Daily Frameworks for 20 September 2026

Jamál, 13 ‘Izzat (Might), 183 B.E.

Quotes for Reflection

In your last question, concerning cases when those needed for consultation are not available and a person is uncertain on the course to be followed in an important matter, you ask whether it is permissible for him to resort to the practice of “istikhárih”5 using the Kitáb-i-Aqdas. The Guardian has stated that in such cases what is necessary and essential is for the person to turn his heart wholly to God and to beseech aid from the Source of Grace and inspiration and nothing else. If it is possible to postpone the decision it would be preferable and more proper to do so, until the means for consultation are made available. — Shoghi Effendi [1]

Question for Consideration

As the global human family embraces the spiritual principle of oneness—Creator, Creation, and humanity—more individuals, communities, and institutions become immersed in a “culture of Bahá’í consultation,” that propels unprecedented change in governance structures worldwide. This transformation shifts social systems away from those that exclude, disconnect, and discount some in favor of those that include (unity), connect (love), and count (justice) everyone. What frameworks and metrics mark progress in social transformation, highlight opportunities and hurdles, and generate agendas for Bahá’í consultation to address them? [2] [3]

Perplexity Computer Response:

A useful way to recognize progress is to treat social transformation not as a single institutional reform or a rise in material output, but as a learning process: relationships, decision-making, capacities, and outcomes all become steadily more inclusive, truthful, cooperative, and just. In a Bahá’í frame, consultation is both the means of collective inquiry and a measurable expression of whether unity and justice are actually taking root.

The framework below translates the moral movement you describe—away from exclusion, disconnection, and disregard; toward unity, love, and justice—into observable dimensions, indicators, and recurring agendas for consultation. It should be used locally first, with findings aggregated only where that serves learning rather than surveillance or control.

Core architecture

The foundational unit is the relationship among the individual, the community, and institutions. Progress is strongest when all three advance together:

Protagonist	Social-transformation question	Signs of progress	Warning signs
Individuals	Are people becoming capable, confident protagonists of community life?	Initiative, service, moral courage, practical skills, willingness to listen and revise views	Passivity, dependency, cynicism, domination by a few voices
Communities	Is a culture of belonging, mutual care, and collective action emerging?	Trust across differences, regular spaces for reflection, mutual aid, common purpose	Segregation, factionalism, isolation, low trust, “us versus them” thinking
Institutions	Are authority and resources exercised as service, stewardship, and justice?	Transparency, responsiveness, fair allocation, accessible deliberation, learning from error	Opacity, capture by elites, token participation, punitive or extractive practices
Social structures	Are systems widening access to dignity, opportunity, voice, and protection?	Reduced disparities, universal access, anti-discrimination, cooperation across sectors	Entrenched inequality, exclusionary rules, polarized governance, ecological harm

This accords with Bahá’í social-action thought that sees enduring change as simultaneously occurring in human consciousness and in the structures of social institutions. It also treats development as material and spiritual: sound evidence, practical action, moral purpose, and human dignity must remain coherent. [4]

A measurement compass: Unity, Love, Justice

Rather than seeking one “oneness score,” use a balanced scorecard with three related domains. Quantitative measures reveal patterns; qualitative evidence—stories, observations, testimonies, and reflective consultation—helps explain what the numbers mean.

Domain	What to assess	Example metrics	Consultation questions
Unity — inclusion and belonging	Who participates, who belongs, and who is connected across lines of difference?	Participation rates disaggregated by age, gender, ethnicity/race, disability, income, neighborhood, and migration status; cross-group collaboration; social-trust and belonging surveys; access to common spaces; representation in decisions	Whose experience is absent? Which boundaries—geographic, economic, cultural, generational—keep people apart? What relationships must be strengthened?
Love — reciprocal care and solidarity	Whether relationships are humane, respectful, dependable, and service-oriented	Mutual-aid participation; volunteer retention; perceived safety; conflict-repair outcomes; frequency and quality of intergenerational or cross-group contact; burnout and caregiver burden; measures of empathy, respect, and trust	Where are people carrying burdens alone? What acts or structures make care mutual rather than charitable? How are conflict and hurt repaired?
Justice — fair voice, process, distribution, and remedy	Whether benefits, burdens, voice, and protection are fairly shared	Income/wealth and service-access gaps; decision influence across groups; budget equity; wait times and outcome disparities; discrimination complaints and remedies; access to education, health, housing, food, safety, and digital connectivity	Who bears the costs while others receive the gains? Is participation influential or merely symbolic? What would fair allocation look like in this concrete case?
Learning — capacity for action-reflection	Whether the community can turn experience into better collective action	Number and diversity of people facilitating consultation; regularity of reflection cycles; documented adaptations; skill growth; implementation rate of decisions; spread of locally generated knowledge	What did we try? What happened, for whom, and why? What assumptions did the experience challenge? What will we modify—not merely repeat?
Stewardship — responsibility across generations	Whether social advance is ecologically sustainable and future-regarding	Environmental quality and exposure disparities; emissions, energy, waste, water, green-space access; resilience plans; youth involvement in long-term decisions	Are immediate gains imposing hidden costs on future generations or disadvantaged communities? What does responsible stewardship require now?

The aim is not to eliminate difference. Bahá’í consultation frames diversity as an intellectual and moral resource, while unity is sought through principled deliberation rather than through enforced uniformity. It emphasizes free expression, courteous inquiry, detachment from personal ownership of ideas, and collective support for decisions—with revision when experience proves a decision inadequate. [5]

A practical consultation cycle

A “culture of consultation” becomes real through an accountable, repeated cycle—not through occasional meetings or sentiment alone.

Read reality together.

Bring together statistical data, lived experience, local history, professional knowledge, and the voices of those who bear the greatest consequences. Begin with assets and capacities as well as needs. Avoid defining people primarily through labels such as “vulnerable” or “beneficiary”; ask how they can be protagonists in shaping their own future. [5]

Name the moral question.

Translate a technical issue into a question of unity, love, and justice. For example, rather than asking only, “How can we reduce school absenteeism?” ask: “What conditions prevent every young person from fully belonging, learning, and contributing—and which of those conditions are within our shared power to change?”

Develop a shared diagnosis.

Identify root causes at several levels: personal experience, family and community relations, institutional procedures, resource distribution, narratives, and wider policy structures. Distinguish evidence from assumption, and direct effects from causes.

Choose a modest, testable action.

Decide on an intervention proportionate to present capacity: a listening initiative, shared-childcare network, youth mentorship program, participatory budget review, anti-bias process, neighborhood safety walk, food-access partnership, or reform proposal. The appropriate scale is not necessarily the largest one; it is the one that can be responsibly sustained and learned from.

Assign transparent stewardship.

Record who will do what, by when, with what resources, and how affected people will remain involved. Make decision criteria visible. Treat authority as a responsibility to enable participation and protect fairness, not as a right to dominate.

Reflect publicly and revise.

Examine implementation, outcomes, unintended effects, and who benefited or was missed. Retain what worked, correct what did not, and share learning across neighborhoods and institutions. Bahá’í social-action guidance explicitly describes this as a mode of “learning in action” characterized by continuing action, reflection, consultation, and study. [4]

A simple review template for every initiative is:

Need → Shared understanding → Action → Evidence → Reflection → Adaptation

Dashboard design and safeguards

A credible dashboard should combine approximately 12–20 measures across the five domains above, rather than becoming a sprawling catalog. For each measure, specify:

Baseline and trend: Where were we, where are we now, and at what pace is change occurring?
Distribution: Who is benefiting, who is falling behind, and how do outcomes differ by social location or neighborhood?
Voice: Were people directly affected involved in defining the measure, interpreting results, and selecting remedies?
Lived experience: What do residents say has changed in dignity, agency, trust, and belonging?
Institutional response: What decisions or resource shifts followed the evidence?
Learning: What was changed because the first approach did not work as expected?

Several cautions matter.

Do not confuse attendance with participation. A meeting may be well attended while those most affected remain unheard or unable to influence the outcome.
Do not equate harmony with the absence of disagreement. Healthy consultation makes room for frank difference while preventing contempt, coercion, and factional capture.
Do not use indicators to rank communities morally or impose external agendas. Their purpose is collective learning, accountability, and the release of local capacity.
Do not make outputs the sole measure. Counting workshops, meetings, grants, or volunteers matters, but transformation concerns changes in relationships, capabilities, institutional practice, and substantive outcomes.
Pair local autonomy with wider solidarity. Local knowledge should shape action, while institutions at wider levels can connect learning, expertise, and resources without creating dependence.

This reflects the Bahá’í emphasis on universal participation as involvement in a collective process of generating, applying, and diffusing knowledge—not merely being surveyed or receiving services. It also rejects paternalistic approaches in which one group “does development” for another. [4]

Agenda for recurring consultation

A monthly or quarterly consultation can use the following standing agenda:

Welcome and shared purpose: Reaffirm service to the whole community and the dignity of every participant.
Voices from the margins: Hear first from people most directly affected by the issue, especially those historically excluded from formal decision-making.
Review evidence: Examine dashboard trends, community testimony, and implementation reports; identify disparities, not just averages.
Identify the live tension: For example, affordability versus housing quality, public safety versus equal treatment, speed versus meaningful participation, or immediate relief versus long-term capacity.
Apply principles: Ask what unity, justice, equality of women and men, freedom from prejudice, stewardship, truthfulness, and universal participation require in the specific situation.
Decide and act: Select a limited set of actions with named stewards, dates, resources, and feedback channels.
Learn and report back: State what will be measured, when results will be reviewed, and how the decision can be amended.

The critical test is whether consultation increases the capacity of ordinary people to become informed co-creators of social progress. Contemporary Bahá’í discourse on social transformation highlights the importance of reconstructing the social fabric around a fuller conception of human identity, and of relationships among individuals, communities, and institutions grounded in equality, justice, and universal participation. [6]

Likely opportunities and hurdles

Opportunities

Trust as social infrastructure: Regular, respectful consultation can turn fragmented networks into durable relationships capable of responding to crises and pursuing long-term improvement.
Untapped knowledge: People excluded from governing spaces often hold essential knowledge about a system’s failures and its possible remedies.
Youth and intergenerational partnership: Young people can contribute moral clarity, creativity, and energy when institutions create genuine—not symbolic—roles for them.
Cross-sector coherence: Consultation can connect schools, faith communities, civil society, residents, local government, and businesses around a shared analysis rather than disconnected programs.
From charity to capacity: Initiatives can be designed so that recipients become co-designers, implementers, evaluators, and eventually facilitators of future action.

Hurdles

Structural inequality: Inequitable income, time, education, safety, transport, and digital access can prevent equal participation even when invitations are open.
Habits of adversarial politics: Debate organized around winning, propaganda, faction, or personal status makes shared truth-seeking difficult. The consultative alternative does not suppress conviction; it shifts attention from competing interests toward principles and common purposes. [5]
Tokenism and consultation fatigue: Communities will disengage if their time and testimony do not affect decisions, resources, or institutional behavior.
Power imbalances in the room: Professional language, authority, money, race, gender, age, and social standing can silence participants unless facilitation is deliberately equitable.
Short funding and electoral cycles: Deep learning, relationship building, and capacity development require continuity; short-term targets can reward visible activity over lasting change.
Measurement reductionism: What matters spiritually and relationally is not always easily counted. A balanced practice therefore joins rigorous data with narrative, ethical reflection, and direct experience.

The most telling measure of a mature culture of Bahá’í consultation is not unanimity, institutional scale, or rhetorical agreement. It is a demonstrated capacity to face real inequities truthfully; include those whom systems have discounted; make decisions rooted in principle and evidence; act in unity; learn openly from error; and steadily widen the circle of people who can shape the common good.

Be the Voice of…

@DeutscheWelle reports that rights groups warn Iran is increasingly confiscating assets from government critics, Baha'is, and actors, athletes and journalists living abroad. Baha'is appear to be bearing the brunt of the crackdown. Amnesty International says persecution of the… pic.twitter.com/z8679DN2zb
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) September 18, 2026

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá. [7]

Footnotes

[1] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/923988576

[2] Perplexity Computer. “Marking progress in social transformation.” Edited by Steve Bosserman. September 19, 2026. https://www.perplexity.ai/search/da6a4e88-d56d-446d-afb5-ef6ec53c5449

[3] Transformative Leadership Education Staff. “Unite, Decide, Thrive: Using Consultation to Improve Decisions” (Free Online Course). Transformative Leadership Education. https://tinyurl.com/courseconsultation

[4] Universal House of Justice. “26 November 2012 – To all National Spiritual Assemblies.“ Bahá’í Reference Library. https://www.bahai.org/r/716186515

[5] Bahá’í International Community Staff. “Transforming Collective Deliberation: Valuing Unity and Justice.” Bahá’í International Community, February 3, 2010. https://www.bahai.org/documents/bic/transforming-collective-deliberation-valuing-unity-justice

[6] Bahá’í World News Network Staff. “Chile: New publication explores paths to social transformation.” BWNS, February 24, 2025. https://news.bahai.org/story/1782/chile-publication-explores-paths-social-transformation

[7] ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/628985716

Daily Frameworks for 08 August 2026

Jalál, 08 Kamál (Perfection), 183 B.E.

Quotes for Reflection

We must now highly resolve to arise and lay hold of all those instrumentalities that promote the peace and well-being and happiness, the knowledge, culture and industry, the dignity, value and station, of the entire human race. Thus, through the restoring waters of pure intention and unselfish effort, the earth of human potentialities will blossom with its own latent excellence and flower into praiseworthy qualities, and bear and flourish until it comes to rival that rosegarden of knowledge which belonged to our forefathers. Then will this holy land of Persia become in every sense the focal center of human perfections, reflecting as if in a mirror the full panoply of world civilization. — ‘Abdu’l-Bahá [1]

Question for Consideration

From a Bahá’í perspective, how do “transformative leaders” measure the “human value” generated by developing “human capacity” to “invite others into communion with the Creator” and “render service to humanity” the outcome? [2]

Perplexity Computer Response:

From a Bahá’í perspective, the “human value” created by transformative leadership is not chiefly a financial return or a count of followers. It is the durable expansion of people’s spiritual, intellectual, moral, and practical capacities—so they can know God, act with dignity and agency, cooperate across difference, and contribute to an ever-advancing civilization. [3] [4]

What is being measured

A Bahá’í-oriented assessment would ask whether leadership enables people to become subjects of their own development, rather than passive recipients of aid, instruction, or charismatic direction. The relevant unit is therefore both individual and collective: persons gain capacities, and communities gain the ability to identify needs, consult, learn from action, and sustain service together. [4] [5]

Signs of human value

Rather than one aggregate score, leaders would look for mutually reinforcing evidence:

Dimension	Evidence of value generated
Spiritual	Greater capacity for prayer, reflection, moral self-discipline, and a freely chosen relationship with the Creator
Human character	More trustworthiness, compassion, courage, humility, justice, and freedom from prejudice
Agency and knowledge	People learn to investigate reality, make sound decisions, educate children, develop skills, and solve problems
Social capacity	Stronger consultation, unity amid diversity, reciprocal care, and institutions that empower rather than dominate
Service and civilization	Concrete improvements in the well-being of others—education, health, livelihoods, social cohesion, justice—achieved through participation and sustained local ownership

This framework treats spiritual growth and social progress as inseparable: service is not merely an output of inward belief, but a principal means by which capacities and virtues are developed. [3] [5]

“Invite,” not compel

“Inviting others into communion with the Creator” would be measured by the quality of the invitation—its freedom, respect, authenticity, and power to awaken independent investigation—not by coercion, dependency, or mere numerical affiliation. The Bahá’í view of human dignity requires equality of opportunity and recognition of every person’s spiritual and intellectual potential. [6]

Accordingly, a leader’s success would include whether people can articulate their own purpose, make voluntary and informed choices, and become capable of serving alongside others. A community that increasingly generates its own acts of worship, learning, fellowship, and service displays more human value than one dependent on an external leader.

The outcome test

The central evaluative question might be:

Has this leadership left people and communities more able—and more willing—to reflect divine qualities in action, to serve one another, and to build just and unified social relationships?

If the answer is yes, the value is demonstrated through changed capacities and patterns of life, not simply through short-term activity counts. This follows the Bahá’í model of moral leadership as service-centered and institutionally empowering, in which people learn to consult, act, reflect, build unity, and use their talents for humanity. [5]

Footnotes

[1] ‘Abdu’l-Bahá. THE SECRET OF DIVINE CIVILIZATION. Bahá’í Reference Library. https://www.bahai.org/r/483233156

[2] Perplexity Computer. “How do “transformative leaders” measure the “human value” generated by developing “human capacity”?” Edited by Steve Bosserman. August 7, 2026. https://www.perplexity.ai/search/bf35c857-960b-450e-b931-64aa19f3a466

[3] The Bahá’í Faith. “Spiritual Beliefs of the Bahá’í Faith.” Bahai.com. https://bahai.com/spiritualbeliefs.html

[4] Baha’i International Community Office of Public Information. “The Prosperity of Humankind.” Bahá’í International Community, March 3, 1995. https://www.bic.org/statements/prosperity-humankind

[5] Anello, Eloy. “Values, Institutions, and Leadership for a Sustainable Future: Towards a Framework for Developing Moral Leadership.” Bahá’í International Community, 1992. https://www.bic.org/statements/moral-leadership

[6] Weinberg, Matthew. “Identity and the Search for a Common Human Purpose.” The Bahá’í Faith. https://www.bahai.org/documents/essays/weinberg-matthew/identity-search-common-human-purpose

Be the Voice of…

Iran | News Bulletin #26-26 (24 July – 31 July 2026)https://t.co/O6MJsavo1A #BahaiRights #Iran #BulletinMinute pic.twitter.com/omyA1Ik4zD
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) August 7, 2026

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.

Daily Frameworks for 25 July 2026

Jalál, 13 Kalimát (Words), 183 B.E.

Quotes for Reflection

Material virtues have attained great development, but ideal virtues have been left far behind. If you should ask a thousand persons, “What are the proofs of the reality of Divinity?” perhaps not one would be able to answer. If you should ask further, “What proofs have you regarding the essence of God?” “How do you explain inspiration and revelation?” “What are the evidences of conscious intelligence beyond the material universe?” “Can you suggest a plan and method for the betterment of human moralities?” “Can you clearly define and differentiate the world of nature and the world of Divinity?”—you would receive very little real knowledge and enlightenment upon these questions. This is due to the fact that development of the ideal virtues has been neglected. People speak of Divinity, but the ideas and beliefs they have of Divinity are, in reality, superstition. Divinity is the effulgence of the Sun of Reality, the manifestation of spiritual virtues and ideal powers. The intellectual proofs of Divinity are based upon observation and evidence which constitute decisive argument, logically proving the reality of Divinity, the effulgence of mercy, the certainty of inspiration and immortality of the spirit. This is, in reality, the science of Divinity. Divinity is not what is set forth in dogmas and sermons of the church. Ordinarily when the word Divinity is mentioned, it is associated in the minds of the hearers with certain formulas and doctrines, whereas it essentially means the wisdom and knowledge of God, the effulgence of the Sun of Truth, the revelation of reality and divine philosophy. — ‘Abdu’l-Bahá [1]

Question for Consideration

From a Bahá’í perspective, how can spiritual principles be applied in the voluntary/informal sector to find ways that work and begin to transform the public and private sectors? [2]

Perplexity Deep Research Response: Part VI-e

Practical Starting Points for Voluntary Organizations

For voluntary and civil society organizations seeking to apply Bahá’í-inspired principles in practice, the following starting points reflect the accumulated Bahá’í experience:

Measure what matters spiritually.

Develop internal metrics of success that go beyond financial sustainability and service numbers to include: the quality of relationships in the organization, the growth of capacities in participants, evidence of reduced prejudice and increased unity, and the degree to which those served have become agents of their own progress. [3] [4] [5] [6] [7]

Footnotes

[1] ‘Abdu’l-Bahá. SELECTIONS FROM THE WRITINGS OF ‘ABDU’L-BAHÁ. Bahá’í Reference Library. https://www.bahai.org/r/408874573

[2] Perplexity Deep Research. “The Voluntary/Informal Sector as a Laboratory: Bahá’í Spiritual Principles and the Transformation of Society.” Edited by Steve Bosserman. July 25, 2026. https://www.perplexity.ai/computer/a/9ecfa362-6f2c-499e-b451-8198a188f127

[3] Bahá’í International Community Staff. “Valuing Spirituality in Development.” BIC.org, February 18, 1998. https://www.bic.org/statements/valuing-spirituality-development

[4] Universal House of Justice. “27 August 1989 – To the Followers of Bahá’u’lláh.” Bahá’í Reference Library. https://www.bahai.org/r/947234456

[5] Universal House of Justice. “13 May 1996 – [To an individual].” Bahá’í Reference Library. https://www.bahai.org/r/424132824

[6] Universal House of Justice. “12 December 2011 – To all National Spiritual Assemblies.” Bahá’í Reference Library. https://www.bahai.org/r/299819712

[7] Universal House of Justice. “1 November 2022 – To the Followers of Bahá’u’lláh in the Democratic Republic of the Congo.” Bahá’í Reference Library. https://www.bahai.org/r/144447805

Be the Voice of…

Member of the European Parliament Nicolas Pascual de la Parte raised the urgent cases of Peyvand and Borna Naimi, now in their sixth and fifth months of detention respectively, and the ongoing persecution of Baha'is in Iran at the European Parliament. Both cousins remain… pic.twitter.com/ttwG63k8Mm
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) July 23, 2026

Daily Frameworks for 23 July 2026

Istijlál, 11 Kalimát (Words), 183 B.E.

Quotes for Reflection

The purpose is to emphasize the statement that consultation must have for its object the investigation of truth. He who expresses an opinion should not voice it as correct and right but set it forth as a contribution to the consensus of opinion, for the light of reality becomes apparent when two opinions coincide. A spark is produced when flint and steel come together. Man should weigh his opinions with the utmost serenity, calmness and composure. Before expressing his own views he should carefully consider the views already advanced by others. If he finds that a previously expressed opinion is more true and worthy, he should accept it immediately and not willfully hold to an opinion of his own. By this excellent method he endeavors to arrive at unity and truth. Opposition and division are deplorable. It is better then to have the opinion of a wise, sagacious man; otherwise, contradiction and altercation, in which varied and divergent views are presented, will make it necessary for a judicial body to render decision upon the question. Even a majority opinion or consensus may be incorrect. A thousand people may hold to one view and be mistaken, whereas one sagacious person may be right. Therefore, true consultation is spiritual conference in the attitude and atmosphere of love. Members must love each other in the spirit of fellowship in order that good results may be forthcoming. Love and fellowship are the foundation. — ‘Abdu’l-Bahá [1]

Question for Consideration

From a Bahá’í perspective, how can spiritual principles be applied in the voluntary/informal sector to find ways that work and begin to transform the public and private sectors? [2]

Perplexity Deep Research Response: Part VI-c

Practical Starting Points for Voluntary Organizations

For voluntary and civil society organizations seeking to apply Bahá’í-inspired principles in practice, the following starting points reflect the accumulated Bahá’í experience:

Practice consultation systematically

Make the quality of collective decision-making a conscious focus of organizational culture. Train all participants in principled dialogue. Evaluate decisions not only by their outcomes but by the quality of the process through which they were reached. [3] [4] [5] [6] [7]

Footnotes

[1] ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/408874573

[2] Perplexity Deep Research. “The Voluntary/Informal Sector as a Laboratory: Bahá’í Spiritual Principles and the Transformation of Society.” Edited by Steve Bosserman. July 23, 2026. https://www.perplexity.ai/computer/a/9ecfa362-6f2c-499e-b451-8198a188f127

[3] Research Department of the Universal House of Justice. SOCIAL ACTION. August 2020. Bahá’í Reference Library. https://www.bahai.org/r/259331548

[4] The Bahá’ís of Papua New Guinea Office of External Affairs. “Governance with the Spirit of the Betterment of Society.” Media.Bahai.Org.PG. https://media.bahai.org.pg/2022/03/06/governance-with-the-spirit-of-the-betterment-of-society/

[5] Universal House of Justice. “24 November 2009 – To the Believers in the Cradle of the Faith.” Bahá’í Reference Library. https://www.bahai.org/r/139238114

[6] Universal House of Justice. “24 October 2018 – To the Bahá’ís of Iran.” Bahá’í Reference Library. https://www.bahai.org/r/554241431

[7] Research Department of the Universal House of Justice. SOCIAL ACTION. August 2020. Bahá’í Reference Library. https://www.bahai.org/r/259331544

Be the Voice of…

An @SBSNews in depth report on the intensification of persecution against Baha'is in Iran remains painfully relevant. More than six months into their detention, the cases of Borna Naimi and Peyvand Naimi, two young Baha'is in Kerman subjected to torture, mock executions and… pic.twitter.com/91mzXcbF6Z
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) July 22, 2026

Daily Frameworks for 19 July 2026

Jamál, 07 Kalimát (Words), 183 B.E.

Quotes for Reflection

As material and physical sciences are taught here and are constantly unfolding in wider vistas of attainment, I am hopeful that spiritual development may also follow and keep pace with these outer advantages. As material knowledge is illuminating those within the walls of this great temple of learning, so also may the light of the spirit, the inner and divine light of the real philosophy glorify this institution. The most important principle of divine philosophy is the oneness of the world of humanity, the unity of mankind, the bond conjoining East and West, the tie of love which blends human hearts. — ‘Abdu’l-Bahá [1]

Question for Consideration

From a Bahá’í perspective, how can spiritual principles be applied in the voluntary/informal sector to find ways that work and begin to transform the public and private sectors? [2]

Perplexity Deep Research Response: Part V-d

The Mechanism of Transformation: From Voluntary to Public and Private

The Bahá’í view of how voluntary-sector experimentation translates into broader societal transformation rests on several mutually reinforcing mechanisms: [3]

Institutional learning

As voluntary organizations accumulate experience with alternative approaches — new models of governance, new metrics of success, new practices of consultation and accountability — that experience becomes available to public and private actors who are looking for solutions to the failures of their current approaches. The culture of learning that Bahá’í communities have developed — systematic action-reflection-consultation cycles — can itself be adopted by public and private organizations. [4] [5] [6] [7]

Footnotes

[1] ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/650712298

[2] Perplexity Deep Research. “The Voluntary/Informal Sector as a Laboratory: Bahá’í Spiritual Principles and the Transformation of Society.” Edited by Steve Bosserman. July 18, 2026. https://www.perplexity.ai/computer/a/9ecfa362-6f2c-499e-b451-8198a188f127

[3] Zabihi, Selvi Adaikkalam. “The Baháʼí Experience: Religious Community and Social Change.” Great Transition Initiative, November 2023. https://greattransition.org/gti-forum/movement-experiments-adaikkalam-zabihi/

[4] Universal House of Justice. “26 November 2012 – To all National Spiritual Assemblies.” Bahá’í Reference Library. https://www.bahai.org/r/034206579

[5] ‘Abdu’l-Bahá. TABLETS OF THE DIVINE PLAN. Bahá’í Reference Library. https://www.bahai.org/r/688588589

[6] Universal House of Justice. TURNING POINT: 1996-2006, SELECTED MESSAGES OF THE UNIVERSAL HOUSE OF JUSTICE AND SUPPLEMENTARY MATERIAL. Bahá’í Reference Library. https://www.bahai.org/r/246043539

[7] Universal House of Justice. “31 December 2025 – To the Conference of the Continental Boards of Counsellors.” Bahá’í Reference Library. https://www.bahai.org/r/916990526

Be the Voice of…

Iran persecutes its Baha’i minority fiercely in a year of protests and war, rights groups say https://t.co/g6MNWwtlwy pic.twitter.com/9mhrc8vPCx
— The Independent (@Independent) July 13, 2026

Metrics for Local Economic Sustainability

Business models within a local economy engage community members, focus on meeting the physiological and safety needs of members, integrate across value-added steps, utilize community assets and resources , and apply output and performance metrics so that community members can keep score.

Although listed last, the significance of applied metrics cannot be overstated since it is through them the functionality, impact, and cost of the organization or cluster of organizations built upon the business model are measured. However, carefully crafted metrics have the capability to expand the business model beyond its basic purpose to drive solvency and sustainability of an organization or cluster of organizations to deepen the resolve to establish a fully functioning local economy, spur creativity and innovation to find business solutions, increase the rate and degree of adaptiveness, and significantly improve the odds of long-term sustainability for the community-at-large. The quality of the metrics, e.g., the relevance of the scorecard, within the framework of a local economy, shape the design of a business model so that the performance of the organization or cluster of organizations achieves these broader objectives. What are these metrics, then?

The graphic below builds on the basic flows of assets and work functions introduced in the posting, “Does Your Community Meet the Needs of Its Members?” The spreadsheet table superimposes traditional and alternative measurement systems across the two flows in order to motivate, track, and compensate progress. These complement the output metrics already identified in the posting.

The interplay between these two systems of metrics is the engine that strengthens and sustains a local economy. Let’s start with output metrics. The purpose of a local economy is to meet the needs, e.g., food, water, energy, housing, etc., of people within a given community, neighborhood, or rural area. The success of a local economy in delivering these needs to local points of consumption is determined by output metrics. For instance, food can be measured in calories, water in gallons, energy in kilowatts, housing in livable units, and so on.

These same output metrics apply to the work functions associated with delivery of a specific need. For example, food preparation, food processing, and food production provide calories, water recycling yields gallons of potable water, deconstruction and repurposing result in units of usable materials, parts, and components, etc. The more efficient these work functions, the more effective they are in delivering needs and the more sustainable the local economy. How to manage and improve work function operations, then, is of considerable importance.

Work functions or work modules are not independent of one another. They are highly integrated value-add steps that span from the point of consumption to the points of production. The key to managing and improving their operation rests in increasing the degree of integration among them. This requires a highly collaborative effort among those who are responsible for carrying out the tasks associated with each step whether they do so under the auspices of separate businesses or support organizations. For this reason, there is a direct association among the roles community members play: holders of the output metric scorecard; “owners” of the work functions; and leaders of work function integration into clusters of for-profit and support entities in their local areas.

Whereas independent agents dominate the play in the global economy, collective responsibility and leadership for meeting community needs rule the day in a sustainable local economy. The challenge is to match the assets and resources in the community with the work function clusters so they have the wherewithal to deliver according to the desired output metrics. The purpose of the community investment portfolio is to match infrastructure projects and work function clusters with assets and resources such that community members are confident the results will justify their investment. Performance metrics through multiple mediums of exchange indicate how well this match is made.

The posting, “Business Model Development within a Local Economy,” illustrates how a business model can “…execute the work functions required to meet needs and keep the organization sustainable.” Or put another way, a business model shows how to utilize all assets and resources in the community without precluding future availability.

The key is to use the assets and resources without changing ownership or without modifying them to where their original purpose is lost to others who might also use them. This is accomplished through various mediums of exchange such as alternative currencies, time banking, carbon credits, renewable energy certificates, and volunteering that provide liquidity of fixed assets, like land, water, facilities, equipment, housing, clothing, materials, etc., so they can be easily committed to the completion of prioritized work functions.

While money / currency remains a principal way to access resources, to buy or have a long term lease agreement limits access by other community members. It also runs the risk that ownership and control of assets and resources transfer to people outside the community. This imposes another set of restrictions on access and use and contributes to economic leakage, which weakens the community’s chances for sustainability. A Sustainable Seattle report, Why Local Linkages Matter: Findings from the Local Food Economy Study, offers an excellent overview about the consequences of economic leakage related to food sourcing choices and ways to return to a more sustainable path.

The commitment of assets and resources is associated with the completion of commissioned work functions. The same mediums of exchange that assure the flow of assets and resources also incentivize people to apply their skills, talents, and wherewithal to the tasks at hand and fulfill what is necessary to meet the needs specified by the output metrics. And, just as purchased assets often blocks the community from further access, employment often limits the person hired from participating in other work functions and the value exchanges presented by mediums of exchange other than money / currency for salary / wage.

A healthy local economy establishes sustainability through two features. First, it enables members of a community, neighborhood, or rural area to invest and reinvest its assets and resources as represented by multiple mediums of exchange into a portfolio of prioritized project and clusters. Second, it incentivizes community members to carry out the tasks associated with the integrated work functions in each project and cluster in the portfolio as they are prioritized and launched. When the combination of utilized assets and executed work functions deliver on the needs of community members the local economy is successful. And when this is done repeatedly, the local economy is sustainable.

Originally posted to Sustainable Local Economic Develop on Tumblr by Steve Bosserman on Monday, September 6, 2010

Does Your Community Meet the Needs of Its Members?

Everyone needs food to eat, water to drink, air to breathe, clothes to wear, a house to live in, and energy to heat and cool it just to survive. And to assure sustainability, add safety, health, and education for good measure. Communities where people live have the same imperative. Either they provide the means by which members can meet their needs or they outsource the responsibility to others some distance away. In the former, communities are on a sustainable path whereas in the latter community survival is put at risk when needs cannot be met.

Needs met is the universal measure of success and sustainability of any community. Does your community meet the needs of its members? To find out, take a quick survey of your community by considering the following three questions:

Any community members hungry; homeless; living in unhealthy and unsafe conditions; or are they confronted with no paid work; illness; limited healthcare, and inadequate life skills to influence their circumstances?
How do you and your community keep score on needs met?
What are you and other community members doing to impact the scorecard?

The answers to these questions speak loudly. If your community is like most, the answer is “Yes” to the first one. It’s almost impossible to eliminate these conditions. However, the next two answers tell the tale as to whether your community is on track to sustainability.

Their order is important. Tom Peters is quoted as saying, “What gets measured, gets done.” As a community addresses the issues identified in the first question, the answers to the second question are calories of food, gallons of water, kilowatts of energy, cubic feet of fuel, units of housing, tonnage of recovered waste, etc. Those metrics shape answers to the third question in the form of infrastructure projects and business cases that deliver outputs according to the scorecard.

In effect, how a community responds to these three questions highlights economic choices made by community members. Those responses can be mapped onto a flow diagram, such as the one below, to give an overview of the local economic system for the community.

In the local economic system above, the drive for local economic sustainability precipitates flows of community assets and work functions that increase in their range of application and depth of value-add as they proceed to a community investment portfolio loaded with infrastructure projects and business cases that, when launched, generate calories, gallons, kilowatts, units, etc., in an effort to meet the needs of community members.

By placing their emphasis on how to meet their needs, community members take ownership for their sustainability. This commitment frames opportunities to charter projects and develop businesses. It also establishes a local economic context for business models that are based on widespread participation.

So, what’s the scorecard for your community? Calories in meals or community gardens? Gallons of water or number of water meters? Kilowatts of power or utility bill assistance? Housing units or vouchers? And so it goes… How does your local economy rate in terms of progress toward community sustainability? Are unemployed and underemployed community members engaged in paid work through local businesses and organizations whose outputs help meet local needs?

These are topics for further consideration in future posts. Stay tuned…

Originally posted to Sustainable Local Economic Development on Tumblr by Steve Bosserman on Wednesday, September 1, 2010