This submission
in in response to the call in the Forward to the discussion
paper,
"Reducing Poverty in Newfoundland and
Labrador: Working Towards a Solution":
Forward
Read the Press Release from the Government: www.releases.gov.nl.ca/releases/2005/hrle/0321n22.htm
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Reducing Poverty in Newfoundland & Labrador:
Working Towards a Solution
A Submission by the Bahá'í Community of Newfoundland & Labrador
September 2005
The Bahá'í Community of Newfoundland & Labrador wishes to take this opportunity to commend the Government of Newfoundland & Labrador for undertaking this vital initiative. The Bahá'í Writings state:
"What could be better before God than thinking of the poor? … the poor are especially beloved of God. Their lives are full of difficulties, their trials continual, their hopes are in God alone. Therefore you must assist the poor as much as possible, even by sacrifice of yourself. No deed of man is greater before God than helping the poor." (Abdu'l-Baha, Foundations of World Unity, p. 36)
The background report defines poverty as not only a "lack of resources, but also the social exclusion which is a consequence and a cause of poverty", and that "poverty reduction efforts must focus not on policy alone but on the net outcomes..." It is clear from our reading of the background report that the intent of the focus on outcomes is also to include the increased ability of the poor themselves to participate in the desired solutions and ultimately in being able to engage more fully in society.
This is a very useful and effective approach, with which we fully agree . Consider the following from a prominent Bahá'í writer:
"The soul carries with it divine attributes and spiritual qualities to the next world, but cannot take with it bad qualities for badness has no existence of its own; it is only the lack of goodness. In order to clarify this point further, let us look at the following examples. We may note that darkness has no real existence; it is the absence of light. It is the same with poverty; a poor man cannot claim that he carries his poverty around with him. What he has is very little money. There is no standard for measuring poverty; it can only be defined as lack of riches, and is measured by the standard of wealth. A bad person may be described as one who has very few good qualities. His soul is impoverished and therefore he can take only a very small measure of goodness with him to the spiritual worlds of God." (Adib Taherzadeh, The Covenant of Baha'u'llah, p. 13)
For Bahá'ís, we see each individual as having been endowed with a measure of spiritual capacity, which it is his or her privilege and responsibility to develop to its fullest potential. This presence of this capacity is not dependent on material wealth, that is, this capacity exists in all people, regardless of their material situation. The development of this potential is realized in this world through opportunities to learn, to engage in the arts and sciences, to work in a useful occupation and enjoy the means of livelihood, to create a happy and secure family life, to be of service to others. Some develop this potential to a very great extent, while others very little. For some in our society, a lack of means, issues of mental or physical health, a lack of education, disunity in the home or community, or even larger social and economic crises such as the failure of an industry severely inhibit or prevent their ability to develop this potential. This creates a vicious cycle, in which a "poverty of means" engenders a "poverty of experience" and vice-versa, leaving the victims feeling isolated and excluded. Thus, a response to reducing poverty needs to focus on those initiatives which will lead to inclusion, to the development of the potential which these individuals possess, to enable them to grow personally and to be of service to others. What, we may ask, might be the steps to inclusion?
The sense of exclusion experienced by those suffering the effects of material poverty is usually expressed in terms of justice, specifically as a sense of injustice, a lack of justice: Why? The Canadian writer Marshall McLuhan offers the following insight:
“In our industrialized world, which measures success in terms of the consumption of goods, the result of a fixation on purely material success is to exclude most of the varieties of human temperament and talent from the overcrowded race to the narrow goal. Poverty, rather than richness, of experience and expression is the result. And bitterness, rather than quiet self-possession is the state of mind of those who don’t happen to [be included in this] narrow goal." (Marshall McLuhan, The Mechanical Bride)
McLuhan is right: The provision for economic growth, the opportunity for meaningful employment, while essential, are insufficient in and of themselves. In his introductory letter, Premier Williams states "Sound social initiatives promote economic growth … [which] … generate the revenues we need to finance … social programs." We agree, but would add the thought "and enable meaningful personal and social development". The advancement of society starts with, and depends upon, the enabling of the individual to participate.
Baha'is believe that the path toward social and economic development can only be built upon the deep comprehension of humanity's spiritual nature. This spiritual nature is the source of these qualities that engender unity and harmony, that lead to insight and understanding, and that make possible collaborative undertakings. In considering the connection between these spiritual qualities and the progress of society, it is helpful to recall how the world's great religions have guided humanity in the past. The moral code of the Ten Commandments and the Golden Rule, that we should treat others as we ourselves wish to be treated, both of which find their expression in nearly every religious tradition serve both as ethical guidelines and a summons to individual spiritual achievement.
It is in the context of raising the level of human capacity through the expansion of knowledge at all levels that the economic issues facing humankind need to be addressed. As the experience of recent decades has demonstrated, material benefits and endeavors cannot be regarded as ends in themselves. Their value consists not only in providing for humanity's basic needs in housing, food, health care, and the like, but in extending the reach of human abilities. The most important role that economic efforts must play in development lies, therefore, in equipping people and institutions with the means through which they can achieve the real purpose of development: that is, laying foundations for a society that can cultivate the limitless potentialities latent in human consciousness.
The challenge to economic thinking is to accept unambiguously this purpose of development -- and its own role in fostering creation of the means to achieve it.
The problem of poverty is a case in point. Proposals aimed at addressing it are predicated on the conviction that material resources exist, or can be created by scientific and technological endeavor, which will alleviate and eventually entirely eradicate this age-old condition as a feature of human life. A major reason why such relief is not achieved is that the necessary scientific and technological advances respond to a set of priorities only tangentially related to the real interests of people. Unemployment raises similar issues. In most of contemporary thinking, the concept of work has been largely reduced to that of gainful employment aimed at acquiring the means for the consumption of available goods. The system is circular: acquisition and consumption resulting in the maintenance and expansion of the production of goods and, in consequence, in supporting paid employment. Taken individually, all of these activities are essential to the well-being of society. The inadequacy of the overall conception, however, can be read in both the apathy that social commentators discern among large numbers of the employed in every land and the demoralization of the growing armies of the unemployed.
Given the extraordinary challenges, traditional approaches to decision-making are no longer adequate. Even the most democratic systems show signs of political paralysis.
The administrative bodies of the Bahá'í Faith at all levels use a distinctive method of non-adversarial decision-making, known as "consultation". The principles of Bahá'í consultation provide a unique method for building consensus; they encourage diversity of opinion and replace the struggle for power and dominance with the skills of collaboration and cooperation.
Bahá'í consultation is based on the following principles:
Information should be gathered from the widest possible range of sources, seeking a diversity of points of view. This means not only seeking the views of "informed" specialists - such as lawyers, scientists and other professionals - but also looking for information from other, less-recognized specialists, such as fisherpeople, and making the effort to seek and consider the views of people from diverse backgrounds.
During discussion, participants must make every effort to be as frank and candid as possible, while maintaining a courteous interest in the views of others. Confrontation, blanket ultimatums, and prejudicial statements are to be avoided. Indeed, an atmosphere that cultivates openness, objectivity, and humility is viewed as a prerequisite for successful consultation.
When an idea is put forth, it becomes at once the property of the group. Although this notion sounds simple, it is perhaps the most profound principle of consultation. For in this rule, all ideas cease to be the property of any individual, subgroup, or constituency. When followed, this principle encourages those ideas that spring forth from a sincere desire to serve, as opposed to ideas that emanate from a desire for personal aggrandizement or constituency building.
The group strives for unanimity, but a majority vote can be taken to bring about a conclusion and make the decision. An important aspect of this principle is the understanding that once a decision is made, it is incumbent on the entire group to act on it with unity regardless of how many supported the measure.
This commitment to unity ensures that if a decision or a project fails, the problem lies in the idea itself, and not in the lack of support from the community or the obstinate actions of opponents.
The concept of unity that provides the foundation of the Bahá'í vision of social and economic development is not a unity based on uniformity, but rather a unity that embraces diversity. Unity is the instrument whereby true justice can be established, whereby equality of opportunity and privilege can exist for all members of society.
Bahá'u'lláh's statement of the oneness of humankind is both a statement of principle, and a basis for social organization. It implies the abandonment of prejudices (whether racial, ethnic, gender or religious) and the establishment of institutions and policies that safeguard the dignity and well-being of all people, and not just a privileged group or a fortunate few.
Current mineral and resource developments, and the remarkable expansion of innovative, technology-based businesses speak to the reality that we, in this province, possess the material resources and human capabilities to further our development, to create the means of livelihood and participation for our people. However, the capacity for all to share the benefits of the enormous financial, technical, human, and moral resources necessary to reduce poverty and to create a sustainable society, will only be released when this ethic of unity in diversity is fully embraced.
The Bahá'í teachings address themselves primarily to the spiritual and moral development of individuals and society, and as such are not replete with guidance on economic matters. However, they do provide insight into issues which are contemplated by Government's initiative to reduce poverty, and therefore, we offer these references for your consideration:
1. Economic Problems
The Bahá'í teachings insist in the strongest terms on the need for reform in the economic relations of rich and poor.
"The arrangements of the circumstances of the people must be such that poverty shall disappear, that everyone, as far as possible, according to his rank and position, shall share in comfort and well-being. We see among us men who are overburdened with riches on the one hand, and on the other those unfortunate ones who starve with nothing; ... This condition of affairs is wrong, and must be remedied. Now the remedy must be carefully undertaken. It cannot be done by bringing to pass absolute equality between men. Equality is a chimera! It is entirely impracticable.... The rich must give of their abundance; they must soften their hearts and cultivate a compassionate intelligence, taking thought for those sad ones who are suffering from lack of the very necessaries of life."
We would encourage Government to explore the idea of encouraging voluntary re- distribution or re-balancing of wealth by individuals, and undertake the education of society in this principle. While it may appear a challenging notion, we should consider the benefits which Canadian society enjoys from the application of this principle among the provinces of our country, in what is referred to as "equalization", but really is a balancing of capacities. We do not suggest such a notion be legislated, but that education in this principle would surely bring benefits in balancing the capacities of our people, as it does to Canadian society.
2. Public Finance
The Bahá'í teachings suggest that each town and village or district should be entrusted as far as possible with the administration of fiscal matters within its own area and should contribute its due proportion for the expenses of the general government. One of the principal sources of revenue should be a graduated income tax.
"If a man's income does not exceed his necessary expenditure he should not be required to pay any tax, but in all cases where income exceeds the necessary expenditure a tax should be levied, the percentage of tax increasing as the surplus of income over necessary expenditure increases. On the other hand, if a person, through illness, poor crops, or other cause for which he is not responsible, is unable to earn an income sufficient to meet his necessary expenses for the year, then what he lacks for the maintenance of himself and his family should be supplied out of public funds. There will also be other sources of public revenue, e.g. from intestate estates, mines, treasure trove and voluntary contributions; while among the expenditures will be grants for the support of the infirm, of orphans, of schools, of the deaf and blind, and for the maintenance of public health. Thus the welfare and comfort of all will be provided for."
In this regard, we would commend the Government's Low Income Tax Reduction Program eliminating provincial income tax for low income individuals, and partially eliminating tax for others. At the same time we would call to your attention the vital role of local administration, which is the closest to the people, referenced in this guidance, in addressing the challenge to reduce poverty.
3. Voluntary Sharing
The Bahá'í teachings state:
"Among the teachings of Bahá'u'lláh is voluntary sharing of one's property with others among mankind. This voluntary sharing is greater than (legally imposed) equality, and consists in this, that one should not prefer oneself to others, but rather should sacrifice one's life and property for others. But this should not be introduced by coercion so that it becomes a law which man is compelled to follow. Nay, rather, man should voluntarily and of his own choice sacrifice his property and life for others, and spend willingly for the poor..."
The generosity of the people of Newfoundland & Labrador is justly recognized and celebrated. Giving of time, knowledge, experience, capability should be encouraged and celebrated equal to the giving of money. Education in this principle should begin in our schools, and should form a part of the curriculum. We note that, in undertaking school reform, the Province of Newfoundland & Labrador maintained the teaching of various religions, which is highly commendable. Drawing upon the perspectives of various religions, a curriculum could seek to make this principle an essential aspect of the character development of our children.
4. Work for All
One of the most important instructions of Bahá'u'lláh in regard to the economic question is that all must engage in useful work.
"It is enjoined on every one of you to engage in some occupation -- some art, trade or the like. We have made this -- your occupation -- identical with the worship of God, the True One. Reflect, O people, upon the Mercy of God and upon His Favors, then thank Him in the mornings and evenings. Waste not your time in idleness and indolence, and occupy yourselves with that which will profit yourselves and others beside yourselves…"
The idea of work as service provides a meaningful and effective insight to unlocking the creative as well as the materials resources available in our communities. For example, it is evident that current work programs engaging people with mental health challenges are enabling these individuals to learn basic skills, to grow in self-esteem, and ultimately become fully engaged in society. The Government should engage the society in developing other similar programs, both as a means of reducing material poverty, and to enable the growth in engagement and abilities.
"How much of the energy employed in the business world of today is expended simply in canceling and neutralizing the efforts of other people -- in useless strife and competition! And how much in ways that are still more injurious! Were all to work, and were all work, whether of brain or hand, of a nature profitable to mankind, as Bahá'u'lláh commands, then the supplies of everything necessary for a healthy, comfortable and noble life would amply suffice for all. There need be no slums, no starvation, no destitution, no industrial slavery, no health-destroying drudgery."
6. The Ethics of Wealth
According to the Bahá'í teachings, riches rightly acquired and rightly used are honorable and praiseworthy. Services rendered should be adequately rewarded. Bahá'u'lláh says:
"The people of Baha must not refuse to discharge the due reward of anyone, and must respect possessors of talent, ... One must speak with justice and recognize the worth of benefits."
As for those who achieve riches, the Writings call them to utilize their wealth in service of society:
. "Wealth is praiseworthy in the highest degree, if it is acquired by an individual's own efforts and the grace of God, in commerce, agriculture, art and industry, and if it be expended for philanthropic purposes. Above all, if a judicious and resourceful individual should initiate measures which would universally enrich the masses of the people, there could be no undertaking greater than this, and it would rank in the sight of God as the supreme achievement, for such a benefactor would supply the needs and insure the comfort and well-being of a great multitude. Wealth is most commendable, provided the entire population is wealthy. If, however, a few have inordinate riches while the rest are impoverished, and no fruit or benefit accrues from that wealth, then it is only a liability to its possessor. If, on the other hand, it is expended for the promotion of knowledge, the founding of elementary and other schools, the encouragement of art and industry, the training of orphans and the poor -- in brief, if it is dedicated to the welfare of society -- its possessor will stand out before God and man as the most excellent of all who live on earth and will be accounted as one of the people of paradise."
With regard to interest on money, Bahá'u'lláh writes as follows: --
"Most of the people are found to be in need of this matter; for if no interest be allowed, affairs (business) will be trammeled and obstructed. ... A person is rarely found who would lend money to anyone upon the principle of "Qar-i-hasan" (literally "good loan," i.e. money advanced without interest and repaid at the pleasure of the borrower). Consequently, out of favor to the servants,
We have appointed "profit on money" to be current, among other business transactions which are in force among people. That is ... it is allowable, lawful and pure to charge interest on money ... but this matter must be conducted with moderation and justice. "
7. No Industrial Slavery
Bahá'u'lláh forbids slavery, and it is explained that not only chattel slavery, but also industrial slavery, is contrary to the law of God.
When in the United States in 1912, Abdu'l-Bahá, the son of Bahá'u'lláh, said to the American people: --
"Between 1860 and 1865 you did a wonderful thing; you abolished chattel slavery; but today you must do a much more wonderful thing: you must abolish industrial slavery. ... The solution of economic questions will not be brought about by array of capital against labor, and labor against capital, in strife and conflict, but by the voluntary attitude of goodwill on both sides. Then a real and lasting justness of conditions will be secured. ... Among the Bahá'ís there are no extortionate, mercenary and unjust practices, no rebellious demands, no revolutionary uprisings against existing governments. ... It will not be possible in the future for men to amass great fortunes by the labors of others. The rich will willingly divide. They will come to this gradually, naturally, by their own volition. It will never be accomplished by war and bloodshed."
"It is by friendly consultation and cooperation, by just copartnership and profit-sharing, that the interests of both capital and labor will be best served. The harsh weapons of the strike and lockout are injurious, not only to the trades immediately affected, but to the community as a whole. It is, therefore, the business of the governments to devise means for preventing recourse to such barbarous methods of settling disputes.
"According to the divine law, employees should not be paid merely by wages. Nay, rather they should be partners in every work. The question of socialization is very difficult. It will not be solved by strikes for wages. All the governments of the world must be united, and organize an assembly, the members of which shall be elected from the parliaments and the noble ones of the nations. These must plan with wisdom and power, so that neither the capitalists suffer enormous losses, nor the laborers become needy. In the utmost moderation they should make the law, then announce to the public that the rights of the working people are to be effectively preserved; also the rights of the capitalists are to be protected. When such a general law is adopted, by the will of both sides, should a strike occur, all the governments of the world should collectively resist it. The owners of properties, mines and factories, should share their incomes with their employees, and give a fairly certain percentage of their profits to their workingmen, in order that the employees should receive, besides their wages, some of the general income of the factory, so that the employee may strive with his soul in the work."
The Bahá'í teachings seek to address those conditions which create unity between peoples, to develop social cohesion, and to overcome division, rancour, and disharmony - in essence, to create a society in which all can partake of the benefits of unity and justice. At the individual level, justice is that faculty of the human soul that enables each person to distinguish truth from falsehood. In the sight of God, Bahá'u'lláh says, justice is "the best beloved of all things" since it permits each individual to see with his own eyes rather than the eyes of others, to know through his own knowledge rather than the knowledge of his neighbor or his group. It calls for fair-mindedness in one's judgments, for equity in one's treatment of others, and is thus a constant if demanding companion in daily life.
At the group level, a concern for justice is the indispensable compass in collective decision making, because it is the only means by which unity of thought and action can be achieved. Justice is the practical expression of awareness that, in the achievement of progress such as is envisioned in the effort to reduce poverty, the interests of the individual and those of society are inextricably linked. To the extent that justice becomes a guiding concern of human interaction, a consultative climate is encouraged that permits options to be examined dispassionately and appropriate courses of action selected. In such a climate the perennial tendencies toward manipulation and partisanship are far less likely to deflect the decision-making process.
The implications for social and economic development are profound. Above all, only development programs that are perceived as meeting the productive needs of people to develop personally and to contribute to their community - and as being just and equitable in objective - can hope to engage the commitment of everyone, especially those who are the victims of poverty, upon whom implementation depends. The relevant human qualities such as honesty, a willingness to work, and a spirit of cooperation are successfully harnessed to the accomplishment of enormously demanding collective goals when every member of society -- indeed every component group within society -- can trust that they are protected by standards and assured of benefits that apply equally to all.
To that end, and for your consideration, we have appended examples of such efforts in the work of the Bahá'í international community in creating projects to enable the development of rural communities, and to address the needs of women in economic development.
In closing, please accept our sincere appreciation for the efforts you are making in this matter. The Bahá'í community stands ready to consult further with you as you move forward in this vital work, and to making whatever contribution we can to the success of this endeavour
The
Bahá'í Community of Newfoundland & Labrador