Democracy in the midst of turmoil and the Bahá’i system of governance

Dr. A. K. Merchant :*

Humanity has come a long way in the choices they have to make in electing those who are called to govern. Understandably, the systems of governance throughout the world are far from perfect. Until such time when a system of governance is created that truly reflects the virtues of nobility, and the principles of justice and oneness, the democratic system is considered to be the best that human genius have devised based on the maxim--‘Vox populi, vox Dei’ (voice of people, is the voice of God).

Although it may not be wrong to say that the electoral process in most countries has become discredited because of endemic corruption and widespread violence, resulting in trust deficit among the voting populations, restrictions on freedom of choice inherent in the party system, and distortion caused by fake news and social media, yet we must not despair but remain ever hopeful.

As the largest democracy in the world, India is looked upon as a model democracy owing to its ideals, such as a non-partisan Election Commission, free dialogue and debate and several abiding features such as non-discriminatory management of diversity, concern for an equitable and equal society, as well as profound reverence for the country’s Constitution. However, there are many challenges to be overcome for fulfilling the ambitious goal of becoming a developed country by 2047. For, true prosperity implies wellbeing of peoples regardless of gender, race, caste, class, religion and all other lesser identities.

In exercising one’s spiritual obligation of voting, citizens must choose candidates who possess the capacity to effect and manage change, and to respond creatively to challenges that lie ahead. It entails the development of a number of critical skills. These include the ability of to maintain a clear perception of social reality and of the forces of integration and disintegration operating in the country; to properly assess the resources of the community; to consult freely and harmoniously as a body and with one’s constituency and to realize that every decision has both a material and spiritual dimension. It also includes the ability to arrive at decisions in a manner that preserves and promotes institutional unity; to win the confidence, respect and genuine support of those affected by these decisions; to effectively use the energies and diverse talents of the members of the society it serves; to integrate the diversity of initiatives of individuals and groups into one forward movement that benefits all; to uphold standards of fairness and equity and to implement decisions.  

In the light of the foregoing, the key questions before every voter are the following: What foundational principles must be definitive to our ideas of nationhood, citizenship and democracy? How may we enliven our national discourse with a renewed spirit of inquiry and imaginative erudition, and mid-course correction? There is also a yearning for the elected representatives to be non-partisan, to be fair and just, to dispel oppression, and to foster harmony among disparate elements of society.

In contradistinction to the above electoral practices and goals, the Bahá’i Faith has a totally different approach to selecting those who are invited to serve on its administrative institutions within the framework of an Administrative Order fashioned by its Founder, Bahá’u’lláh and His appointed Successors. This new system, Bahá’ís believe is destined to replace the present-day defective patterns of governance. It is divinely-ordained, transcends geographic boundaries, it is non-partisan, there are no candidates, no campaigning, no acrimonious debates or clash of personalities, no electioneering, no craving for seats of power or pecuniary benefits, by those elected to serve. In this system of governance unassuming, honest, fair-minded people imbued with the fear of God, lovers of humankind, whose endeavour is to promote amity and concord in the society and ensure the wellbeing of all whom they are called upon to serve, irrespective of religion, race, caste, creed, nationality.

Decisions are made based on clearly understood principles of Bahá’i consultation, which is considered to be the basis for receiving the necessary spiritual guidance. The members of these institutions at local, regional, national and international levels are elected by secret ballot, except for the international one all are elected annually by adult voting members of the Bahá’i Community wherever they reside. Since these institutions are divinely-ordained they are not answerable to the people but to God. “The men of God’s House of Justice (a term designated by Bahá’u’lláh for the elected administrative institutions) have been charged with the affairs of the people. They, in truth, are the Trustees of God among His servants and the daysprings of authority in His countries.” “…God will verily inspire them with whatsoever He willeth.”

The elected bodies are supported an appointed arm comprising of individuals, men and women, whose role is to inspire, advise and assist the elected institutions and the generality of believers in every community, both rural and urban.

At a time when far reaching and even catastrophic changes are taking place throughout the world, the Bahá’ís see the system of governance enunciated by Bahá’u’lláh as a model for how present-day society will manage its collective affairs in the future. The roots of this system are spiritual, its methods are flexible, its goals are forward-looking and it is capable of serving the needs of the entire planet.   

With every passing day until we complete the seven phases and the results are announced it is hoped that as a loyal citizen, the elector will exercise the right and privilege to cast his or her vote as sacred and of tremendous significance during this critical period in the fortunes of humanity. All must come forward to exercise their franchise with confidence so that a social climate of unity of thought and action may take our country to a higher level in its growth trajectory mindful of our civilizational ethos of Vasudhaiva Kutumbakam—one planet, one family, one future. (973 words)

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*The author is a social worker, independent researcher working with a number of non-governmental organizations on issues of governance, environment and education.