of the world and is expressed through the patterns that will adorn the outside of the dome in a style reminiscent of the artwork of various Congolese peoples.

Youth in Beirut create disaster recovery network | BWNS

BEIRUT — In the days after the explosion that rocked Beirut in August, a group of youth engaged in Bahá’í community-building efforts quickly met to make plans for assisting with relief and recovery. They created a volunteer network called the “Helping Hub” to coordinate the actions of people around them, an initiative that has evolved in subsequent months to respond to ongoing needs.

“We knew we had to help in any way possible,’” says Karim Mouzahem, one of the young people spearheading the initiative.

The youths’ ongoing activities aimed at spiritual and moral empowerment had given them experience with fostering cooperation and a sense of shared endeavor among small groups of people. Now they could channel this capacity to build a volunteer network.

“We decided to take a very small step, which was to open a messaging group and invite all of our friends and people that we met through our community-building efforts to track others who were in need of assistance and to identify initiatives that were already underway.

“When we started out, we were thinking, ‘We are only 10 youth. How can we help?’ But we wished to serve our community and our country, and felt hopeful as the 10 participants quickly grew to 80 volunteers of different ages and backgrounds joining and offering assistance.”

Everyone involved shared a spirit of service, giving them the energy needed to work through difficult conditions. For over a month, they were distributing 300 meals daily as well as arranging clothing donations, helping to clean up damaged properties, covering broken windows, and carrying out other tasks. They were careful to use appropriate equipment and take safety measures to protect themselves and others from the coronavirus.

The youth at the center of the initiative knew from experience that the energy and sense of urgency that volunteers felt would be channeled most effectively through systematic action. Every morning, before going out to help on the ground, tasks would be distributed among the volunteers. In the evenings, the group would reflect with everyone involved about the experience of that day, carry out a needs assessment and come up with a new list of tasks for the following day.

Hoda Wallace, a member of the Bahá’í National Spiritual Assembly of Lebanon, says, “It was very encouraging to see how this small group of youth arose to action. Though young, they have been serving their communities for years and developing their capacities through an educational process, based on the Bahá’í teachings, that helps them see themselves as agents in addressing the needs of society. They have gained organizational skills, such as the ability to maintain basic statistics, to plan based on resources, and to operate in a mode of learning that came naturally as they organized the Helping Hub.”

Those working at the core of the initiative found support in praying together with their community in online gatherings. Mrs. Wallace says, “Prayer sustained and brought many people together over those days of shock and sadness and brought hope. We are seeing the importance of a devotional spirit, which helps us strengthen social ties and deepen spiritual roots that have made us more resilient in the face of this disaster.”

Many of the volunteers were themselves affected by the crisis but found hope in service to others. Maha Wakim, a clinical psychologist, says, “My office was destroyed, and it was devastating for me. Instead of siting and feeling helpless, I joined the Helping Hub when a friend introduced me to them. It was the first step of my healing journey. It helped me get up and feel like I am doing something and helping others. Seeing how everyone came together made a big difference for me.”

Although the Helping Hub emerged in response to the immediate aftermath of the Beirut explosion, in recent weeks it has given greater attention to long-term development and has increasingly collaborated with other groups and organizations to address ongoing challenges. The youth have been in a position to gather information from the ground, which is meticulously recorded and used to bring different needs to the attention of other organizations that are in a better position to help.

Lara Mansour, who has worked with Helping Hub from its first days, states: “A core aspect of the Bahá’í educational process is the development of capacity for long-term action through increasing degrees of unity among people. When we were on the ground we saw the need for organization. For example, one area of Beirut was flooded with offers of food, water, and other assistance, while other areas received less attention, or none at all. So we have now started another initiative that helps organizations to coordinate efforts among each other.

“This has allowed different social actors to consult and act in a united way. There are now online meetings with 50 people talking about goals around which we are all united. Having developed a collective vision and a sense of purpose gives all of us greater capacity to address needs with the support of external assistance.”

Karim reflects on what this experience has meant for young people. “All of us youth have had a reality check about our true purpose in life. Those weeks when we were on the ground helping people from morning to night were very difficult, but very beautiful because we were together and our service brought us hope. As we return to our daily lives, we realize that we are not satisfied with working day to day without a sense of purpose. We have to serve our communities, because this is where true happiness comes from.”

Pioneering pottery sought unity of East and West | BWNS

LONDON — One hundred years ago, two potters—one English, the other Japanese—embarked upon a creative enterprise with the aim of uniting the art and traditions of East and West.

Bernard Leach was born in 1887 in Hong Kong and raised in Japan and Singapore. From his earliest years, he advocated the need for the East and West to meet and merge. His idealism and passionate concern for humanity, which found expression through his craft, were later strengthened and expanded as he embraced the Bahá’í Faith.

From its founding in 1920, the Leach Pottery, established by Leach with his friend Shoji Hamada in St. Ives, England, became one of the most significant and influential crafts workshops in the world. Its centenary is now being marked by a number of special exhibitions, including at the Crafts Study Centre—based at the University for the Creative Arts in Farnham—and at the historic Whitechapel Gallery. At the Leach Pottery itself, a program of creative initiatives is also celebrating the anniversary.

“Leach would regard the pot as a kind of repository, not just of material but of ideas, of thoughts, of characteristics,” says Professor Simon Olding, Director of the Crafts Study Centre. “He deeply believed in the notion of hand, heart and head working together, and he could wed those to his own sense of spiritual and humanistic life.”

A synthesis of East and West

The young Leach studied drawing and printmaking in London, returning to Japan in 1908 with the intention of teaching etching. Some of his first works—showing his mastery of line drawing—are on display in Farnham, many of them from the collection of the late Alan Bell, a Bahá’í who worked for Leach in the 1970s. Bell’s archive, which was recently acquired by the Crafts Study Centre, includes many pieces that have never before been publicly displayed.

“The start of the exhibition relates his very earliest and unseen student drawings to his very early Japanese etchings,” says Prof. Olding. “It’s the first occasion where Leach is physically locating himself through that line in Japan, both in his self-portraits but also in his depiction of landscape. Japan is deeply set into his mind and his practice.”

In Japan, Leach became enthralled by the country’s ceramic traditions and devoted himself to learning the craft, evolving an approach that combined Eastern and old English techniques. Then, in 1920, he and Hamada accepted sponsorship to set up a pottery in St. Ives. But Cornwall’s lack of wood—essential for fueling the kilns—and its poor supply of local clay and natural materials for glazes, made it a less than promising environment for what they had set out to do. Persevering through many challenges and near-disasters, Leach and Hamada were convinced they were founding a new era for the artist-craftsman potter, reinstating the notion of truth to materials, and the beauty of simple design and subtle colors. Their belief in the synthesis of East and West was foundational to their approach.

“Leach introduced iconography from East Asian ceramics into his own work,” says Prof. Olding. “You can see that interplay between the UK and Japan both formally and informally.” Simple decorative motifs that Leach perfected for his pots included leaves, birds, and fish.

Belief and practice

The potter’s personal convictions were fortified by his discovery of the Bahá’í Faith—introduced to him by his friend, the American painter Mark Tobey—which Leach formally accepted in 1940. One of Bahá’u’lláh’s teachings that particularly resonated with him was “…that the true worth of artists and craftsmen should be appreciated, for they advance the affairs of mankind.”

Leach had always believed that people using beautiful, handmade crafts could contribute significantly to the well-being of society. But, in time, he came to realize that attaining greater levels of unity was the only solution to meeting the larger challenges facing humanity. “I believe that Bahá’u’lláh was a Manifestation and that His work was to provide the spiritual foundation upon which the society of mankind could be established,” he wrote. His spiritual sensibilities were further stirred when in 1954 he made a pilgrimage to the Holy Land. The experience of praying in the Bahá’í Shrines reinforced his feeling that he should step up his efforts to contribute to greater unity between East and West.

“Art, as we endeavor towards perfection, is one with religion, and this fact is better recognized in the East,” Leach wrote towards the end of his long life. “Our dualism commenced when we separated intellect and intuition, the head from the heart, and man from God.”

The importance of training was also central to the Leach Pottery’s practice. Students and apprentices were taken on from the surrounding area and overseas, creating a uniquely international environment. Rigorous workshop discipline was seen as the essential foundation for students’ future success as potters, as apprentices were tasked with repeatedly producing more than 100 standard designs, ranging from egg cups to large cooking pots.

“Leach,” notes Prof. Olding, “did not, in essence, move away from what he regarded as these founding principles and pots. These apprentices then established their own potteries, working in that same sort of idiom, seeing the small scale studio pottery as the means by which they could lead a hard but fulfilling creative and emotional life.”

An enduring legacy

The tradition Leach established dominated Western pottery for much of the twentieth century, attracting countless admirers around the world. At the Whitechapel Gallery, the contemporary German artist Kai Althoff has selected 45 of Leach’s pieces from major collections, for which he has designed special vitrines.

“Althoff is drawn to Bernard Leach’s work and his approach to making objects,” says curator Emily Butler. “He’s very interested in this synthesis of beauty and utility, how art and objects can be lived with and can be useful. Through the exhibition’s title, Kai Althoff goes with Bernard Leach, he’s saying I’d like my philosophy of work to be like Bernard Leach’s.”

Hamada died in 1978 and Leach the following year, aged 92, but visitors still travel from all over the world to St. Ives to see where these two potters founded a way of working that built an enduring friendship and understanding between cultures. To mark its centenary, the Leach Pottery had planned a year-long program of activities, much of which they have been forced to postpone or modify because of the pandemic.

“Leach Pottery has always demonstrated resilience against an ever-changing backdrop,” says its present Director Libby Buckley, “and has stood and survived the test of time, continually innovating and responding to challenges. And, in the determined spirit of our founders, this is how we continue to operate unabated.”

“We are sure people will continue to celebrate with us, learning from, honoring, and continuing the legacies of Bernard Leach and Shoji Hamada in fresh and exciting modern ways throughout this critical year for us, and well into the future.”

University applies lessons learned from COVID first wave | BWNS

SANTA CRUZ, Bolivia — Despite the challenges facing all educational institutions, Nur University in Bolivia has been striving to cope with present circumstances and adapt quickly by drawing on lessons learned from the first wave of COVID-19.

The Bahá’í-inspired educational institution has found two aspects of the learning experience to be essential during this time. One is that students should be closely engaged and not left to themselves. Another is that thoughtful consideration should be given to identifying technologies suitable for present circumstances.

“All of the staff are being especially thoughtful—for instance, trying to call students and determine their needs, and recording every online class for those who could not connect to live online sessions,” says William Shoaie, the rector of the university.

A special committee has been formed to look after the needs of students, speaking with them about their situation and helping them find accommodations where needed. Professional resources for medical advice and counselling have also been made available.

Conscious use of technology

With the move to online study, the university has been consciously selecting technologies for its operations. Mr. Shoaie says, “We are mindful that introducing any technology has implications for processes and relationships, because each technology favors certain kinds of interaction and can have long-lasting effects.”

In the first semester, which began in March, some teachers offered recorded lectures to students and interacted with them through group messages. Although this made lessons easily accessible, the collective experience of students learning together was lost. Some students were less engaged than those in classes that were held through group video discussions.

In the vision of Nur, education entails much more than conveying information and knowledge. “A lot of the learning process is based on interaction among diverse students and faculty, which provides something that the content of a course alone does not. People who study by themselves can learn the same subject matter, but in terms of the underlying skills, attitudes, and moral and spiritual qualities that one needs in order to contribute more effectively to society, it is better to work and learn with many different people.

“So an important aspect of adapting has been to maintain as much interaction as possible among staff and students.”

An expanded understanding of education

Mr. Shoaie explains that although the pandemic has created many challenges, the university sees new possibilities for enhancing educational approaches. “We are not simply trying to replicate previous dynamics and patterns,” he explains, “but are being proactive in improving the educational experience in ways that we could not have imagined before.

“Because teachers and students have been open to discovering new modes of interaction through the use of certain technologies, learning is no longer confined to set hours or a place. For example, students communicate in messaging groups when they have questions; teachers and other students respond, providing supplementary materials. Our minds were structured around meeting in person, but now the dynamics are more organic. The teacher’s role is that of a facilitator rather than someone who stands in front of a class and conveys knowledge. We have had to reconceptualize some things, seeing the learning process as much more engaging and participatory than before.

A new vision by the students

One student named Romina reflects on the transition in the mode of education, saying: “Even though this situation with virtual classes has been difficult, we have been encouraged by the perseverance and care of the university to continue, and have been provided with the tools needed.”

A unique feature of Nur University’s approach is that it promotes service to society as a critical element in one’s life.

“The spirit of service that we develop at Nur University,” Romina continues, “has meant that we have not been passive during this crisis. Rather, we have been joining friends and others to help alleviate suffering.”

All the changes that Nur University is making this year are allowing it not only to be a place where people are being educated, but to continue to serve as a body of people acting collectively to improve the condition of their society.

Sassan, a final-year student, says, “You can feel that the university has a new spirit this year. You can see it in the conversations friends are having and their commitment to serving their fellow citizens with a greater sense of purpose.

“The pandemic has strengthened the identity of students at Nur University who, as part of their education, are learning to be attentive to the needs of their society, seeing each other through this difficult time.”

Established 38 years ago in Santa Cruz, Nur University has grown to become a significant center of education in Bolivia. The university offers a range of programs in the arts and sciences and emphasizes the development of moral capacities as an important aspect of all areas of study.

Pandemic sparks critical reflection on journalism | BWNS

AMMAN, Jordan — Earlier this year, as the pandemic was sweeping across the globe, something unusual happened in news reporting—profound ideas about social transformation and acts of solidarity were making headlines worldwide. Although less pronounced now, news outlets continue to feature such stories, many of which would have been considered irrelevant or insignificant before the crisis.

Responding to increased interest among media professionals about new approaches to the field, Bahá’í communities in several countries have been exploring with journalists and others how the media can contribute to societal harmony and stimulate thoughtful conversations on issues facing humanity.

The Bahá’ís of Jordan have been hosting roundtable discussions with journalists on how the media can be a source of hope for society. “The Bahá’í teachings envision the media as a vital element of society with the potential to be a mirror for the world, reflecting the range of experience of diverse people,” says Tahani Ruhi, of the country’s Bahá’í community’s Office of External Affairs.

“At certain points in the past few months, a fuller picture of the world has been reflected in news reporting: not just of sensational narratives, but also of the constructive processes that exist in every community. The media’s power to inspire hope has become especially visible during this time. Due attention has been given to positive developments—big and small—that show the nobility of people and their capacity to put the needs of their fellow citizens ahead of their own.”

Ghada al-Sheikh of the Al-Ghad newspaper, a participant of the roundtable meetings, says: “These discussion spaces are allowing us to better understand important concepts related to progress and to think deeply about their implications for our work. Our consciousness of our mission as journalists is being strengthened as we consult together on issues of social and economic solidarity and how the media can contribute to people’s sense of priorities.”

The roundtable participants in Jordan have also been looking at the impact of structural factors in a media industry shaped by commercial interests. “Media practitioners should not view themselves as competitors, but as collaborators. We are seeking truth, whatever form of media we produce,” said Mahmoud Hishmeh, director of the East and West Center for Dialogue and Sustainable Development, during one of the discussions.

On the other side of the world, the Australian Bahá’í community has also been bringing journalists and others in media together to examine how to be conducive to social cohesion, an issue of great significance in the country. One such effort includes a series of structured discussions, in collaboration with First Draft and the Centre for Media Transition, bringing together media practitioners to reimagine the Australian media landscape.

“By drawing on the principles of Bahá’í consultation we have had the opportunity to exchange diverse experiences respectfully and in an environment that is encouraging and dynamic,” says Venus Khalessi of the Office of External Affairs. “In what is often a fast-paced environment, where complex decisions are made under immense time pressure, media practitioners appreciate the opportunity to step back and reflect on how to apply guiding principles and values to the situations they face.”

At one gathering, Alan Sunderland, Executive Director of the Organization of News Ombudsmen and Standards Editors, said, “There are a lot of people talking at the moment about how the media can do more than just highlight divisions, but can talk about things that unite us. That is challenging for journalism, which traditionally is built on a conflict model, one where you find problems to expose. Finding ways to be constructive while recognizing that there is a fundamental requirement for journalism to ask difficult questions is a really interesting issue to explore.”

Participants at the most recent gathering in Australia expressed that the current health crisis has shown more than ever the responsibility of media to act for “the greater good of humankind.” Just as there is a need for accuracy in reporting facts, participants have noted the need for stories to convey values conducive to harmony. Examples of this during the pandemic have included a greater effort by news outlets in the country to report on stories of community-driven response and resilience.

Meanwhile in Spain, the Bahá’í community has also been having conversations with journalists and other social actors about the need to overcome division and polarization in response to crises.

“Early in the pandemic, new topics entered the public consciousness,” says Sergio García of the country’s Bahá’í Office of External Affairs. “Media outlets focused on discussions of the need for greater international cooperation; the need to transform economic models to be more sustainable, inclusive, and resilient; and many other profound ideas in all areas of life.

“Though older patterns of media coverage reemerged after some time, this change showed a glimpse of how media can open the horizons of human thinking and foster a deep discussion about our common future in a shared world. Media contributes to setting the tone for relations among different elements of society, and it can generate the feeling that we are one world and one people who need to work as such to address our common challenges.”

Douglas Martin, 1927–2020 | BWNS

Shrine of ‘Abdu’l-Bahá: Foundations completed | BWNS

BAHÁ’Í WORLD CENTRE — Following the announcement of the design concept for the Shrine of ‘Abdu’l-Bahá some months ago, the foundations of the edifice have now been laid and construction is approaching a new stage. The project has continued since the start of the pandemic, with appropriate health measures in place to protect the safety of all the personnel involved.

The past months have seen the construction of stable foundations, supported by deep underground piles. A platform across an area of 2,900 square meters was recently cast at the center of the site with an overnight concrete pour, bringing the central foundation work to completion.

Within the wider circle of the site, the base is being laid for the sloping gardens that will rise from the encircling path to culminate over the spot where the sacred remains of ‘Abdu’l-Bahá will rest.

The complex process of obtaining the necessary permit for the final stages of construction is now complete. Local authorities have granted permission for the implementation of the design of the Shrine, allowing for the raising of the central structure above and beyond the footing and foundation.

The Bahá’í world is drawing inspiration from the example of ‘Abdu’l-Bahá in carrying out this momentous undertaking amid the global health crisis.

Though confined to the city of ‘Akká and facing tremendous challenges, ‘Abdu’l-Bahá directed the construction of a befitting mausoleum on Mount Carmel, the Shrine that would eventually be the permanent resting place for the remains of the Báb.

“Every stone of that building, every stone of the road leading to it, I have with infinite tears and at tremendous cost, raised and placed in position,” ‘Abdu’l-Bahá is recorded as having remarked.

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