Unity in Diversity

At the heart of the teachings of Bahá’u’lláh is the oneness of the human family:

“It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens.” -Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, CXVII

In another passage He wrote: “The tabernacle of unity hath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch.”

Oneness does not mean sameness. ‘Abdu’l-Bahá explained: “The diversity in the human family should be the cause of love and harmony, as it is in music where many different notes blend together in the making of a perfect chord.”

Its Watchword Is Unity in Diversity

Shoghi Effendi wrote that the Law of Bahá’u’lláh does not ignore or suppress the diversity that differentiates the peoples and nations of the world: “It repudiates excessive centralization on one hand, and disclaims all attempts at uniformity on the other. Its watchword is unity in diversity”. He illustrated it with these words of ‘Abdu’l-Bahá:

“Consider the flowers of a garden. Though differing in kind, color, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm and addeth unto their beauty. How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruit, the branches and the trees of that garden were all of the same shape and color!” -‘Abdu’l-Bahá, quoted by Shoghi Effendi in The World Order of Bahá’u’lláh

The garden is a picture of people. ‘Abdu’l-Bahá continued: “In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest.”

The Bahá’í International Community explains what this means in practice:

“The concept of unity in diversity is a way of expressing the principle of the oneness of humanity, as espoused by the Baha’i Teachings. Unity in diversity stands in contrast to uniformity. It cherishes the natural diversity of temperament and talents among individuals as well as humanity’s variegated experiences, cultures and viewpoints, inasmuch as they contribute to the human family’s progress and well-being.” -Bahá’í International Community, Valuing Spirituality in Development, 18 February 1998

Differences Are of Two Kinds

Some people doubt that real unity is possible among people so different from one another. ‘Abdu’l-Bahá answered that doubt directly. He wrote that “differences are of two kinds”. Differences that set people against one another destroy, while “the other kind which is a token of diversity is the essence of perfection and the cause of the appearance of the bestowals of the Most Glorious Lord”. He compared a diverse human family to the human body:

“[W]hen that unifying force, the penetrating influence of the Word of God, taketh effect, the difference of customs, manners, habits, ideas, opinions and dispositions embellisheth the world of humanity. This diversity, this difference is like the naturally created dissimilarity and variety of the limbs and organs of the human body, for each one contributeth to the beauty, efficiency and perfection of the whole. When these different limbs and organs come under the influence of man’s sovereign soul, and the soul’s power pervadeth the limbs and members, veins and arteries of the body, then difference reinforceth harmony, diversity strengtheneth love, and multiplicity is the greatest factor for coordination.” -‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, no. 225

Every part contributes to the whole. Writing of race, ‘Abdu’l-Bahá recalled that “Bahá’u’lláh hath said that the various races of humankind lend a composite harmony and beauty of color to the whole. Let all associate, therefore, in this great human garden even as flowers grow and blend together side by side without discord or disagreement between them.”

All Embody Divine Possibilities

Unity in Diversity reaches every way in which people differ: race, culture, age, gender, class, and disability. ‘Abdu’l-Bahá said:

“God is no respecter of persons on account of either color or race. All colors are acceptable unto Him, be they white, black, or yellow. Inasmuch as all were created in the image of God, we must bring ourselves to realize that all embody divine possibilities.” -‘Abdu’l-Bahá, quoted by Shoghi Effendi in The Advent of Divine Justice

People with Disabilities are part of this diversity of the human family. Disability rights leader Judith Heumann said in her TED Talk: “I encourage you all to recognize that disability is a family you can join at any point in your life.” The Bahá’í International Community describes every person as “born into the world as a trust of the whole”.

Unity in Diversity does not mean treating everyone in exactly the same way. The same statement explains:

“Equity differs from absolute equality in that it does not dictate that all be treated in exactly the same way. While everyone is endowed with talents and abilities, the full development of these capacities may require different approaches. It is equity that ensures that access and opportunity are fairly distributed so that this development might take place.” -Bahá’í International Community, Valuing Spirituality in Development, 18 February 1998

Braille, captions, a sign language interpreter, an entrance without steps, or a quiet room are different approaches of exactly this kind. They are how a community makes room for the talents of every member.

Justice Is the One Power

Unity without justice is not unity. Bahá’u’lláh wrote: “No radiance can compare with that of justice. The organization of the world and the tranquillity of mankind depend upon it.” In The Prosperity of Humankind, the Bahá’í International Community wrote:

“Justice is the one power that can translate the dawning consciousness of humanity’s oneness into a collective will through which the necessary structures of global community life can be confidently erected.” -Bahá’í International Community, The Prosperity of Humankind

The same statement adds: “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.”

Disability justice organizers at Sins Invalid name the same commitment:

“We honor the insights and participation of all of our community members, knowing that isolation undermines collective liberation.” -Sins Invalid, 10 Principles of Disability Justice

Nurture, Encourage, and Safeguard Every Minority

Shoghi Effendi set a standard that leaves no member of the community waiting outside:

“If any discrimination is at all to be tolerated, it should be a discrimination not against, but rather in favor of the minority, be it racial or otherwise.” -Shoghi Effendi, The Advent of Divine Justice

He wrote that “every organized community enlisted under the banner of Bahá’u’lláh should feel it to be its first and inescapable obligation to nurture, encourage, and safeguard every minority belonging to any faith, race, class, or nation within it”, and he stressed “the extreme desirability of having the minority elements participate and share responsibility in the conduct of Bahá’í activity”. People with Disabilities, and every group pushed to the margins, belong in the planning as well as in the room.

Questions for Reflection and Consultation

Questions to bring to your next devotional gathering, class, group, or study circle:

• Who in our neighborhood is not yet part of our gatherings, and which barriers to disability, race, age, gender, culture, or class may be keeping them away?
• Do we welcome differences among us as a source of beauty and strength, as in ‘Abdu’l-Bahá’s garden, or do we expect everyone to take part in the same way?
• Which of our habits assume sameness, such as one format for materials, one way to enter, or one way to take part, and what different approaches would let every person take part?
• Were People with Disabilities and members of other marginalized groups part of the planning from the start, sharing responsibility as Shoghi Effendi described?
• Does every person have a way to contribute their talents, not only to attend?

Learn what barriers may be preventing full participation, consult together on the next steps, and take specific steps toward Vibrant, Diverse, Inclusive, Accessible Communities. Join us in our efforts!