Search for tag "Native Americans"

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1. A-de-rih-wa-nie-ton On-kwe-on-we Neh-ha: A Message to the Iroquois Indians, by National Spiritual Assembly of the Bahá'ís of Canada (1956). Three items: 2021 cover letter from the National Spiritual Assembly of the Bahá'ís of Canada, the 1956 message to the Iroquois Indians in Mohawk and English, and a biography of the translator, "Charles A. Cooke, Mohawk Scholar," by Marius Barbeau. [about]
2. 'Abdu'l-Bahá's Prophecy "Indians Will Enlighten the World", by Christopher Buck and Kevin Locke (2019). Slide-show overview of ‘Abdu’l-Bahá's prophecy "these Indians will enlighten the whole world." [about]
3. Additional Tablets, Extracts and Talks, by Abdu'l-Bahá (2018). 57 selections, updated 2019. [about]
4. All is One: Becoming Indigenous and Bahá'í in Global North America, by Chelsea Horton (2013). Native-American identity, conversion, and community, as viewed through the lens of the Bahá'í Faith. For some, converting to the Bahá'í Faith accompanied a voyage of self-discovery toward indigenous identity. Link to thesis (offsite). [about]
5. American Indians and the Bahá'í Faith: Ten-Part Comprehensive Bibliography (2017). An extensive bibliography about references to Native Americans in Baha’i sacred writings, in writings by Baha’i authors, in Baha’i periodicals, and in other Baha’i media. [about]
6. Bahá'í Universalism and Native Prophets, by Christopher Buck, in Reason and Revelation: Studies in the Babi and Bahá'í Religions, 13 (2002). Explores the possibility of including other great religious figures in the Bahá'í category of "Manifestations of God" using the Iroquois prophet Deganawida as an example. [about]
7. Baha'u'llah's Tablet to Badi'u'llah: Parallels to Bahá'í Teachings by Native American Messengers of God, by Donald Addison and Christopher Buck, in Online Journal of Bahá'í Studies, 1 (2007). Compilation of writings from Native American traditions and analogous texts from Bahá'í scripture. [about]
8. Beyond Red Power: The Alternative Activism of Dorothy Maquabeak Francis, by Chelsea Horton, in Journal of Bahá'í Studies, 14:3-4 (2004). Aboriginal activism of the 1960s-1970s, which promoted native spirituality and culture, fostered cross-cultural understanding, but now "Red Power" must encompass both the grassroots and the spiritual realms. [about]
9. Building Intercultural Community: Insights from Indigenous Bahá'í History, by Chelsea Horton, in Journal of Bahá'í Studies, 26:3 (2016). Bridging Bahá'í communities with Indigenous populations in Canada and the United States was not easy, and was especially fraught for native believers, who also confronted tensions of intercultural understanding and sometimes outright racism. [about]
10. Claiming legitimacy: Prophecy narratives from northern aboriginal women, by Julie Cruikshank, in The American Indian Quarterly (1994). Includes a discussion of Angela Sidney, a Tagish elder who was very active in the Bahá'í Faith, and who believed that there is not necessary any conflict between Anglicanism, Bahá'í, and indigenous shamanism. [about]
11. Comparison of the Seven Valleys and the American Indian Peace Shield, by Nina Bailey (1999). Comparison study between the spiritual teachings of the ancient Native American Indian Peace Shield and the spiritual journey described by Bahá'u'lláh in The Seven Valleys [about]
12. Compassionate Woman: The Life and Legacy of Patricia Locke by John Kolstoe: Review, by Patricia Verge, in Journal of Bahá'í Studies, 22:1-4 (2012). [about]
13. Compilation on the Indians of the Western Hemisphere, by Bahá'u'lláh and Abdu'l-Bahá (2017). [about]
14. Concepts of Spirituality in The Works of Robert Houle and Otto Rogers with Special Consideration to Images of the Land , by Nooshfar B. Afnan (2000). The attitude of native Canadians toward the land and the prairies, as expressed through the work of two artists, their spiritual iconography, and Bahá'í teachings regarding nature. [about]
15. Deganawida, the Peacemaker, by Christopher Buck, in American Writers: A Collection of Literary Biographies, 26 (2015). Biography of the Iroquois / Haudenosaunee prophet-like figure who lived around 600 or 900 years ago. [about]
16. Demographics of the United States National Spiritual Assembly, by Archives Office of the United States Bahá'í National Center (2016). Percentage of women, African-Americans, Native Americans, Asian Americans, and Latino Americans serving on the U.S. and Canadian NSAs from 1922-2015. [about]
17. Diné Becoming Baha'i: Through the Lens of Ancient Prophecies, by Linda S. Covey (2011). Some Diné (Navajo) convert to the Bahá'í Faith because it fulfills their ancient prophecies, its institutions provide autonomy and empower the Diné people, and Bahá'í values of cultural diversity allow Diné to practice their traditional ways. [about]
18. Encouragement, Challenges, Healing, and Progress: The Bahá'í Faith in Indigenous Communities, by Alfred Kahn, in Journal of Bahá'í Studies, 26:3 (2016). On the challenges of community-building among Indigenous people, written from the perspective of a childhood spent among Bahá'í pioneers on Native American land, and on reconciling traditional views with global Bahá'í teachings. [about]
19. From The Editor's Desk, by Linda S. Covey and Roshan Danesh, in Journal of Bahá'í Studies, 26:3 (2016). Introduction to this issue's articles on the unique potentials of the indigenous population of America, recovery from the residential schools, eradicating prejudice, and the intersection between the Bahá’í Faith and native peoples. [about]
20. God and Apple Pie: Religious Myths and Visions of America, by Christopher Buck (2015). The nation and the notion of America, as viewed through the lenses of Native American religions, Protestants and Catholic views, Judaism, Islam, Black Muslims, Buddhism, and the Bahá'í Faith; how minority faiths redefined America's world role. [about]
21. Human environment interactions and collaborative adaptive capacity building in a resilience framework, by Peter T. Bruss (2012). Lengthy study of human effects on the environment informed by a Bahá'í perspective, with passing mentions of the Faith and the Native American Bahá'í Institute. Link to offsite document. [about]
22. Indian Nations and National Spiritual Assemblies, by Universal House of Justice (2002). American Indian nations are not fully sovereign and thus do not have their own National Spiritual Assemblies. [about]
23. Indigenous Messengers of God, by Christopher Buck and Kevin Locke (2014). 68 essays on Native American theology and history from the perspective of Bahá'í teachings. [about]
24. Indigenous Messengers of God, by Christopher Buck and Kevin Locke (2021). PowerPoint for Zoom presentation “Divine Teachers of the Americas” by Kevin Locke, hosted by Green Acre Baha’i School, October 2021. [about]
25. Indigenous Messengers of God: In Honor of Kevin Locke (1954-2022), by Christopher Buck (2022). Biographies and photos of Kevin and Patricia Locke and tributes to them; themes of respect for spiritual traditions, prophecies, and the destiny of indigenous peoples. [about]
26. Letter to the United States and Canada on racism, 1961, by Ruhiyyih (Mary Maxwell) Khanum (1961). [about]
27. Light Was in the Darkness, The: Reflections on the Growth that Hides in the Pain of Suffering, by Michael L. Penn, in Bahá'í World (2020). Existential stress and its relationship to individual growth and development, drawing on the rich spiritual and philosophical heritage of humanity. [about]
28. List of Articles on BahaiTeachings.org, by Christopher Buck (2020). List of online essays and articles by Christopher Buck since 2014. [about]
29. Many Messengers of God, A Native American Perspective: Deganawidah The Peacemaker, by Paula Bidwell (2011). Collection and analysis of proofs from the Bahá'í Writings about prophets from indigenous cultures. Includes illustrated slide-show presentation of the paper. [about]
30. Message to the Indian and Eskimo Bahá'ís of the Western Hemisphere, by Ruhiyyih (Mary Maxwell) Khanum (1969). An overview of the Bahá'í Faith, written to the native Inuit and First Nations peoples of North America. [about]
31. Messengers of God in North America, Revisited: An Exegesis of 'Abdu'l-Bahá's Tablet to Amír Khán, by Christopher Buck and Donald Addison, in Online Journal of Bahá'í Studies, 1 (2007). The indigenous peoples of the Americas have their own claim to wisdom tradition, which derive from Messengers of God to First Nations. This principle is anchored in the Tablet to Amír Khán Áhan. [about]
32. Native American and Other Indigenous Messengers of God, by Patricia Locke (1993). God did not neglect the millions of indigenous peoples of the Western hemisphere; over the centuries, many messengers were sent to Indian nations to bring them divine theologies. Includes compilation of stories about Native prophets and prophecies. [about]
33. Native American Vision and the Teachings of 'Abdu'l-Baha, by Paula Bidwell (2011). Presentation addressing issues of concern to Native Americans, cast in the light of statements of Abdu'l-Bahá from his 1912 visit to the United States. [about]
34. Native Bahá'ís: Bios of past and contemporary Bahá'ís of native ancestry (2014). Links to photographs and information from the 1910s to the present about Native Bahá'ís, both from the United States, Canada, Hawaii, and Alaska, and indigenous Bahá'ís elsewhere around the world. [about]
35. Native Messengers of God in Canada?: A Test Case for Bahá'í Universalism, by Christopher Buck, in Bahá'í Studies Review, 6 (1996). Explores the possibility of including other great religious figures in the Bahá'í category of "Manifestations of God" using the Iroquois prophet Deganawida as an example. [about]
36. Native Messengers of God in Canada? A test case for Bahá'í universalism, by Christopher Buck: Commentary, by William P. Collins, in Bahá'í Studies Review, 8 (1998). [about]
37. Navajo Tradition, The: Transition to the Bahá'í Faith, by Linda S. Covey, in Images, imaginations, and beyond: proceedings of the 8th Native American Symposium, November 2009, ed. Mark B. Spencer (2010). Examines three reasons behind the conversion of some Navajo to Bahá'í in the early 1960s: fulfillment of prophecy, cultural empowerment and autonomy, and protection of traditional practices. [about]
38. Necessary History, A: Teaching On and Off The Reservations, by Linda S. Covey, in Journal of Bahá'í Studies, 26:3 (2016). On the early Bahá’í literature directed toward Native Americans; history of Bahá’í conversion activities with Indigenous populations; and the work conducted by the Central States Regional American Indian Teaching. [about]
39. 'Never Again': Kevin Gover's Apology for the Bureau of Indian Affairs, by Christopher Buck, in Wicazo Sa Review: A Journal of Native American Studies, 21.1 (2006). This article does not mention the Bahá'í Faith, but was published in a social justice and human rights journal and written by a Bahá'í. [about]
40. New Skin For An Old Drum, A: Changing Contexts of Yukon Aboriginal Bahá'í Storytelling, by Lynn Echevarria-Howe, in Northern Review, 29 (2008). On the construction of the religious self through the storytelling processes of Yukon Aboriginal Bahá’ís: how do people put together stories to construct their contemporary Bahá’í identity? [about]
41. North American Indian Prophecies, by Lee Brown (1986). Talked delivered at the 1986 Continental Indigenous Council, Tanana Valley Fairgrounds, Fairbanks, Alaska. [about]
42. Numinous Land, The: Examples of sacred geometry and geopiety in formalist and landscape paintings of the prairies, by Kim Ennis (2012). Includes many references to the Bahá'í Faith and its influence on contemporary artists. Link to thesis (offsite). [about]
43. Path of Beauty, The: The Literary Life of Amatu'l-Bahá Rúhíyyih Khánum, by Sandra Lynn Hutchison, in World Order, 31:2 (1999). An extensive review of the varied literary works of Ruhiyyih Khanum – poems, plays, ethical guidance, practical guidelines for Baha’i pioneering and teaching, inspirational essays, literary and scriptural commentary, biography, and even a film script. [about]
44. Perfection and Refinement: Towards an Aesthetics of the Bab, by Moojan Momen, in Lights of Irfan, 12 (2011). The writings of the Bab have implications for the "plastic" arts; significance for native traditions; relevance to the performing arts; and the concept of refinement which comes across in both the person and the writings of the Báb. [about]
45. Personal Journey toward Reconciliation, A, by Patricia Verge, in Journal of Bahá'í Studies, 26:3 (2016). On the author's spiritual journey and how it has been entwined with First Nations people; tensions between Indigenous and non-Indigenous Bahá'ís; pioneering to the Nakoda community; and the importance of learning, listening, and personal transformation. [about]
46. Return to Tyendinaga: The Story of Jim and Melba Loft, Bahá'í Pioneers, by Evelyn Loft Watts and Patricia Verge: Review, by Lee Brown (2013). History of the first Aboriginal believers in Canada, who moved from Michigan to pioneer in the Tyendinaga First Nation in Ontario in 1948. [about]
47. Tabla de 'Abdu'l-Bahá a Amír Khan, by Abdu'l-Bahá (2007). [about]
48. Tablet to Amir Khan and Tablet of the Holy Mariner, by Universal House of Justice (1996). Three letters about Abdu'l-Bahá'ís Tablet to Amír Khán; one letter about the Tablet of the Holy Mariner, the "Call of God," and Native American Prophets; short note from David Ruhe about Deganawida. [about]
49. Universities as the Gatekeepers of the Intellectual Property of Indigenous People's Medical Knowledge, by Chris Jones Kavelin, in Australian Journal of Indigenous Education, Volume 37 (2008). While this article is inspired by Bahá'í principles, it has no mention of the Bahá'í Faith. [about]
50. Walking the Spiritual Path with Both Feet Planted Firmly on the Ground, by Joyce Baldwin, in Journal of Bahá'í Studies, 26:3 (2016). Overview of the life of a Bahá'í native from indigenous-Tsimshian ancestry, who pioneered to Alaska and a reserve in Washington, and member of the LSA of Arcata, California. Includes reflections on teaching to Natives. [about]
51. Wisdom of the people: Potential and pitfalls in efforts by the Comanches to recreate traditional ways of building consensus, by Broome Benjamin J., in The American Indian Quarterly (2001). Includes mention that a few Indian nations have adopted the Bahá'í "consultation" method of decision making. [about]

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