Film noir - Baha'i style
I love this - a film noir Baha'i style about a detective who investigates good deeds. Get a coffee, sit down for fifteen minutes and watch the movie!

I love this - a film noir Baha'i style about a detective who investigates good deeds. Get a coffee, sit down for fifteen minutes and watch the movie!
The Government is funding new research aimed at getting permission to fly drones anywhere in Britain, in a move which could benefit defence companies BAE Systems, EADS and Thales but inflame civil liberty concerns.
The use of unmanned aircraft for surveillance hit the headlines last week, after Merseyside Police had to ground their drone when it was discovered they were using it without a licence.
But a government-funded European group is pushing ahead with work aimed at showing that drones, known as unmanned aerial vehicles (UAVs), can safely be used in civil airspace. Drones cannot be flown outside regulated areas at present because they are controlled remotely and do not have the ability to "see".
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Drones are of interest to the military and the police as surveillance tools, and could be used by immigration authorities for patrolling Britain's coastline. But concerns have been raised because the UK is already one of the most "watched" countries in Europe, with the proliferation of CCTV cameras.
Less controversial uses for unmanned aircraft include sending back aerial images to search and rescue services, and to farmers surveying the progress of crops.
This desire by increasingly jumpy governments to spy on citizens illustrates only too clearly the erosion of trust between civil society and government.
Trust is fundamental to the ability of a society to function - trust between government and citizens, between citizens and the institutions of coercive authority such as the police, between citizens and media, between citizens and citizens.
Of course, trust is a two-way process. People have to give trust, but they also have to earn it by being trustworthy.
The gradual (and not so gradual) leaching of trust from society is part of what the Baha'i writings refer to as the disintegration of society that is taking place as we make the transition to a social order based on a deep-rooted understanding of human oneness and solidarity in a global civilisation.
This disintegration of what Baha'is refer to as 'the old world order' is taking place rapidly. The building of a new world order is slower, and will happen person by person, family by family, street by street, neighbourhood by neighbourhood.
Faith communities and governments can nurture this building process, but they cannot enforce it.
Baha'is offer decision-making model at UN commission
16 February 2010UNITED NATIONS — A new model of decision-making among peoples of different cultures would contribute to integration "at this time of transition to a new social order," according to a new Baha'i statement.
The statement was prepared for the 48th United Nations Commission for Social Development, which concluded on 12 February. The commission is the chief UN body charged with following up on the World Summit on Social Development held in 1995 in Copenhagen, where world leaders outlined principles that would characterize a new "society for all." These principles included respect for diversity and participation of all people.
The Baha'i International Community said in its statement that it was offering its experience in the method of consultation used by Baha'i communities around the world – a key component in creating unity among people.
The consultative process, the Baha'i statement said, rests on the understanding that all human beings are essentially noble – "they possess reason and conscience as well as capacities for inquiry, understanding, compassion, and service to the common good."
Mr. Ming H. Chong of Singapore, a delegate to the commission who presented a summary of the Baha'i statement, said afterward that understanding the nobility of all humans prevents people from dismissing others as needy rather than being in charge of their own development.
"If you start with (this) understanding, then you have a different perspective, one that avoids labels like 'marginalized' and 'poor,'" he said. He explained that he was a child of immigrants to Singapore and had learned that such labels create the wrong impression of entire groups of people.
"Language shapes the way we think," he said. "It creates mental pictures of how we see the world. Some of these mental pictures are not always positive – those that dehumanize migrants, for example."
The Baha'i statement to the UN commission suggested that the human body can serve as a model for comparing the integration of the world's cultures and peoples. "Within this organism, millions of cells, with extraordinary diversity of form and function, collaborate to make human existence possible. Every least cell has its part to play in maintaining a healthy body," the statement said.
This image can be used to envision the world's peoples as one human family and understand how each culture plays a part in the functioning of the whole, Mr. Chong explained.
In consultation as practiced in Baha'i communities, great value is placed on the diversity of perspectives and contributions that individuals bring to the discussion.
"Actively soliciting views from those traditionally excluded from decision-making not only increases the pool of intellectual resources but also fosters the trust, inclusion, and mutual commitment needed for collective action," the Baha'i statement said.
A key feature of Baha'i consultation is that ideas belong to the group rather than to individuals.
"Detachment from one's positions and opinions regarding the matter under discussion is imperative – once an idea has been shared, it is no longer associated with the individual who expressed it, but becomes a resource for the group to adopt, modify, or discard," the statement said.
A diversity of opinions, however, is not sufficient – it "does not provide communities with a means to bridge differences or to resolve social tensions," it continued.
"In consultation, the value of diversity is inextricably linked to the goal of unity. This is not an idealized unity, but one that acknowledges differences and strives to transcend them through a process of principled deliberation," the statement said. "It is unity in diversity."
The Baha'i International Community participated in or cosponsored several other activities during the Commission for Social Development, which ran from 3 February to12 February. Among other things, Baha'is sponsored a panel discussion on freedom of religion or belief, offered a presentation on "Child Participation for Social Integration" featuring the New York-based Children's Theater Company, and contributed to NGO consultations leading to a Civil Society Declaration to the Commission.
The panel discussion – titled "Freedom of religion or belief: A forgotten pillar of social integration?" – was held at Baha'i offices on 5 February. It featured presentations by Brian Grim, a senior researcher at the Pew Forum on Religion and Public Life; Dr. Anupam Ray of the mission of India to the UN; John Mosoti of the mission of Kenya to UN; and Azza Karam, a senior researcher with the United Nations Population Fund.
Participants discussed how freedom of religion contributes to social integration, focusing in part on the success of multi-ethnic and multi-religious societies like India and Kenya in achieving relative harmony.
"To the extent that efforts towards social integration will reflect the diverse voices and aspirations of the world's people, governments will need to tackle one of the most challenging and neglected issues of our time – ensuring every individual's freedom of conscience, religion or belief," said Bani Dugal, the principal representative of the Baha'i International Community to the UN, who introduced the discussion.
This is a great statement! If there's nothing else you learn from the Baha'i Faith, at least look at the way Baha'is make decisions.
Mind you, Baha'i consultation, as it's called, is much more than a technique. It depends upon the participants exercising personal and social virtues and accepting that, at root, all human beings are noble and have the capacity to express that nobility in their lives.