An international auxiliary language

English Today ◽  
1987 ◽  
Vol 3 (1) ◽  
pp. 18-19
Author(s):  
Ian Semple
Keyword(s):  

In ET6, we reported that English may be superseding Latin as the language through which the Vatican talks to the world. To find out how it fares in one of the world's younger religions, English Today talks to IAN SEMPLE, at the World Centre of the Baha'i Faith in Haifa, Israel.

2021 ◽  
pp. 1-31
Author(s):  
Filippo Osella

Abstract Drawing on ethnographic data collected in China, the United Arab Emirates (UAE), and India, this article explores the life-world and practices of small-scale Indian export agents based in Yiwu, China, the world centre for the export of small commodities. It shows that in a market overdetermined by fast-moving goods, short-term gains, and low margins, export agents have to steer their way between acting with extreme caution or taking risks with their clients and suppliers. These apparently contradictory dispositions or orientations are negotiated by the judicious exercise of mistrust and suspicion. The article suggests not only that mistrust is valued and cultivated as an indispensable practical resource for success in Yiwu's export trade, but that contingent relations of trust between market players emerge at the interstices of a generalized mutual mistrust, via the mobilization of practices of hospitality, commensality, and masculine conviviality. Indeed, feelings of amity and mutuality elicited by the performance of modalities of social intimacy become the affective terrain upon which divergent economic interests might be reconciled and taken forward. That is, mistrust might not lead to generalized distrust, instead a situational or contingent trust might actually emerge through the judicious exercise of mistrust.


1988 ◽  
Vol 1 (1) ◽  
pp. 25-38
Author(s):  
Moojan Momen

As the Bahá’í Faith emerges from obscurity, Bahá’í scholars will have an important role in three fields: the presentation of Bahá’í Faith to the world; the defense of the Bahá’í Faith from attacks; and the intellectual growth and development of the Bahá’í community. This paper discusses the question of the place of scholarship in the Bahá’í community. The value of Bahá’í studies to the Bahá’í community is analyzed. The problems that may arise for Bahá’í scholars in relation to their own spiritual life and also in relation to the Bahá’í community are discussed. Some suggestions are then made with regard to the question of what academic approaches are most likely to be fruitful in the study of the Bahá’í Faith. Finally, consideration is given to the mutual obligations of the Bahá’í scholar and the Bahá’í community (in particular, the Bahá’í administrative institutions). Every Bahá’í who surveys the vast range of doctrines and concepts enshrined in the holy writings of the Bahá’í Faith or whose imagination is captured by the intensity of its brief history must, to some extent, be inspired to make a more thorough study of some aspect that interests him or her. To some is given the good fortune to have both the opportunity and inclination to put this study on a more formal basis. Whether this be at an institute of learning or through private study and research, there are many areas of the teachings and history of the Bahá’í Faith that invite painstaking research and thoughtful analysis. Such study is of great benefit to the Bahá’í community as a whole, quite apart from the immense satisfaction that it can bring to the individual student. There are also dangers in such study, particularly for the individual concerned, and often the extent of this danger is not appreciated by someone just setting out on such a course of study.


2021 ◽  
Author(s):  
Robert H. Stockman
Keyword(s):  

1995 ◽  
Vol 41 ◽  
pp. 440-456

John Sutton was a geologist who made an important contribution to the understanding of the Precambrian rocks of north-west Scotland, and his methods have been applied by others in many parts of the world. His entire career was spent at Imperial College, where he was associated with the growth of the Geology Department from small beginnings to a world centre, and he took part in many of the science policy debates of the seventies and eighties. He was appointed a Vice-President of the Royal Society in 1975, and in that office he was instrumental in establishing the first contacts between the West and the scientific community in China.


2020 ◽  
Vol 72 (3) ◽  
pp. 242-259
Author(s):  
Hoda Mahmoudi

This paper describes the central role of peace in the Bahá’í Faith. For Bahá’ís, peace begins at the level of the individual and migrates outward to the community, nation, and the world. The article explains how the Bahá’í Faith outlines a covenant – an agreement between Bahá’ís and between Bahá’ís and the world – made manifest in an Administrative Order in which the ascertainment of peaceful principles and the establishment of peaceful practices are developed. The paper explains how concepts like the oneness of humanity, the symbiosis between science and religion, and the unity of religion and God combine with ideals like justice, equality, and consultation to form a Bahá’í approach to the creation and maintenance of peace. Integration and disintegration – broad-structured, dynamic effects that shift societies and the world – will help to usher in two main aspects of a present and future Bahá’í order: the Lesser Peace and the Most Great Peace. The Lesser Peace is defined by the efforts of nations and international actors to form a broad-based, global peace. The Most Great Peace describes the arrival and ascendance of the Bahá’í Administrative Order, which will result in an unprecedented level of global peace and security.


2008 ◽  
Vol 24 (1) ◽  
pp. 21-63
Author(s):  
Roshan Danesh

When Mírzá Husayn ‘Ali (1817-92)—the founder of the Bahá’í Faith who was known as Bahá’u’lláh (the “Glory of God”)—died, there was a clear and unambiguous answer about who had the authority to lead his small, but growing, religious community. In his will, Bahá’u’lláh identified his eldest son, ‘Abbás Effendi, known as ‘Abdu'l-Bahá (“Servant of Bahá”) (1844-1921) as his successor and head of the community, as well as the authoritative interpreter of Bahá’u’lláh's writings. When ‘Abdu’l-Bahá assumed the reins of community leadership upon Bahá’u’lláh's death, his claim to authority went largely unchallenged, and he remained in that role until his own death.While this seeming affirmation of a principle of primogeniture would appear to establish a clear pattern for the future organization and structure of the Bahá’í community, it was only one part of the leadership of the community envisioned by Bahá’u’lláh. Equally unambiguous was Bahá’u’lláh's vision of “houses of justice” existing throughout the world, elected bodies that would serve governance functions. In the Kitáb-i-Aqdas (the “Most Holy Book”), written by Bahá’u’lláh in 1873, he states that “[t]he Lord hath ordained that in every city a House of Justice shall be established,” whose members are to “take counsel together and to have regard for the interests of the servants of God.…” In that same book, Bahá’u’lláh contemplated an international house of justice, in addition to the local houses of justice.


2015 ◽  
Vol 21 (1) ◽  
pp. 101-120 ◽  
Author(s):  
Adib Masumian

Religious dialects like Judeo-Arabic and Christianese have become popular topics of study in recent years. First proposed in the world of academia, the mass media – including public radio stations like PRI (Public Radio International) – have now begun to cover these ‘religiolects’ in their programmes. The purpose of this paper is to offer an introductory look at the religiolect of the Bahá’í Faith, a relatively recent religion founded in 19th century Persia (present-day Iran). To that end, we will explore the origins of the Bahá’í religiolect; examine the most essential loanwords of the religiolect; discuss some of the phraseology, both contemporary and historical, which composes the religiolect; and review especially extensive efforts to codify the religiolect. In striving to achieve the aforementioned goals, it is hoped that this paper will serve as a stepping-stone that others may use in their endeavours to further a greater understanding of the Bahá’í religiolect.


2007 ◽  
Vol 43 (3) ◽  
pp. 301-317 ◽  
Author(s):  
Adam Possamai ◽  
Alphia Possamai-Inesedy

In Australia, new immigrant and ethnic communities constitute the largest segment of the phenomenon of increasing religious diversity and change. These groups celebrate and maintain a way of life and a religious culture from elsewhere, but they are also working in Australian society: not just resisting pressures for assimilation, but helping members to translate the norms and values of their land of origin into the new Australian context. In this process, a de-secularization of the world at both local and global levels occurs; indeed, while offering support to migrants, these groups offer a site of `cultural security' to them and simultaneously promote and diffuse their religion in Australia's public sphere. This article focuses on the Baha'i faith and Caodaism; two groups with an ever-increasing growth in the Western world, and an involvement at local, national and international levels. The research shows that these two groups have had different measures of success in Australia, highlighting the fact that the de-secularization process does not have the same intensity among these groups. This article aims at finding the reason behind this difference of intensity.


2020 ◽  
Vol 25 (2) ◽  
pp. 435-442
Author(s):  
Anne-Marie Le Baillif

Paris, “The Centre of All Centres”. Is It Still the Case? In La République Mondiale des Lettres published in 1999 and 2008, Ms. Casanova wrote: “Paris is the Greenwich meridian for literature” for the 19th and 20th centuries. Writers and artists have come to the city in the past because it was extremely attractive for creative and economic reasons. But at the beginning of the 21st century, with the rise of the New Media for writing, publishing and diffusing, is it correct to say that Paris is still supreme? Is location more important than the time devoted to writing and reading? The claims on which Ms. Casanova builds her assertions are not supported by the facts of recent history and geography. She refers to “La belle santé économique et la liberté” in Paris but she forgot to mention why artists came from central Europe. It was just because the life was cheaper in Paris than in Berlin, as Walter Benjamin observed in 1926. She notes that Paris was the world centre for high fashion and that writers came together there to be inspired by the place and each other. But these things are no longer true: Paris is one of the most unaffordable cities in the world. Fashion in clothes is determined in many centres, with fashion weeks held in New York, Milan and China; aesthetics no longer depend on a single country. Literary creativity has spread across many continents and the internet and social media provide access to millions of people around the globe. Globalisation has unified the world, note Jean-Philippe Toussaint and Sylvain Tesson, and brought the standardization of cultures. There is also the matter of the dominant language today. The French language has not changed since Ms. Casanova was doing her research, but French writers now dream of being translated into English to reach the largest audience around the world. Publishers also favour English to make the most profit because literature and art are now worldwide commodities. Writers and researchers use the Internet, which connects them with documents, libraries and people all over the world. Newspapers such as Le Monde and Le Figaro in France provide literary reviews from around the world; for example, Histoire de la Traduction Littéraire en Europe Médiane, compiled by Antoine Chalvin, Marie Vrinat-Nikolov, Jean-Léon Muller and Katre Talviste, was written up in Cahiers Littéraires du Monde. What about the readership? If publishing and merchandizing are accelerating and globalizing because of how the Internet changes time and distance, the writer still has to follow the rhythm of the subject.


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