Bahá'í Faith and Language Policy
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Language Policy in the Bahá'í Faith focuses on a particular teaching; that the world should adopt an international auxiliary language, and everyone should have to learn only two languages, ideally one.
Adopting a common auxiliary language is viewed as integral to world peace and prosperity.
- The sixth Ishráq [Splendour] is union and concord amongst the children of men. From the beginning of time the light of unity hath shed its divine radiance upon the world, and the greatest means for the promotion of that unity is for the peoples of the world to understand one another's writing and speech. In former Epistles We have enjoined upon the Trustees of the House of Justice either to choose one language from among those now existing or to adopt a new one, and in like manner to select a common script, both of which should be taught in all the schools of the world. Thus will the earth be regarded as one country and one home. The most glorious fruit of the tree of knowledge is this exalted word: Of one tree are all ye the fruit, and of one bough the leaves. Let not man glory in this that he loveth his country, let him rather glory in this that he loveth his kind. Concerning this We have previously revealed that which is the means of the reconstruction of the world and the unity of nations. Blessed are they that attain thereunto. Blessed are they that act accordingly.
- Bahá'u'lláh, Tablets of Bahá'u'lláh, pp. 127-128 [emphais added]
Further:
- The day is approaching when all the peoples of the world will have adopted one universal language and one common script. When this is achieved, to whatsoever city a man may journey, it shall be as if he were entering his own home."
- Bahá'u'lláh, Tablets of Bahá'u'lláh, pp. 166-167 [emphasis added]
- In the coming ages, two languages will be taught in the schools, one the native tongue, the other an international auxiliary language.
- `Abdu'l-Bahá, Divine Philosophy, p. 145 [emphasis added]
However, none of the various Bahá'í authorities have ever specified what language it should be. Bahá'u'lláh and `Abdu'l-Bahá have mentioned virtue in Arabic, Esperanto, and English, but it is understood by Bahá'ís that it will be decided in the future, by an appointed committee whose members are invested with this authority by the world's governments.
Whatever language is eventually chosen--whether a natural language like English, Spanish and Arabic, or a constructed language like Esperanto, it will be met (we are assured) with the enthusiastic acceptance of the world's Bahá'ís.
Contents |
Arabic
First, Bahá'u'lláh waxes eloquent over the virtues of Arabic:
- That proposition which is especially beloved,
- when presented before the Heavenly Throne,
- is that all should converse in the Arabic language.
- This, inasmuch as it is the most comprehensive of all languages (absat az kull al-lughat).
- If a person were to become truly aware of the comprehensiveness
- and the broad scope of this most eloquent language,
- they would assuredly select it.
- The Persian language is extremely sweet.
- The tongue of God in this dispensation has revealed in both Arabic and Persian.
- Persian, however, does not, and will never have, the magnitude of Arabic.
- Indeed, relative to it, all languages have been, and will remain, circumscribed.
- This is the most-gracious state of affairs which has been mentioned.
- From an unofficial translation by Dr. Stephen Lambden at http://www.hurqalya.pwp.blueyonder.co.uk/BAHA'-ALLAH/Int-Language.htm
However, `Abdu'l-Bahá has assured Bahá'ís that the eventual international auxiliary language will not be Arabic:
- He was invited later to the Golden Circle Club where He was asked whether Arabic might become the universal language. He said that it would not.
- Golden Circle Club, Boston 24 July 1912 "Mahmúd's Diary" pp. 179-180
The two statements might be resolved by saying that Bahá'u'lláh's does not refer to the future auxilliary language, but is praising the Arabic language.
Esperanto
Today, the principle of a universal auxiliary language is not as timely as it was a century ago. Many find it difficult to work up much of an interest in the issue, especially when compared with more pressing ones such as racism or sexism. In order to understand how language policy came to be included on various lists of Bahá'í social principles, we have to think back to the intellectual climate of a century ago, when Esperanto was new and popular.
Esperanto (first book published 1887, first international congress 1905), was new and exciting in the early 20th century. The idea of an easy to learn, comprehensive international language was appealing in intellectual circles of the time. Volapük was an even earlier constructed language intended as an international auxiliary language. It also won widespread support, though the language ultimately proved too difficult for most supporters to actually learn.
By 1912, the time Bahá'u'lláh's son ,`Abdu'l-Bahá, started on his public-speaking tour across Europe and America, Esperanto had gathered momentum. Many of the same people who were interested in the Bahá'í Faith were also interested in Esperanto (and women's suffrage, racial equality and various other currents of the day). Not only his listeners but seemingly, `Abdu'l-Bahá himself was attracted to Esperanto.
`Abdu'l-Bahá seemed to encourage the learning and use of Esperanto, and alluded to the possibility of it as the international auxiliary language. Whether the accepted version would grow out of the Esperanto movement, or be created from scratch, he does not say. In any case, the specific reforms he mentions have not been incorporated into any existing reform of Esperanto, though other constructed language projects have come close.
`Abdu'l-Bahá said:
- We must endeavour with all our powers to establish this international auxiliary language throughout the world. It is my hope that it may be perfected through the bounties of God and that intelligent men may be selected from the various countries of the world to organize an international congress whose chief aim will be the promotion of this universal medium of speech.
- Washington, 25 April 1912
- Promulgation of Universal Peace, p. 61
- Esperanto has been drawn up with this end (universal language) in view: it is a fine invention and a splendid piece of work, but it needs perfecting. Esperanto as it stands is very difficult for some people.
- Paris, 13 November 1911
- Paris Talks, p. 156
- Thou hast written regarding the language of Esperanto. This language will be spread and universalized to a certain degree, but later on a language more complete than this, or the same language will undergo some changes and alterations and will be adopted and become universal.
- Tablets of `Abdu'l-Bahá, Vol III. p. 692
- "The love and effort put into Esperanto will not be lost", he `Abdu'l-Bahá answered, "but no one person can construct a Universal Language. It must be made by a Council representing all countries, and must contain words from different languages. It will be governed by the simplest rules, and there will be no exceptions; neither will there be gender, nor extra and silent letters. Everything indicated will have but one name. In Arabic there are hundreds of names for the camel! In the schools of each nation the mother tongue will be taught, as well as the revised Universal Language."
- `Abdu'l-Bahá in London, p. 94
And now Shoghi Effendi, commenting on the above:
- Regarding the subject of Esperanto; it should be made clear to the believers that while the teaching of that language has been repeatedly encouraged by `Abdu'l-Bahá, there is no reference either from Him or from Bahá'u'lláh that can make us believe that it will necessarily develop into the international auxiliary language of the future. Bahá'u'lláh has specified in His writing that such a language will have either to be chosen from one of the existing languages, or an entirely new one should be created to serve as a medium of exchange between nations and peoples of the world. Pending this final choice, the Bahá'ís are advised to study Esperanto only in consideration of the fact that the learning of this language can facilitate inter-communication between individuals, groups and Assemblies throughout the Bahá'í world in the present stage of the evolution of the Faith.
- From letter written on behalf of Shoghi Effendi, June 4, 1937: Bahá'í News, No. 109, July 1937, Page. 1
- republished in Lights of Guidance, p. 341
Today there exists an active sub-community of Bahá'í Esperantists. The Bahá'í Esperanto-League was founded in 1973 and as of 2005 had 410 members in 64 countries. Lidia Zamenhof, daughter of Esperanto founder L.L. Zamenhof, was a Bahá'í.
English
The Universal House of Justice commissioned the following statement on linguistic unity, which recognizes an ad hoc role for World English:
- The need for it [a universal auxilliary language] is now recognized on all sides, as reflected in the circumstances that have compelled the United Nations and much of the non-governmental community to adopt several "official languages". Until a decision is taken by international agreement, the effect of such developments as the Internet, the management of air traffic, the development of technological vocabularies of various kinds, and universal education itself, has been to make it possible, to some extent, for English to fill the gap.
- The Universal House of Justice, Century of Light (2001), p. 128
Towards a universal language
The idea that a universal language would displace native languages is potentially troubling. This would seem to contradict the Bahá'í Faith's principle of "unity in diversity."
Language is strongly attached to culture. The prospect of all-but-universal language extinction would be undesirable to less dominant languages and cultures, like Uyghur or Cornish, which are struggling for distinction. American Indian languages and cultures were suppressed in boarding schools in the United States and Canada much to the detriment of these peoples. The effects of the suppression of Irish can still be felt today.
To the world's ethnic minorities an imposed language would be tantamount to an imposed culture. The Bahá'í writings appear to envision a language that is willingly supported and learned. This passage from Shoghi Effendi refers to the voluntary, or de-facto, adoption of a single language to the distant future:
- What Bahá'u'lláh is referring to in the Eighth Leaf of the Exalted Paradise [Tablets of Bahá'u'lláh, p. 68, above] is a far distant time, when the world is really one country, and one language would be a sensible possibility. It does not contradict His instruction as to the need immediately for an auxiliary language.
- From a letter written on behalf of Shoghi Effendi to an individual believer, March 16, 1946
- republished in Lights of Guidance, p. 340
Another possible interpretation is to say that "reduced to one" refers not to all languages, but only to the languages which would be necessary to learn. This approach is in line with "unity in diversity."
Working Languages
Within the Bahá'í international structure, two languages have become dominant for international communication: English and Persian. While Bahá'ís are likely to use other languages as well, international correspondence is carried on mostly in these two languages.
The choice of English and Persian was made for obvious practical considerations. English has become the most dominant international language for business and travel, and most Bahá'í communities around the world have some Persian speaking believers, due to the Faith's origin in Persia.
The predominance and use of these two languages is not meant to imply any promotion of them as the international auxiliary language.
Links
See this thread from baha'i-library.com for an exhaustive discussion, including many other quotes from the writings.
- In the above thread, Antony Alexander argues for his Language X proposal. This involves an international council making deliberate and gradual changes to World English, which Alexander sees as already entrenched on the international scene. The point would be to simplify the language for the benefit for second-language learners, without alienating those who learned the "old" way. Then each successive generation could carry the process further.
