Anton Haddad was the first Bahá'í to arrive in the New World. [BFA1p26]

One of the men, William Hoar, had been present at the reading of the paper by Henry Jessop at the World Parliament of Religions in Chicago in 1892. Shortly after he began study of the Faith with Ibrahim Khayru'llah. Later Hoar moved to New York where he continued study with Anton Haddad. Haddad had learned of the Faith in Egypt from Haji 'Abu'l-Karim-i-Tihrani. [WMSH59]

'Abdul'-Bahá and His party embarked from Alexandria on the White Star Line Liner RMS Cedric for New York via Naples. They departed Naples on the 30th of March and made a call at Gibraltar. Three of His party were forced to leave the ship for supposed "medical' reasons. Among them was His grandson, Shoghi Effendi. [AB171; GPB281; ABF274; ABTM50-52; SYH50-51]

As the ship that finally brought "‘Abdu'l-Bahá to the shores of the American continent passed by the Statue of Liberty, He threw His arms wide open in greeting, saying ”There is the new world’s symbol of liberty and freedom. After being 40 years a prisoner I can tell you that freedom is not a matter of place. It is a condition. Unless one accept dire vicissitudes he will not attain. When one is released from the prison of self, that is indeed a release.” [‘Abdu'l-Bahá in Their Midst p.56; SYH54]

Talk at Reception at Metropolitan Temple, Seventh Avenue and Fourteenth Street, New York. [PUP150]

Mahmud has dated this visit to the Krug home at 14 July. [MD169-170]

One incident in particular, the East St. Louis Race Riot, also called the East St. Louis Massacre, was a major catalyst of the silent parade. This horrific event drove close to six thousand blacks from their own burning homes and left several hundred dead.

A Bahá'í named Inez Greeven went on a prilgrimage. When she returned home she asked permission for two of her friends to go to Haifa and have the bounty of meeting the Master. The friends went and returned, apparently unaffected by the experience. In 1920, during her second pilgrimage, she asked 'Abdu'l-Bahá why her friends had not become Bahá'ís. This was His answer:

“At the gate of the garden, some stand and look within, but do not care to enter. Others step inside, behold its beauty, but do not penetrate far. Still others encircle this garden, inhaling the fragrance of the flowers; and having enjoyed its full beauty, pass out again by the same gate. But there are always some who enter, and becoming intoxicated with the splendour of what they behold, remain for life to tend the garden." [Bahá'í Stories; The Garden of the Heart p14]

"Both the local and National Assembly on several occasions attempted, through oral and written communications, to bring about full and frank consultation with the leaders of the New History Society, but without success.

"Under these conditions it becomes the obvious responsibility of the National Spiritual Assembly to inform the friends that activities conducted by Ahmad Sohrab through the New History Society are to be considered as entirely independent of the Cause, as outside the jurisdiction of the local and National Assembly, and hence in no wise entitled to the cooperation of Bahá'ís."

This statement also quoted from a letter written on behalf of the Guardian by his Secretary to the National Spiritual Assembly on May 30, 1930: "To accept the Cause without the administration is like accepting the teachings without acknowledging the divine station of Bahá’u’lláh. To be a Bahá'í is to accept the Cause in its entirety...." "The administration is the social order of Bahá'u'lláh. Without it all the principles of the Cause will remain abortive. To take exception to this, therefore, is to take exception to the fabric that Bahá'u'lláh has prescribed, it is to disobey His law." [Ahmad Sohrab and the New History Society]

Further, in a letter from Haifa to the Yonkers Assembly, “The Guardian pointed out the difference between the freedom defined by Bahá'u'lláh ("To have liberty is to observe My commandments") and that advocated by Sohrab ("The other kind of freedom which is in defiance of law He (Bahá'u'lláh) considers to be animal, and far from being of any good to man"). [Ahmad Sohrab and the New History Society]

See Speechless 4 December 2009 for a chronological biography as well as a bibliography / webliography of other works on him.

See NUVO for a photo of his eviction from the New York Daily News archive and a short biography.

See as well BFA1p90-93; OBCC18-21, 25-26.

She was convinced of the truth of the Bahá'í Revelation because of the similarities between it and her Lakota heritage; to cite two examples, the legend of the return of White Buffalo Calf Maiden and the prophecies of Black Elk and his vision of Bahá'u'lláh. [Article by Radiance Talley]

Hussein Ahdieh and Hillary Chapman, two who served at the school in both a teaching and administrative capacity, have documented the decade of operation of the school with a website as well as a youtube video Harlem Prep Step by Step and a book A Way Out of No Way: Transforming Dropouts Into Scholars, 1967-1977.

• See various FaceBook pages including ISGP's The Forum.

• The text of Mr. Ahderom's speech can be found on the BIC's website and at BW00-01p243-247.
• Millennium Declaration (in all UN working languages)
• The Millennium Development Goals are to: (1) eradicate extreme poverty and hunger; (2) achieve universal primary education; (3) promote gender equality and empower women; (4) reduce child mortality; (5) improve maternal health; (6) combat HIV/AIDS, malaria and other diseases; (7) ensure environmental sustainability; and (8) develop a global partnership for development.
• UN website.

The Resolution formally acknowledged the changing nature of warfare, in which civilians are increasingly targeted, and women continue to be excluded from participation in peace processes. It specifically addressed how women and girls are disproportionally impacted by violent conflict and war and recognized the critical role that women can and were playing in peacebuilding efforts. UNSCR 1325 affirmed that peace and security efforts are more sustainable when women are equal partners in the prevention of violent conflict, the delivery of relief and recovery efforts and in the forging of lasting peace.

  The report says in part "Despite this prolonged and systematic attack on its integrity and values, Iran’s Bahá’í community is not dispirited, demoralized or downtrodden. Nor have they risen up to counter-attack their oppressors with force or any trace of bitterness. Rather they have calmly stated their case and called for their fundamental human rights with dignity and courtesy, winning the admiration of their compatriots, observers and, in some cases, even those who are obligated to oppress them under government policy."

The BIC prepared a statement for the Commission calling for a profound shift in thinking. Referring to the Commission’s aim of “eradicating poverty to achieve sustainable development for all,” the statement explains that it “is not simply a matter of expanding access to material resources, challenging as that can be. Rather, it is an endeavor of structural and social transformation on scales never attempted before. And the magnitude of that work calls for new ways of understanding individual human beings and society as a whole.”

The statement, Towards a Just Economic Order: Conceptual Foundations and Moral Prerequisites was made available on the BIC website.

The statement can be found on the UN website.

Approximately 7,100 articles have been published in print or online in the Encyclopedia of Iranica after four decades. If one includes cross-reference, the total of entries would be over 9,000.

In 1990, Professor Yarshater established the Encyclopædia Iranica Foundation to ensure the continuation of this comprehensive scholarly work. He was the Foundation’s President until his passing at the age of 98 in 2018.

Columbia University and the Encyclopædia Iranica became involved in two lawsuits: In the first, Columbia University asked the U.S. District Court for the Southern District of New York to rule that Columbia owned the copyright of Encyclopedia of Iranica. In the second the EIF accused Columbia university of infringing Iranica’s copyrights and misusing their trademarks. A year later, in July 2020, the court granted the EIF a temporary restraining order to prevent Columbia from using the “Encyclopaedia Iranica” name connected with its publications. As a result, Columbia University had to stop publishing facsimile 6 of Volume XVI of the encyclopedia. The restraining order was lifted in October 2020.

The ruling by the New York court not only granted the Yarshater Center at Columbia University the right to publish Encyclopaedia Iranica but by implication viewed Columbia as the legitimate holder of Iranica’s copyright. The legal battle continues. [Radio Maneh]

The statement, which was released in September, highlights the need for systems of global cooperation to be strengthened if humanity is to address the serious challenges of our time and seize the immense opportunities of the coming years for progress.

“The film examines advances in the area of equality of women and men at the level of the grassroots and their connection with the conversations that have been unfolding at the UN, drawing on examples inspired by Bahá’í community-building efforts in different countries around the world,” said Saphira Rameshfar, Representative of the BIC.

See Speechless 4 December 2009 for a chronological biography as well as a bibliography / webliogrphy of other works on him.

See NUVO for a photo of his eviction from the New York Daily News archive and a short biography.

See as well BFA1p90-93; OBCC18-21, 25-26.