When a gay friend wrote:
“My energy could be better served not fighting for inclusion but by focusing on doing good works. I’m starting to see why many people just give up on God completely and decide that, dogma, worship and religious labels get in the way of working towards creating a better world. A world that doesn’t exclude or hurt people.“
I was reminded of ‘Abdul-Baha who said that if religion is not a cause of love and unity then it better not to have a religion. [footnote 1] Some have suggested to me that it is always better to walk away, that unity is most important. I don’t think Baha’u’llah nor ‘Abdul-Baha intended their teachings to be a mouthpiece for the majority. I think Baha’u’llah was serious when he said that ” [t]he best beloved of all things in My sight is Justice” [Hidden Words] but more importantly I think any community, religious or not, needs to value diversity because of the fresh inputs diverse people bring. If those from minority backgrounds are to have a voice, those from a majority perspective need to make it clear that there is ‘space’ for them in their community. In my view, it isn’t about tolerance or sympathy or looking good, but about developing a community where diversity is valued. Diversity doesn’t just happen, it needs to be worked at just as many Baha’i communities have and do work at racial diversity.
I think most Baha’is care very deeply about the importance of diversity, except, it seems, when it comes to our gay and lesbian brothers. I am often told that there is no such thing as a “LGBTQ” voice because we are all one. We are all equal. I agree with the sentiment but by ‘voice’ I mean a particular perspective on the world and society that is different to a majority voice.
I am a human being first and this means acknowledging others as equals, acknowledging that their differing perspectives are of value, however odd or ‘wrong’ they might seem to me personally.
So the next time there’s a gay or lesbian at a Baha’i event, do your best to treat that individual not as an ‘other’ – because they might not be there next time – threat them as an equal and a welcome element of diversity. And if there are no gays or lesbians in your community, then ask yourself why? What is it about your community that does not show to a 10% minority or so of humanity, that they are welcome?
A Baha’i recently told me that she felt embarrassed to say she was a Baha’i because she didn’t have the words to counter statements such as “Homosexuality, according to the Writings of Bahá’u’lláh, is spiritually condemned“ [footnote 2]. Then a work colleague, an out of the closet lesbian, said she had heard that she was a Baha’i and that it sounded like a nice religion and asked her about it. My Baha’i friend kept the conversation brief because she didn’t want her to find out that lesbians and gays are treated differently. For my friend, this is a huge crisis of faith. Personally she sees nothing wrong with homosexuality, but she knows that the public image of the Baha’i community conflates homosexuality with immorality or disease, and she can’t see how she can do anything to change this. I suggested that she could speak about her discomfort in her own Baha’i community. If others in the community share her views, suggest that they state in their publicity something like: “a Bahai teaching is equality for all regardless of their cultural background, race or orientation.” If these Bahais find such a public statement problematic, then host a study class on the topic to find out why and use the opportunity to find ways to present the Baha’i community that work best while still showing the world that this particular Baha’i community is working at reducing discrimination against gays and lesbians.
Like any form of discrimination, the issue affects everyone, not just those who are being oppressed. Looking the other way means doing nothing to address the public perception that the Baha’i community is not coming “to the defense of those whose fundamental rights are being denied or violated” [Universal House of Justice, 27 October, 2010] of those who identify as GLBTQ.
Back to my question: is it better to walk away?
My gay friend continued: “I ask myself “why do I have pain and suffering?” Is it because I want there to be a true Faith that makes existence make sense? I desire God and want a religion. In a way, it is selfish. And the result is pain, because the only Faith that makes sense to me, is just like all the other religions: it divides the world into “us” and “them,” even though it claims it doesn’t.
Like a child having a tantrum, I am angry and mad and fighting for this not to be so. But the fact of the matter is … it *is* this way. So, I feel the right way is to stop desiring there to be a God or an afterlife or even a religion or Faith that tries to make sense of existence.
I want those things because I’m selfish and want inclusion and want some sense of order. If I abandon my desires for these things and accept what is, then I no longer suffer with the pain that comes with the rejection from the Bahai Faith that is caused by being a gay man. And if I stop worrying about an afterlife and the “why” of existence, I can finally live free and at peace.”
Is the anger because of attachment? Or injustice? What is more important – passion, involvement or detachment?
As for myself, if I thought the Baha’i Teachings (Link to a blog outlining ‘Abdul-Baha’s eleven principles) endorsed treating gay and lesbian Baha’is differently, I would have leave the Baha’i Faith and in turn, I would be less sure about the existence of God more than ever, as I am one of those Baha’is whose idea of God borders on the agnostic. I am not sure about the existence of God but the Baha’i Writings ring true as does my belief in spirituality.
I would have to leave the Baha’i Faith because if gays and lesbians are treated differently because of their orientation, then it means that the Baha’i principle of equality is meaningless. It is not possible to preach equality and then add, “except for those people”. Baha’is might say things such as “homosexuality is spiritually condemned” but if it is not in Baha’i Scripture, then as far as I am concerned it is not part of the Baha’i Teachings. I realise it is easier for me. I have the confidence to say this.
A friend nailed it by saying: “I’ve had to recently acknowledge the fact that deep inside me I feel like I don’t have the right to be happy because I’m gay. God hates us, unless we’re celibate. And it affects my relationships, my self-esteem, and it certainly has played a huge part in my history of enjoying various substances.”
“Justice and equity are twin Guardians that watch over men. From them are revealed such blessed and perspicuous words as are the cause of the well-being of the world and the protection of the nations.” (Baha’u’llah)
If you are not treated with equality, of course it affects your self-esteem. If you are expected to hide your orientation, of course that creates an imbalance. I think that is why the Baha’i Teachings place such importance on equality, justice, independent investigation, and science and religion being in harmony and why ‘Adbul-Baha wrote: “The divine religions must be the cause of oneness… and the means of unity and love; they must promulgate universal peace, free man from every prejudice, bestow joy and gladness, exercise kindness to all men and do away with every difference and distinction. Just as Bahá’u’lláh addressing the world of humanity saith: ‘O people! Ye are the fruits of one tree and the leaves of one branch.'” [Selections from the Writings of Abdu’l-Baha, p. 28]
We can use reason to overcome prejudice and hopefully make “a conscious effort to improve the state of humanity”. [Bahaiteachings.org]
I do not want my religion to be used to hurt another gay or lesbian and I hope for the day when Baha’i communities demonstrate publicly by action that in their community they treat their gay and lesbian members as equals.
‘Abdul-Baha spoke of the diversity of the flowers in the garden of humanity being diverse as a good thing and as a metaphor for the diversity of humanity (being a good thing). I hate it that public statements present as homosexuality being: “an aberration subject to treatment“ or “abnormality, handicap, affliction, problem“ or “an abnormality … a great problem for the individual so afflicted … that he or she should strive to overcome it“. (all these quotations are from the Wikipedia “Homosexuality and the Baha’i Faith” page. See footnote two). Where are the examples of Baha’is showing that within the Baha’i community there are those who value the diversity of those who identify as LGBT?
Although the Universal House of Justice’s current 2010 policy states that a “marriage is a union between a man and a woman” I wish that marriage was the only issue here, but it isn’t. Not only are gays and lesbians expected to live solitary lives while others may raise families and enjoy the support and companionship of a life-partner, this distinction is then enlarged by Baha’is to say things such as homosexuality is a transgression or a disease.
Don’t get me started on gender and how many a Baha’i has tried to justify the absence of female Universal House of Justice members as being based on supposed differences in capacity between women and men. I think it is human nature to look for reasons and the tendency to create them when there doesn’t appear to be a reason. But then the danger is, just as in discussions on gender equality, difference is then used as a means to enlarge on the inequality.
The Universal House of Justice letter states that “The Bahá’í Writings state that marriage is a union between a man and a woman” but it doesn’t state the situation of already married gays or lesbians becoming Baha’is or that unmarried gays and lesbians should be treated differently to unmarried straights. The Universal House of Justice does not give a source in Baha’i Scripture (See my blog on this topic), and if there is nothing in Bahai Scripture that restricts marriage to a man and a woman, a later Universal House of Justice is free to take a different approach. It is not clear to me here whether The Universal House of Justice is making a policy on what is a Bahai marriage or telling us what they think is in Baha’i Scripture.
Of course I do see the catch 22 here for those in countries where it would break the law of the land to discriminate against legally married same sex couples. What can Baha’is do? I guess one day the Universal House of Justice is likely to make a policy on same sex marriage, but until they do, I would suggest that any N.S.A. or L.S.A. to view this as a new phenomenon and deal with this in the way that seems closest to the teachings of Baha’u’llah and the latest policy of the Universal House of Justice, while respecting the right of government to define civil marriage.
But I find it horrific that a Baha’i could say that treating a gay or lesbian differently is based on Baha’i Scripture, because it is not true.
In light of such attitudes, I don’t blame this gay friend for writing: “it is religion and my desire to be a part of it and my desire to be loved by the Creator. If the Creator doesn’t love me, what is the point of trying to love the Creator? These are thoughts I usually hold down but I don’t see the usefulness (anymore) in pretending these feelings aren’t there. I’m sure I’m not alone. And I’m sharing with you to process and discuss”.
The very idea that some people are less worthy because of their nature, their race, or orientation is repulsive to me. I can’t match this idea with anything in the Bahai Writings, however another of my gay friends wrote: “Lately I have been heavy on fighting for inclusion, perhaps to the exclusion of good works. But it may be time for a recalibration…. As regards your comments about desire producing pain, I have found that detachment from religion and people (even the most well intentioned) helps me maintain my sanity and my faith.
My view of humanity is much more melancholic than it used to be as a result. But I find that this detachment combined with a regular prayer/meditation practice works for me. When I get particularly depressed by people I turn to the prayers and writings of ‘Abdul-Baha for comfort.”
So why should gays and lesbians have to suffer? What justification is there for prejudice against gays and lesbians to continue in the Baha’i community?
My friend Daniel who runs the blog “Revolked”: wrote in response to having his voting rights removed in 2009 by the American Baha’i community for being legally married in California: “The Buddhist sangha really helped me… there was something about total inclusion mixed with a semi-Baha’i administration (all volunteer committee of 12 who coordinate the whole shabang), and 40 minutes of silence… with a short (very firesideesque) talk after… that helped me heal.
I felt listened to, and I am talking about listened to by Baha’u’llah/Buddha for the first time…
I needed (still do) help with dealing about my anger related to organized religion, how the Baha’is treated me, and my overall distaste for any organized spiritual anything…
It really helped … sitting every Sunday with really nice, good, smart people who don’t push, nor judge … other folks will find other ways to heal.
But I have come to realize that at least for me, Baha’i doesn’t work. It’s a nice idea, and I desperately love and accept Baha’u’llah… but the community … they reject people like me”
This is the first case I know of in which a legal same-sex marriage was the reason for applying a Baha’i administrative sanction. I hope it is the only case and that one day that Daniel receives a letter of apology, because it is a Baha’i principle to follow the laws of one’s country. Shoghi Effendi was very firm about this when he wrote “they will, unhesitatingly, subordinate the operation of [Baha’i] laws and the application of [Baha’i] principles to the requirements and legal enactments of their respective governments.” (The World Order of Baha’u’llah) To me, this principle implies that the assemblies – local as much as national – must do their best to avoid any actions or statements that might be misconstrued as a rejection of the rights of government and the legitimacy of civil laws.
As far as I know this applies as long as a Baha’i law or teaching is not transgressed and even then, such as in the case of apartheid in South Africa, Baha’is were encouraged not to confront the law of the land. As far as I know the Universal House of Justice has not made a ruling on same sex marriage, only statements concerning homosexuality outside of marriage and the statement that a Baha’i marriage “is a union between a man and a woman”. So I assume that until the Universal House of Justice makes a ruling on same-sex marriage it is up to local or national Bahai communities to decide what is best in light of the Baha’i principles for those who are already Baha’is as much as for married couples who choose to join the community.
Some days I think the fight is worth it because I hope my actions help Baha’is to be more tolerant and for Baha’i from diverse perspectives to feel equally welcome. I am selfish about this. I want the Baha’i community to be more inclusive. Other days, I think it is better to be more involved in the art world (I am an artist) because it is so diverse and energizing. Perhaps in the end I can do more as an artist to help my gay and lesbian brothers and sisters than trying to work for tolerance and openness within the Bahai community. Who knows? It’s odd though, each time when I think this might be my last blog on the topic of gay rights, it feels as if Baha’u’llah is pushing me – as if this can’t be the last word.
Footnote 1: The passage “If religion becomes a cause of dislike, hatred and division, it were better to be without it, and to withdraw from such a religion would be a truly religious act. For it is clear that the purpose of a remedy is to cure; but if the remedy should only aggravate the complaint it had better be left alone. Any religion which is not a cause of love and unity is no religion.” is often quoted by Baha’is but the source here, Paris Talks, consists of notes made by an interpreter of the talk given in French by a translator, which in turn were translated into English.
An authentic source in Abdul-Baha‘s own wording is: “Third: religion is the foundation of harmony and love, of solidarity and unity. If religion is made the cause of enmity it yields not solidarity but rather troubles, and the absence of religion is better than its existence. The abandonment of religion is preferable to this.” [A provisional translation by Sen McGlinn from notes in Persian that had been checked by Adbul-Baha
Footnote 2: In footnote 8 on the “Bahai Faith and Homosexuality” Wikipedia page (Last accessed 17 August 2014) is the statement “Homosexuality, according to the Writings of Baha’u’llah, is spiritually condemned“. Admittedly this page is currently dominated by the opinions of two Baha’is (Back in May 2014 I failed to get them to modify their opinions because they were not backed up by the sources they referred to). And so like any Wikipedia page that deals with a sensitive topic, those with the most friends with the skills and time, win. It is a weakness of the Wikipedia system that, like the worst aspects of party politics, majority voices are able to drown out other voices. But just because a system can be misused doesn’t mean it is bad system. I love Wikipedia!
Anyway if most Baha’is believe that somewhere in Baha’i Scripture same-sex marriage is excluded then that is an accurate picture of the state of play in the Baha’i community, regardless of whether it is true or not. Wikipedia is a fabulous resource which is flexible, and one day when the current views are minority views, this page will be changed.
So I hope this explains why quite a few of the statements [as accessed on August 17th, 2014] on this Wikipedia page are inaccurate. I hope the day is sooner rather than later when these inaccuracies are removed. However it is a fight, that for now at least, I have chosen to walk away from. Here is what I am referring to as being inaccurate:
“The Bahá’í Faith teaches that the only acceptable form of sexual expression is within marriage, and Baha’i marriage is defined in the religion’s texts as exclusively between one man and one woman“ (Wikipedia, accessed 17 August 2014)
I had replaced the text: “in the religion’s texts as exclusively” with “in Bahai law as being” because the UHJ creates Bahai law or policy. If there is a religious text stating this, then it needs to be found or shown. All Wikipedia references used by these two Baha’is either led to statements made by the Universal House of Justice or references to marriage as “a monogamous relationship between a man and woman“ [click on p. 147 + ”In the Glory of the Father: The Baha’i Faith and Christianity, p. 100”]. Bahai’s would not call policy made the Universal House of Justice ‘religious texts’ because that would confuse the Universal House of Justice’s authority with that of Baha’i Scripture. Saying that a marriage is between a man and woman is not the same as saying this is exclusive.
By now you might be wondering why I am putting all of this into a footnote here. Well, should a Baha’i feel uncomfortable about the phrase “defined in the religion’s texts” or anything else in that Wikipedia article, this might help. Opinions expressed as if they are supported by secondary literature when in fact they are not [my major argument with these two] is one thing, but these opinions create the impression that Baha’i Scripture is prejudiced against gays and lesbians, when it is not. It might seem petty, but for me it is an important distinction because Baha’i Scripture cannot be changed while statements by the Universal House of Justice can be changed by a later policy of the Universal House of Justice.
You might say, but, there is much more on that page, such as the assumption that homosexuality is a transgression [accessed 17 August “homosexuality over other transgressions” in the second paragraph] when in fact current Universal House of Justice policy since 2010 is that “to regard those with a homosexual orientation with prejudice or disdain would be against the spirit of the Faith.” Well, I thought I’d just start with the first sentence on the Wikipedia page and see how that went before going any further. Perhaps I should write a blog about the exchanges I had on the ‘talk’ behind the scenes page, because until then I had not realised how easy it was for the views of just two individuals with the skills, to dominate a Wikipedia page. I was used to an academic environment where if a reference is made, then it relates to the statement. These two repeatedly added material where in some cases marriage wasn’t mentioned at all. Admittedly they removed most of these when I pointed this out, but it took a lot of time to look up the books. In the end they won because they just kept deleting my edits. It was not pleasant so I understand perfectly why Baha’is might walk away from that fight as I have.