He declared: “The tabernacle of unity hath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch...” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh)
The core belief of the Bahá’í faith is based on the notion of Unity, which encompasses “The Unity of God”, “The Unity of Religion” and “The Unity of Mankind”.
“It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens…” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh)
The Unity that the Bahá’í faith envisions, however, is more than an academic matter as stated by the Bahá’í International Community at the first substantive session of the Preparatory Committee for the United Nations Conference on Environment and Development, UNCED, (Nairobi, Kenya 6-31 August 1990):
“The Unity we envision is more than an academic matter of geography, climatology or oceanography. It is based on the concept of the fundamental unity of mankind living as one world community, in which the problems of economic relations and the use of natural resources must be addressed from a global perspective with due regard for the wide diversity of climates and cultures. The universal framework proposed by Bahá'u'lláh … calls for universally agreed-upon and enforceable laws, the equitable sharing of resources, fundamental adjustments to present institutional and economic relations, and world-wide changes in the values, behavior, and consumption patterns of individuals and communities.” (Bahá’í International Community, 1990 Aug 06, Environment Development)
The Bahá’í principles and teachings, therefore, can be regarded as a set of peaceful practical steps towards unity in diversity and worldwide peace and harmony, leading to the “Golden Era”, the final stage of social development of the human race, as promised by Bahá’u’lláh. Amongst these practical steps are: “the elimination of all prejudices”, “the elimination of extremes of wealth and poverty” and “the provision of equal social opportunities for all, which includes equal rights for men & women”.
Dealing with economic problems, however, is given the greatest importance amongst other social dilemmas. “This readjustment of the social economic is of the greatest importance inasmuch as it insures the stability of the world of humanity; and until it is effected, happiness and prosperity are impossible. (Abdu'l-Bahá, Bahá’í World Faith - p. 240)
Furthermore, Abdul-Bahá says: “The fourth principle or teaching of Bahá'u'lláh is the readjustment and equalization of the economic standards of mankind. This deals with the question of human livelihood. It is evident that under present systems and conditions of government the poor are subject to the greatest need and distress while others more fortunate live in luxury and plenty far beyond their actual necessities. This inequality of portion and privilege is one of the deep and vital problems of human society. That there is need of an equalization and apportionment by which all may possess the comforts and privileges of life is evident. The remedy must be legislative readjustment of conditions…” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 107)
It is perhaps, a generally accepted idea that an interactive system of cause and effect forms the structure of the collective body of the human community; therefore in order to resolve any social/economic/political problem, a holistic approach is required which addresses the roots of the matter and diagnoses the causes of these dilemmas. In another words, it is impossible to solve any problem of this nature in isolation; not only should all material aspects of social, economic and political life be developed and readjusted collectively, but this process should take place in parallel with a progressive programme of moral and spiritual advancement that provides just motivation for the entire cause.
“Economic development and ethical development are viewed as complementary and highly integrated activities. Values of human dignity and honor, of trustworthiness and mutual support are emphasized in the Institute's program. The conscious integration of economic development with the promotion of civic values is especially critical in a crafts training program, as economic ventures may be crippled by corruption or lack of trust. The Institute values the influence of personal morality and seeks consciously to cultivate it in both staff and trainees.”
(Bahá’í International Community, 1991 Nov 16, Report Rural Poverty Alleviation Efforts, Activity)
There is no doubt that one of the causes of today’s social dilemmas which is in need of urgent attention is “Economic Prejudice” which exists alongside a deeply rooted and chronic system of social injustice and systematic malpractice on a macro scale. According to the Bahá’í teachings, steady world peace and harmony will not be realised unless justice is; and justice will not be achieved unless all kinds of prejudices, including economic prejudices, are eliminated from the face of the earth. These readjustments and developments, however, should be performed with wisdom and utmost purity of heart, taking into account the interests of all mankind. These readjustments should, therefore, take place through legislation, in the absence of any form of aggression or strike.
“If the rulers and kings of the earth … arise and resolve to dedicate themselves to whatever will promote the highest interests of the whole of humanity, the reign of justice will assuredly be established amongst the children of men, and the effulgence of its light will envelop the whole earth … There is no force on earth that can equal in its conquering power the force of justice and wisdom …” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh)
In this regard, Abdul-Bahá emphasises that although the readjustment of the economic system and elimination of economic prejudices must benefit all mankind, it should begin with the farmers. The reason for giving them priority is not only because of the importance of agriculture as the foundation of the entire economic system, but the vulnerability of farmers’ livelihoods, due to their dependency on environmental stability.
“…all the members of the body politic shall be given the greatest achievements of the world of humanity. Each one shall have the utmost welfare and well-being. To solve this problem we must begin with the farmer; there will we lay a foundation for system and order because the peasant class and the agricultural class exceed other classes in the importance of their service. (Abdu'l-Bahá, Foundations of World Unity, p. 39)
To my observation, the organisation of Fair Trade endeavours to define a structure by which the rights of the working people, in particular the farmers, are strongly preserved. Fair Trade principles appear to have been designed to provide better economic opportunity for those who are economically underprivileged due to the unjust structures of the world economic system; a system which still is running according to an old school of thought, based on the theories and values of Adam Smith. Fair Trade also appears to operate wisely within a framework of rules and legislation by a group of likeminded people and non-governmental organizations around the world, which strive alongside governments and the United Nations to construct a new global order.
“…If it is true that the governments of the world are striving through the medium of the United Nations system to construct a new global order, it is equally true that the peoples of the world are galvanized by this same vision. Their response has taken the form of a sudden efflorescence of countless movements and organizations of social change at local, regional, and international levels…”
(The Prosperity of Humankind, A statement prepared by the Bahá'í International Community Office of Public Information, Haifa, first distributed at the United Nations World Summit on Social Development, Copenhagen, Denmark.3 March 1995)
In principle, Fair Trade organisation does not treat nations and workers around the globe as each others rivals or enemies. On the contrary, Fair Trade advocates that the improvement in the welfare of one section of the global village will result in the benefit of others.
“Regarding the economic prejudice, it is apparent that whenever the ties between nations become strengthened and the exchange of commodities accelerated, and any economic principle is established in one country, it will ultimately affect the other countries and universal benefits will result…” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 301)
It appears that Fair Trade could identify with the following ethical principles:
-An overall global vision.
-Provision of justice and welfare for all.
-The economic readjustments should begin with the farmers.
-Such reforms should be planned through consultation “dialogue, transparency, and respect”
-Necessity to seek economic equality and finding a solution to poverty and marginalization, and heading towards the elimination of extremes of wealth and poverty, one of the main principles of the Bahá’í Faith.
This is made evident by the following statement by One World Publication;
“Fair Trade is a trading partnership, based on dialogue, transparency, and respect, that seeks greater equity in international trade. It contributes to sustainable development by offering better trading conditions to, and securing the rights of, marginalized producers and workers – especially in the South. Fair Trade Organizations (backed by consumers) are actively engaged in supporting producers, in awareness raising and in campaigning for changes in the rules and practices of conventional international trade. Endorsed by F.I.N.E., a group composed of the Fairtrade Labelling Organizations International, the International Fair Trade Association, the Network of World Shops, and the European Fair Trade Association.”
It therefore appears to me that Fair Trade works in parallel with ethical values and guidelines advocated by the Bahá’í Faith.
In conclusion, the Bahá’í faith shares many ideas and motivations with organizations such as Fair Trade that work on a global scale. It foresees, however, a far more radical, systematic and comprehensive approach to solving international problems and creating international environmental legislation, and does not hold out much hope for methods which try to address one problem at a time.
“…The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be co-ordinated and developed, and the distribution of its products will be equitably regulated.
‘National rivalries, hatreds and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and co-operation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind…’ ”
(from the writings of Shoghi Effendi, Guardian of the Bahá'í Faith:, Bahá’u’lláh, The Proclamation of Bahá’u’lláh, p. x)
Further reading/resources:
Proclamation of Bahá’u’lláh: http://pfarid.blogspot.com/2007/12/proclamation-of-bahullh.html
The Prosperity of Humankind: http://www.bic-un.bahai.org/95-0303.htm
Fair Trade, Oneworld Publication: http://www.oneworld-publications.com/pdfs/Fairtrade_sp.pdf
Bahá’í Faith: http://www.bahai.org/
My Life as a Bahá’í: http://www.bbc.co.uk/hampshire/content/articles/2006/07/17/faith_parvanehfarid_feature.shtml
BBC on Bahá’í Faith: http://search.bbc.co.uk/cgi-bin/search/results.pl?scope=all&tab=all&recipe=all&q=baha%27i+faith+hampshire&x=28&y=12
I have written this paper in response to Eastleigh Borough Council’s call to share my views on the issue of “Fair Trade” from a Bahá’í perspective. I would like, however, to mention that my views on this subject result from my personal understanding of this issue as a Bahá’í and it is not an authorized view by the Bahá’í community.
Thursday, 6 December 2007
Fair Trade, my view as a Bahá’í
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