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The evolution of the Bahá’í community from its obscure and persecuted origins to world encirclement has been rapid. At the time of Bahá’u’lláh’s death in 1892, there were followers in fifteen countries. By late 1921 when Shoghi Effendi’s assumption of the Guardianship was decreed in the Will and Testament of ‘Abdu’l-Bahá, Bahá’ís were resident in thirty-five countries. A period of consolidation followed, in which Shoghi Effendi sought the administrative and doctrinal maturation of Bahá’í communities emerging in diverse sociopolitical and religious contexts. This article considers the essential features of the last significant phase of Shoghi Effendi’s ministry, the decade of the World Crusade, 1953–1963. In doing so, it seeks to raise questions concerning the contemporary practice of historical Bahá’í scholarship. Résumé L’évolution de la communauté bahá’íe, depuis ses origines, lorsqu’elle était obscure et persécutée, jusqu’à maintenant où elle embrasse le monde entier, fut très rapide. A l’époque du décès de Bahá’u’lláh, en 1892, la Foi comptait des adeptes dans quinze pays. Vers la fin de 1921, lorsque Shoghi Effendi en devint le Gardien conformément au Testament d’‘Abdu’l-Bahá, des bahá’ís vivaient dans trente-cinq pays. Une période de consolidation s’ensuivit, durant laquelle Shoghi Effendi encouragea la maturation administrative et doctrinale des communautés bahá’íes émergeani des divers contextes socio-politiques et religieux. Le présent article porte sur les caractéristiques principales de la dernière phase importante du ministère de Shoghi Effendi, c’est-à-dire la croisade mondiale de dix ans, de 1953 à 1963. Ce faisant, l’article soulève des questions concernant les pratiques contemporaines quant à la recherche sur l’histoire de la foi bahá’íe. Resumen La evolución de la comunidad bahá’í desde sus comienzos hostigados y desconocidos hasta rodear el planeta entero ha sido rápida. Al tiempo de pasar Bahá’u’lláh de este mundo había adherentes en quince paises. A fines de 1921, al asumir Shoghi Effendi la Guardianía decretada por la Voluntad y Testamento de ‘Abdu’l-Bahá, los bahá’ís residían en treintaicinco paises. Siguió un período de consolidación, durante el cual Shoghi Effendi buscó la maduración administrativa y doctrinaria de comunidades bahá’ís que emergían al marco de contextos sociopolíticos y religiosos diversos. Esta disertación examina las características esenciales de la última etapa significante del ministerio de Shoghi Effendi, la década de la Cruzada Mundial, 1953–1963. Al hacerlo, intenta la reflexión referente at ejercicio contemporáneo de la erudición histórica bahá’í. hoghi Effendi pictured the World Crusade as the next phase in the gradual unfoldment of the destiny of the Bahá’í Community. The “Heroic” Age (1844–92) had witnessed tumult and persecution during the ministries of the Báb and Bahá’u’lláh; and the “Apostolic” Age (1892–1921) was typified by acts of loyalty and devotion to ‘Abdu’l-Bahá, the centre of Bahá’u’lláh’s Covenant. By 1953, the “Formative” Age of the Bahá’í Faith was entering its fourth decade (having commenced at the same time Shoghi Effendi assumed the Guardianship). The moment had arrived for Shoghi Effendi to inspire and lead the followers of Bahá’u’lláh in a global missionary enterprise. Whereas Shoghi Effendi’s own life came to an untimely end near the plan’s mid-point, the ten momentous years of endeavor continued. By its end, the Bahá’í community and its institutions had greatly expanded their geographical scope as well as ethnic and linguistic composition; extended and consolidated their administrative functioning; strengthened their legal status; developed their physical infrastructure; and consolidated and beautified the holy places associated with their origins. The emergence of Bahá’í communities in virtually all parts of the planet fulfilled aspirations detailed by ‘Abdu’l-Bahá in his Tablets of the Divine Plan and provided the administrative foundations that made possible the establishment of the Universal House of Justice in 1963. S Bahá’í Historiography Because of its Middle Eastern origins, historiography of the Bahá’í Faith has focused on the religion’s links with Islam and its origins in Persian society. Examination of Bahá’í communities in regional and global historical contexts is of more recent origin, and much history remains unwritten. For instance, although almost three decades have elapsed since the completion of the Ten Year Plan, no comprehensive account of this masterful missionary enterprise has yet been written. Although some official documentation o the Ten Year World Crusade (and of subsequent plans) has appeared, and, despite the historical sensibility of the Bahá’í community in other contexts (e.g., the extensive treatment of history in the writings of the central figures; the reverent treatment of “sacred relics” of the “Heroic Age” of the Bábí and Bahá’í religions; and concern for locating and preserving all traces of the most pivotal events, places, and persons of significance to that period), considered treatments of later Bahá’í history remain scant. There are many reasons why this is so. The number of scholars engaged in historical discourse has remained small, and their efforts, no matter how prodigious, have not kept pace with the rapid expansion of the Bahá’í community worldwide. Perhaps, also, Bahá’í communities have considered the writing of Bahá’í history as premature and as an activity best undertaken at some undefined future time—a view held notwithstanding the fact that The Dawnbreakers, the precious record of events central to the Bábí period, 1844–1850, exists solely on account of the diligent gathering of oral testimonies by Nabíl, soon after their occurrence. Furthermore, despite the fact that unique materials are in the possession of most national Bahá’í communities, few such materials have been professionally organized into usable archives. In the absence of thorough written histories, the major part of historical knowledge of Bahá’í communities in the first half of the twentieth century is biographical or else contained in official records. On the one hand, biographies, while valuable in themselves, do not necessarily seek to provide a wide perspective on a particular period of time or Bahá’í community and often focus quite legitimately on an individual perspective. Official accounts, on the other hand, usually consist of chronicle and narrative, and less often place the activities of Bahá’í individuals or communities in their social and religious context. A more telling reason for the lag in writing Bahá’í history than those mentioned above concerns the practical as well as intellectual complexity of the task. The intrinsically global character of the Bahá’í religion cannot be retrieved or sufficiently elaborated through the use of national intellectual frameworks in which much social-science discourse occurs. Furthermore, there are heavy implications for the collection and processing of discrete historical data. Now that Bahá’í communities are well established on each of the five continents, the attraction of writing histories of Bahá’í communities on each continent contains the danger of losing sight of the global pattern at the core of Bahá’í belief and action. And yet for the foreseeable future, no single researcher possesses the resources to undertake an effective global study and will be limited both by the time that would be required to become thoroughly familiar with so great a range of diverse cultures and Bahá’í communities, and by limited access to source materials. Present conditions favor active collaboration and cooperation among Bahá’í scholars in the writing of Bahá’í history. Bahá’í History to 1953 The history of the Bahá’í Faith 1921–53 (when it comes to be written) will no doubt depict the establishment of local and national Bahá’í communities in accordance with the underlying laws of Bahá’u’lláh, the legacy of ‘Abdu’l-Bahá, and the direction of Shoghi Effendi. It will narrate the emergence of a new religious culture and the foundations of the Bahá’í administrative order. In essence, Shoghi Effendi fostered the establishment of National Spiritual Assemblies and the prosecution of teaching plans in the period leading up to 1953, in preparation for the orchestrated global campaign subsequently known as the “Ten Year World Crusade.” In the oldest Bahá’í communities (which were in the Islamic countries of the Middle East and North Africa and which, apart from the Persian community, remained numerically small), three National Spiritual Assemblies were formed by the mid-1930s and by the 1950s had already undertaken a series of coordinated teaching plans. In Western countries, National Spiritual Assemblies had been formed in North America, Australasia, and Europe. The states of central, east, and west Africa remained mostly under colonial rule when the Bahá’ís of the British Isles coordinated an African teaching plan in the years preceding the Crusade, 1950–53, and no national bodies had been established on that continent before 1953. In the vast nations of the Soviet Union and China, only the smallest remnants of Bahá’í communities survived the anti-religious purges of Communist authorities (Hassall, “Notes on the Bábí and Bahá’í Religions”). In the Islamic, Hindu, and Buddhist societies of South and South-East Asia, where several Bahá’í communities also traced their origins to the nineteenth century, only one National Spiritual Assembly (covering India, Pakistan, and Burma) had been established by 1953. As the number of National Spiritual Assemblies grew, Shoghi Effendi began referring to a worldembracing missionary enterprise. In November, 1951, he announced that four “intercontinental conferences” were to be held in 1953; in December, 1951, and February, 1952, he appointed the first and second contingents of Hands of the Cause. In March, 1952, the “Global Crusade” was given its name. The

Bahá’í History in the Formative Age The World Crusade, 1953–1963