Global Concerns: Social and Economic Development

Dr. Moojan Momen

As indicated by its many social teachings, the religion of Bahá'u'lláh is not just concerned with the spiritual development of the individual. Its broad sweep includes a wide range of social principles and teachings that aim to carry forward humanity's collective life on this planet. An important aspect of this collective life is the need to develop every society and every group in society spiritually, socially and materially.

The field of social and economic development is usually associated with the poorer countries of the world. In the view of the Bahá'í teachings, however, there is no society that is not in urgent need of some aspect of the Bahá'í programme of development. Even the most affluent societies are suffering from grave problems, such as racism, substance abuse, crime, and a widening gulf between the advantaged and disadvantaged members of society. It is, nevertheless, the world's poorer nations that are the special focus of the development effort.

Many may think of the social and economic development of the poorer nations as rather remote from their day-to-day concerns. The Bahá'í teaching of the oneness of humankind imply, however, the development of a global consciousness that would require each person to think of every other person in the world as their brother or sister or at least as their neighbour. This is a reflection of what is both physical reality (global mutual inter-dependence and interaction) and spiritual reality (the brotherhood and sisterhood of all human beings). The problems of those in the poorer nations of the world should therefore be the concern of those in the richer nations. Bahá'u'lláh, moreover, encourages his followers to concern themselves with just such problems: "Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements."²⁰ The concept that we are all trustees of the welfare of every other person on the planet is a theme that recurs frequently in the writings of Bahá'u'lláh and `Abdu'l-Bahá.

The Bahá'í approach to social and economic development arises from two main considerations. The first, which has already been referred to above, is the understanding that humankind is one organically whole entity. Thus whatever affects a part affects the whole. If one part of this entity is diseased, weak, or in distress, then the whole will suffer. The second consideration is that no plan for human development will ever succeed if it devotes itself solely to the physical aspects and neglects the spiritual. Many development projects are conceived with just economic and materialistic goals in view. The Bahá'í viewpoint is that for prosperity to be sustainable and equitable, attention must also be paid to the spiritual dimensions of the process. Only such considerations will lead to a progress that benefits all and is not damaging to the moral, social and environmental foundations of the community.

The immediate objectives of Bahá'í development projects may be tangible benefits (such as improved crops or the building of a school). There is, however, just as much concern that the project should be the outcome of universal consultation and participation and should result in a greater degree of unity in the community. Improvements in education, agriculture, literacy, and the social advancement of women are all important goals. Equally important, however, are the moral and spiritual progress of the individuals in the community, the uprightness and probity of those entrusted with responsibilities, and the increased self-confidence and self-reliance of those who have been oppressed and down-trodden in society. The development of qualities such as trustworthiness, self-sacrifice and moral courage is just as important a goal as more tangible benefits.

An important principle in the Bahá'í attitude towards development planning is the need for the involvement of those for whom the plans are being made in the planning and execution of the task. For too long the rich have presumed to know what the poor need and have set about providing this, without consulting the intended recipients of their aid. The Bahá'í Faith proceeds on the basis of the equality of all Bahá'ís and the process of consultation  among all involved. Communities are, therefore, encouraged to identify their own needs and initiate their own projects, which are then supported as needed by national and international Bahá'í bodies.

The unity of humankind, envisaged in the Bahá'í scriptures, can only come about if there is also justice in the world. As long as people feel unfairly treated, there will be dissatisfaction and dissension in society.

The light of men is Justice. Quench it not with the contrary winds of oppression and tyranny. The purpose of justice is the appearance of unity among men . . . Were mankind to be adorned with this raiment, they would behold the day-star of the utterance, `On that day God will satisfy everyone out of His abundance,' shining resplendent above the horizon of the world . . . Verily I say, whatever is sent down from the heaven of the Will of God is the means for the establishment of order in the world and the instrument for promoting unity and fellowship among its peoples.²¹

For too long have the rich and powerful individuals in society and the rich and powerful countries in the world manipulated international structures and development projects to their own advantage. This has led to a great deal of justifiable cynicism on the part of the poor towards the rich. Only if there is consultation and collective decision-making in which all participate and which is guided by the dictates of justice can the requisite degree of unity of purpose and action be achieved to ensure a successful conclusion. Bahá'u'lláh links the principle of unity with the ideal of justice and the tool of consultation in a statement that summarises the way in which personal morality and social action are linked:

Say: no man can attain his true station except through his justice. No power can exist except through unity. No welfare and no well-being can be attained except through consultation.²²

One of the social principles that advocated in the Bahá'í writings and that is closely associated with the principle of social justice is the abolition of extremes of poverty and wealth. This is to be achieved not by any communist programme of forcible redistribution of wealth, but by directing resources at the problem. We have the means available to solve most of these problems thanks to the progress of science and technology. At present, this is used to produce goods for a small proportion of the people of the world and to generate profits for a tiny elite. The challenge for humanity is to harness this potential and to channel it towards those who really need it. A re-ordering of priorities and a reformation of the economic structures of the world are needed. But underlying this is the necessity for a new morality built on a different, more spiritual assessment of what human beings are.

One example of the sort of measures that characterize the Bahá'í effort towards this goal of social and economic development is the voluntary wealth tax called Huqúqu'lláh. Each Bahá'í who manages to accumulate a certain amount of wealth (i.e. income that is in excess of necessary expenditure) voluntarily contributes 19% of this to the World Centre of the Bahá'í Faith. This money is then used in whatever way the World Centre determines. In practice much of the money is in effect transferred from the richer countries to the Bahá'í communities in the poorer countries of the world. This transfer is thus achieved without any strings attached by the donor. Its use is decided using consultative processes usually involving the Bahá'í administrations in those countries, thus making it less likely that the money will be misused.

Apart from the payment of Huqúqu'lláh, all Bahá'ís are also involved to some degree in social and economic development insofar as they participate in building up the Bahá'í administrative order. This is in itself a tool for development in that it enables local communities to consult widely and organise themselves to be able to carry out plans (see, for example, the list of the duties of a spiritual assembly).