Bahá’í Teaching- Jan - June 1972, Durango, Colorado

From Notes by Chris S. Cholas, Secretary of the Southern Colorado District Teaching Committee

01-02-1972: 4 Sharaf 128 – Durango

Began task of typing up MAP (Mass Awareness Conference) results. Finished typing recommendations to National – will send a copy to every District Teaching Committee (DTC) in the Rocky Mountain/Southwest area. Evaluation compiled. MAP committee evaluation is three pages long. Presently working on Workshop results—looks like about nine pages from that alone. The entire report will be fifteen t- twenty pages. I hope National can use it.

Letter from Chuy Villagomez inspiring. I am glad to hear from him. He was also impressed with the Fort Lewis College Club’s reaching the campus leaders report.

The Carsons in Lesotho wrote a few days ago to let us know the Lesotho National Spiritual Assembly will be considering our possible pioneering plans.

Audrie Reynolds called from Phoenix confirming our Arizona circuit—she will send names of Whiteriver believers and $35.00. She said a Hand of the Cause of God is going to be in Phoenix tomorrow – Albuquerque later this week.

Velma Sherrill called Borens. She will be in Durango January 11 to meet with the Assembly. Sorry we can’t be here, but our Arizona circuit is booked. I called Albuquerque about the Hand of the Cause coming there Friday evening. I hope we can go. It will be on January 7th.

The Durango Spanish-speaking Proclamation will be on January 8 and 9. We should be busy. Hoping the mass conversion might be eminent! I called Allen Murray in Alamosa. He wants to go to Albuquerque on Friday also.

01-03-72: 5 Sharaf 128 – Durango

Powerful underlying forces of God seem to be working. Must remain steadfast and deepen more in the Cause. Durango Baha’i’s are working on ways to reach out to older people.

01-04-72: 6 Sharaf 128 – Durango

Returned from special journey to Farmington at 7:30 a.m. Not much sleep all day.

A meeting between the Durango Spiritual Assembly and Hand of the Cause of God Dr. Muhájir in Albuquerque, Friday at 4:00 p.m. Doug & Snook Boren, Doug (Myers), Linda and I should represent Durango’s Assembly.

Bob Phillips is planning to come to the Festival of Light in March.

The afternoon was hectic, not a lot accomplished. I did put out some DTC correspondence and worked on the Formative Age Institute for Palisade in February. I hope to ask Auxiliary Board member Margaret Gallagher to come. Tomorrow is busy.

Doug (Myers) and Linda (and Gary Dragna, who is now here in Durango) put up posters for the 8-9 Proclamation—I am becoming excited about it. Almost too much going on. We are very tired, but no rest in sight.

Such movement! May the momentum carry us forward with the Message of God for all men!

01-05-72: 7 Sharaf 128 – Durango

Community meeting potluck was held to write down questions for Hand of the Cause Dr. Muhájir in Albuquerque on Friday.

January 16 Deepening Conference planned for Farmington.

Festival of Light Committee met.



01-06-72: 8 Sharaf 128 – Durango

Woke up late and went to college—played and recorded some piano. Gary Dragna was with me—talked to one person about the Faith.

The money for the Arizona trip arrived. We are asked by the Southwest Indian Teaching Committee (SWITC) to try to meet with Whiteriver Tribal Council to ask for permission to teach the Faith there.

Plans to meet with the Hand of the Cause is set up 3:30 – 5:30 p.m. tomorrow in Albuquerque. We must try to pick up Dolly Rodgers in Santa Clara on the way down.

Trying to contact Taos Bahá’í Group to go. Just made it how- midnight! They are planning to go to Albuquerque tomorrow. Yá Bahá’u’l-Abhá!

Finances still very bad. A letter from home—my dad, saddened me. I must make effort to stabilize finances and strive for a profession.

We hope to ask the Hand of the Cause for advice about our Arizona trip, too.

Yá Bahá’u’l-Abhá!

01-07-72: 9 Sharaf 128 – Durango

We left Durango at about 9:30 a.m. We went to Santa Clara Pueblo about 1 p.m. to find Dolly Rodgers, but we didn’t, so we continued to Albuquerque. We arrived at the home of Edna Andrews, who was providing hospitality for Hand of the Cause Dr. Muhájir. Edna is wonderful. We waited for Doug and Snook Boren and Sunshine Kelley to arrive. They came about 3:30 p.m. Dr. Muhájir was resting when we arrived. Soon he entered the living room and graciously greeted each of us. We prayed together, then Doug Boren presented our Festival of Light four-day event to him. Dr. Muhájir asked us to consider making it a thirty-day campaign. He said that in India they have forty-day teaching campaigns, because a weekend event doesn’t provide opportunity for follow-up on new believers and new friends. He wanted us to consult and to announce our decision during the evening talk. He told us not to think of race or culture when we teach, but to teach who Bahá’u’lláh is. Use posters, picture albums, etc. He told us the Baha’i’s are different (not separated into categories). They are Baha’i’s—all one.

We consulted at dinner. We agreed to have a thirty-day campaign in Durango beginning February 26 with the Formative Age Institute in Palisade. Hopefully, Auxiliary Board member Margaret Gallagher will come.

Dr. Muhájir gave a powerful talk in the evening as the meeting hall. He said not to wait or to be afraid to reach all people with the Message. He said: “They their dreams, visions and inspirations.”

Albuquerque Bahá’ís announced that they are setting up five-person teaching teams (from a letter to India from the Universal House of Justice). Durango announced Fast Thirty-Day Campaign!

We met David “Elf” St John with us. He volunteered to help Durango with the 8-9 effort. We stopped at his home in El Rito at 2:00 a.m. and arrived back in Durango at 6:00 a.m., January 8th, very tired.

01-08-72: 10 Sharaf 128 – Durango

We started the south Durango efforts at 2:00 p.m. We split into teams and hit assigned areas of south Durango with invitations to tomorrow’s lunch and movie. We had some immediate response, but no enrollments. We prayed for the next day’s effort that waiting souls might appear.

The DTC had a lot of correspondence. The Bahá’ís in Florence want to have Knight of Bahá’u’lláh in February maybe around the 12th and 13th. Palisade confirmed to host the February Formative Age Institute. Cortez is doing well. Alamosa is doing well. No report for all other areas. I must write all tomorrow before the Arizona trip.

Helen Tapia from Santa Fe arrived this evening to help with tomorrow teaching. The Durango community is tired, but still functioning. Fatigue is apparent. Efforts mustn’t cease, but believers need additional strength at this point.

It is good to have David St. John (Elf) here.

Maynards and Doug Myers came over tonight – we went to the college, and I was able to see some friends. Linda worries about being a good mother. She does so well, I wish she wouldn’t worry. Amani’lláh weighs over ten pounds now.

Sunshine, Elf and Doug Boren went to Farmington to help with a fireside there. Marsha Harrington and Mike Brooks from Alamosa are here, too, but on personal business this time. It is 2:30 a.m. January 9th.

01-09-72: 11 Sharaf 128 – Durango

Good, good progress today. Proclamation: lunch, movie and talk brough a full house with about fifteen Bahá’ís, fifteen friends over fifteen, and almost fifty children. No immediate enrollments, but a very good feeling.

Frankie Albo should return tomorrow. Doug Myers, Linda, and I leave tomorrow for Arizona.

Jack Roath called this evening—everything is going “beautiful.”

I need to write Florence community for Institute 12&13 of February.

I contacted Pueblo, Trinidad, and Alamosa for setting up Formative Age Institute in late February. Overall, progress is good.

Homefront seems well enough for us to begin our ten-day trek through Indian areas of Arizona, praying that God will be with us. Audrie called at the last minute: circuit is all set.

01-10-72: 12 Sharaf 128 – Phoenix, Arizona

We will include San Carlos on our circuit and will be there January 16.

Called Western Regional Office to ask for list of audio/visual aids and information about consolidators.

Chinle at 1:00 p.m. Talked with Annie Kahn. She is interested in a Bahá’í summer school. I told her that we are investigating John & Maggie Hursey’s place at a possible site. She has had no progress on creating a newspaper. We invited her to Durango’s March campaign.

Went to Dine Bitsiis Baa Aha Yaa to see Chester (Kahn). He has just returned from an Auxiliary Board Conference in Fort Collins. He gave us very good advice and explained his work and we told him we would try to get him to Fort Lewis College to speak. We also invited him for March. Chinle has good Assembly possibilities for Ridván. We left Chinle at 5:00 p.m. We helped some people who needed some gas.

Arrived in Phoenix about 11:00 p.m. at the Helmicks. We briefed with them about the oncoming days. So much to do!

01-11-72: 13 Sharaf 128 – Phoenix, Arizona

Doug (Myers) cam at 10:30 a.m. We went to Zahrah Schoeny’s (Zahrah had attended the MAP Conference.) We called Julie Sater. She invited us to come at 2:00 p.m. to meet some friends from Fort McDowell (Fort McDowell Yavapai Nation).

We then went to Guadalupe at 1:00 p.m. and visited Marilyn Herrera (Sanchez) and talk to her neighbor, Ron Sanchez. The visit left us with a very good feeling.

The afternoon at Julie’s was also rewarding. Three people from Fort McDowell came. We shared about Bahá’u’lláh’s Teachings. We will meet again with Julie on Thursday.

No word from Tempe Assembly yet. Doug took us to a printing place. We are having 1000 pamphlets printed up for $17.88—more expensive than we expected to pay.

Doug dropped us off at my Aunty Georgia Fourlis’s home where we had dinner. Linda told her we are Bahá’ís, but she didn’t ask up anything. We will visit her again tomorrow and meet her husband. Aunty Georgia is may favorite Greek relative going back to my younger years during my family’s annual Western Colorado trip to Paonia, Colorado.

Back to the Helmicks at 9:00 a.m. we received a call from the Tempe, Assembly asking me to call the Coolidge Bahá’ís, so I did. We will meet them tomorrow—Central Arizona College at noon and Coolidge Group at 3:00 p.m. to talk about Indian teaching efforts.

We visited by phone with two Tempe believers. Then we called a friend, who used to go to Fort Lewis College, and who is now working at the Indian School.

01-12-72: 14 Sharaf 128 – Phoenix, Arizona

We visited my favorite uncle, Tom Cholas, brother to Georgia Fourlis, at the Doral Rest Home. I remember Tom as a gentle and kind person. Tom has Multiple Sclerosis and is declining rapidly from a strong and healthy man to a person, still strong in mind and spirit, but who can barely talk or move. He was very appreciative of having prayers together and learning about the Bahá’í Faith. I felt so privileged that we could spend time with him.

We went to the Central Arizona College (CAC) campus and met with the Bahá’í College Club. CAC is a two-year school with about fifteen hundred students including two hundred Indian students and five Bahá’ís. Not much activity yet, but efforts are being planned. Firesides are set up. Most of the small Coolidge Bahá’í community attend CAC.

The Coolidge Bahá’í Group has good possibilities for Assembly status by Ridván. It’s a very good group with six adults. The Tempe Spiritual Assembly could help more.

We hope they can make a breakthrough into the Gila River Reservation. No efforts have been made. We visited the Reservation and prayed there. Yá Bahá’u’l-Abhá!

May God help that downtrodden place.

Rhoderoi and Ken Myers gave us a wonderful dinner at 7:00p.m. From the Myer’s home, we returned to the Helmick’s to meet with the Northern Arizona District Teaching Committee. We reported what we have thus far done and consulted on the Whiteriver effort coming up January 17 & 18. I asked Nancy Phillips to keep I touch with Carol and Lucile Hyeome at the Phoenix Indian School.

Julie Sater called, and we shall meet with Scottsdale members at her home tomorrow at 9:30 a.m.

Doug called Durango: Velma Sherrill left today. Ruth Moffat may be able to come for the Festival of Light. Rhod Myers asked us to invite Walter and Emma Jones from Cottonwood.

It was a good day (but I feel uncomfortable in Phoenix.) I am look forward to the Scottsdale effort in Fort McDowell tomorrow, and, of course, Guadalupe on Friday morning.

01-13-72: 15 Sharaf 128 – Scottsdale & Fort McDowell, Arizona

We visited Salt River today and gave a copy of Bahá’u’lláh and the New Era to the library there with Linda. Three Bahaais from Scottsdale came with us. We prayed by the Tribal Center.

After lunch we went to Fort McDowell Yavapai to teach. Linda and Odale told the Tribal Chairman’s wife, Mrs. Harry Jones, about the Faith. It was well received by her.

We went to Guadalupe and spent the night at the Herreras. We felt that we had a very productive day: Scottsdale could do lots.

01-14-72: 16 Sharaf 128 – Pisinimo, Tohono Oʼodham, “the desert people”, Arizona

It was a long drive to arrive here, but we found our friend, Liz Howard, and she is happy.

There is a Catholic Mission here with a nice priest from Germany. The village will assuredly accept the Message of Bahá’u’lláh. We prayed for a local Spiritual Assembly to be established here. I drew the Ring Stone Symbol in the dirt with Bahá’u’lláh’s Name to symbolize planting the Blessed Beauty’s Message here. Yá Bahá’u’l-Abhá!

01-15-72: 17 Sharaf 128 – Tucson, Arizona

We left Pisinimo at 11:00 a.m. and arrived in Tucson in the early afternoon at the Schmucker’s home. They are all wonderful. Susan Schmucker went with us to Sells to Susan Isaac’s home by the high school.

We prayed there and discussed teaching plan for Papago (Tohono Oʼodham). We wanted to find two other Baha’i’s. We ate at a café and then drove and drove, but could not find the Joaquins, Ruth and Luci. We did find Ruth’s cousins, who said that Ruth’s husband had been killed.

Susan Isaacs has been here one week and has already made inroads that could be effective. We promised her our prayers every night, and to write from Durango at least once every Bahá’í month.

We returned to Tucson around 10:30 p.m. Two people declared at the Schmucker’s fireside. Very long day.

01-16-72: 18 Sharaf 128 – San Carlos Apache Reservation, Arizona

We spent the morning and afternoon with Tucson believers. We bought books and left for San Carlos.

We stopped to have prayers in Oracle, Mammoth, Peridot, Winkelman, and sunset prayers on San Carlos.

Ellen Struven greeted us warmly and fixed a wonderful meal. Roosevelt and Lillian Wilson came over. We discussed possibilities for the San Carlos Assembly and shared prayers.

Tomorrow, we head for Whiteriver.

11:30 p.m.

01-17-72: 19 Sharaf 128 – White Mountain Apache Reservation, Whiteriver, Arizona

In the morning in San Carlos, we walked to town with Lillian Wilson and visited several people. Ellen saw us off.

We drove to Globe and spent some time there washing clothes and eating.

We arrived at George Hesse’s in Whiteriver around 5:30 p.m. He had graduated from Fort Lewis College and found a teaching job in Whiteriver. He let us have his whole trailer to stay in. He made us very comfortable. Tomorrow will be busy and important—we must talk to Tribal Chairman Fred Banashly to seek permission to present the Faith on the Reservation.

We went to be early—9:00 p.m.

01-18-72: 1 Sultan 128 – Whiteriver, Arizona

I arose late. We went to the elementary school where George worked to have lunch with him. From there we prayed and then found Pansy Cassadore at her work, where we visited with her for a while. She mentioned the names of people we knew from Fort Lewis College.

From Pansy’s office we went to the Tribal Office to put the Bahá’í Faith on their next Council agenda and to see Fred Banashly. The next Council meeting won’t be until February. Mr. Banashly wasn’t in.

We visited our friend, Irma Riley, at the BIA information desk. Irma is a nice person. We arranged from Irma’s switchboard to see Mr. Banashly who was now in.

He greeted us warmly. Doug stayed in the car praying all this time and watching little Amani’llah (then two months old). Mr. Banashly is Mormon, and we explained our purpose to try to locate Bahá’í members living in the Whiteriver area. He allowed us to do this. He told us if we want to meet with the Council, we should, beforehand, sent them our proposal.

In the afternoon we found Bernice Quintero, who is wonderful. We will see her tomorrow before we leave. We ate with George and his neighbor.

Pansy came over while we were gone, but we called her, and she came over around 7:00 p.m. We talked about the Faith and social issues. We gave her The Hidden Words.

We had the Feast of Sultan right after Pansy left. We reviewed our trip and read many prayers together.

Reflections of Sharaf:

The MAP Conference ended and the month of Sharaf began with increased fervor and enthusiasm. New directions and multiple efforts were immediately initiated in Durango, Southern Colorado, and other areas of the Southwest.

Hand of the Cause of God, Dr. Muhájir’s coming to Albuquerque marked a definite release of spiritual energy throughout the area and has sparked a new dimension for us in teaching. Teaching teams are being developed throughout New Mexico and Arizona. Southern Colorado has become a more cohesive forces in the Cause.

The plans for the Formative Age Institutes in Southern Colorado had begun.

The Bahá’í community of Durango’s has new spirit and a growth in understanding teaching and consolidation. The plans for a thirty-day teaching campaign beginning during the Intercalary Days were set in motion. The Festival of Light should become a sign of the Faith’s roots being sunk deeper in Durango’s soil.

Our present teaching trip through Arizona for the SWITC, now in its final stretch, has brought to light many problems in Indian teaching efforts and also revealed many underdeveloped gems and goldmine areas. Papago (Tohono O'odham Reservation) is a bright light area for me.

The DTC work in Colorado needs to increase. More correspondence with the friends should be started on a regular basis. There still needs to be more movement in most Southern Colorado areas. Alamosa, Palisade and Durango are taking the load presently. Trinidad, Pueblo, Cortez, and Florence are beginning to arise. Hopefully, other areas will, likewise, arise. It was a big loss for our area when the Browers left Florence to move to Illinois. The adult number there is only four now. Trinidad may be losing members to moves. Hopefully, we can all double our efforts during the month of Sultan.

01-19-72: 2 Sultan 128 – Fort Wingate, New Mexico

Our health is wearing thin, but we are still marching on.

Linda talked to Irene Moody who would like Bahá’ís to visit her.

We ate lunch with George and visited his class. We left for Zuni around 1:00 p.m.

Linda is not feeling well. Amani’llah is not well. We could not find any of the believers in Zuni, so cancelled that portion of the journey and went to the Reynolds in Fort Wingate.

Audrie and Johnny Reynolds gave us hospitality. We turned over our trip’s report to Audrie and had a lengthy consultation on Indian teaching. We discussed the needs to have guidelines on teaching in Indigenous areas and ways for communities to work together more. Also, we consulted on the possibility of a June Mobilization Conference in the Southwest to foster better coordination and better use of the Administration.

01-20-72: 3 Sultan 128 – Durango

The consultation with Audrie continued in the morning. She gave us materials for use on the Southern Ute Reservation. Plans to consult with the Fort Apache Tribal Council arranged—we will write proposal and mail it and be prepared to present is in February or March with George Hesse.

We drove to Gallup and spoke with Zuni homefront pioneer. She is leaving Zuni soon. Another pioneer in Zuni is also leaving. The Bahá’í work in Zuni needs new direction and spirit for teaching.

We spoke with Jim Wood and made plans to “jam” three days in February in Durango. Victory Ahrends was also passing through Gallup from California going to move to Texas to help the Cause there. It was good to see her again.

We arrived in Shiprock around 7:00 p.m. We finally found Marge Charlie (from FLC) at almost 9:00 p.m. at her apartment in the Nurses Quarter. We enjoyed connecting with her again and left her a “Mankind is One” button. She is planning to move up to Durango.

We arrived home about midnight.

Arizona Mission -- January 1972—finished first phase. Fort Apache may be coming up again soon. Doug Myers maybe can take his mom, Rhoderoi, to see Liz Howard in Pisinimo and also to San Carlos next weekend.

01-21-72: 4 Sultan 128 – Durango

Our neighbors, the Reynas, visited. And Gary Dragna came over.

Amani’llah had to be hospitalized with a “touch of pneumonia” at Mercy Hospital around midday. We are very sad.

I tried to work on the Southern Colorado DTC reports and files but was unable to because of interruptions. Janet Maynard came over—we talked about possibilities of a Bahá’í owned coffee house and had sunset prayers.

Janet brought Linda home from Mercy Hospital (“dedicated to the Glory of God for the care of His children”).

Michelle and Robbie (friends from FLC – Michelle is indigenous from Alaska; Robbie is from England) and they stayed for dinner. We spoke about the Faith with them.

The Festival of Light committee met and prepared an outline for the Thirty-Day campaign.

Amani’llah seems a little better. Doug Boren also told us about the first Bahá’í funeral held in Aztec for Gerry Leeper. Doug read the Prayer for the Departed and seventy people attended the funeral.

With everything going on, our emotions are high… Linda and I needed time to talk and pull ourselves together.

01-22-72: 5 Sultan 128 – Durango

Today Linda went to Mercy Hospital, and Janet, Gary and I went to Cortez. We visited the Brocks, the Hurseys and Cindy Reddy. We plan to return Tuesday and try to go regularly.

Plans were confirmed for a June three-day or four-day Institute on the Hursey’s land near Dolores.

As plan was also discussed for a Proclamation on March 3 in Dolores or Mancos. It still needs to be set up.

The Formative Age Institute for Palisade now definite for February 26-27.

Colorado Springs is tentative for February 19-20. The February 12-13 DTC will meet in Widefield. There is so much movement that I cannot write is all down. Please forgive me for this.

The Southwest Portfolio Committee for Southern Colorado to set goals: 1) consolidation in Cortez; 2) open Ignacio to the Faith; 3) stay alert for teaching possibilities on the Ute Mountain Reservation.

Hoping to go to Ignacio on Monday or Tuesday.

Amani’llah is somewhat better. Sunshine came home from Denver. We had a social evening at the Borens. The Assembly will meet tomorrow.

01-23-72: 6 Sultan 128 – Durango

The Durango Assembly met through most of the day. The Bahá’í College Club elected Stan Welsh (not a Bahá’í) as chairperson.

Frankie Albo came over with Gary Dragna, the Borens and Doug Myers. Everyone is happy.

Today was a busy day; tomorrow will be busier with the DTC meeting in the morning; a talk to a FLC class at 2:00 p.m.; potluck at 6:00 p.m. and the Assembly meets at 6:30 p.m.

I’m feeling inefficient in keeping up with the DTC correspondence that needs to be worked out. My personal necessities also must be handled soon. Linda isn’t feeling well, and Aman is still in the hospital.

The Hand of the Cause of God Dr. Ugo R. Giachery is presently in Phoenix.

The Universal House of Justice sent a cablegram to Durango through the National Spiritual Assembly of the US assuring us of their prayers for victories in the Southwest. My reflection: “Majestic Process Gathering Momentum”

Our human resources are short through Southern Colorado: new believers are essential to so the teaching efforts can accelerate. 1:30 a.m.

New believer in Leadville: Richard Lynch

01-24-72: 7 Sultan 128 – Durango

Snook (Belinda Boren) and I gave a presentation of the Faith to a FLC Journalism class. Felt good.

Played two hours of music and taped some of it.

The Assembly met in the evening.

01-25-72: 8 Sultan 128 – Durango

Started late: worked on Southern Colorado DTC mail and did errands in the afternoon.

Pita Gomez (local friend) came over for an hour. Linda was with Amani’llah. Pita and I had a good visit. She seems closer to the Faith.

I went to Cortez to see the Brocks with Janet Maynard. We deepened on the theme of “work.” We discussed are teaching—the Brocks will see if clubs would like to have Bahá’í speakers. Progress is being made to open the Ute Mountain Reservation to the Faith.

When we returned home, I talked with Gary (Dragna) until 1:30 a.m.

01-26-72: 9 Sultan 128 – Durango

There is definite progress on the Southern Ute Reservation today. I spoke with Ruby Brown of Alcoholic Anonymous in Ignacio, and we will come two weeks from tomorrow to help with teen group in Ignacio. Discovered that Anna Weaver is back—hopefully we can contact her soon.

Amani’llah came home today—still congested, but better.

Three people attended our fireside—all interested and will be reading the Writings; two of them plan to return next week.

I will visit Eventide (rest home) tomorrow and als0 look for work.

01-27-72: 10 Sultan 128 – Durango

Progress made in Durango today—teaching in the Santa Rita area. Also, I sense closer unity among believers. Deepening on the Administrative Order began today.

I’m having progress reaching my family… My grandmother Barngrover is in the hospital in Grand Junction, and I may meet my dad there. Prayers.

A good day: Amani’llah is better. My friend, Frankie Albo is shining more. 12:50 a.m

01-28-72: 11 Sultan 128 – Durango

I began volunteering with the Headstart Program today—it was enjoyable and successful, and I will continue next week.

No mail for first time in months.

Participated in a fireside at Eventide Rest Home. It was good and we will return.

I was thinking about the need to have franker consultation with the friends. Sometimes a “tightness” seems to exist restraining members from expressing their true feelings.

I wrote to Pansy Cassadore and mailed a letter to Tribal Chairman Fred Banashly, too. We need to work on the proposal requesting to meet with the White Mountain Apache Tribe.

01-29-72: 12 Sultan 128 – Durango

Lazy day; not much activity, except for surprise, short visits from the Suinas (Sam and Carlotta) and later from the Reynas. We gave a Bahá’í prayer book to the Reynas. We plan to visit the Suinas tomorrow.

The Assembly met from 4:30 p.m. to 8:00 p.m. We had a social evening with the Borens after that.

Marsha Harrington Brooks called from Alamosa. Their community funds are very low, and they are requesting to have their own Formative Age Institute letting Pueblo and Trinidad combine theirs. Feeling very tired; health is good; spirits are emotional.

01-31-72: 14 Sultan 128 – Durango

Not much accomplished. My father’s birthday. The Assembly meeting was productive—we met from 6:30 p.m. to 1:30 a.m.

02-06-72: 19 Sultan 128 – Durango

I have just returned from a weekend deepening on Detachment and Sacrifice, which most of the Durango Bahá’í community attended. I feel more refreshed now.

Activities are increasing in Southern Colorado:

Montrose: It is open to the Faith with three Bahá’ís living there.

Florence: Kay Zinky Institute is set there for February 12 and 13th.

Palisade: They had radio time there this morning.

Alamosa: good works going.

Feast of Mulk tonight.

Reflections on Sulṭán:

It was a frustrating month, but definite progress was made. The progress wasn’t visitable until the end of the month. Southern Colorado has movement and efforts are increasing.

Palisade is stable; Cortez now working more; Durango slowed down a little, but still have movement; Florence has lost numbers, but increased efforts. Canon City is stagnant; no word from Trinidad since Masáʼil. Colorado Springs and El Paso County are opening and doing more consolidation. Pueblo hasn’t reported and Farmington (NM) is slower. Overall, progress is good.

02-07-72: 2 Mulk 128 – Durango

The Maynards hosted a great fireside with two seekers. The day was slow, but nice. I spent the day walking downtown with Frankie Albo.

Linda contacted the White Mountain Apache tribal office. We are due to meet them on March 1st.

The Durango Assembly met until 3:00 a.m.

02-08-72: 3 Mulk 128 – Durango

Another lazy day. The proposal to meet with the White Mountain Apache Tribe is ready to send off.

Further progress on the Colorado Springs Formative Age Institute.

Gary Dragna left for San Jose, California. Sunshine brought over a friend to the house for a very good evening with Borens and Doug Myers.

The Maynard went to Cortez to visit Bahá’ís.

02-09-72: 4 Mulk 128 – Durango

Volunteering at Headstart is opening opportunities to share the Faith.

Durango Community feels more united. Doug Myers is visiting Laramie, Wyoming.

We had a beautiful fireside with six people.

Going to Ignacio tomorrow.

I am hoping for representatives from Colorado Springs, Pueblo and Trinidad can attend the DTC meeting on February 13. We can consult about the Formative Age Institute plans then.

The teaching momentum is up in Durango, and Cortez friends are doing well.

Activities in Bloomfield, NM are still happening. 1:00 a.m.

02-10-72: 5 Mulk 128 – Durango

Good daytime in town.

We went to Ignacio, but nothing was set up to meet with the AA teen group. They said to come back on February 24.

Looked for Anna Weaver but didn’t locate her. We couldn’t find Jeri Layton. We said prayers in Bayfield. Our finances are extremely low with no income in sight. My personal concerns weigh on my mind.

02-14-72: 8 Mulk 128 – Durango

We returned from a beautiful Institute on ‘Abdu’l-Bahá given by Knight of Bahá’u’lláh Kay Zinky in Florence. We learned much about the Master and felt His Spirit amongst us.

The DTC meeting consultation held in Widefield on February 13th centered on encouraging areas to have mass proclamations throughout March and April. Jack Roath will investigate Trinidad to see how they area and we will shoot for proclamation in Walsenburg.

Allen (Murray) and Marsha (Brooks) will check out Alamosa and Monte Vista for next meeting on April 7 and 8.

Representatives from Colorado Springs and from El Paso County met with the DTC to plan Formative Age Institute (FAI) next weekend. Dennis Jenkyns will coordinate.

Jack Roath will set up FAI in Pueblo/Trinidad.

Mike Brooks will set up and conduct the FAI in Alamosa.

Will investigating use of the Hursey land in Dolores for a July summer Bahá’í school.

02-15-72: 9 Mulk 128 – Durango

The Durango Deepening Committee met at Maynards and made plans for an all day deepening on March 11 on the dangers of psychic forces, using Chapter 8 of the Divine Art of Living. We will include skits.

The Festival of Light plans go forward. The community is resting and gaining reserve strength for immediate and long range tasks ahead.

Linda is well; Amani’llah grows bigger and bigger.

Snook is pregnant. Our hearts are happy for Doug and her.

Bob Phillips from National plans to come in April. We are requesting Auxiliary Board member Velma Sherrill for early April too.

Continuing to have contact with friends in Cortez and in Palisade to renew teaching plans. 11:30 p.m.

02-16-72: 11 Mulk 128 – Durango

I worked during the afternoon. Then we had a wonderful fireside with 6 friends of the Faith with great discussion.

I wrote (as DTC secretary) all of the Cortez believers and will visit them on Saturday.

02-17-72: 12 Mulk 128 – Durango

I visited my friend, Frankie Albo, at the hospital. He is very weak. We had a potluck at the Myer’s home with the Festival of Light and teaching committee joint meeting to plan the months of March. We have high expectations for successful teaching. Rhod Myers facilitated and informal deepening on teaching, firmness in the

02-22-72: 17 Mulk 128 – Durango

After a weekend study on Mass Conversion and Teaching the Masses, we feel more energy for teaching in Durango.

Cortez is forming a separate group—all high school students. Cindy Reddy will convene.

Chester Kahn hopes to come March 26 for a “Council Fire.”

We found Garlyn Baca yesterday. She still lives in Durango, and we hope to see her tomorrow.

A meeting with the Durango Police Chief is planned tomorrow to present the Faith to him.

Frankie Albo is home now. Linda will conduct a fireside on campus tonight.

Linda is coordinating afternoon firesides Tuesdays and Thursdays at 1:00 p.m. for women in town.

The Assembly meets tonight. More direct teaching being used with success! 6:30 p.m.

02-24-72: 18 Mulk 128 – Durango

We had good rapport with the Durango Police Chief yesterday: another channel that might open.

Garlyn Baca came over for dinner and another of our friends, Marta Gunter. We went to Ignacio to consult with the AA youth teen group. The result of the visit was good, and we will have follow up there.

Intercalary party tomorrow night at the Maynards. Good feelings!

(That was the last entry until four months later in June. I am not sure why the entries abruptly stopped, but I think we were about to begin our intensive 30-day teaching campaign.)

06-22-72: 18 Nur 128 – Durango

Late evening. It has been difficult to keep up with events during the past four months, and much has resulted.

Estimated that 75% pf Durango population (12,000 total) are now familiar with the name of the Faith through hard and continuous teaching efforts. And there has been growth in Ignacio. Auxiliary Board member Velma Sherrill recently helped at a campout Institute in Montezuma County.

Briefly:

Alamosa: Has Assembly – people are receptive to Faith, but membership remains small

Durango: Ten adults, three youth—there has been internal growth with tests and bounties.

Palisade: Assembly formed, and the DTC receives good reports from there.

Montrose: Has two adults now.

Gunnison: Good reports with three adults.

Montezuma County: The Institute campout helped a lot.

Pueblo: Membership is down, but internal growth evident.

Florence: No report

Canon City: improving with five adults

Trinidad: Lack of deepening.

Colorado Springs: growing

El Paso County: New spirit and growth

La Junta: Homefront pioneers helping to open the area up to the Faith

Leadville: Richard Lynch is teaching the Faith.

The DTC is revamping teaching outlook. My personal feelings are that we need to improve the quality of Bahá’í life to see results.

Just returned from Alamosa. Nice visit with the friends there.

My family is fine. We visited family in Fort Collins, and then went to visit Linda’s family in Isleta.

Linda was appointed to the Southwest Indian Teaching Committee, and she will go to Phoenix next week for the meeting.

The Feast of Rahmat is tomorrow.

 

 

 

 

 

 

Vignettes of Dine Students in Ignacio 1972-78

The connection with many Navajo (Dine) students residing at the Southern Ute Residential dorms to finish high school led to deeper friendships, including enrollments. Nancy Yengel was among the Bahá’i teachers helping with the regular meetings at the Southern Ute Recreation Center. With her guitar she taught us songs about the Faith, which the students enjoyed. Several of these wonderful young souls sometimes made their way to our home at 507 5th Avenue as we could arrange to check them out for a weekend.

Several of whom I remember included: Roberta Johnson (Shiprock), Maxine Burton (Fruitland), Kathleen Walters, later Shavanaux (Aneth, UT), Lynda Begaye (Shiprock), Juanita Begay (Shiprock) and Gloria Tapaha (Cove). These friendships continued when we moved to Ignacio in 1975.

Roberta Johnson: Roberta (known as Bert to friends) had been raised in Nucla, Colorado for part of her childhood, but her family was from Shiprock. She was comfortable in both worlds; Dine culture and the American contemporary lifestyle and completely bilingual in both languages. Her desire for a career was to be a heavy equipment operator. Around us she was cheerful, helpful and had the ability to bring her friends at the dorms to Bahá’í gatherings. If she was with just Linda and I, she could open up and share deeper experiences and feelings.

One time when Roberta was visiting us at our Ignacio home, she stared at the Greatest Name that we had on our living room wall and share a memory she had years before. She told me that when she was attending a residential school on the Navajo Reservations, teachers would arrange for students to stay with them at their home during breaks. Usually, she said, the teachers, who arranged for students to come to their homes during breaks, had them do chores for the teacher in the home where they were staying. However, the teacher where Roberta stayed was different from the other teachers and didn’t require Roberta to do chores and treated her like a family member. Roberta enjoyed being with the teacher and volunteered to help around the house. Then, pointing to the Greatest Name on our wall, Roberta said that the teacher, Mrs. Service, had the same symbol on her wall. And Roberta added that Mrs. Service always treated her special with her kindness and love. This was before Roberta knew about the Bahá’í Faith.

While in school in Ignacio, Roberta would consistently bring friends to Bahá’i meetings at the So. Ute Recreation Center, and later, once we had moved to Ignacio, to our home in Candelaria Heights.

After high school, Roberta went home to Shiprock, and we visited her at her home a couple of times. Her mother, as I recall, was cordial, but distant. One time was to see if Roberta could go with us to a meeting that Auxiliary Board member Nancy Phillips was organizing with Linda’s help in Isleta Pueblo in 1975. We had the mother’s consent and Roberta wanted to attend. On the weekend of the event, Linda headed to Isleta to meet Nancy and to arrange the venue. I went to Shiprock to pick up Roberta and head to the meeting. It was a much longer drive then on Highway 44. I remember seeing a bumper sticker at the time that said: “Pray for me, I drive on Highway 44.” Much of the trip was quiet, I let Roberta choose the radio station she wanted, and we share the usual small talk. About halfway to Albuquerque Roberta suddenly asked me if I believe in medicine men. I answered ambiguously that I thought medicine men could be helpful to families. A long pause followed, and then Roberta said in an angry tone, “I hate medicine men!” Another long pause and I asked her why she felt that way. Roberta answered, “When I told my family that I was a Bahá’í, they put me in a hogan for three days and had a medicine man come to get the Bahá’i devils out of me.” “I hate medicine men,” she repeated. I praised her courage and commented that oftentimes people are afraid of new things, especially new Messengers from God. The conversation continued along those lines for a while, and I felt she was relieved to have unburdened herself.

After that, it became difficult for Linda and me to make frequent trips to Roberta.

We gradually lost contact with our friend, Roberta. She was special then, and I sure she still is. Then our own journey took us to Las Cruces.

Kathleen Walters: Around 1972-3 we met Kathleen, who resided at the Southern Ute Residential dorms. She came from Aneth, Utah and became attracted to the Faith through the Bahá’í meetings held at the Southern Ute Recreation Center. She may already have known something about the Faith from Frank and Wilda Cox, who lived in Aneth at the time. I remember after Kathleen had decided to be a Bahá’i, we made a trip to Aneth to meet her parents, who I remembered had the same calm countenance as their daughter. They already knew Frank and Wilda, which reinforced their trust in the Bahá’ís. Kathleen had an independent, yet reserved, spirit and we included her in gatherings early on, in Durango and in Ignacio. Having permission from her parents, Kathleen went to a Bahá’í conference with us in Denver, and in August 1974 with Frank and Carole Hitti attended the First National Bahá'í Conference for America held in St. Louis, Missouri, and up to that time had been the largest conference of Bahá'ís drawing twelve thousand participants. Sometime after, Kathleen started attending Fort Lewis College and met a student from Northern Ute, named Darrell Shavanaux. She brought him to our home in Ignacio. They were interested in marriage, and we shared Bahá’i Teachings about marriage, parent consent and the simplicity of the wedding ceremony. We offered to help them if and when they decided to marry. When they moved to Utah, we put them in touch with Baha’i’s there.

Juanita Begay: Juanita quietly had shared the Faith with her family, including with her uncle, Peter Begay. Peter provided patient transportation for the Shiprock hospital, and we would interact with him in 1973, when we needed to transfer our daughter from Mercy Hospital to the hospital in Shiprock to continue that Indian Health coverage. On the way to Shiprock, Linda was able to share some of the Bahá’í teachings with Peter and the nun. Peter said he knew about Bahá’i from his niece. Linda asked him who was his niece. Peter answered, “Juanita Begay. She goes to Baha’is meetings at the Boarding school in Ignacio.” Wow! We knew Juanita from the Bahá’i meetings at the Southern Ute Recreation Center that we helped to arrange with permission from the staff at the Residential School. Juanita was one of a number of students who requested to come to the Bahá’í meetings. Linda would sign the interested ones out and bring them to the Rec Center and return them after the meeting. Over time a number of students, mostly from the Navajo Reservation including Juanita, joined the Faith while they attended school in Ignacio and were staying at the dorms.

Gloria Tapaha: Gloria regularly came to the meetings at the Southern Ute Recreation Hall. Quietly shy, seldom talking, she could have been overlooked in group meetings. She was/is from the Cove Chapter. (The Cove Community is located in a remote and isolated area, surrounded by the Lukachukai and Carrizo Mountains. The Chapter is located in one of the most scenic areas of the Navajo Nation. The Chapter House is about 42 Miles from U.S. Highway 491 and 10 miles West of Red Valley, Arizona on Navajo Route 33.

https://cove.navajochapters.org/)

We lost contact with Gloria after she graduated from high school. Then, several months later, we received a phone call from her. She said she was attending school at Provo, Utah, then she said, “I miss Bahá’í.” She did not have her own phone (in the days before mobile phones) and couldn’t give us a good contact address. That was our last direct contact with Gloria, an especially quiet, and quietly special soul.

Maybe two or three years later, Ken Morphet Brown was giving a period of time focusses on teaching/consolidation on the Navajo Reservation. We asked if he might be able to locate Gloria. He tried without success to locate her or any person with the last name of Tapaha. However, while he was visiting a remote area near Cove, when he made mention of Bahá’í, often he was told that someone had been sharing Bahá’i with people, but no one could say who the person might be. I have often wondered if that quiet teacher might have been Gloria.

Lynda Begaye: When we lived in Ignacio, we connected with another special student from Shiprock, Lynda Begaye, regularly visited our home with friends and family. During a school break we decided to go to San Diego with Lynda, her best friend, Irene Armstrong, and our children (four of them at the time). The plan included visiting Indian reservations along the way. We arranged night stops with friends and Bahá’ís. Our first stop was on the Hopi Reservation where we enjoyed Hopi blue corn pancakes on Second Mesa. From the Hopi Reservation we continued through the Navajo Reservation spending one night in the Phoenix area. We knew a couple from Durango who were living in Tucson so the father could study at the University of Arizona. Since it was winter break, we were able to have permission to spend the night in a school on the Tohono Oʼodham Nation (more commonly known at the Papago Reservation in those days) at Pisinemo. Only a few staff members were on duty while we were there, and they helped make our stay there relaxing.


Some Bahá’ís in San Diego had told us of a gathering being held in a mountainous area along Interstate Highway 8 that had been arranged with friends of one of the bands of the Kumeyaay. Stories, food, and fellowship was accented by cultural music. Several Persian believers from San Diego were invited to share Persian social dancing with swaying hips. I do not remember much of San Diego, except spending the day at the San Diego Zoo.

Reflecting on that long trip in a small hatchback with Lynda, Irene and our four children (Bienshirni was the infant), I do not know how the passengers endured their cramped quarters in the car, but they did without complaint.

The remembered friends above were teenagers at that time in the 1970’s and would be in their 60’s now as of this writing (July 2022).

Memoirs of Chris Cholas, July 2022

 

 

 

 

 

 

 

Antigua:  Two stories from 1979

By Chris Cholas

           

Don’t believe in no Bahá’u’lláh!  On my first trip to the Caribbean in 1979, I went teaching with another travel teacher, Mel Allen Silva, and we were in a small village explaining the Faith using a teaching album.  Our hearer was a woman, who showed keen interest as we stood in front of her home. 

          The Bahá'ís in Antigua had been running a weekly TV series about the Faith, and most people whom we met, such as this woman, were eager to learn something firsthand about Bahá'u'lláh and His Teachings.

          Halfway through our presentation, however, another woman came walking down a path shouting, "Don't worship no Bahá'u'lláh! Don't believe in no Bahá'u'lláh!"

          Of course, we halted our presentation with this boisterous interruption and the three of us watched the agitated intruder, who continued to shout, "Don't believe in no Bahá'u'lláh!" walk to where we stood.  Her remarks were meant as a warning to the lady to whom we were speaking.  As the heckler approached us, she looked at her fellow Antiguan sternly and then to us, "I worship only the one God Almighty! I don't worship no man named Bahá'u'lláh."

          We asked her why she thought that Bahá'ís worshipped a man and she remarked, "The pastor in my church told us that the Bahá'ís worshipped a man named Bahá'u'lláh, and we should beware of them."

          We asked her if she had ever seen a prayer revealed by Bahá'u'lláh and she answered, "No."

          Opening the teaching album to the last page which had the midday obligatory prayer, we gently explained to her, "Here's a prayer that Bahá'u'lláh told us to recite every day so that we never forget God.  Would you like to see it?" 

          The curious agitator couldn't resist and came closer, her lips already mouthing the beautiful words, "I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee..."  After she finished reading the prayer, the lady paused in deep reflection for a moment.  Then, her face changed from anger to humility and with an assertive sense of righteousness she told us, "I'm sorry.  I didn't know what the Bahá'ís believed.  I was only following what the pastor said, and he wasn't telling us the truth."  The lady became our friend, as did the other receptive woman. 

          That moment demonstrated to me the power Bahá'u'lláh's Words have to change a heart. 

 

 

 

 

 

 

 

 

 

 

 

Can I speak with you about a problem?  On the same trip to Antigua, we stayed in the home of a wonderful believer named Mrs. Francis.  She noted that there were a number of Bahá’ís living in her area (on the south side of Antigua), including a fairly new young believer below Mrs. Francis’ house who lived with her parents. Her father was a fisherman, Mrs. Francis informed me. She pointed out some of the homes and suggested that while I was in the area I might get a chance to visit some of the friends. 

Later that day, I decided to take a walk (I used crutches and braces then), and before I had walked very far, a man coming from the house below where the fairly new Bahá’í youth lived, approached me with a greeting and asked,

“Are you a guest at Miss Francis’s home?

“Yes,” I replied.

“So I assume you are a Bahá’í?” he inquired.

“Yes, I am,” I answered.

Then in a most somber tone of voice, he asked,

 “Can I speak with you about a problem?” 

          I could feel my neck tighten up as I looked into the serious lines on his face. My first thought was, “Oh no, he’s got a gripe about some Baha’i’s misconduct.”  I didn’t really want to discuss a personal problem, or hear any backbiting, but the man seemed very intent on presenting his problem to me, so I told him, “Of course.”

          The man paused and looked toward his feet, carefully choosing his words.  Then he looked straight into my face,

          “What can we do,” he asked deliberately in complete seriousness, “to help the persecuted Bahá’ís in Iran?”

          Wow!  I hadn’t expected that!  A simple fisherman living on this small island of the Caribbean, and who is not a Bahá’í himself, concerned about how he could help the Bahá’ís in Iran!  Suddenly it became clear that the gravity on the man’s face that I mistook for anger was actually sincere concern immersed in a humility I seldom came across in my homeland.  I don’t recall how I responded, but the impact of that man’s question has stayed with me throughout the years.

 

Choices: Voices

Life comes to the climax
Choices close in:
Suicide or
Become a poet who writes about suicide or
Be the dreamer who wanders alone
In forests and along shores. Thinking.
Always thinking
Thinking about writing poetry or lonely songs.
Thinking how close one can come to the edge
And look down sober without fear.

The loud ones say, "I, me, my mine,"
These are whiny and persistent.
Beyond them and softer are words
Of sacrifice, caring and concern.
We are here to learn.

- C. S. Cholas
December 24, 2022

Remembering Violet Starr, First Ute Baha’i

I knew Violet Starr quite well. As far as any of us, including Violet knew, she was the first member of the Ute Nation to become a Bahá’í, and she taught the Faith constantly to her family and tribal members. A number from both groups declared.

Violet was a very special person, full of wisdom, love, and generosity. She was esteemed in the Roosevelt branch of Utes. She shared many stories, including one about first contact by missionaries from the prominent religion here. She once took a handmade silver and turquoise ring off her hand and gave it to me, that’s just how she was.

My family and I were invited to many traditional Ute events, and I took part in a Bear Dance one year. We couldn’t do the Sun Dance because it was a very sacred event, including several days of fasting. I knew several members of Violet’s family, including her granddaughter, Minnie. Dr. K Dean Stephens, August 17, 2022

Violet Starr September 1976 visit to Ignacio and the Southern Ute Reservation

The Back Story. Often before blessings occur, there is a back story of events leading up to them. By 1976 there was enough adult believers to form a local Spiritual Assembly on the Southern Ute/Ignacio community. Word about the Faith was spreading, and it was decided that is might be a good idea to reach out to the Christian religious leaders in the community. A plan was made to present J. E. Esslemont’s standard introduction to the Bahá’í Faith, Bahá’u’lláh and the New Era, to the priests and ministers in the area with a cover letter personally addressed to each leader letting them know that interest in the Faith was growing in the area, and the Bahá’í community wanted them to have a copy of the book to help them be knowledgeable about what the Faith teaches, if and when individuals in their congregations seek their advice about the Faith. If my memory is correct, we presented the books personally and were cordially received. Well, of course, it wasn’t expected that we would receive many responses, but we felt it was an appropriate effort at the time. Well, sure enough, the only direct response came from a fundamental church minister condemning the Faith as being from the devil. However, one of the counsellors at the Peaceful Spirit Alcohol Treatment Center, who was a Baptist minister, and who was always friendly with the Baha’i’s responded by including a positive and accurate summary of the Faith in a tract he produced explaining what different faiths believe. The Bahá’í section even quoted directly from the Bahá’í Writings. Within a year he was the only Christian cleric who had received the Bahá’u’lláh and the New Era still serving in Ignacio. Strangely, they had gradually been replaced or reassigned to somewhere else, including the Catholic priest. The Baptist counsellor was still serving at the Rehabilitation Center and still as friendly as ever. I think for his quiet support of the Faith, Bahá’u’lláh blessed him with Violet Starr.

She came to the Rehab Center in September 1976 to help with alcohol rehab trainings. What a blessing she was. Violet displayed all the qualities that Dean Stephen shares above. At the Center she demonstrated her skills as a counsellor, immediately establishing rapport and never with a trace of condescension or patronizing attitude.

I came across a newspaper clipping from The Uintah Basin Standard in Roosevelt, Utah dated September 26, 1963.

“Baha'is gather with Ute Indians and others; talk by Violet Mart Starr

Social planned at Whiterock next Saturday

A community social and potluck luncheon will be held in the Whiterocks gymnasium this Saturday, September 28th from 11:00 a.m. until 1:00 p.m. All of the residents of the Whiterocks community and of the reservation are urged to attend, as well as all others interested. The Baha’i World Faith communities throughout Utah will be the hosts. All interested persons in the Uintah Basin are invited to come as their guests.

Mrs. Violet Mart Starr of Whiterocks will be the guest speaker at this social and will give a report on her recent trip to Gallup, New Mexico, where she went as the representative of the Ute Tribe to an all-Indian Baha’i conference on Indian teaching.

This conference was the summation of a series of eight conferences held throughout the past year on various Indian reservations from New Mexico and Arizona in the south, to Washington and Idaho in the north, and as far east as Nebraska in the central states, Mrs. Starr reported. As a result of these conferences several hundred Indians, representing many different tribes, have become members of the Baha’i World Faith, a faith which teaches that this is the age of world peace and unity foretold by Jesus Christ, Mrs. Starr concluded.”

Violet was a courageous Bahá’í teacher.

 

Remembering Tom Powell

Texans are often thought of as friendly and approachable people, and Tom Powell certainly fit that kind stereotype.  Linda and I had many visits with Tom and his wife, Mary, and other members of the Powell clan starting around 1972. Tom had a broad smile he always wore, especially when he greeted someone at his door.  Mary might follow close behind.  And then, for a time, there was the howler monkey screeching from its cage, it long arms stretched out of the bars to greet visitors. Tom jokingly said that his pet monkey could tell if someone was a good Bahá’í by how excited it was.

Tom was a bold teacher, especially direct with his fundamentalist Christian friends, like the dentist he had.  They were good friends, it seemed, though Tom would challenge the dentist’s literal interpretation of Bible prophecies, such as the one in Revelation 16:20 that spoke of the time of the end when “every island disappeared, and all the mountains were leveled.” “You mean all those mountains up in Colorado are going to be flat?” Tom would ask the dentist while waiting for his teeth to be cleaned.  Even when he challenged Christians’ understanding of their own Book, Tom’s face shown with love for them.  He told me that his boldness in teaching even brought high level members of the Jehovah Witnesses from Brooklyn, NY one time and they sat sharing their respective knowledge of the Bible. Tom might tell them that the new Name of Christ referred to in Revelation is Bahá’u’lláh, The Glory of God. Outwardly, his forthright way of teaching may not have drawn fundamentalists to the Faith, but there surely must have been a lasting impression upon their souls.

Tom and Mary ran a catering truck that served the power plant and other areas every day for the workers. Tom liked to joke with his customers, sometimes calling himself Tom Yazzie.  If a customer asked Tom for credit on a meal until payday, he would give the person the meal and tell them that they know what they owe.  And, certainly on pay day, the customer would bring what was owed to Mary and get a warm thank you for being honest and trustworthy.  The food truck was a hard way to make a living, needing to rise early to finish preparing the meals before driving out to the mine. Tom also made sure his customers knew about Bahá’u’lláh and the New Message from God.  This led to an invitation to visit the customer and his family at their home, where many of the clan members might attend.  Tom also suggested that, if a Bahá’í visiting the Reservation needed permission to teach the Faith, it would be better to go to the tribal police chief, because he has first-hand knowledge of the problems.  If the police chief understands the Bahá’í message is to be shared without proselytizing, oftentimes the Baha’is visiting the Reservation would be given permission.

Tom had a camper truck.  In June 1973 Tom offered to take some of us youth to the Oklahoma Bahá’í youth conference in Oklahoma City. I don’t recall all who we travelled with, except for Harry Duran, a new Bahá’í from Aztec.

The first night we stopped at a campground in Dumas, Texas.  A big sign greeted us as we came to the town: Welcome to Dumas, the home of the Ding Dong Daddy.  None of us had a clue what that meant, and we rested in the pleasant night air. *  

In addition to youth from all over the country, special guests included the Hand of the Cause of God William Sears, Seals and Croft (and their friend, the singer, Cher).  Mr. Sears always had a way to convey serious and lofty spiritual messages from the Writings with a touch of humor.  For example, Mr. Sears spoke of being at the Shrine of the Báb on Mount Carmel and thinking of the radiant countenance of the Báb. He said he closed his eyes to reflect on the Báb’s life and as he did a pleasant fragrance of orange blossoms drifted around him.  He knew that the Báb had planted an orange tree outside his home in Shiraz, and seeds from the trees had been shared with friends in other parts of the globe. After inhaling the fragrance for a few minutes, Mr. Sears opened his eyes and nearby sat one of the caretakers peeling an orange.  https://www.bahai.us/orange-tree-is-a-living-reminder-of-the-bab/

At the Conference, each of us who came with Tom mingled in the gathering mostly in separate ways.  The air was pleasantly warm, yet the chiggers were a nuisance.

Filled with the spirit and overflowing with fresh knowledge about the wondrous Revelation of Bahá’u’lláh, we rejoined Tom for the journey home to New Mexico.

We made it all the way to Cuba, New Mexico in the early hours before dawn and parked near a restaurant that was still closed.  As the sky lighted slowly for the day, one by one those of us in the back of the camper woke up.  Harry started sharing the dream he just had: He was sitting at a counter in a restaurant and in his head was a distinct message that he must teach the Faith to whoever sits next to him.  Harry was eager for the restaurant to open, and, when it did, Harry saw several empty seats at the counter. The rest of us decided to sit in a booth where we could see who the fortunate soul might be to hear of the new Divine Teacher from God. We ordered breakfast while waiting.  We could tell that Harry was eager, but a bit nervous at the same time.  And then, the café door opened and in came a very large man in working attire, who was Dine (Navajo). He strolled right up to the counter and sat next to the small build Harry. The shared greetings and the man ordered breakfast.  Harry became very still and quiet. Meanwhile, those of us in the booth silently prayed for Harry.  Finally, Harry turned to the man, as they both had finished their meals, and told him that had just come from a wonderful Bahá’í gathering in Oklahoma. The man looked interested, and Harry explained that the conference was for Bahá’í youth. Harry had the man’s full attention. With that Harry showed the man a Bahá’í pamphlet that explained who Baha’u’llah was and the Teachings He had brought to mankind for unity. The man was silent and then asked Harry if he could have some pamphlets, because he knew a lot of people in the area who would like to know about the new religion. Harry reached into his teaching bag and pulled out a stack of pamphlets and handed them to the man who graciously thanked Harry.  With that the man rose left the café with the pamphlets in his hand. Surprised by what had just happened, Harry came to our booth to relay the story, full of joy as he shared it with us.

As some of Tom and Mary’s family members joined the Faith, including (Doris Cook), we consulted on having a family “new believers” conference to learn together more about the Faith.  This was before the Ruhi Institute was established.  They asked me to facilitate it, and I suggested we each take a Bahá’í topic and study it, then we could come back together, taking turns give a brief presentation on our topic.  I don’t remember all of the topics, but they included the Local Spiritual Assembly, Prayer, the Central Figures of the Faith, etc.  When we came together a week or two later, each one shared something about their topic and we would clap and add a comment or two. Then each person would take their turn and present their topic. The family new believers conference was very intimate and uplifting. I could feel the confidence each family member gained from being involved.

When my family moved to southern New Mexico and later to Vieques, Puerto Rico, we lost contact with the friends in the Four Corners.  A few years later, I heard from Harold Seibel that Tom and Mary had moved to a small town north of Cuba. Harold said that he went to be with them and help with some carpentry once or twice. 

It is difficult to leave the friends you have when you move.  Richard Gurinsky, who was a homefront pioneer to the Mescalero Apache Reservation for awhile with his family, once told me that he spoken with House of Justice member Amos Gibson about this often-emotional separating from dear friends.  He said Mr. Gibson knew well the feeling from his years of pioneering in the Navajo (Dine) Reservation. Mr. Gibson told Richard that you always carry the memory with you of those you knew.

*"I'm a Ding Dong Daddy from Dumas" is a song written and sung by Phil Baxter, accompanied by Phil Harris and his orchestra in 1928. 

 From The American Bahá’í circa 2008: Thomas H. Powell,83, San Juan County, NM The Bahá’ís of this locality were stunned to hear that Thomas Powell was found dead of a gunshot wound at his Farmington-area home on November 29, 2007, "While deploring the senseless and premature manner of their end, we join you in celebrating Tom's more than eight decades of this life, well over three of which were spent in enthusiastic efforts to disseminate the unifying teachings of Bahá’u’lláh a letter of tribute from the National Spiritual Assembly said in part, "A dedicated Bahá’í teacher," the letter continued, "Tom is warmly remembered for his faithful endeavors - together with his first wife, Mary - to pioneer the Faith on the home front, among them his settling under the open skies of Otero County, Colorado. We will also be ever grateful for Tom's services on two Northern New Mexico District Teaching Committees appointed by this institution." Thomas H. Powell Aug. 26, 1924 - Nov. 26, 2007

From the New Mexico Obituary and Death Notice Archive: Thomas H. Powell, 83, of Farmington, was born Aug. 26, 1924, and was taken from this earth Monday, Nov. 26, 2007.

A faithful servant of Bahá’u’lláh and the Bahá’í Faith, we pray that he has a swift journey to the next world to join all his preceding family members. Originally a furniture salesman from Houston, Texas, Tom made a living with his wife, Mary, in Colorado, with a unique sign-making business, then in San Juan County with a catering truck business that served the power plant and other areas. Each of these jobs afforded Tom and Mary abundant teaching opportunities. He especially admired his American Indian customers.

After retiring from work, Tom spent the majority of his free time at the Bonnie Dallas Senior Citizen Center in Farmington. He delighted in playing pool, dancing and eating the food. In 1978, Tom wrote a self-published book, "The Hammer of Truth." The book is about a sailor who found the Bahá’í Faith. Tom kept teaching the Bahá’í faith to all he met. The National Spiritual Assembly of the Bahá’í of the U.S. has lauded him for his more than three decades of steadfast teaching of the Bahá’í Faith. Local Bahá’í members will miss him as a valuable resource, a bible scholar and a teacher of the Bahá’í Faith to Christians.

Tom was preceded in death by his third wife, Pauline; his second wife, Mary; and by his first wife, Grace, and their sons, Donald and Thomas III.

He is survived by his grandchildren, Mary, Steven, Julie and Charles and their children; step-grandchildren, Vicki Branch, Donette Searcy and Les Searcy; step-great-grandchildren, Jason Blackwell and wife, Jami, Tahirih (Terri) Branch, Amanda Montgomery, Derrick Killen, Billy Killen and wife, Carean, Donny Montgomery, D.C. Chapman and Kody Chapman; 14 step-great-great-grandchildren that loved him dearly; and also by his half-sister, Dorothy James, and half-brother, Raymond Cook.

We'll miss you, Grandpa!

 

 Remembering the Street Preacher

      In the spring semester of 1974, I neared graduating from Fort Lewis College in Durango, Colorado. Surrounded by mountains, Durango is set along “El Rio de las Animas Perdidas"  (The River of Lost Souls) supposedly named by an early Spanish explorer. I lacked two courses to have enough credits to earn a BA in Psychology.  One afternoon while chatting with my most respected professor, Dr. Leland Stuart, he told me that he would be taking a Sociology class to Richmond, Virginia as part of a special Sociology Urban Studies course. He confided that the course was actually to study institutional racism. That sounded remarkably interesting to me. Students from Fort Lewis would join a class from Concordia College in Minnesota and a class from Virginia Union University in Richmond, where the course would be held.  It was tempting, but my wife was pregnant with our third child, and leaving the family for a month didn’t seem like a timely thing to do, but it was a rare opportunity to explore the Deep South, something I had wanted to do for a long time.  My wife acquiesced and encouraged me to take the class. 

     In May our small group set out over the beautiful Colorado Rockies on our way to meet up with the Concordia class with a rendezvous in Madison, Wisconsin.  Dr. Stuart (who preferred us to call him Lee) drove the rented station wagon.  Participants in our Fort Lewis College included Smokey, a cheerful white guy always in learning mode, and Rita, an Inuit indigenous student from Alaska. 

    Lee had arranged for us to include extra travel days before the course and also for our return trip.  He had a few planned stops along the way, such as a drop-in center for homeless men in downtown Denver, and visits to Mount Rushmore and the Crazy Horse monument in South Dakota. In Madison we connected with the Minnesota students-- four black students, one of whom was a woman from Ethiopia and two white students along with their faculty advisor, a dynamic African American woman and Sociology professor, who arranged for us to have lodging in a YWCA hostel for women only.  I and two African American male students from Concordia, had to sneak into our room at the YWCA without being caught. My roommates came from south Chicago and I remember that it felt awkward at first trying to get to know one another in the small room; we were coming from completely different cultural worlds.  

     The Concordia class had rented a large van and one of the white female students would spell the driver from time to time.  She had had a bicycle accident just before leaving for the course, and she still had a few bruises and a large bandage above one of her eyes. 

    Stops along the way continued, now with our two vehicles in tandem-- an experimental school in Kalamazoo, Michigan; a wonderful night in Toronto; an extraordinary rest stop on the Canadian side of Niagara Falls and back into the US.  Things got interesting in Syracuse: We had hospitality waiting for us with a professor friend of Lee's near Amherst, Massachusetts and we needed to speed up our travel.  In Syracuse, we stopped for gas and to use the restrooms.  We were 20 minutes out of Syracuse when poor Rita, our native Alaskan, realized she had left her purse in the gas station restroom with all of her money in it, all cash.  Though we knew it would be unlikely the purse would still be there, we felt the need for Rita's sake to return to the station in the hopes that some kind person had found and given the purse to the manager for safekeeping.   In the days before cell phones, we could not alert the other car about what was happening, so we had to pull over and wait for the van behind us to do the same.  After a brief consultation, the decision was for all of us in support of our dear Rita, to go back to the gas station in hopes of Rita's purse and money still being there.  As we started to leave the toll road at the next exit, we suddenly found ourselves surrounded by police cars flagging us over.  What now?  The reason quickly became clear:  This was in the days of the Patty Hearst and the Symbionese Liberation Army.  Apparently, someone had called the police to report a van carrying an interracial group of passengers and a blond woman driving with a large bandage over one eye.  Very suspicious.  Everyone in the van was asked to get out and produce identifications.  The poor driver had left her ID in her suitcase packed in the back of the van. The baggage had to be removed and the ID produced.  It seemed our faculty professors were able to convince the police who we were, and after verifying our identities, we were free to leave.  The officers were all polite, calm and none of us got shot.  This unexpected stop had delayed us returning to Syracuse for Rita's purse.  She was feeling worse than ever, having forgotten her purse in the first place, and we consoled her not to worry; even if her purse was gone, things would still work out.  We made it to the gas station and Rita dashed out of the car and into the restroom.  She came out with the happiest smile a person could possibly have-- her purse was where she had left it and nothing was missing.  We gave her hugs and happy shouts of joy.  We continued our ride toward Massachusetts in giddy glee of laughing and retelling our encounter as members of the  Symbiones Liberation Army and referring to the driver as Patty for a while.

      The seminar facilitator (whose name I have forgotten) graciously welcomed us upon our arrival at the campus of Virginia Union University.  As we began unpacking other staff members came to welcome us. We quickly noticed that staff members addressed one another by their appropriate title: Dr., Mr, Miss in a formal way.  My sociology professor and friend, Lee, became Dr. Leland Stewart, which was enough to raise my eyebrows.  In our western frontier Fort Lewis College, titles were acknowledged on written things, like research papers and faculty directories, but once a professor became familiar with a student the relationship usually shifted to a first name basis, except when addressing old, tenured professors who preferred formality.   At Virginia Union addressing faculty members, we were told, was a traditional form of respect.

      Regrettably, I did not take a camera and cell phones were not on the market yet.  Though I still see many of the participants' faces in my mind's eye, I do not remember most of their names.  Somewhere I have the journal I kept for to course and travels, but after several moves, I have not come across it in a long time. 

      I had met one of the Virginia Union students before.  Don had attended a quarter at Fort Lewis College in the Fall of 1973, and we had become friends at that time.  We also had the Bahá’í Faith in common, and Don attended some of the Bahá’í College Club activities while he was in Durango.  Don came from the North and had been a vocal activist in Race and Civil Rights issues.  He engaged passionately in all the class sessions.

     During the opening orientation session faculty members and students spent time learning about one another.  It was at that time I first became acquainted with Rev. Linwood Corbett (Sr) who was introduced at "the Street Preacher" for his on-going civil rights activities in Richmond.  He combined fiery confidence in his views with a respectful bearing towards the opinions of others in the class. Most of all he was a steadfast advocate for people of color and for all people suppressed by racism and inequality.  The Seminar coordinator showed marked respect toward Rev Corbett, confirming how often he was willing to be a voice of justice in uncomfortable settings in a racist city.  Linwood's integrity was certain, and I always listened more intently when he shared a point, because it clear that he lived what he was talking about.  For someone like myself growing up in rural Colorado, still naive in my understanding of the extent of systemic racism, I looked to Linwood as a mentor. 

      The Urban Studies seminar took us on a journey of fluctuating settings and emotions.  Through the several weeks of the course, we had stimulating discussions that sometimes-included clashes of different opinions that evoked strong emotions, sometimes leading to tears being shed.  However, we were never left down and miserable, but sometimes uncomfortable, yes.  We learned what most of the VUU students and the two guys from south Chicago already knew; how institutional racism was ingrained into our American democracy in all aspects of life, from voting laws, gerrymandering of districts, policing practices, prejudiced education and health systems, biased employment and banking practices, racist housing policies, and legal systems that were not equal for all. Basically, slavery never really ended; it just took different, perverted turns, like Jim Crow laws.  But we also looked at the positive influences of black culture on music, literature, and the arts.  We learned of the many, often overlooked contributions to science and progress by African Americans from throughout world history and throughout our own country's history.

     Excursion complemented our classroom activities, including two days in Washington D.C. One highlight for me was going to see the Micki Grant musical, Don't Bother Me, I Can't Cope at the Ford's Theatre. 

     Personal time was provided for us to explore areas of interest.  I enjoyed interviewing a number of students and faculty members to find out what their experiences and views were. Most of those I spoke with shared how the trans-generational effects of slavery continued to be embedded in their lives, directly or indirectly. 

     The most special time for me during the entire Seminar was the opportunity to spend an afternoon with Rev. Linwood Corbett.  We had been able to get to know each other better during the course, and I felt honored when he invited me one day toward the end of the seminar to go to his home.  I do not clearly remember how we reached his neighborhood, but I remember walking and talking along the way.  As a polio survivor, I wore leg braces and used crutches to move around.  Linwood was expressing with fervor that he did not feel that black people working with white people on race issues had accomplished much.  He wondered if it would be better for blacks to work in their own black communities, building a strong black identity to push for the rights of people in the black communities; and if white people sincerely wanted to be part of a change in dealing with racism, they should do so in their own white communities,   I remember saying that I could see his point, but I also strongly felt that interracial efforts needed to be a part of any effective change in dealing with racism in America.  As we were bantering this point, we were walking past an elementary school and it must have been recess time, because many children were running around on the playground.   I'm not sure what it was that caught the attention of the children, all African Americans-- maybe seeing a white guy walking with crutches together a black man they may or may not already have known -- but suddenly all the playground activity stopped, and the eyes of the children stared at us.  I ventured to suggest, nodding with my head toward the children, that maybe they were the reason we needed to work and be seen together, black and white. As long as both races were sincere and clear in their purpose of gaining true racial unity.  Linwood gave a kind of "maybe" nod as we continued past the playground, and the children returned to playing and shouting. We agreed that there was so much to do to change America, an overwhelming task.

     Our stroll soon came to Linwood Corbett's home.  As the door opened into his living room, the first thing I noticed was a large poster of Dr. Martin Luther King Jr.  The second thing I noticed was that there was person fully dressed up as a vibrant clown in the room.  Linwood introduced me to his wife and she, with her painted, clown face with the bright red nose and wiry hair and that huge smile lovingly greeted me.  She was on her way to being the clown at a community program.  Linwood and I continued our conversation in a hopeful sort of way.  I felt relaxed and at home and was in no hurry to rush back to campus.  We took our time returning to campus; our talk became more relaxed and personal. 

   The stroll together enraptured in serious dialogue; the children's' reaction to us passing by their playground; facing the large poster of Dr. Martin Luther King Jr. as we entered the Corbett home; and meeting Mary Corbett, transformed into a colorful clown, whose presence filled the room with a burst of joy-- the culmination of all I had been learning during the Urban Studies seminar. I had experienced to a small degree proximity to disease of racism.  I had started my own narrative of experience on the issues.  I still had hope, and I believed I was willing to be uncomfortable when seeking justice and speaking truth.  All that would and has been tested over the years since 1974.

     Our journey home through the South gave us further chance to understand what was really going on in our county. 

We are a racially diverse group including an Inuit student from Alaska. After spending a night in New Orleans with its gumbo, Bourbon Street jazz and raucous nightlife, we drive through the lush and humid Louisiana countryside and reach the small town of Ama, where Lisa is from. The air is a rush of elation when Lisa appears from the van and is met with shrieks of excitement by her family. Joyful tears announce that a family member has come home. After greeting Lisa’s family members inside the house, I go back outside with a couple of other students in our traveling group to let the family celebrate the moment.  On the porch we meet an older man known as Coon sitting in a chair. A young man with little, green-tinted glasses wearing a circular straw hat sits by his side on the porch itself. We enjoy a brief chat.

“Gotta make peace with the Master.” The elderly one says.  The day is heating up and they are hoping the morning on the porch will keep them cool for a while. “Prices getting’ high,” old Coon continues, “can’t hardly buy nothin’, but I know the Lord’s watching.  Turn to Him and everything be all right.”

            That’s what the old one kept talking about on the porch: the porch of the house he made, bypassing lumber yards and going straight for the trees he made it from.

            “Gotta make peace with the Master,” the younger one with the round, straw hat and little green tinted, wire-rim glasses says.  “Old Coon can talk two weeks about making peace with the Master,” he laughs.  “Old Coon’s something else.”

            Coon greets a passing neighbor, Riley, who responds with, “Morning Coon.”

            “Riley, come on over ‘n’ meet the gang.  Lisa’s home.”

            “Yeah,” Riley says cheerfully, “Well sure, I’ll come right over.”  Riley greets us from the front yard and then begins talking with Coon. 

            While the older two are visiting, the young guy in the straw hat says, “Coon never used to be so much for the Lord ‘til right before he hurt his leg. ‘Bout ten years ago.  Since then, everything’s for ‘the Master’.”  He laughs, but his manner reveals a quiet respect for old Coon.

            Coon says, “Come on in, Riley.  This here’s some of Lisa’s friends from school.  They from Minnesota ‘n’… ah… Colorado.”

            “Well, that’s shore nice,” Riley in his blue work pants and grease-spotted shirt steps up on the porch and greets us, “Shore nice having ya here. Kinda hot here in Louisiana ain’t it?”

            Coon struggles to stand up hopping about on his good leg and welcomes Riley, with one hand holding the back of a chair for support on his bad leg side. Riley moves slowly and drawls out, “Well, that’s shore nice” which he says after anything anyone says, or “Well, that’s shore is something’” whether the talk is sad, or some new gossip is being shared. Then he goes on into the house to meet the others and to give Lisa a hug.

            Lisa’s family is surprised and thrilled to see her, and the house is filled with joyous laughter and chatter.  A couple of the women start rushing about to bring out iced tea and snacks. Lisa had not been able to announce her visit beforehand, and the suddenness of her arrival creates a festive feeling. 

            That joyful suddenness gives way to another, different kind of suddenness when two social workers, a man and a woman, drive up and insist that they need to meet with Lisa’s grandmother about her welfare status.  No, they cannot come back another time; it’s the annual renewal for her benefits. The one blurts out.  The other tries to soften it by swearing it will only take a few moments of the grandmother’s time.  The air stops and feels heavy and sad as a silent scream of resentment flows through the house, but the grandmother is very patient and acquiesces to do the interview in the living room while we move to the dining area. I sense that the grandmother has been in this situation before and knows the routine.  Be tight-lipped and play the game, or risk losing what little benefits you might be entitled to.   

            The two sociology professors are checking their watches and indicate we have a long way to go to reach Lake Charles before nightfall where we will stay with another student’s family for the night.  Lisa is home now and can catch up with all the news of her family while she’s been away to college.  We each give Lisa a farewell hug and interrupt the interview to thank her grandmother for the hospitality.  Outside, Coon sits alone on the porch chair.  Riley and the young man with the green-tinted round glasses and straw hat are no longer there.  They slipped away when the social workers arrived.  Coon looks peaceful with no sign of anger, resentment, or discontent. Everything will be okay. He’s made his peace with the Master.

    Our last night with the Concordia group was at Lake Charles, Louisiana, where one of the Concordia student's family had a plush lake side home.  I stayed up most of the night conversing with the two guys from Chicago. Unlike the stiffness we felt on that first night we had met in Madison, our hearts could spoke more freely now.  

      The time with Reverend Linwood Corbett Sr. has stayed in my heart and mind ever since. I'm perplexed with myself that I didn't make more effort to stay connected with him.  I certainly have kept him in mind wherever we lived. 

     Once out of college that Spring, I was hired as a county welfare caseworker serving old age pensioners (Colorado's term), persons with disabilities and families in a mostly Latino community.  The smelter had been closed for a number of years leaving many families with unsure futures, forced to live on government welfare and food stamps with all the stigma that went with it.  My family and I moved into that neighborhood and we enjoyed being part of that community for several years. My boss had been a welfare rights activist in St. Louis and had brought his values to conservative Durango.  We organized poor people, stood up for the rights of nursing home residents, worked with self-help groups in the Latino community and felt hopeful for progress.  However, the director was fired after five years of being a "troublemaker."  He had stepped on too many toes, especially prominent doctors not used to be called to account.  I saw the writing on the wall and, along with another community activist, resigned.  I did stay in touch with the self-help groups I had worked with, and at least one of them-- a group of older citizens who did fund raisers to pay for dental work not covered by government programs-- last several more years as a self-help group. They were able to find a couple of dentists willing to lower prices on dentures and dental work, making their funds go farther in helping more people.  

      Twice I had opportunities to spend several months in small communities in North and South Carolina working on race unity projects sponsored by the Bahá’í Communities in those areas.   At times while walking and talking with others in a village,

I would suddenly remember strolling past the schoolyard with the Street Preacher.  In those times, I even thought about heading up to Richmond and trying to connect with Linwood perhaps to share some of what I was learning in life and thanking him again for kindly mentoring me the struggle for racial justice.  Some wishes maybe are not meant to be fulfilled. 

     The civil rights movement for people with disabilities was in full swing with demonstrations, protests, and sit-in around the country.  In San Francisco, a sizable group of people with disabilities, even some who were quadriplegic took over the Federal Building for twenty-eight days.  Groups like the Black Panthers brought in bedding, food and medical supplies until the 504 legislation was finally implemented removing barriers to government buildings such as schools, health clinic, and government offices and facilities.  It took another twenty years for the ADA to be signed requiring disability access to public places and programs, employment accommodations and removal of other barriers that excluded persons with disabilities. 

     For most of my working years, I worked as a disability advocate, but I also desired to experience life outside of the United States. Starting in the 1980s we my wife and I and our six children moved to the island of Puerto Rican Island of Vieques for four years.  I was able to visit numerous other islands in the Caribbean, including St. Lucia, St. Kitts, the Dominican Republic, and others.  I fell in love with the island life.  Later, after completing a master’s degree in Agricultural and Education Extension at New Mexico State University, we moved to Belize in Central America for seven years.  Again, I fell I love with village life.  Life changed and the need to find a suitable place where six our children, now coming out of high school one after the other, pressed upon my wife and me.  We chose south Texas on the Mexico border.  Over the next three years we had opportunities for occasional excursions into the indigenous Tenec and Nahuatl speaking areas of central Mexico.  As our children were making their own choices of what to do and where to live, Linda had an opportunity to finally finish college at the University of Hawaii in Hilo, where we spent most of the last twenty-three years until moving to Arizona this year.

     Twenty years ago, I had to forsake my crutches for a wheelchair, and now I use a power chair.  The present pandemic and my arthritic shoulders keep me home a lot, which may be why I am finally writing this, freer to reflect and ponder past to present.

The urgency to arise against oppression and fight for justice is greater than ever, and that is true globally. 

     Shoghi Effendi, who served as the head of the Bahá’i Faith from 1921 until his passing in 1957, wrote in 1941: 

        "We are indeed living in an age which, if we would correctly appraise it, should be regarded as one which is witnessing a dual phenomenon...The one is being rolled up, and is crashing in oppression, bloodshed, and ruin. The other opens up vistas of a justice, a unity, a peace, a culture, such as no age has ever seen. The former has spent its force, demonstrated its falsity and barrenness, lost irretrievably its opportunity, and is hurrying to its doom. The latter, virile and unconquerable, is plucking asunder its chains, is vindicating its title to be the one refuge within which a sore-tried humanity, purged from its dross, can attain its destiny.  “Soon,” Bahá’u’lláh Himself has prophesied, “will the present-day order be rolled up, and a new one spread out in its stead.”

https://www.legacy.com/obituaries/name/linwood-corbett-obituary?pid=128172996