INTRODUCTION 

The Bahá'í International Community welcomes the request of the World Commission on Environment and Development to share its experience and views on environment and development within the framework of the Commission's "Mandate, Key Issues, Strategy and Workplan". This important document highlights a number of issues of vital concern to the Bahá'í International Community. share the Commission's perspective that this is "a time of unprecedented growth in pressures on the global environment”. More important, however, we also share the Commission's relatively uncommon view that "it is possible to build a future that is more prosperous, more just and more secure". Indeed, all of the activities and resources of the Bahá'í community are directed towards the establishment of a new world order. 

The Bahá'í International Community agrees that "significant changes in current approaches: changes in perspectives, attitudes and life styles; changes in certain critical policies and the ways in which they are formulated and applied; changes in the nature of cooperation between governments, business, science and people; changes in certain forms of international cooperation which have proved incapable of tackling many environment and development issues; changes, above all, in the level of understanding and commitment by people, organizations and governments" are necessary. These far reaching changes touch on all aspects of mankind's collective life. 

The recent Independent Commission on International Development Issues, in identifying and analyzing those factors which have inhibited progress, acknowledged the need "for a vision of the future without which no great task has ever been completed". As we are in full agreement with that perspective, we feel it necessary to begin by presenting a brief summary of the vision we hold for the future along with some prerequisites for achieving it. This background places our subsequent comments on your report in context. It will be noticed that the major issues are seen by us as being defined by what may be called a "moral" or "attitudinal" agenda, which would be needed in addition to the "standard" and "alternative" agendas described by the Commission. 

VISION OF THE FUTURE 

World-wide, the Bahá'í Community shares a common vision of the future which provides a focus for its many activities. It can be summarized as follows: 

"The unity of the human race, as envisaged by Bahá'u'lláh [1], implies the establishment of a world commonwealth in which all nations, races, creeds, and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world inter-communication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity. A world metropolis will act as the nerve centre of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniously develop. The press will, under such a system, while giving full scope to the expression of the diversified view and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated 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 cooperation. 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, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race."[2] 

In the Bahá'í view, sustained progress is difficult to achieve (and perhaps impossible) if diverse elements of society are simultaneously pursuing different visions or goals. The issues of the standard agenda are often in conflict because isolated sectoral goals are usually not incorporated and balanced in a common vision of the future. Many features of the foregoing vision are no doubt shared by the Commission and, of course, implied in the Charter of the United Nations, since the Commission, established in 1983 by Resolution 11/3 of the Governing Council of the United Nations Environment Programme, was welcomed later that year by the UN General Assembly in Resolution 38/161, of 19 December. However, to achieve progress in the social and economic development of mankind and to minimize the destruction of the environment in which that development must take place, a clear common vision (even if at first it is general) is necessary. 

UNITY - A PREREQUISITE TO PROGRESS 

Unity is essential if diverse people are to work towards a common future. However there is little evidence to suggest that the peoples of the world have fully grasped the importance and implication of establishing unity. The Commission might wish to identify those aspects of unity which are essential to achieving the much needed changes in the area of environment and development. In the Bahá'í view, "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established". [2] 

This contrasts with a widespread view that unity results from successful development. The Bahá'í Community has, therefore, focussed on the concept of unity and on actions designed to achieve it. Since, for Bahá'ís, humanity, an aggregate of spiritual beings dependent on the Creator of the universe, is one, unity does not imply "uniformity", but means instead the achievement of harmony in diversity, the rich diversity of the one human race. Further, among the objectives, essential to world unity, which the Bahá'í Community actively pursues are: 

1. The elimination of prejudices on the grounds of religion, race, nation, class and sex. 

2. The achievement of equal rights and opportunities for all human beings. 

3. The recognition and establishment of the effective harmony between science and religion. 

4. The unfettered search after truth by all individuals in society. 

5. The implementation of universal and compulsory education. 

6. The elimination of extremes of poverty and wealth. 

7. The preservation of the sanctity of marriage and family life. 

QUALITIES OF INDIVIDUALS AND SOCIAL GROUPS 

The Bahá'í Community is convinced that the establishment of unity and the material and spiritual progress of mankind require individuals who are characterized by a high standard of morality and integrity. Historically, all of the world's major religions have provided the guidance and motivating force for the establishment of the ethical standards essential to the development of human society. Although the Bahá'í International Community, through its local and national communities, is engaged in implementing development activities and in providing community services, its first and fundamental purpose is one of inculcating the moral standards and creating the social cohesion required for successful and sustainable social and economic development by environment and development agencies and by individuals. In the Bahá'í view individuals should strive to be distinguished "for faithfulness and sincerity, for justice and fidelity, for firmness and steadfastness, for philanthropic deeds and service to the human world, for love toward every human being, for unity and accord with all people, for removing prejudices and promoting international peace". [2] 

Groups of people or communities also require certain essential qualities if they are to develop. From the Bahá'í experience those characteristics include universal participation, the art of consultation, and self-reliance. In the Bahá'í view, universal participation is "a concept which means the involvement of all community members regardless of sex or age in the affairs of the community, provides for full deployment of all human resources. This is a supportive climate for anyone who is aiming for the fulfillment of his or her potential, whether mentally, emotionally, artistically, spiritually, or educationally. Moreover, the consultative process achieves many goals in the local community by combining the rights of individuals to express their opinions and the requirements of the collectivity."[3] 

One of the challenges before the Commission, we feel, is to identify a strategy that could facilitate the mobilization of the world's spiritual and human resources for the purpose of raising the moral standard of mankind and creating new environmental ethics. The Commission may also wish to identify and highlight those aspects of community functioning and development without which real progress is impossible. 

COMMENTS ON "MANDATE, KEY ISSUES, STRATEGY AND WORKPLAN" 

Bahá'ís accept that to achieve economic and social progress "the chief goal is the development of the individual and society, through the acquisition of spiritual virtues and powers."[2] Material development, although necessary, is a secondary goal intended to facilitate the intellectual and spiritual development of the individual. Material progress is largely a reflection of the degree of man's spiritual growth. With respect to environment, from the Bahá'í perspective, "We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual 'reactions."[2] Thus we see that the environment includes the mind and that development of the mind is foremost in importance. 

Key Issues: 

The standard agenda given by the Commission reflects the most commonly mentioned issues of importance to environment and development. However, there are a few additions that are becoming increasingly important. Because of the relation between the human mind and the environment, we suggest that the key issues should also include pollution of the mind by noise. Particularly in urban settings, noise levels become excessive from traffic, machinery, and other human activity. 

There is evidence to suggest that "space" also is critical to the state of mind of people. Perhaps the depletion of living space and stress creating crowded conditions should be included as either a natural resource or a human settlements issue. Religious communities, and also many non-religious groups and individuals, recognize the need for an undisturbed place for quiet thought and meditation. The physiological and psychological effects of lack of space can be a very real impediment to human progress. 

The Commission's alternative agenda provides a different point of view on the key issues of environment and development. It is fully agreed that it is valuable to consider causes rather than effects in order to avoid "react-and-cure" solutions. From an eco-system viewpoint, the alternative agenda emphasizes processes rather than the individual state variables of the standard agenda. Certainly an eco-system perspective is useful in that it allows an understanding of the process and it gives a framework for multi-disciplinary approaches. The eco-system approach leads to conceptual models of energy flow and nutrient cycling. Adjusting the partitioning of the elements of such dynamic systems can give rise to technical solutions to some problems. The Commission's example of "Energy: Environment and Development” is a case in point. Reducing entropy in processing energy will probably result in reduced production of atmospheric carbon dioxide. 

While the alternative formulation of the Key Issues provides an eco-system perspective instead of isolated approaches to sectoral problems of environment and development, it does not really address the question of "sources" of problems as implied in the limitations of the standard approach (Page 20, V-43). The eco-system approach (alternative strategy), nevertheless, is very useful from a technical perspective and will no doubt give rise to technical solutions to limited aspects of the environment-development problem. 

As already indicated, the alternative agenda, in our view, needs to be supplemented because it does not deal with the root causes of environmental problems. Mankind is part of the global eco-system along with all the other biotic and abiotic components. Neither the processes which link these components together nor the individual components themselves can be called the sources of problems because the part is not the cause of the whole. 

All parts of a system act and react on each other directly or indirectly. That there is an imbalance is, however, evident, but the problem is not confined to any one part. Thus a comprehensive solution is needed. The dilemma is that because man is part of the system he cannot possibly comprehend the whole and therefore is limited in his capacity to provide a remedy to the complex of global problems. It is in this context that people of religion view the crucial role of the teachings given by their Founders, who are perceived as being in touch with a Source external to the system. 

The sources of the global crisis of environment and development, in the Bahá'í view, are the lack of a globally accepted vision or goal of the future, the lack of unity among the races, tribes, nations, creeds and sexes of the human population, the need for a higher moral standard within the individuals of the world, and the lack of skills for the effective functioning of groups. Although, the technical perspectives of both the standard agenda and the alternative agenda are valuable and must be considered, the Bahá'í International Community does not expect the necessary progress without a commitment to an "attitudinal agenda" such as that outlined herein. therefore recommend that the Commission incorporate attitudinal and educational issues in its strategy and workplan. 

Strategy and Workplan: 

The objective of international cooperation does not seem to have been discussed by the Commission in the report. We agree with the general view expressed that there is a need "to strengthen international cooperation on environment and development and to assess and propose new forms of cooperation that can break out of existing patterns and influence policies and events in the direction of needed change". The previously described "attitudinal agenda" can, in our opinion, be a basis for addressing these critical issues. In the area of practical international cooperation it is our view that non-governmental organizations can play an important role. Recent efforts by the Environment Liaison Centre to encourage networking among NGOs is but one example of possible courses of action. 

With respect to the short term task of the Commission, the Bahá'í International Community stands ready to participate in the meetings that are planned in different parts of the world, and we would therefore appreciate receiving a schedule of events. Such meetings would enable us to exchange further views on the issues of environment and development and convey information from the Commission to members of the Bahá'í community throughout the world. 

In the long term, we are prepared to participate in a number of areas to which reference is made on page 33 of the Commission's document. The Bahá'í community has a global network of over 40,000 communities which are dedicated to the establishment of a new world order in which development and environment are harmoniously interwoven. Bahá'í communities at local and national levels are increasingly applying themselves to bringing about also material progress. On a limited scale this is now being done with regard to health care, afforestation, primary education and agriculture. What the Bahá'í communities have to offer is, however, not so much technical solutions to problems but rather a model of community decision-making and administrative structures which allow genuine progress to be made. 

CONCLUDING COMMENT 

The Bahá'í International Community appreciates this opportunity to contribute to the Commission's worthwhile and difficult task. We are committed to progress in harmoniously solving environmental and development issues. We stand ready to cooperate with the Commission in its future activities and to partake in workshops, conferences and projects. We wish the Commission all success in its demanding undertaking. 

REFERENCES 

1. Prophet-Founder of the Bahá'í Faith. 

2. From the Bahá'í Writings. 

3. From a message from the Universal House of Justice, the international governing council of the Bahá'í International Community.