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Journal articles on the topic 'Bahais'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Eschraghi, Armin. "Das „Feindbild Bahai“ im Wandel der politischen Verhältnisse im Iran." Zeitschrift für Religions- und Geistesgeschichte 72, no. 3 (2020): 311–44. http://dx.doi.org/10.1163/15700739-07203006.

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The Bahai Faith originated in 19th century Iran. Since the early days of its inception and up until today, in Iran the followers of the faith have been subject to persecution, carried out under different pretexts. A study of polemical anti-Bahai writings demonstrates that the accusations against Bahais evolved and in fact changed over time. The portrayal of the Bahais as “enemies” was reshaped and adapted time and again to current needs and ideological agendas. Anti-Bahaism, it is argued in this paper, is part of the contemporary political discourse and mirrors the different stages of political developments in Iran over the past one and a half centuries. Anti-Bahai polemics, while in general wholly unreliable as a source for Bahai doctrine and history, serve as a vivid example for mechanisms employed in the “othering” of minority groups and the preparation for their physical persecution.

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2

MACEOIN, DENIS. "NADER SAIEDI, Logos and Civilization: Spirit, History, and Order in the Writings of Bahaءuעllah (Bethesda: University Press of Maryland/CDL Press, 2000). Pp. 404. $45.50 cloth." International Journal of Middle East Studies 34, № 2 (2002): 387–89. http://dx.doi.org/10.1017/s0020743802282124.

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This volume, which succeeds in being both brilliant and riddled with weaknesses, appears at a time when the lines between proper academic study of the Bahai movement on the one hand and faith-based scholarship on the other are being blurred and even derided. To make my own position clear, I am deeply committed to a strictly academic approach to the study of religion and thus find myself alienated by apologetics dressed up as academic studies. I am in particular profoundly worried by increasing attempts by orthodox Bahais to seize the academic high ground through organizations such as the Association of Bahai Studies, the Bahai Chair at the University of Maryland, Landegg International University, and, most recently, the Bahai-funded Chair at the Hebrew University in Jerusalem, while resorting to the use of excommunication against Bahai scholars who take unorthodox positions. The Bahais, like the Unification Church in the 1980s, are using their financial muscle to set the academic agenda relating to their faith.

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3

Sanasarian, Eliz. "Babi‐bahais, Christians, and Jews in Iran." Iranian Studies 31, no. 3-4 (1998): 615–24. http://dx.doi.org/10.1080/00210869808701936.

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4

Nash, Geoffrey. "What Is Bahai Orientalism?" Humanities 10, no. 1 (2020): 2. http://dx.doi.org/10.3390/h10010002.

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Scrutinizing the literature of a modern religious movement this article argues that postcolonial theory can effectively be brought to the analysis of religions and religious writing. The case study focuses on the way in which colonialism impacted the Bahai faith in a specific and formative way, causing its leadership to present aspects of the faith’s development by employing the codes of Western Orientalism. Drawing on nineteenth and early twentieth-century European orientalist texts composed either about their own faith, or the Islamic society out of which it grew, the article demonstrates how these led Bahais “themselves [to]… adopt [..] an essentially Orientalist vision of their own community and of Iranian society”. Edward Said’s Orientalism throws light on an enduring situation in which mutual othering has crossed from culture and religion into politics, however since the late 1990s critics have demonstrated that Orientalism can function in more varied ways than Said allowed. Finally, the possibility is discussed as to whether there can be such a thing as a postcolonial Bahai scholar.

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5

El-Badawi, Emran. "Communities of Interpretation." American Journal of Islam and Society 33, no. 4 (2016): 145–53. http://dx.doi.org/10.35632/ajis.v33i4.947.

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This article discusses “Communities of the Qur’an,” a conference,public talk, and forthcoming book that will examine the Qur’an’s“communities of interpretation.” They are represented by ten worldrenownedacademics and leaders from the Sunni, Shi‘i, and Ahmadicommunities; reformist LGBT, feminist, African American, andQur’an-only groups; as well as non-Muslims like the Bahais. In thisbrief paper, I discuss their nature, engagements with the Qur’an asa text or an experience, and the challenges they face in the twentyfirstcentury.

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6

Cole, Juan R. I. "Iranian Millenarianism and Demorcratic Thought in the 19th Century." International Journal of Middle East Studies 24, no. 1 (1992): 1–26. http://dx.doi.org/10.1017/s0020743800001392.

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Between 1905 and 1911, Iranians were engaged in a protracted struggle over whether a constitutionalist regime would replace royal absolutism.1 Little in Iran's political culture before 1905 had hinted at this conflict before it broke out, and for the past thirty years historians have been seeking this genealogy for it. Most have searched among the papers of officials and diplomats, often examining unpublished or posthumously published manuscripts with little or no contemporary circulation, at least before the revolution,2 but we might get closer to its context if we look at what was going on outside the governmental elite. Here I will explore the growth of belief in representative government within an Iranian millenarian movement, the Bahai faith, in the last third of the 19th century, as an example of how the new ideas circulated that led to the conflict.3 Historians have noted a link between millenarianism and democratic or populist thought elsewhere, after all; for instance they have long recognized the importance of chiliastic ideas in e English Revolution of the 17th century. The republicanism of American dissidents and revolutionaries was also sometimes tinged with a civil millennialism. The Bahais of Iran, too, combined democratic rhetoric with millenarian imagery in the generation before the Constitutional Revolution.4

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7

Rosyid, Moh. "OPTIMALISASI WHATSAPP GRUP LINTAS AGAMA DALAM MENGOKOHKAN JARINGAN SOSIAL UMAT BAHA’I DI DESA CEBOLEK KIDUL, PATI, JAWA TENGAH." Jurnal Sosiologi Reflektif 16, no. 1 (2021): 171. http://dx.doi.org/10.14421/jsr.v16i1.2125.

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This paper aims to describe the existence of followers of the Baha'i religion in Cebolek Kidul, Margoyoso, Pati, Central Java. This lack of state and community recognition of the presence of followers of the Baha'i religion encourages them to preserve their existence by strengthening the interaction of fellow Baha'is with other interfaith fellows. Data of this paper was obtained by observing and doing in-depth interviews with the members of Baha'is. The results reveal that although Baha'i adherents have not yet received their rights as other recognized religious fellow in Indonesia, they maintain and preserve their existence by involving themselves in interfaith forums in the WhatsApp group. Their participation in the WhatsApp group becomes a medium for followers of other religions to understand Bahai teachings, follow information and dynamics of Baha'i, and provide a better understanding to the public about Baha'i religious teachings. As a consequence, Baha'i people in Cebolek Kidul feel close and become an inseparable part of their society.Artikel ini bertujuan untuk memaparkan eksistensi penganut agama Baha’i di Desa Cebolek Kidul, Kecamatan Margoyoso, Kabupaten Pati, Jawa Tengah. Kurangnya pengakuan negara dan masyarakat terhadap kehadiran para pemeluk agama Baha’i ini mendorong mereka untuk berupaya menjaga eksistensi dengan mengokohkan interaksi sesama pemeluk Baha’i dengan umat lintas agama lain. Upaya ini mereka lakukan melalui pengelolaan jaringan via grup WhatsApp (WA). Data diperoleh dengan observasi dan wawancara mendalam terhadap umat Baha’i. Hasil penelitian mengungkapkan bahwa meskipun pemeluk agama Baha’i belum mendapatkan haknya sebagai umat beragama di Indonesia, namun mereka menjaga eksistensi mereka dengan melibatkan diri dalam forum lintas agama di grup Whatsapp. Keikutsertaan ini menjadi media bagi pemeluk agama lain untuk memahami ajaran Bahai, mengikuti informasi dan dinamika Baha’i, serta memberi pemahaman pada publik tentang ajaran agama Baha’i. Sehingga secara tidak langsung, umat Baha’i merasa dekat dan menjadi bagian yang tidak terpisahkan dari masyarakat mereka.

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8

Rosyid, Moh. "Culture Strategy of Baha’is: Case Study in Pati, Central Java, Indonesia." Journal of ASEAN Dynamics and Beyond 2, no. 2 (2022): 64. http://dx.doi.org/10.20961/aseandynamics.v2i2.52196.

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<p>This article based on research carried out in 2021 among the Baha'i religious community in the village of Cebolek Kidul, District Margoyoso, Pati regency, Central Java. Baha’i is an independent religion although sometime people mistaken as a religious sect. Baha’i was first known in Persia in 1840s and came to Indonesia in 1870 brought by medical experts joint a UN’s program and merchants. Data of this article were collected through interviews, observations, documentations and focus group discussion. In Cebolek, there are 25 people of 9 families who observe Baha’i. The contributing factors to the consistency of the Baha'is in Pati (1) understand the meaning of prayer and worship, (2) the Bahai declarator, Mirza Husein, has the title <em>Baha'u'llah</em> who is believed to be a descendant of the saint, (3) Baha'i teachings have no conflict with the principles of humanity, (4) the Baha'i were inspired by the Baha'ullah spirit which was opposed by the religious community which previously existed (Islam) in Persia (Iran) from the beginning he spread his religion. The Bahai people face this opposition as a consequence, (5) the Baha’i people realize that the Baha’i experienced a phase of development through the stages of <em>majhuliyah</em> (unknown period), <em>maqhuriyah</em> (a period of opposition / hindrance), <em>infisoliyah</em> (a period of isolation /separation) with the majority community, <em>istiqlaliyah</em> (period of deliverance), <em>rosmiyah</em> (period of legalization / inauguration), <em>gholabiyah</em> (period of victory), and <em>dzahabiyah</em> (golden period).</p><p>Culture strategy of the Baha’i in Pati, (1) the Baha'i social behavior in Cebolek Kidul Village adapts and adopts the traditions of the local Muslim nahdliyin, (2) blend with local muslims, (3) no longer speaking out their unfulfilled aspirations and rights by the regional government to the central government and NGOs (4) actively attend internal Bahai regular meetings and forums organized by Bahai institutions, (6) their worship was not widely publicized so it did not trigger any reactions, (7) obey the Bahá'í law based on <em>Kitáb-i-Aqdas</em>, (8) protect themselves by not publishing the <em>Aqdas</em> holy book to the public so that conflicts would not arise due to their teachings that were suspected of being similar to the teachings of Islam, (9) organizing informal education for students of local Muslim children. Six months of learning, in 2015 local Muslim leaders responded negatively because they were vulnerable to Muslim students becoming apostates, eventually resigning. Various efforts (in addition to ruhi institute learning) has a positive impact on Baha'is. First, the local Muslim community dug up the tomb and attended the funeral when the Baha'i died, even though there were two grave diggers in Cebolek Kidul Village, the first group was not pleased to reverse the tomb under the pretext of different religions, while the second group reversed the tomb under the pretext of humanity. The village government provides grave land (which is now only used by the Bahai people) and based on Cebolek Kidul Village Regulation No. 7 year 2016 it was designated as a public grave. Secondly, praying for the house of Baha'i Islam/NU (read tahlil) after the funeral for five meetings. The Baha'is also attended the post-mortem prayer at the funeral home. Third, the Baha'i funeral is separated from Muslim funerals by local Muslims, with special land provided by the village government. This happens because public cemetary are only inhabited by Muslims, not allowed to bury the Baha'i people. The positive impact is that the tomb for the Baha'i who are on the edge of the community's shrimp ponds looks broad, not as crowd as the Muslim/public cemetary. The positive response began with the efforts of the Baha'i by becoming donors for the construction of local Muslim places of worship. Meanwhile, the Bahai residents who have funds and land, they provide capital to their Muslim neighbors who wish to raise cattle, work on rice fields, fishponds with a profit sharing system. Baha'is continue to blend in with their environment naturally, they avoid criminal acts and acts that violate social norms, they obey the rules agreed upon by Muslims as the majority, they keep their worship from being widely publicized, and perform worship in their homes.</p><p>Keywords: Baha’i, strategy, and culture</p>

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9

Fazel, Seena. "Baha'i Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue." Baha'i Studies Review 14, no. 1 (2007): 39–51. http://dx.doi.org/10.1386/bsr.14.39_1.

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This paper aims to present a novel Baha'i contribution to inter-religious dialogue, one that is based on developing intellectual bridges between the religions. It is argued that the concept of continuity of revelation is a framework by which religions can dialogue about their differences and similarities. Some preliminary aspects of this concept are outlined from scripture and current scholarship in Christianity and Islam. There are three aspects to continuity of revelation: commonalities between the religions, non-exclusivity and non-finality in relation to their claims. The paper concludes that a central theme of inter-religious dialogue should be the nature and lives of the prophet-founders. In the context of Christian Muslim dialogue, the challenge that the prophetic career of Muhammad represents for Christians is discussed in relation to Abdu'l-Baha's talks in the West. Finally, the importance for Baha'is of contributing to the western discourse on Islam is explored.

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10

Rabbani, Ahang. "Abdu'l-Baha's Proclamation on the Persecution of Baha'is in 1903." Baha'i Studies Review 14, no. 1 (2007): 53–67. http://dx.doi.org/10.1386/bsr.14.53_7.

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This is a provisional translation of an account by Abdu'l-Baha of the persecutions of the Baha'is of Iran that erupted in 1903. There were outbursts in Rasht and Isfahan followed by a pogrom in Yazd and surrounding regions, which resulted in nearly two hundred deaths. This treatise by Abdu'l-Baha was intended to bring this episode to the attention of the western Baha'is and to marshal public support in curbing the persecutions of Baha'is of Iran. It was originally translated and published in the United States as though the author were Haji Mirza Haydar Ali Isfahani. The present provisional retranslation is based on the original text.

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11

Naveed, Hafiz Muhammad, та Dr Muhammad Riaz Mahmood. "مسلم معاشرت میں غیر مسلموں کی عبادت گاہوں کے تحفظ کی روایت: عصری تطبیقات". ĪQĀN 3, № 01 (2021): 59–76. http://dx.doi.org/10.36755/iqan.v3i01.237.

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Pakistan is such a unique Islamic state which has great significance in regard of the application of Islamic Ideology and observance of human rights. The Muslims are in majority in this state of extraordinary political and geo-starategic importance whereas the Christians, the Hindus, the Sikh, the Buddhist, the Bahais and the Parsees are some of the remarkable religious minorities living here. These religious minorities are a symbol of the socio-religious diversity of Pakistan. In this prospect, the protection of the rights of the religious minorities is extremely necessary. The worship places of these minorities exist almost all over Pakistan. It is a matter of great satisfaction that Islam lays great emphasis on the sanctity of these worship places. Moreover, the Muslims have been taking extraordinary steps to protect these places. They have always been encouraging to build and promote such places. Even after having such a glorious background, the entire world generally and Pakistan especially is facing the gigantic dangers of socio-religious prejudices and intolerance. In this scenario, the worship places of the religious minorities are facing serious threats like terror attacks and disgrace. It is necessary to have an impartial analysis of the Islamic teachings, the attitude of the Muslim rulers and the contemporary challenges regarded to the security and development of these places. A comprehensive understanding and a lasting solution of these challenges should be sorted for a peaceful co-existence in Pakistan. This research article has been presented to comprehend different aspects of the protection of the worship places of the religious minorities of Pakistan.

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12

Sours, Michael. "1844 Ottoman "Edict of Toleration" in Baha'i Secondary Literature." Journal of Bahá’í Studies 8, no. 3 (1998): 53–80. http://dx.doi.org/10.31581/jbs-8.3.446(1998).

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In Baha'i secondary literature, it has been commonly assumed that an Imperial Edict, referred to by Christians and Baha'i authors as the "Edict of Toleration" issued in 1844 by the Ottoman governement permitted Jews to return to Palestine. The return of Jews to palestine was widely thought by Christian to be an important event anticipated by bibllical prophecy and heralding the Second Advent of Christ. Since the fulfilment of such a significant prophecy seemed to have been made possible by an edict issued in the very year the Baha'i era began, the Edict naturally captured the interest of Baha'is. This article examines the Edict, its origin, the evolution of ideas about it, and re-evaluates its significance.

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13

Apriliyadi, Illi. "Strategi Komunikasi Penganut Agama Baha’i dalam Membangun Citra Positif di Masyarakat." Al-Mada: Jurnal Agama, Sosial, dan Budaya 3, no. 2 (2020): 151–69. http://dx.doi.org/10.31538/almada.v3i2.719.

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Negative images are often experienced by co culture groups in the community, as experienced by Baha’i religious followers. Therefore they need a communication strategy in building a positive image in the community. This study aims to determine the communication strategies of Baha'i followers in the village of Cebolek Kidul, Margoyoso sub-district, Pati regency in building a positive image in the community. This study examines the components of communication strategies in terms of message planning, communication approaches, and media selection. This research uses the co-culture theory by Mark Orbe. The interpretative phenomenological analysis used in this study as analytical techniques of the data. The Result of this study show that Baha’i followers uses an Accommodation strategy to build a positive image in the community. This strategy ranges on the Non-Assertive Accommodation and the Assertive Accommodation. In the aspect of planning the message, the Baha'i Pati held a meeting with members of the local spiritual assembly before the message is delivered to the community. The communication approach is carried out by way of friendship with residents and local government officials, using verbal and non-verbal language by showing smiles and polite language. Finally in the aspect of media selection, Baha'is in the village of Cebolek use brochures and film screenings on Baha'is, this is done so that the public understands and knows about the teachings of the Baha’i faiths.

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14

Juncosa, Magda. "Fe Baha'i." Arxiu d'Etnografia de Catalunya, no. 8 (February 12, 2016): 42. http://dx.doi.org/10.17345/aec8.42-48.

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Pèrsia és el bressol de la revelació Baha'i. A partir de l'any 1844 es pot començar a parlar de l'Era Baha'i. Aquest és l'any en què el profeta declara la seva missió: fundar una religió independent. Mirza Alí Muhammad, que més tard s'anomenaria Báb (porta), va néixer el 1819 a Shiráz, al sud de Pèrsia. Era descendent del profeta Mahoma i es proclama com el dotzè imams. Posseïda de totes les virtuts, vivia i seguia totes les ordenances de Mahoma. Als 25 anys es declara elegit per Déu com a missatger diví i forma un grup amb 18 deixebles per difondre les seves creences; és la difusió del moviment babí. La Fe és perseguida com a herètica per la resta de religions perses. L'any 1850 es condemna el Báb i actualment es troba enterrat al mont Carmel (Haifa, Israel), lloc sagrat per als baha'is.

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15

Rohmatullah, Moehammad Kevin, and Sherina Khanayya. "KOMUNITAS AGAMA BAHAI DALAM KONTESTASI DAN AKOMODASI." Jurnal Multidisipliner Bharasa 2, no. 01 (2023): 65–74. http://dx.doi.org/10.56691/jurnalmultidisiplinerbharasa.v2i01.277.

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ABSTRACT This study aims to describe the convention and accommodation of the Baha'i religion in its existence in Indonesia. This research is an exploratory study supporting the library /normative approach. Search for data through documents and scientific studies of Baha'i religion about testing and accommodation in the community. Data analysis through the data collection process; data reduction; presentation of data; and withdrawal of decisions. The results showed that the convention and accommodation of the Baha'i religion were done through religious deprivation, namely by melting down and taking part in society. Baha'i religion as a minority is used as capital in social communication. Baha'i religion highlights good deeds in the community. This can be due to two (two) main factors. First, the Baha'i religion teaches goodness; and twice, to avoid bad perceptions and conflicts with the environment. The testing and accommodation of the Baha'i religion are done through religious deprivation, namely by melting down and participating in society. Meanwhile, in the view of the Law, the existence of other beliefs and religions outside the official religion in Indonesia has listed itself in the review of Law No. 5 of 1969, where this Law is considered to violate human rights in Article 28 of the 1945 Constitution, which asserts that every citizen must respect human rights. Law No. 5 of 1969 is deemed to have legalized culture of discrimination. The rejection of the review conducted by the Constitutional Court is based on the need for regulations governing the order of life in a society without conflict based on religious motives. Keywords: Existence, bahai religion, contestation and accommodation Abstrak Tujuan penelitian ini untuk mendeskripsikan konstestasi dan akomodasi agama Baha’i dalam eksistensinya di Indonesia. Penelitian ini merupakan penelitian eksploratif dengan dukungan pendekatan kepustakaan/ normatif. Penelusuran data melalui dokumen dan kajian ilmiah tentang agama Baha’i dalam kaitannya dengan konstestasi dan akomodasi di masyarakat. Analisis data melalui proses pengumpulan data; reduksi data; penyajian data; serta penarikan keputusan. Hasil penelitian menunjukkan bahwa konstestasi dan akomodasi agama Baha’i dilakukan melalui deprivatisasi agama, yaitu dengan meleburkan diri serta mengambil peran serta ke dalam masyarakat. Agama Baha’i sebagai minoritas dijadikan modal dalam komunikasi sosial. Agama Baha’i menonjolkan perbuatan baik dalam bermasyarakat. Hal ini dapat disebabkan oleh 2 (dua) faktor utama, pertama, agama Baha’i mengajarkan kebaikan; dan kedua, untuk menghindari persepsi buruk serta konflik dengan lingkungan. Konstestasi dan akomodasi agama Baha’i dilakukan melalui deprivatisasi agama, yaitu dengan meleburkan diri serta mengambil peran serta ke dalam masyarakat. Sementara itu dalam pandangan hukum, adanya kepercayaan dan agama lain diluar agama resmi di Indonesia, telah mencatatkan dirinya dalam review UU No 5 Tahun 1969, dimana UU ini dinilai melanggar Hak Asasi Manusia (HAM) pada Pasal 28 UUD 1945, yang menegaskan bahwa setiap warga negara wajib menghormati HAM. UU Nomor 5 Tahun 1969 dianggap telah melegalkan budaya diskriminasi. Penolakan review yang dilakukan oleh MK didasarkan pada perlunya regulasi yang mengatur keteraturan hidup dalam masyarakat tanpa konflik yang didasari oleh motif agama. Kata kunci: Eksistensi, Agama Bahai, Kontestasi Dan Akomodasi

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Johnson, Scott, and Trina Knowles. "North American Racer (Coluber constrictor) on Grand Bahama, The Bahamas." Reptiles & Amphibians 26, no. 1 (2019): 77–78. http://dx.doi.org/10.17161/randa.v26i1.14354.

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ALKAN, NECATI. "‘The eternal enemy of Isla¯m’: Abdullah Cevdet and the Baha'i religion." Bulletin of the School of Oriental and African Studies 68, no. 1 (2005): 1–20. http://dx.doi.org/10.1017/s0041977x05000017.

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This paper discusses Abdullah Cevdet, one of the founding members of the Young Turk ‘Committee of Union and Progress’, who in 1922 caused considerable public commotion by publishing an article favourable to the Baha'i religion in his journal İctihâd. He was prosecuted for attacking Islam and the prophet Mohammad by expressing his thoughts in favour of the Baha'i religion, recommending it as a world religion to replace Islam, which he deemed to be backward. It is argued here, in the context of Cevdet's Weltanschauung, that he did not use ‘Baha'ism’ merely as a tool to educate the Muslims in line with his Positivist ideas but that he identified himself with this new religious creed.

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Hj. Redzuan, Norul Haida, Normarini Norzan, and Nur Nadzirah Amir. "CARTOON MATERIAL IN MALAY LANGUAGE ESSAY WRITING." International Journal of Heritage, Art and Multimedia 2, no. 7 (2019): 01–11. http://dx.doi.org/10.35631/ijham.27001.

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This study is about the effectiveness of using cartoon materials in Malay language writing at Sekolah Menengah Kebangsaan Kampung Jambu. The first objective of this study was to identify the effectiveness of the use of cartoon materials in writing Malay language. The second objective is to analyze the effectiveness of the use of cartoon materials in the writing of the Malay language. In this study, a total of 20 form four students were selected as respondents for questionnaires, pre and post test. This study uses quantitative methods involving questionnaire, pre test and post test. Data analysis of pre-test, pre test and post test using Statistical Packages For Social Science (SPSS) version 23.0. This study focuses on the effectiveness of the use of cartoon materials in the writing of Malay language based on the theory of Gagne Learning (1972) and the theory of Constructivism (1993). Through the findings of this study, it can be concluded that the effectiveness of Malay language writing increased after using cartoon materials. Post-test shows students' achievement in essay writing increased by 65% which achieved excellent results. The use of this cartoon can also help students in developing essay writing ideas of 65%. The next proposed study is to study the use of cartoon materials in Malay language writing using larger scale and diversifying research instruments. In conclusion, the use of cartoon material is able to enhance the teaching and learning process especially in writing.

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Rojiati, Umi. "Manajemen Komunikasi Sosial Penganut Agama Baha’i di Kota Bandung." Communicatus: Jurnal Ilmu komunikasi 3, no. 1 (2019): 1–16. http://dx.doi.org/10.15575/cjik.v3i1.5033.

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This study aims to obtain an overview of Religious Experience. Principles of Baha'i Trust and Social Communication. Dogma and Baha'i Trust in Influencing Social Communication of Followers and Social Communication of Adherents of the Baha'i Religion with the Neighborhood Community. This research uses phenomenological methods and theories, qualitative approaches. The results of the study show that the essence of religious experience, namely sensitivity to the sacred, the religious experience is not only natural but also cultural. The Baha'i believe that God is the Creator of the universe, the apostles and prophets are intermediaries to channel God's will for humans through divine revelation contained in the holy books of various religions in the world. The purpose of the Baha'i religion is to realize spiritual transformation in human life and renew the institutions of society based on principles to the Essence of God, the unity of religion, and the unity of all humanity. From some of the teachings, goals, and visions of the Baha'i, the Baha'is in Bandung transformed themselves through their daily attitudes that are always friendly to everyone and open to the local community.Penelitian ini bertujuan untuk memperoleh gambaran mengenai Pengalaman Keagamaan. Asas-asas Kepercayaan Baha’i dan Komunikasi Sosial. Dogma dan Kepercayaan Baha’i dalam Mempengaruhi Komunikasi Sosial Para Pengikutnya dan Komunikasi Sosial Penganut Agama Baha’i dengan Masyarakat Sekitar. Penelitian ini menggunakan metode dan teori fenomenologi, pendekatan kualitatif. Hasil penelitian menunjukan bahwa, Hakikat pengalaman keagamaan, yaitu kepekaan terhadap yang suci, maka pengalaman religious bukan hanya natural tetapi juga kultural. Umat Baha’i percaya bahwa Tuhan adalah Sang Pencipta alam semesta, para rasul dan nabi merupakan perantara untuk menyalurkan kehendak Tuhan bagi manusia melalui wahyu Illahi yang terdapat dalam kitab-kitab suci berbagai agama di dunia. Tujuan agama Baha’i adalah untuk mewujudkan transformasi rohani dalam kehidupan manusia dan memperbaharui lembaga-lembaga masyarakat berdasarkan prinsip-prinsip ke Esaan Tuhan, kesatuan agama, dan persatuan seluruh umat manusia. Dari beberapa ajaran, tujuan dan visi umat Baha’i tersebut, para penganut Baha’i di Bandung mentransformasikannya lewat sikap mereka sehari-hari yang selalu ramah kepada setiap orang dan terbuka terhadap masyarakat setempat.

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Mulder, T., H. Gillet, V. Hanquiez, et al. "Carbonate slope morphology revealing a giant submarine canyon (Little Bahama Bank, Bahamas)." Geology 46, no. 1 (2017): 31–34. http://dx.doi.org/10.1130/g39527.1.

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Calkins, Peter, and Benoit Girard. "Baha'i Village Granary." Journal of Bahá’í Studies 8, no. 3 (1998): 1–17. http://dx.doi.org/10.31581/jbs-8.3.445(1998).

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'Abdu'l-Baha's monetized village granary helps lay the systemic foundations of Baha'u'llah's spiritualized New World Economic Order for both rural and urban society. It is the capstone of God's progressive revelation of rural institutions for the sustainable use of natural resources. Village granaries are needed because agriculture has become materiallistic, industrialized, and closed to the employment of human labor. Without such granaries, the production input "spirit" will continue to be neglected as a guide to rural development, ecological conservation, economic stability, equitable employment, adequate institutions, and universal values. Economic projections for progressively implementing a monetized village granary on a Canadian Baha'i farm show that the problems of start-up cost, access to rural resources, and lack of reciprocity can be overcome by volunteer, apprentice, and pioneer labor, as well as by such cooperative projects as joint maple production.

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Lambden, Stephen. "Word "Baha"." Journal of Bahá’í Studies 8, no. 2 (1998): 13–45. http://dx.doi.org/10.31581/jbs-8.2.274(1998).

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This article is a revised version of one previously published in the Baha'i Studies Review 3.1 (1993) This article is an attempt to explore some linguistic, historical, and theological aspects of the Arabic word baha, which is viewed by Baha'is as the quintessence of the greatest name of God, one form of which is the title Baha'u'llah. Considered alone, the word baha, is a verbal noun meaning, among other things, "beauty," "excellence," "goodliness," "divine majesty," radiant "glory," "splendor," "light," and "brilliancy." There exist a wide range of other nominal and verbal senses also. It was at the 1848 Babi conference of Badasht that Mirza Husayn-Ali Nuri (1817-1892), the Founder of the Baha'i Faith and a one-time leading Babi, bestowed a new name upon each of the 81 (=9x9) participants. He Himself, to quote The Dawn-Breakers (Tarikh-i-Zarandi), "was henceforth designated by the name of Baha" (293). Baha'u'llah thus, from very early on--while outwardly a leading Babi or Sufi dervish--sometimes used the word/title (Jinab-i) Baha as a personal designation or proper name. It shall be illustrated below that the word baha was a term of considerable importance in Islamic and Babi literatures. On occasion, it occurred in contexts that had, or came to be interpreted as having, prophetic and messianic import.

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Muzammil, Shofiyullah. "The Baha’i Religion: Maqasid Syariah of Social Religious Frictions in Indonesia." FIKRAH 11, no. 2 (2023): 337. http://dx.doi.org/10.21043/fikrah.v11i2.20317.

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<span id="docs-internal-guid-e3c1db62-7fff-e237-cf7d-9d2eeb59a50e"><span>The contestation of conversation about the Baha'i religious group in Indonesia continues from time to time. In valuable retrospect, there has been much debate that characterizes the existence of the Baha'i group. As a result, it is very unfortunate that there are many frictions caused by socio-religious friction in the social sphere. This has led to many assumptions about religious freedom in Indonesia, which are increasingly showing a repressive trend. The author is interested in analyzing the various frictions that arise between the gaps in religious plurality in Indonesia, both pragmatic and paradigmatic. In addition, the author wants to examine how the role of the government can break the deadlock of friction. The research was conducted with a qualitative analysis oriented toward a literature review and Maqasid Syariah as a theoretical perception. Exploration research focuses on various phenomena that occur around the presence of Baha'is in Indonesia and how potential conflicts can arise in them. This research proves that the state needs to be present to accommodate various religions and coexist by prioritizing the concept of benefit for all citizens. In addition, the role of society in maintaining multicultural values must be initiated more intensely and in a dialogical manner.</span></span>

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ERGUN, Dervis. "BAHAUS OKULU." Social Sciences Studies Journal 4, no. 18 (2018): 1825–31. http://dx.doi.org/10.26449/sssj.552.

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Islam, Aang Fatihul, and Dian Anik Cahyani. "SOCIO-STYLISTICS OF GUS BAHA’S SERMONS." JEELL (Journal of English Education, Linguistics and Literature) English Department of STKIP PGRI Jombang 9, no. 1 (2022): 30. http://dx.doi.org/10.32682/jeell.v9i1.2514.

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As a result of this realization, a new study of Gus Baha's preaching discourse, particularly on Java, is required. This study serves a strategic purpose as a foundation for future research and, more broadly, as a reference for preaching knowledge. There are three approaches in examining sermons, according to past expert research: language, socio-culture, and religiosity or religion. As a result, the goal of this study is to describe Gus Baha's sermon presented on Java Island as a discourse, as well as its stylistics features in relation to its rules environment and how the language choice of Gus Baha send his sermon to audiences. This study applied. This is study applied qualitative method with a real-life context that describes qualitatively in words rather than numbers or statistics, using content analysis as research design. For the analysis of the data, specific finding have been made. The contextual features show that the audience of Gus Baha’s sermons are two kind namely lay society and intellectual or government offices, so that in the application of the contextual features also different. In the context of lay society which describe in ‘Toleransi Terhadap Non Muslim Menurut Gus Dur’ sermon Gus Baha in fact dominantly used Javanese language and also Pesantren culture, but on the contrary in ‘Haul K.H. Wahab Hasbullah ke-49’ sermon Gus Baha dominantly used Bahasa Indonesia and formal language, it is because the audience is in the kind of overment office and intellectual society, although there some santri there, but Gus Baha prefer choose formal language so that can be understood by all of the audiences. In the context of the application of lexyco sintaxtical choice Gus Baha applied climax, Cynicism and paradox and in the context of the application of lexico syntaxtical pattern Gus Baha applied repetition, enumeration, anaphora, and rhetorical question. in Both of sermons Gus Baha dominantly used enumeration as the general strategy to give clear understanding to audiences by sole some crucial problem in society through his clever sermon.

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McNeill, D. F., G. M. Grammer, and S. C. Williams. "A 5 MY chronology of carbonate platform margin aggradation, southwestern Little Bahama Bank, Bahamas." Journal of Sedimentary Research 68, no. 4 (1998): 603–14. http://dx.doi.org/10.2110/jsr.68.615.

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Rossbach, Kelly A., and Denise L. Herzing. "UNDERWATER OBSERVATIONS OF BENTHIC-FEEDING BOTTLENOSE DOLPHINS (TURSIOPS TRUNCATUS) NEAR GRAND BAHAMA ISLAND, BAHAMAS." Marine Mammal Science 13, no. 3 (1997): 498–504. http://dx.doi.org/10.1111/j.1748-7692.1997.tb00658.x.

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Mulder, T., M. Joumes, V. Hanquiez, et al. "Carbonate slope morphology revealing sediment transfer from bank-to-slope (Little Bahama Bank, Bahamas)." Marine and Petroleum Geology 83 (May 2017): 26–34. http://dx.doi.org/10.1016/j.marpetgeo.2017.03.002.

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Principaud, Melanie, Thierry Mulder, Vincent Hanquiez, et al. "Recent morphology and sedimentary processes along the western slope of Great Bahama Bank (Bahamas)." Sedimentology 65, no. 6 (2018): 2088–116. http://dx.doi.org/10.1111/sed.12458.

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30

AKÇA, Yaşar. "SANAL BAHİS SİTELERİ Mİ YA DA SANAL KUMAR SİTELERİ Mİ?" Business & Management Studies: An International Journal 7, no. 4 (2019): 1446–66. http://dx.doi.org/10.15295/bmij.v7i4.1180.

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Türkiye’de kumar, yasal düzenlemelerle yasak kapsamında engellenmiştir. Bahis oyunları ise serbesttir. Dolayısıyla kumar için kanuni ve cezai yaptırımlar uygulanmaktadır. Bahis oyunları, resmi olarak faaliyetlerini gün geçtikçe artırmaktadır. Toplumun söz konusu oyunlara ilgisi zaman içinde giderek çoğalmaktadır. Bu çalışmada, devletin ilgili kurumlarından elektronik bayilik sözleşmesi imzalamış olan bilyoner.com, nesine.com, misli.com, oley.com, tuttur.com ve birebin.com incelenmiştir. Devlet, sahip olduğu Milli Piyango İdaresi, Spor Toto Teşkilatı ve Türkiye Jokey Kulübü vasıtasıyla bahis oyunlarını düzenlemektedir. Bahis oyunlarının diğer adı kumardır. Sanal bahis sitelerine internet üzerinden erişim kolaylığı bu oyunları oynama sıklığını artırmaktadır. Sanal bahis siteleri de toplum sağlığını korumak için yasak kapsamına alınmalıdır. Yasal bahis sitelerine erişim engeli getirilmelidir. Bu çalışmada araştırma yöntemi olarak alan yazın taraması kullanılmıştır.

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31

Freeman-Lynde, R. P., and W. B. F. Ryan. "Subsidence history of the Bahama Escarpment and the nature of the crust underlying the Bahamas." Earth and Planetary Science Letters 84, no. 4 (1987): 457–70. http://dx.doi.org/10.1016/0012-821x(87)90010-0.

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32

Sanyal, Ankita. "Baha’is in Post-revolution Iran: Perspectives of the Ulema." Contemporary Review of the Middle East 6, no. 1 (2019): 58–74. http://dx.doi.org/10.1177/2347798918812286.

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Since the inception of the Baha’ism as an independent faith in Persia, its adherents came under attack from the religious clergy which perceived the growing popularity of this new faith as a threat to their monopolistic position in the society. Education and economy were the two dominant fields where the Baha’is prospered in pre-revolution Iran, thereby contributing to the modernization of Persia. However, being a post-Abrahamic faith in its origin, the Islamic clergy viewed the Baha’is as apostates and an enemy of Islam, which led to the persistent targeting and attacks on the Baha’is over the faith’s origin and as an essentially incompatible and contradictory disposition in the Baha’i– ulema relations. While the pre-revolution Iran show an ulema–monarchy convergence in their attack on the Baha’is, the post-revolution Iran witnessed the same through consolidation of state– ulema powers in the form of the new Islamic Republic. The discrimination and persecutions of the Baha’is in the post-1979 Iran increased considerably, and one can witness a deviation of the homogenous perception on the Baha’is by the religious clergy class. The conservative reformist faction of the ulema has given rise to newer and opposing perspectives on the Baha’is, the largest non-recognized religious minority in Iran.

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Carpenter, Jerry H. "Dodecalana yagerae, New Genus, New Species, a Troglobitic Marine Cirolanid Isopod from Grand Bahama Island, Bahamas." Journal of Crustacean Biology 14, no. 1 (1994): 168. http://dx.doi.org/10.2307/1549063.

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34

Krysko, Kenneth L., David W. Steadman, Jim I. Mead, Nancy A. Albury, Claudia A. MacKenzie-Krysko, and Sandra L. Swift. "New island records for amphibians and reptiles on the Little Bahama Bank, Commonwealth of The Bahamas." Reptiles & Amphibians 20, no. 3 (2013): 152–54. http://dx.doi.org/10.17161/randa.v20i3.13958.

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35

RANKEY, EUGENE C., and DANIEL F. DOOLITTLE. "Geomorphology of carbonate platform‐marginal uppermost slopes: Insights from a Holocene analogue, Little Bahama Bank, Bahamas." Sedimentology 59, no. 7 (2012): 2146–71. http://dx.doi.org/10.1111/j.1365-3091.2012.01338.x.

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36

Bani, Nurul Huda, Nashrah Maamor, Siti Zamratol Mai-Sarah Mukari, Wan Syafira Ishak, and Kalaivani Chellapan. "Development of Speech Materials for Speech-In-Noise Training in Adults." Jurnal Sains Kesihatan Malaysia 16, Special Issue (2018): 215. http://dx.doi.org/10.17576/jskm-2018-16si-30.

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Bani, Nurul Huda, Nashrah Maamor, Siti Zamratol Mai-Sarah Mukari, Wan Syafira Ishak, and Kalaivani Chellapan. "Development of Speech Materials for Speech-In-Noise Training in Adults." Jurnal Sains Kesihatan Malaysia 16, si (2018): 215. http://dx.doi.org/10.17576/jskm-2018-30.

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38

GISCHLER, E. "Subsurface Geology of a Prograding Carbonate Platform Margin, Great Bahama Bank: Results of the Bahamas Drilling Project." PALAIOS 17, no. 5 (2002): 526–27. http://dx.doi.org/10.1669/0883-1351(2002)017<0526:br>2.0.co;2.

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39

Rossbach, Kelly A., and Denise L. Herzing. "Inshore and offshore bottlenose dolphin (Tursiops truncatus) communities distinguished by association patterns near Grand Bahama Island, Bahamas." Canadian Journal of Zoology 77, no. 4 (1999): 581–92. http://dx.doi.org/10.1139/z99-018.

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Little is known about the behavior of offshore dolphin populations. Our purpose was to distinguish and describe stable social groups of bottlenose dolphins (Tursiops truncatus) between inshore and offshore West End, Grand Bahama Island (26°42'N, 79°00'W). Photoidentification was conducted from May to September, 1994 to 1996. A simple ratio index described association patterns between dolphins. Multidimensional scaling of association indices (n = 1711 dolphin pairs) distinguished two dolphin communities consisting of 28 dolphins (19 of known sex) found inshore and 15 dolphins (12 of known sex) found greater than or equal to 27 km offshore. Eight of the 15 offshore dolphins were opportunistically photographed in the same region between 1986 and 1990. The two communities were found at different water depths (Mann-Whitney U test, p < 0.01), over distinct bottom types (Kruskal-Wallis test, p < 0.01), and used different bottom-foraging strategies. Long-term site fidelity of up to 10 years and repeated dolphin associations of up to 8 years occurred greater than or equal to 27 km from shore. Dolphins sighted greater than or equal to 15 times averaged 48 associates (SD = 11, n = 28). A dolphin's closest associate was of the same gender 74% of the time. This study is the first to report long-term site fidelity and association patterns of bottlenose dolphins found far from shore.

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Tournadour, Elsa, Thierry Mulder, Jean Borgomano, et al. "Submarine canyon morphologies and evolution in modern carbonate settings: The northern slope of Little Bahama Bank, Bahamas." Marine Geology 391 (September 2017): 76–97. http://dx.doi.org/10.1016/j.margeo.2017.07.014.

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41

Mohamad Hanapi, Mazarul Hasan, Susana Saban, Norazimah Zakaria, and Abu Bakar Yusuf. "TEACHERS' PERCEPTIONS TOWARDS THE USE OF TEACHING AIDS TO BUILD MALAY SENTENCES LEVEL 1." International Journal of Modern Education 5, no. 19 (2023): 116–23. http://dx.doi.org/10.35631/ijmoe.519008.

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The use of Teaching Aids (TEAs) in the Teaching and Learning (PdP) process is very important so that everything taught is more clear and systematic and can be followed by the students better. This study was conducted to find out the teacher's perception of the effectiveness of using teaching aids for the teaching of constructing sentences in Bahasa Melayu level 1. This study was conducted using a survey method in the form of a questionnaire. The data obtained through this questionnaire will be analyzed using (SPSS). This study involved 50 respondents, consisting of Level 1 Malay teachers in the Julau District of Sarawak. The results of the study are reported in the form of mean, standard deviation and percentage. Overall, teachers need to be aware that the use of BBM in PdP is important to attract interest and improve students' performance and achieve the teacher's teaching objectives for a subject.

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Purkis, Sam J., Amanda M. Oehlert, Thomas Dobbelaere, Emmanuel Hanert, and Paul (Mitch) Harris. "Always a White Christmas in the Bahamas: temperature and hydrodynamics localize winter mud production on Great Bahama Bank." Journal of Sedimentary Research 93, no. 3 (2023): 145–60. http://dx.doi.org/10.2110/jsr.2022.066.

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ABSTRACT Whitings, or occurrences of fine-grained carbonate in the water column, have been observed in modern environments with salinities ranging from fresh to marine conditions, and thick deposits of lime mud are described throughout the geological record. Despite their ubiquity, the trigger for whitings has been debated for more than eighty years. Satellite data reveal that most whitings are restricted to the northwestern part of Great Bahama Bank (GBB) which occupies &lt; 10% of the platform area. Even here, whitings are further focused. More than 35% of them occur in a zone which occupies just 1% of the platform. We propose a three-step process for the existence of this zone of peak whitings and why the whitings in it are both more frequent and larger in winter than summer. First, the temperature differential between on- and off-platform waters is highest in the winter, setting up a disparity between dissolved CO2 concentrations in the two water masses. Second, hydrodynamic mixing of these two water masses increases the degree of aragonite saturation of the platform-top waters, as colder on-platform waters with theoretically higher concentrations of dissolved gases are warmed via mixing with the warmer off-platform waters. Finally, spatial heterogeneity in the degree of aragonite saturation is higher in the winter, and the zone of peak whitings is situated in an area of locally enhanced saturation state. Hydrodynamic simulation suggests that the whitings zone is located by tidal inflow of off-platform waters across the western margin of GBB, as well as inflow from the Tongue of the Ocean to the north of Andros Island. Despite thermodynamic forcing mechanisms that predict higher frequency of whitings in the summer, the environmental, hydrodynamic, geochemical, and kinetic conditions in the whitings zone appear to support the Goldilocks configuration that enhances the formation of wintertime whitings on Great Bahama Bank. This phenomenon has implications for the interpretation of whitings mud in the geological record, including the geochemical signatures within it.

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Dina, Yemisi. "Law Libraries in the Bahams." Legal Information Management 2, no. 4 (2002): 23–25. http://dx.doi.org/10.1017/s1472669600001419.

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Libraries in the Bahamas date back to the early nineteenth century and were initially set up through the activities of the Reading Society, the Bahamas Institute and the Bahamas Society for Diffusion of Knowledge. By the end of the nineteenth century there were five public libraries and reading rooms in the islands of the Bahamas namely: Nassau, Dunmore Town, Matthew Town, New Plymouth and Governor's Harbour. Readers had to pay a subscription to use these libraries and their founding was considerably influenced by the colonial presence on the islands. There are also many school libraries in the Bahamas and the Department of Archives has a very rich and highly patronized library.

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Rossbach, Kelly A., and Denise L. Herzing. "Inshore and offshore bottlenose dolphin (Tursiops truncatus) communities distinguished by association patterns near Grand Bahama Island, Bahamas." Canadian Journal of Zoology 77, no. 4 (1999): 581–92. http://dx.doi.org/10.1139/cjz-77-4-581.

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45

Feather, N. T., R. E. Volkmer, and I. R. McKee. "A Comparative Study of the Value Priorities of Australians, Australian Baha'is, and Expatriate Iranian Baha'is." Journal of Cross-Cultural Psychology 23, no. 1 (1992): 95–106. http://dx.doi.org/10.1177/0022022192231007.

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46

Thompson, H. L. "Bahamas." Trusts & Trustees 13, no. 8 (2007): 288–98. http://dx.doi.org/10.1093/tandt/ttm052.

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Taylor, N., and P. Ryan. "Bahamas." Trusts & Trustees 14, no. 10 (2008): 708–20. http://dx.doi.org/10.1093/tandt/ttn113.

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48

Alunaza SD, Hardi. "Analisa Diplomasi Budaya Indonesia Melalui Tari Saman Gayo Dalam Mengukuhkan Identitas Nasional Bangsa." Jurnal Hubungan Internasional 4, no. 1 (2015): 88–96. http://dx.doi.org/10.18196/hi.2015.0069.88-96.

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49

Danhauer, Jeffrey L., Carole E. Johnson, and Melissa Mixon. "Does the Evidence Support Use of the Baha Implant System (Baha) in Patients with Congenital Unilateral Aural Atresia?" Journal of the American Academy of Audiology 21, no. 04 (2010): 274–86. http://dx.doi.org/10.3766/jaaa.21.4.6.

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Purpose: To determine if the evidence supports the recommendation of Baha implant systems (Bahas) over unaided conditions in persons with conductive hearing loss due to congenital unilateral aural atresia (CUAA), and if laboratory measures predict patient benefit and satisfaction. Research Design: A systematic review. Methods: The authors constructed and submitted search strings to PubMed and other electronic databases to identify studies in peer-reviewed journals that were at an appropriate level of evidence (systematic reviews, randomized controlled trials, or nonrandomized intervention studies); used outcome measures assessing audibility, localization, or speech-recognition in noise; included patients with CUAA using Bahas; and had intrepretable data. References of all retrieved articles were also hand searched for relevant studies. Evaluation forms were completed by the authors for each of the included studies at all phases of the review including quality assessment and data extraction. Results: The authors reviewed 88 retrieved titles and excluded four that had no relevance to the topic and 67 that were duplicates. Abstracts were reviewed for the remaining 17, and six nonrelevant studies were excluded. The remaining 11 articles were retrieved for full-text review; only three studies met inclusion criteria and were analyzed further. The three studies were not appropriate for a meta-analysis due to limited data, too few participants, and insufficient presentations of results. Qualitative analysis revealed inconsistent findings across audiometric measures, and few significant differences were noted with and without Bahas, yet most participants believed that Bahas improved their quality of life. Laboratory measures did not always predict patient benefit and satisfaction with Bahas. Conclusions: Results were limited for this narrow population having CUAA and the specific criteria used for this review. Audiologic measures generally failed to predict patients' success and/or satisfaction with their Bahas, but most of the included studies showed that patients perceived some benefits. Ideally, clinical decision making should include the highest levels of scientific evidence. However, when evidence is unavailable or does not support a clear-cut recommendation for a particular treatment across patients, as seems to be the case for the use of Bahas with CUAA, then clinicians must rely more heavily on clinical expertise and individual patient preferences in guiding clinical decision making.

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Krysko, Kenneth L., Nancy A. Albury, and David W. Steadman. "Confirmation of the Southeastern Five-lined Skink, Plestiodon inexpectatus Taylor 1932 (Scincidae), on Grand Bahama Island, Commonwealth of The Bahamas." Reptiles & Amphibians 19, no. 2 (2012): 126–27. http://dx.doi.org/10.17161/randa.v19i2.13891.

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