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I would like to note that I found the "Who Is Writing the Future?" essay to be 
invaluable, and I fully expect that scholars in the future will turn to that 
specific document as a ready clarification regarding the overall Bahá'í vision 
about the ways by which religious dispensations and human cultures evolve.

 

The two most radical assertions in the document include 1) the affirmation 
that, regardless of cultural shifts and temporal exigencies and notwithstanding 
critiques of essentialism, the center does indeed hold; and 2) that the 
turbulence of the day is emblematic of the great transitions that are forging 
humankind into one people of planet earth. These two concepts are, as yet, 
scarcely understood and appreciated in all of their radical implications and 
traditional grounds.

 

The central spiritual issue facing all people, Bahá'u'lláh says, whatever their 
nation, religion, or ethnic origin, is that of laying the foundations of a 
global society that can reflect the oneness of human nature. . . . Until this 
issue is acknowledged and addressed, none of the ills afflicting our planet 
will find solutions, because all the essential challenges of the age we have 
entered are global and universal, not particular or regional. [my emphases]

 

Also regarding the unity of humankind and the twentieth century, by the end of 
that last Gregorian century, the profound and actual interconnectedness of 
humankind, its nations, peoples, ecosystems, information networks, etc. was 
firmly recognized in ways that it had not been earlier.  9/11 was the 
horrifically violent and reactive affirmation of that fact. Much of the 
twentieth century forged the planet into one place, whether through the 
consequences of global colonization (political and economic), global 
trafficking networks, global warming, global treaties, global information 
networks, global language (for all intents and purposes-English), Asian 
population migrations into the west, western companies' movements into the east 
and eastern companies' into the west, world music (however defined and 
understood and appreciated).  Prior "globalization" through European conquest 
was unidimensional insofar as power was concerned, but this changed 
categorically in the twentieth century: whether it was Vietnam winning the 
"American War" or the "Vietnam War" depending on one's orientation, Edward 
Saidean critiques of "orientalism," or the mid-century's movements of 
decolonization.

 

If, as Bahá'u'lláh asserts, "the well-being of mankind, its peace and security, 
are unattainable unless and until its unity is firmly established",4 
<http://info.bahai.org/article-1-7-3-1.html#4>  it is understandable why 
Bahá'ís view the twentieth century--with all its disasters--as "the century of 
light".5 <http://info.bahai.org/article-1-7-3-1.html#5>  For these one hundred 
years witnessed a transformation in both the way the earth's inhabitants have 
begun to plan our collective future and in the way we are coming to regard one 
another.

 

While specific parts of the document can be viewed as simplistic or obvious, I 
see them as profoundly complex, and the document as a whole presents a lens 
that is broader and deeper than most scholars would accept even today.

 

"Peerless is this Day," Bahá'u'lláh insists, "for it is as the eye to past ages 
and centuries, and as a light unto the darkness of the times." 8 
<http://info.bahai.org/article-1-7-3-1.html#8> 

 

Indeed, it is only now that we can look at the entirety of human history and 
see how the various threads come together in the larger tapestry of human 
history.  This shift is so huge that it will take generations to appreciate the 
enormity of this perceptual shift.

 

Rereading the document again today, I am impressed with its comprehensiveness.  
Core ideologies whether of east or west are called into question through a 
spiritualization of understanding and vision.

 

And, yes, I agree with the comments that note the document's corrective lens 
for prior misconceptions on the part of individual Bahá'ís (e.g., world peace 
in 2000 C. E.).

 

All the best to everyone as we begin this new year,

 

Susan

_______________________________________

Susan Berry Brill de Ramirez, Ph.D., M.B.A., M.A., B.A. 

Caterpillar Inc. Professor of English

 

Department of English

Bradley University

1501 W. Bradley Avenue

Peoria, IL 61625  U.S.A.

 

(309) 677-3888

(309) 677-4560 (fax)

[email protected]

 

From: [email protected] 
[mailto:[email protected]] On Behalf Of Don Calkins
Sent: Monday, March 30, 2009 1:50 PM
To: Baha'i Studies
Subject: Re: Who is writing the future?

 

The Baha'i Studies Listserv

On Mar 29, 2009, at 2:55 AM, David Friedman wrote:





I have read this booklet and didn't find myself that impressed.  It seemed 
lightweight and if I were a non-Baha'i it's difficult to imagine that I'd 
suddenly feel reassured about the future.  Can someone tell me what's so good 
about it?
 

 

As the various cover letters that accompanied the original letter indicated, 
this was not intended to reassure people about the future, but to get them to 
thinking about it.

 

 It was written by the BIC PIO at the direction of the House of Justice.  It 
was suggested that Baha'is who had been discussing previous more specific 
Baha'i statements use the ideas in this statement to engage non-Baha'is in a 
further discussion on the future of mankind and the new millenium.  Would it be 
defined by the principles enunciated in the Writings or would it be defined by 
those who oppose such ideas.

 

Don C

 

-------------

Understood properly, all man's problems are essentially spiritual in nature.

 





 


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