Introduction
Slavery has been one of the darkest and most criminal phenomena in human history, the traces of which are still visible in many societies today. This phenomenon, which for centuries subjected human beings to inhumane domination and exploitation, not only violated human rights but also left behind significant negative cultural, social, and economic impacts.
The International Day for the Abolition of Slavery, observed annually on December 2nd, serves as a symbolic day to remember this historical injustice and to strive against modern slavery and similar forms of exploitation globally that designated by the United Nations. This day aims to highlight efforts to end contemporary forms of slavery.
The Baha’i administration treats Baha’is in a way that suggests they are tame slaves without freedom. While Baha’is call themselves “Aghnam-Allah” (Sheeps of God), a close look at the programs of the Universal House of Justice—which leads Baha’is worldwide—reveals a requirement for unconditional obedience to the organization. It appears they are actually the “Sheeps of the Universal House of Justice”!
For example, in the form that every Baha’i must sign to be recognized as a believer, the following phrase appears: “I, this servant… do acknowledge and confess this declaration… obedience and submission to… the Supreme Universal House of Justice… and complete agreement and connection with the spirit of the administrative order…”
We notice that a Baha’i is defined as someone who maintains absolute obedience to them. The necessity of complete compliance with the administration is regularly reiterated to them in various publications and assemblies.
On the occasion of the International Day for the Abolition of Slavery, this article examines the Baha’i Faith in Africa—a region that has suffered the most psychological, financial, and physical blows from the phenomenon of slavery. This article reveals a small corner of Baha’ism’s efforts to infiltrate the African continent, to convert illiterate, poor Africans in need of support, and the administration’s attempt to turn them into Baha’is and essentially their own slaves. This represents modern slavery in the twentieth century.
A Look at the Baha’i Faith in African Countries
The Baha’i administration began laying the groundwork for its presence and activities in Sub-Saharan Africa in the first half of the 20th century. Following the design of missionary plans for the African continent, countries in this region were targeted as a major project. Utilizing Western Baha’i pioneers and selected native Africans, and exploiting existing conditions such as cultural and material poverty, colonial influence, and Western missionary propaganda, Baha’ism organized and implemented its programs in educational, agricultural, and welfare dimensions in accordance with the directives of the Universal House of Justice.
Native Africans, followers of monotheistic religions as well as indigenous faiths, were suffering from alienation and an identity crisis under Western colonial exploitation. They were not only ready to accept any call promising peace and aid but, given their indigenous cultural characteristics, were open to religious coexistence and sharing their cultural and religious beliefs with others. Therefore, according to some African experts, Baha’ism attempted to present itself as a popular religion in the spiritual centers of African countries, albeit with a limited population.
This report, while reviewing the history of the Baha’i Faith in Africa specifically in some countries, provides a brief overview of how they operate. The operation to introduce Sub-Saharan African countries to Baha’ism took place in the second half of the 20th century, with Shoghi Effendi playing a significant role in launching this scheme.
A Brief Look at the Baha’i Faith in Africa
John Mbiti, in his book African Religions and Philosophy, briefly examines Baha’ism in his discussion of other religions in Africa. Regarding Baha’ism in Africa, he writes:
“The teachings of Baha’u’llah first reached Africa in 1911 through his son and successor. Baha’ism preaches brotherhood, justice, equal rights and privileges, and the harmony of religion and science; it condemns prejudice, slavery, asceticism, monasticism, and the religious clergy class, and advocates for compulsory education, the eradication of poverty, monogamy, and obedience to the government. These are ostensibly noble goals, but on the African scene, one sees no signs of their actual and practical application!
In the main Baha’i temple in Kampala (Uganda), only a few people gather for worship. Awareness of Baha’ism among African followers of this faith is non-existent or minimal. This excessive readiness to unite with anyone is itself a factor that dissolves the Baha’i faith: this faith lacks a mythological end in which the individual feels they matter. Furthermore, such a vast union does not give sufficient attention or standing to the individual’s direct personal problems, even if its goal is the betterment of the larger human society. The lack of formal religious rituals in Baha’i leadership is an alien element in African tradition.”
Analysis of Mbiti’s Views on Baha’ism in Africa
Words vs. Deeds: In his view, the principles Baha’ism places at the forefront of its beliefs are more talk than action, and he has not observed signs of the practical application of Baha’ism in Africa.
Exaggeration of Numbers: Mbiti believes Baha’i officials exaggerate their population numbers; when speaking of the Baha’i temple in Kampala, he notes only a few people are present.
Lack of Identity: A sense of awareness of Baha’ism and its social identity does not exist or is minimal among African followers. Mbiti notes the lack of impact of Baha’i propaganda or its negligible influence among followers.
Weakening Unity: He considers the slogan “Baha’i unity with everyone” as a factor weakening the faith—a unity that leaves no room for solving individual problems.
Lack of Mythology: The absence of a Baha’i mythological goal in Africa, such that the African individual does not feel significant.
Alien Traditions: The lack of religious ceremonies and a formal system of leadership in Baha’ism is an element alien to African tradition.
Superficial Presence: Baha’ism in Africa cannot penetrate the depths of rural societies and has not yet found its way inside them.
What brought Baha’ism into the West African region for the first time in the 1950s was a directive from the officials of the Baha’i International Community to send missionaries from various Western countries, especially the United States, in the form of a missionary movement to various African countries, including West Africa—a region with a Muslim majority and Islamic culture. This was under the management of Shoghi Effendi and the appointment of a Baha’i propaganda representative in that region.
Why Did Baha’ism Decide to Expand in Africa?
Why did a group of native African people in the 1950s, the beginning of Baha’ism’s entry into this land, gravitate toward this sect? What message did the early Baha’i missionaries carry for the people of Africa, and why did they choose this time?
What atmosphere existed that allowed some to be attracted to Baha’i propaganda in Africa? Can it be said that the content of Baha’i propaganda at the start of its work in Africa was the same as its core teachings globally?
To answer these important questions, it is best to look at the political history of Sub-Saharan African countries in the 1950s and 60s. African countries were under Western colonial domination at that time, suffering from social, economic, and political problems and grueling living conditions. Anti-colonial struggles on one side and Christian missionary efforts on the other were exerting all their efforts to exploit African societies. Popular struggles in African countries during these two decades led to political independence for most of them.
However, the important point is that this atmosphere was ripe for propaganda work. Baha’is, seizing the opportunity and aligning with colonialism and international missionaries, began their propaganda activities at that time. The psychological and cultural atmosphere of Africa, with indigenous people who perhaps saw anything new as a way out of colonialism, was ready to potentially calculate Baha’i propaganda as beneficial to them.
Baha’i leaders, and especially the United States, realized that the inflamed socio-political atmosphere of Africa could accept a type of secular faith under the guise of spiritual gatherings outside the institution of the Church. This formula was crucial for the decision to infiltrate Africa, allowing them to attract native people toward a new identity, however temporary, during those critical times.
in examining the Baha’i faith in Africa, it becomes clear that the struggles of African societies against colonialism create conditions that encouraged Bahaism to adapt its discourse. To this end, Baha’is selected the English-speaking country of Cameroon in West Africa as their main field of . In those two decades, they tried to target age groups of 30 to 40, as well as students and the unemployed class of Cameroonian society, with their propaganda.
The Baha’i Faith in Africa: Historical Entry
Shoghi Effendi arrived in Africa in 1929 to encourage the implementation of the teaching plan. Following Shoghi’s trip to Africa, the first group of Baha’i missionary immigrants settled in Southern Rhodesia. The first serious efforts of Baha’ism for propaganda in Sub-Saharan Africa began mainly from West Africa in the 1950s.
Abdu’l-Baha took action to operationalize the entry of the Baha’i Faith into Africa. He encouraged his followers in the United States and Canada to expose Africa and its islands to the Baha’i message. He asked his followers to go to Africa and the surrounding lands to raise the call of Ya Baha’u’l-Abha to the ears of the African people, especially in Madagascar. In this mission, he deemed it necessary to print, translate, and distribute Baha’i books and pamphlets so that they would be accessible to everyone.
In 1950, in a message to Baha’i leaders in England, Shoghi Effendi announced the start of a two-year teaching plan in the African continent starting in 1951. Subsequently, this two-year plan was approved by the National Spiritual Assembly of the Baha’is of England and, with the help of the Baha’i communities of America and Egypt, was implemented in North Africa.
The first step was very simple: the migration of three capable Baha’i missionaries to three colonial regions of East or West Africa, along with the translation of important propaganda sources for the people of Africa into three local African languages. Initially, countries with a longer history of Baha’i teaching, such as Egypt and Sudan, were considered. The Baha’i Faith in Africa at that time was mostly symbolic—a declaration of presence. After the end of the two-year plan, Shoghi Effendi communicated the Ten Year World Crusade to African countries as well. His main desire was to demonstrate a symbolic global Baha’i presence. By 1958, four thousand Baha’is resided in Africa, of which three thousand were native Africans.
Baha’i Activities in Specific Countries
1. Tanzania
The history of Baha’ism’s entry into Tanzania dates back to 1951. A number of Iranian Baha’is led by Ali Nakhjavani began the activities of this sect in Dar es Salaam, the capital. They expanded their work through propaganda, education, and medical activities among the natives. Two Iranians named Hedayati and Hashem managed the intellectual and propaganda flow of this group. The Baha’i center offers training in tailoring, English language, computers, and more to its members.
2. Kenya
The background of this faith’s entry into Kenya reaches the 1950s. Some missionaries settled in Nairobi, the capital of Kenya, during their teaching work and, utilizing connections with British officials, proceeded to establish a Baha’i center. Between 1955 and 1960, other branches were established in various cities of this country, attempting to increase their numbers. Their emphasis is on carrying out socio-economic projects in rural areas.
3. Zimbabwe
Shoghi Effendi entered Zimbabwe in 1929 on his route from South Africa to Egypt. He also visited there in 1940 on his way from England to Palestine. Baha’ism has been active in this country since 1953. Today’s Baha’i community is largely formed from native Zimbabwean tribes. The Zimbabwe Baha’i community is registered as a non-profit organization in the country and has propaganda centers in Harare, the capital, and some other cities. The first Baha’i missionary in this country was an Iranian immigrant who arrived two months after the notification of the plan in 1953 but faced residency permit issues from the government of the time.
4. Uganda
This country was a British colony until 1962 and a protectorate until 1983. Islam was growing rapidly in this country; therefore, colonialists viewed Muslims as enemies and tried to destroy the followers of Islam through various tricks such as strengthening Christian missions, denying any political posts to Muslims, scattering Muslims across the country, and massacring them.
Israel also had significant influence in this country. In 1971, an army sergeant named Idi Amin, who had been trained in Israel, staged a coup with the help of the Zionist regime. The people of Uganda, who had no memories of the coup-staging dictators of this country other than looting, plunder, torture, and murder, were not optimistic about Amin either. This suspicion was correct, as 200,000 people were killed during Amin’s era.
In January 1961, near the end of the direct British colonial presence in Uganda, the Baha’i House of Worship was inaugurated in Kampala. This is very significant given Britain’s anti-Islamic policies and the presence of Israel as two influential countries in Uganda. In 1971, after the coup and seizing power, Idi Amin asked the heads of religions present in Uganda to each send two representatives to his command headquarters. Baha’ism was also invited to attend the meeting.
According to the official publication of the Baha’is of Iran: “After the President’s speech concluded, only the Baha’i individual was invited to make remarks.” That Baha’i seized the opportunity and “read aloud a Baha’i tract, the text of which was obedience to the government.” The coup regime of Idi Amin, delighted by this Baha’i “good taste,” later translated this text into all current languages of Uganda and broadcast it on the radio.
Baha’i propaganda and activities continued in the 1970s until Baha’i activity was banned in that same decade due to Zionist espionage activities and anti-Islamic actions in Uganda and four other African countries.
5. Sierra Leone
Sierra Leone was a British colony for over one hundred and fifty years. During this time, Baha’i missionaries have tried to destroy religious zeal among Muslims with their propaganda. Cultural and economic poverty forms the backbone of Sierra Leonean society. Most people are unable to cope with the harsh economic situation; they only think of filling their hungry bellies and have no plan for their tomorrow. The youth roam the streets from morning till night to find a morsel of bread. Men and women are unfamiliar with their rights. Children are not raised according to religious standards. In such a society, people turn to anyone who shows them kindness.
The heavy burden of the family economy is on the shoulders of women. Women and girls, by gathering a small amount of capital, carry goods such as fruit, biscuits, cosmetics, etc., on their heads from morning to night to make a living. In such a situation, the “hot market” of sect propaganda, which resembles a trade, has flourished.
The presence and activity of Baha’is, due to the contradiction of their beliefs with the beliefs of the Maliki Muslims of this country, have not had significant popular achievements. The few followers of this group in Sierra Leone, who have entered Baha’ism for certain economic benefits, remain at a low level despite employment in educational, health, and economic activities.
Muslims in Sierra Leone, despite weak intelligence regarding the goals and policies of Baha’ism, have realized that this group was established to deviate Muslims’ beliefs from Islamic convictions. The alignment of some politicians with British and American policies is one of the reasons for the Baha’i presence in Sierra Leone.
Baha’ism in Sierra Leone has no open political or religious conflict with any group. Their intellectual foundations are a mixture of Islam, Christianity, Zoroastrianism, Buddhism, superstitious beliefs, etc. Baha’ism is a movement that has made maximum use of the religion of Islam to attract the people of this country, given the favorable social backgrounds in Sierra Leone. The strongest individuals of the Baha’i sect in Sierra Leone are local employees of the US and UK embassies who strive to strengthen the sect financially. Given the poverty and deprivation prevailing in Sierra Leone, Baha’is in this country have tried to make the best use of existing grounds by adopting appropriate methods. Apparently, the main attraction of Baha’ism lies in the message of unity among mankind, religions, prophets, and sects.
Conclusion
The Baha’i administration, based on its plan to expand its beliefs, implemented propaganda in the virgin territory of Africa, just like its propaganda programs in other regions of the world in the 20th century. Studying and examining the type of activities of this faith in the three regions of West, East, and Southern Africa indicates the necessity for further recognition of it in countries located in this sphere of religious studies.
This review shows that, in the context of the Baha’i Faith in Africa and in the line with the views of some African theologians, the propagation of the Baha’i Faith—per the orders of the Universal House of Justice and Baha’i leaders—was carried out through auxiliary educational and welfare activities for the African people. The cultural and religious backgrounds of the countries studied were prepared for the activities of Baha’i missionaries and their recruitment, effectively creating “seemingly free slaves” for the Universal House of Justice and the Baha’i administration.
References
Mbiti, John S. (2004). African Religions and Philosophy. Translated by Marzieh Shankai, Adyan Publishing.
Seyyed Moradi, Seyyed Ahmad (2017). Shias of Tanzania. Farhang-e Sabz.
Seyyed Moradi, Seyyed Ahmad (2017). Shias of Kenya. Simorgh Khorasan, Second Edition.
Ipakchi, Mohammad Hassan (2020). Society and Culture of Zimbabwe. Tehran: Al-Hoda.
Sadr-ol-Sadatzadeh, Seyyed Heibatollah (2017). Introduction to the Republic of Ghana. Qom: Al-Mustafa.
Ghezelsefli, Mohammad Reza. Report on Baha’ism in Sierra Leone. Cultural Center of the Iranian Embassy in Sierra Leone.
