Eighty dancers suspended from the Poughkeepsie Railroad Bridge. Check out the wild and ambitious upcoming work of Baha'i choreographer Aly Rose. http://www.human-architecture.org/WhatisOne.php
The project can also be found on Facebook. And Ms. Rose's profile at the Baha'i Association for the Arts website can be found here.
Friday, June 19, 2009
ONE — or eighty, depending on how you look at it
Wednesday, May 20, 2009
After so much loss, should they be punished too?
Baha’is in Iran have been having a rough time. Imprisonment, house raids, business closures, denial of education, accusations of treason. Plus the history of executions keeps visions of much worse on the minds of those concerned. Updates on the situation can be found at the Baha’i World News Service. The Muslim Network for Baha’i Rights is also a good source.
As the Baha’i community asks the wider world to speak up on behalf of Iranian Baha’is, to draw attention to these persecutions and pressure the Iranian government to end them, some scrutiny is due as well to the responses of the Baha’i institutions. Baquia at Baha’i Rants has been directing attention to the role the Universal House of Justice has played in keeping these Baha’is in harms way.
I am dumbfounded that as the storms slowly and systematically gathered, the Baha’is of Iran were instructed to stay and to endure. My prayers and thoughts go to them and their loved ones. I’m praying not only for their safety but also for the miracle that the UHJ/ITC will see the light and start to encourage and help them evacuate to safety.This is a subject Baquia has returned to episodically for some time, and I realized a couple of months ago that I had accepted his report without having seen the evidence myself. So I asked him about it in the comments section of an earlier post. Here is his reply:
What I've said before is that in contrast to the policy which was enacted after the '79 Iranian revolution, Baha'is are strongly discouraged from leaving Iran and encouraged to stay in Iran. Outside Baha'is are also discouraged from traveling to Iran, not because of any perceived danger to themselves, but because the UHJ believes that they may influence Baha'is inside Iran to want to leave.I confess it makes me a tad nervous to see the words “self-evident” when talking of such a serious accusation. But a visiting friend brought me a couple of recent issues of the American Baha’i and one contained a letter from the Universal House of Justice, dated February 9, 2009, addressed to the Baha’is in Iran. I suspect this is the sort of thing Baquia is referring to. Leaving is never mentioned, but neither is staying—because staying is absolutely assumed.
The source of this is the publicly available letters that have been written to Baha'is inside Iran and Iranian believers outside Iran. As well, it is self-evident by the PR campaign to pressure the IRI to stop persecuting Baha'is but the lack of any attempt to mobilize the same assistance that was extended to Baha'is leaving Iran (back in '79 and onwards). Today, Baha'is that decide to leave Iran (and yes, there are many) are on their own, receiving no assistance whatsoever from the institutions - in contrast to the immediate aftermath of the revolution.
For example, Douglas Martin, before becoming a UHJ member, was one of the Baha'is who was hand-picked to be extremely active in meeting with government officials and helping Baha'is that had escaped Iran to find new homes in free Western countries. Today, no such person or any institution has taken up such activities.
Remain confident that your steadfastness in the face of countless struggles and your sacrifices to advance the interests of your country will not be forgotten by your compatriots and will be rewarded by God. Strive, then, with constancy and steadfastness, with joy and radiance, to fullfil your spiritual obligations. In all matters extend support and encouragement to one another and spare no effort in strengthening the foundations of unity within your community. Persevere with sincerity and earnestness to secure your rights through recourse to the law, and deal with those who oppress you with loving kindness, with patience and forbearance, and counter their insults with words of peace and affection. Continue to strive in the arena of service to your homeland, and through your participation in constructive discourse with your neighbours, co-workers, friends and acquaintances, play a decisive role in society’s progress. Thus will you behold the portals of Divine assistance wide open and witness the bestowals of God descend upon you in abundance.So…I think Baquia is right, though I would still like to see the case laid out—Sen McGlinn style—with copious quotes, links, and references.
However, the historical response of Baha’i institutions to Iranian Baha’is who sought freedom from persecution needs re-examination as well. The following passage from Juan Cole’s The Baha’i Faith in America as Panopticon, 1963-1997, suggests a grim history too.
The next large-scale event involved the immigration to the U.S. from 1978 through the mid-1980s of some 12,000 Iranian Baha’is fleeing persecution at the hands of the Khomeinist government in Iran. The American rank and file responded to these events with active campaigns on behalf of their beleaguered Iranian co-religionists and enhanced monetary offerings. The House of Justice in Haifa, however, took a different approach. At first it was reluctant to abandon its quietism in order to protest the persecutions. Moreover, it offered no support to Iranian Baha’is attempting to flee, and even punished many who succeeded, on the grounds that they could only have gotten out by denying their faith. In many instances it refused to certify such Baha’is as members, preventing them from being granted asylum and thereby putting them in severe difficulty and sometimes even danger. The U.S. N.S.A. also took this hard line, refusing to welcome large numbers of the escapees into the U.S. community. House of Justice member Ali Nakhjavani vocally and sternly defended these policies on trips to the U.S. The House of Justice did come to support the U.S. N.S.A. in its policy of putting pressure on the Iranian government through cooperation with human rights organizations, though it sometimes continued to balk at certifying escapees as Baha’is.The paragraph is a bit confused, and some of Cole’s statements here are too general to be conclusive—for me anyway. On the main point, though, he gives more detail in his article “Race, Immorality and Money in the American Bahai Community: Impeaching the Los Angeles Spiritual Assembly.”
The Baha’i authorities also adopted from 1983 a punitive approach to any Baha’is who escaped from Iran through the Tehran airport, since it was known that they could only have gotten visas to fly out by claiming to be Muslims. These were disfellowshipped for at least a year upon their arrival in the U.S. in 1983-1986 (the term was even longer in the late 1980s), and many so punished for preserving their lives became disaffected and fell away from the religion. The Universal House of Justice in Haifa felt that allowing such paper apostasies as a means of fleeing Iran might lead to a fatal weakening of Baha’i identity, and had to be strictly sanctioned. (Escapees across the Baluchi desert into Pakistan were more acceptable, even though they had broken the law to cross the border without a visa). Henderson and the U.S. NSA had zealously pursued punitive measures toward those who flew out of the airport, rather as if the Jewish rabbis in the early 1940s should have rigidly excommunicated any Jew who eluded Hitler by pretending to be a Catholic. The Los Angeles LSA was notorious for overlooking these apostasies under duress and recognizing escapees as Baha’is in good standing (provided two other Baha’is could vouch for their membership in the community), so that it was ironic that it should be berated by Henderson for mistreating the Iranian Baha’is.Lest anyone think this is accusation without evidence, I offer two letters from the Universal House of Justice on the subject, one in full, the other excerpted.
And...from a letter from the Universal House of Justice 3 July 1985, Department of the Secretariat, to the National Spiritual Assembly of the Baha'is of the United States:
Letter of the Universal House of Justice 8 July 1985
Department of the Secretariat
To the National Spiritual Assemblies of
Canada, France, Germany, the United Kingdom and the United States
Dear Baha'i Friends:
The Universal House of Justice recently received a letter from the non-Baha'i husband of a Baha'i questioning the justice of the removal of administrative rights from Baha'is who deny their faith in order to leave Iran by official routes. Since this question has arisen from time to time in discussions with representatives of other organizations who are interested in the plight of Baha'i refugees, the House of Justice felt that it might be helpful to you to have the following extracts from the reply to this enquirer.
"It was the approved practice for many years for Baha'is to leave blank the space for religion on official forms in Iran. This was not a denial of their religion, it was merely a tacit refusal to state it. In recent times, however, the authorities refused to accept forms made out in blank, and would deny passports and exit visas to anyone who entered ‘Baha'i' in the appropriate spaces. In order to get such documents a Baha'i would either have to enter ‘Muslim' (or one of the other recognized religions) on the forms or would have to employ an agent to do it for him. This thus became a conscious act by the Baha'i to deny his faith, and the National Spiritual Assembly of Iran at that point warned all the believers that such an action was unacceptable.
"It was permissible in Shi'ih Islam for believers to deny their faith in order to escape persecution. since the time of Baha'u'llah such an action has been forbidden for Baha'is. We do not defend our Faith by the sword, as was permissible in Islam, but Baha'is have always held to the principle that when challenged they should ‘stand up and be counted', as the modern expression is, and not purchase their safety by denying that which is most important to them in this world and the next. The principle is well known to the Iranian Baha'is and is upheld by the overwhelming majority of them when the penalty is martyrdom.
"Those Baha'is who have left Iran by official routes since the governmental regulations changed have made a conscious choice. While the majority of their fellow-believers have preferred to face all manner of difficulties, rather than deny their faith, these people have chosen to make this denial rather than face whatever problems were before them. They have left Iran freely, with the permission of the authorities as Muslims. They have chosen freedom and comparative ease at the cost of giving away their faith, and have got what they wanted. Some, however, once they are free, want to have their membership in the Baha'i community back again. The attitude of the Baha'i institutions in refusing to immediately readmit them should not be regarded as a vindictive punishment. These institutions are simply saying: ‘You have shown the insincerity of your belief by denying it for your personal advantage, we are not going to readmit you to the Baha'i community until we have some confidence that you are sincerely repentant of such an act. In the meantime you can abide by the choice you yourself have made.'
"If any Baha'i finds that he does not believe in the Faith, he is free to leave it., and no stigma at all attaches to such an action. what is shameful in Baha'i eyes is for a person who still believes to deny that belief for his own advantage.
"When a former Baha'i approaches the authorities abroad for assistance, claiming to be a Baha'i, the institutions of the Faith are obligated to those authorities to give a truthful reply, namely that the person concerned was a Baha'i in Iran but, in order to be able to leave the country through an official route, renounced his faith and stated he was a Muslim or a follower of some other religion. This reply is usually sufficient to indicate that the person was in danger in Iran and is in need of consideration by the authorities."
In reply to your letter of 13 June concerning the restoration of administrative rights for those who left Iran with official exit permits, the Universal House of Justice has requested us to convey the following guidance on its behalf…These letters, plus one more from the US NSA can be found in their entirety at http://bahai-library.com/uhj/iran.emmigrants.html.
…Those who have recanted their faith in order to come out of Iran should not receive the impression that after the passage of a year, by simply writing a letter of regret, they would be automatically admitted into the Baha'i community…One of the reasons why the House of Justice is so particular about these cases is that it does not wish any person to be under the false impression that anyone can use the Faith for his own personal convenience whenever it suits his self-interest. The believers who have denied their faith in order to leave Iran should realize that they have betrayed the many steadfast Baha'is who, at the cost of their lives, have steadfastly refused to recant their faith.
As far as I can tell, the Universal House of Justice does not recognize as legitimate any means of exit for Iranian Baha’is and so they do not encourage them to leave or support them in leaving. The idea that a Baha’i must fess up to their Baha’i-ness regardless of the circumstances, regardless of the consequences and cannot “pass” even in the most paper-thin way as a Christian or a Muslim is one of those ideas I simply accepted as a Baha’i, on other people’s authority, without knowing scripturally where it came from. Obviously the Universal House of Justice affirms it, and I believe Shoghi Effendi did too. But I don’t really feel like digging up that quote just now. What interests me at the moment is the statement that this has been the case “since the time of Baha’u’llah,” which implies that Baha’u’llah himself instituted it. Personally, I was quite surprised when I read the following in Denis MacEoin’s article, “From Babism to Baha’ism: Problems of Militancy, Quietism, and Conflation in the Construction of a Religion:”
In Baha' Allah's writings, hikma seems to operate as a codeword for taqiyya, the concealment of faith in times of danger permitted by Shi'i law.[53] He writes, for example, that 'it is not permitted for anyone to confess to this cause before the faces of the unbelievers and opponents. He must conceal the beauty of the cause, lest the eyes of the untrustworthy fall on him'.[54] He commands his followers not to seek martyrdom,[55] and in one place even writes that it has actually been forbidden to give up one's life in this way.[56] [page 227]The relevant foot notes can be found in the original.
Recanting of faith and betrayal of steadfast Baha’is? Or guarding the beauty of the cause from the eyes of the untrustworthy? I can imagine a decent reply: Concealment is acceptable but claiming to be something else is not. Okay. (Though, that means only the mildly untrustworthy could be thwarted.)
But, even if Baha’is are obligated under all circumstances to name their faith if a government requires the information, does it really follow that those who don’t fulfill this obligation should be punished? I’m deliberately keeping my own analysis in this post to a minimum. I want to hear: what do other people think of this?
I don’t know if this punishment is being applied now. I suspect not. I hope not. As Baquia said, plenty of Iranian Baha’is are getting out. Some are smuggled out. Others are leaving by official routes, commonly taking the train to Turkey.
But Turkey is only a way station. These refugees must find asylum elsewhere. They must move, seek new work, new places to live, start new lives. How do they do it? What help do they receive? Baquia says, “Today no such person or any institution has taking up such activities.” I think he meant no such Baha’i institution, but others are taking up the work, at least to some extent. I talked to a friend whose small community has five newly arrived Iranian Baha’is. “The amazing thing,” he says, “is that they’ve all been brought here by Catholic Charities—brought them here, found them a place to live, helped them find work.”
Another friend tells me there are lots of newly arrived Iranians in her community as well. “And they’re different,” she says, not like the other Iranian Baha’is she knows. “Different?” I ask. “Yeah,” she says. “Ordinary.” They’re not affluent professionals.
Are Iranian Baha’is in the US primarily affluent and professional, because they were the ones who could afford to get out? I don’t have any sociological data on Iranian Baha’is, inside or outside of Iran. But I am ashamed to realize I accepted that story for years without asking: If it is true, why didn't the community do anything to address the disparity? I apparently accepted that only the privileged can buy freedom.
Tuesday, May 5, 2009
International Environment Forum — Baha'i Inspired

Well, I haven't rooted around in their materials yet, but this looks like a good undertaking. I am glad to see it. You can see it too by following the link below. Phrases like "civilization building" and "ever-advancing civilization," common these days in Baha'i discourse, make me a wee bit nervous without more specifics. Civilization, so far, has a very mixed record and may yet destroy us. So I say "hurray!" to all good efforts toward sustainability.
http://www.bcca.org/ief/home.htm
Thursday, March 26, 2009
Blessed
Note: Text in bold is from the pen of Baha’u’llah and is often recited as a prayer by Baha’is. Other notes appear in the first comment.
Blessed is the spot,
The cream sauce on your lapel, the stain on your underwear, the pimple on your nose, the melanoma on your back, the mark at the end of your last sentence,
and the house,
the house of blues, and the house of cards; the White House, built by slaves, and the plain brown house, assembled in a factory and delivered on a truck,
and the place,
West Orange New Jersey, Castroville Texas, Sanga-sanga East Kalimantan; your bedroom, your kitchen, your garage, your backyard, the stairwell of your apartment building; every highway overpass and every gas station, every quiet pond, empty theatre, whore house, slum, mortuary, coffee shop, garbage dump, cesspool,
and the city,
of ever-growing slums, of lights, of sin, of wind and brotherly love; sinking New Orleans, going down while the bands play on; frenetic Beijing, rising and racing to the unknown end,
and the heart,
of the newborn, of the newly abandoned, of the newly beaten and newly bruised, of the newlyweds and the sweet old neighbors, of every man on death row, and every child in kindergarten,
and the mountain,
of work on your desk, of shit in your marriage; melting Kilamanjaro and littered Everest; a rock pile through the eyes of a five-year old,
and the refuge,
from hunger, slander, war, or an afternoon rainstorm; the fort made of blankets and the home made of trash,
and the cave,
the mythical one of our origins and the real one, where thirty million bats sleep; Carlsbad desecrated with multicolored lights and concrete paths, and all the underwater, underground, hidden spaces,
and the valley,
of the shadow of death, of the small of your lover’s back, of the repeating, almost imperceptible falling and rising of land under the asphalt of Highway 80 as you drive across Ohio and Indiana; of the craters made by American bombs and bulldozers, of that quiet place you discovered once by accident,
and the land,
the poor, battered land,
and the sea,
in the womb, in the teacup, in the glass of Gatorade; dried up and almost no more in the middle of Asia; of tears, of waste, of misspent money; the sound of your blood, resonant in a shell; the place where DNA first formed,
and the island,
Galveston, where I grew up; Siberut, where I trekked through waste-deep mud; Mt. Desert, where I married my Larry; Santiago, covered with lava; Ibiza, with discos and topless beaches; Cuba, under embargo; Bikini Atoll, under the bomb,
and the meadow,
silent but for crickets and songbirds,
where mention of God hath been made,
our prayers and our blasphemies, of course; our swearing and muttering, all our giggling and hysterical laughter, but also the quiet and the darkness; the snow falling in the night in a place you have never heard of, because no person has ever been there; crystals of frozen water resting gently on the ground, sublimating back to atmosphere, a little each day,
and His praise glorified,
and Her praise sanctified,
Our mother, here, this earth, hallowed be thy name, give us this day our portion of sorrow and joy. Thy kingdom has come, has always been; whatever we are, still are we thine.
Heaven is under our feet.
Monday, March 9, 2009
Boo! --- I’m B’ack.
I’m not exactly sure in what capacity I’m back, but hold on and we’ll find out. I hope to resume posting sporadic essays, and I hereby give myself permission to post tid-bits of interest as I find them. No more tyrannizing myself with the idea that only long, crisp prose is worthy of this venue.
In general the response to Baha’i the Way has been lovely, and I have been seriously impressed by the willingness of a number of my Baha’i friends to risk the read. These can be troubling waters, and, bless them, they have waded right in. One Baha’i friend recently challenged me, though, on the wisdom of Baha’i the Way, and the unintended consequence has been to revive my interest in it. There is a Calvin and Hobbes cartoon in which, as I recall, Calvin is making his face contort wildly for the amusement of Hobbes. His mother scolds, “Keep that up and your face will stay like that.” Calvin looks up hopefully. “Really?”
So...I’ve been told this blog could influence people. Opinions will vary, positive and negative, on the nature of that influence. Sway isn’t something I’m particularly expecting, but, on reflection, I realized this blog represents much of what I believe so I’m not displeased with the thought. I believe in showing up for life with your whole person—body, mind, and heart. I try to do that here. If this blog were to have any influence on others I would hope that it would strengthen that in readers which seeks a more examined, creative, honest, deeply felt, open life —of faith or of no-faith.
I think it would be helpful, though, going forward (and possibly at intervals hereafter), if I explained myself a bit more:
I am not a Baha’i. But I am also agnostic about what the Baha’i Faith can be. I take it as a given that Baha’is, like all other human beings are creative, free individuals, making choices within the constraints of their lives. I also take it as given that the Baha’i Faith could develop in many different ways. I see religion as a collaborative endeavor arising from the individual and communal experience of the divine.
When I challenge something in the Baha’i Faith, I do not mean to be challenging the essence of the Baha’i Faith, because I don’t know what the essence of the Baha’i Faith is. I look at what is or has been. I look at what kinds of choices people are making about what they believe and do—theologically, psychologically, relationally, communally. I am interested in what choices we make and what the implications of those choices are.
So, for example, in my essay “Positive? Negative?”, I wrote about the idea of the sin-covering eye and how the idea functions in Baha’i rhetoric and community. I tried to make it clear I was not claiming that this idea, or this form of this idea, was essential to the Baha’i Faith. I don’t know whether it’s essential or not. I actually think it is largely based on slight and in some cases dubious sources. Nevertheless the idea is deployed in the Baha’i community and Baha’i contexts as if it were essential, and that’s what interests me. What happens if you take that idea as essential? Well, I see problems. And that’s what I write about. I’m not saying that Baha’is have to take it as essential to the Faith or be Baha’is no more. I’m not saying “Believers, your faith demands you adopt crazy ideas, so abandon it or be crazy.” Not at all.
I am saying, “This is what I see and hear; I think it’s worth looking more carefully. Choices are being made and it may be possible and desirable to make different ones.” Only I try to say it more vividly. And I am not a Baha’i. So there is a certain kind of envisioning the possible that I rarely do here because I really can’t. That is up to people who feel a compelling, deep connection to Baha’u’llah and the Baha’i revelation. But I am definitely not out to define the limits of what the Baha’i Faith can be. I’m eager to see Baha’is develop a living faith that is worthy. Go for it.
Of course, this is my own theology speaking, and I don’t know if it is compatible with the Baha’i Faith or not. I take an essentially creative view of faith. In the essay “Unapologetic Visibility,” poet Artur Grabowski put it this way “Art is not a rival of the creator, but rather a helper of the revealer. Creation took place as a value in itself, but revelation and incarnation took place for man, with the expectation of a response from our side.” I don’t think Mr. Grabowski will much mind if I expand the conception of art here to include all our living, worshiping, thinking, and doing.
I’ve been repeating a phrase in my head lately, inspired by a poem by Garret Keizer. The phrase is in the voice of Christ responding to the interminable search for the historical Jesus. In my imagination he says, “Find your own historical ass.”
Tilt your head one way and he sounds rather resentful. Tilt your head the other way, and you may hear a joyful challenge.
Friday, September 26, 2008
Peace Be With You
I’m taking a break from Baha’i the Way, maybe retiring altogether. For now we’ll call it a sabbatical of uncertain duration. I have lots more to say and about ten posts in some stage of development. I haven’t posted anything yet on some of the issues I care about most. But I may be done with my personal need to re-examine the Baha’i Faith, and I’m trying to simplify my life. I will be active at my other blog, Heaven in My Foot, and I may even post Baha’i thoughts and stories over there.
What business does a wastoid like me have running two blogs anyway?
Tuesday, August 5, 2008
He Was the Secretary of the National Spiritual Assembly of His Country; She Was My Best Friend.
Note: This very long post is a very short version of the story it tells. I hope some people will give it a real read.
Let me tell you a story about an American woman not named Margit, and a man not named Baz, from a country here not named—call it Fland, short for far-away land. I will use their not-names to protect her. The protection he needs can only be found in a secure, humane prison—or in death. Not that I am calling for his death, but I can’t imagine him healing on this side of the river.
In the days preceding the marriage of Baz and Margit in faraway Fland, I fell to fretting, really without much cause. There was the letter from Baz that Margit’s mother had read me over the phone. Formula prose. Baha’i out of a can. I had been positive about the upcoming union, despite how briefly they’d known each other—good things can happen quickly. But, I wondered, could Margit be happy with the man who wrote this letter? She was a storyteller, a joker, a woman of lively words. She was playful, adventurous, and very social. Her personal missives did not come from cans.
After her family returned from the wedding, I talked with mother, father, and sister in turn. They said veiled things like, “Well, now they begin the process of getting to know each other,” or “They are different from each other, very different,” or “It’s clear there’s some place for us in her life, it’s just not clear what that is.” Her mother sent me a small album of wedding pictures and a Xerox of the journal which the three women of the family had kept during the nuptial week. Nobody said anything bad about Baz. But Margit wrote in the journal that things had been hard for her with him; she thought it would get better after the wedding.
At that time, I could not use a computer at all due to pain in my hands and arms, and in Fland Margit did not have easy access to email. So I sent audio letters on CD via snail mail and knew of her only the snippets I gathered from her mom. Some weeks after the wedding I received a first brief email from her, relayed by Larry. There was no humor in it. Okay, that worried me. There’s always humor in Margit’s speech and correspondence.
Knowing Margit was lonely and struggling, her mom sent out Sam’s Club calling cards to Margit’s closest friends. I started calling Fland. I was awake at odd hours anyway, being a poor sleeper, and I had a strong feeling I should keep her connected to her former life.
I didn’t call often; that felt risky. If Baz was about, the vibe was uncomfortable, like it wasn’t really okay to talk. Margit said he thought she relied too much on her friends. He also said she was selfish, self-centered, arrogant, and lazy. He was efficient; she hardly got anything done. Margit tried to accommodate the criticism, and I tried to catch her when he wasn’t around. Often she was traversing the city to meet him, by foot and by bus. On the bus she couldn’t hear anything I said over the noise of engines, so I listened. The tears were few; she told me what she felt she could, slowly, a little bit more, always trying to make sense of it, to be strong, to find improbable hope. Mostly she talked about his anger and her attempts to communicate to Baz how she felt.
Not only was Margit sorting out Baz and his ways, but much of the time their two-bedroom apartment also sheltered his twin brothers and their mother. The mother freely volunteered her critique of Margit as well. When you become part of a family in a culture very different from your own, disentangling cultural difference from dysfunction, theirs and yours, is tricky. I know this firsthand from my experience as an exchange student in Indonesia, and I didn’t want to jump to simple, outsider judgments. Larry kept saying to me, “I don’t care what their culture is—that’s just wrong.” And I think he was right. But I couldn’t say to her, “Margit, this sounds to me like emotional abuse.” I was always afraid of saying something she wasn’t ready to hear and losing her trust.
A downstairs neighbor who, along with the rest of the neighborhood, heard their fights, told Margit, “a wife should be like her husband’s tail.” “Okay,” Margit said to me, “so the ideal of the Faith is service. If I think of it that way it doesn’t seem so bad.” What do you do, what do you say, when your friend half a world a way tries to quell her own anger by translating woman-destroying expectations into the ideals of her faith? I don’t know what I said. We talked as if she was working out a marriage. But she was surviving. I know that now. Surviving. I kept calling and sending CD’s. Please keep talking to me, Margit, please.
Despite the difficulties Margit said she still felt, at core, that it was right for them to be together. On her best days she said, “The reality is, things are just really intense between us.” At times she expressed hope that they would be able to be of service together, that their different strengths complimented each other and could combine to the practical benefit of the Faith. When I asked how Baz saw this, she said she didn’t know. She sounded very vulnerable.
They married in March. In June a work conference called Baz to the United States, and they planned to visit family and friends as well. In our last trans-planet conversation Margit described briefly a billboard the bus was passing; it displayed a public awareness message about physical abuse of children. She said the beating of children was extremely common there, that parents even boasted of having hit their kids so hard they had to take them to the hospital.
Margit said that Baz had been abused by his parents. Family fights had erupted over this recently. “It’s your fault I’m like this,” he had yelled at his parents, “You did this to me.” I couldn’t get a clear answer about what “like this” meant, only that there were big problems between everybody, but especially Baz and his mother. Margit talked about needing to get professional help for Baz, but he considered the guidance of the Baha’i Faith all the help a person needed. Margit was hoping that on their trip to the United States and in consultation with her family, he would open to the idea.
I prayed that she would stay in the U.S. and not return with Baz to Fland. It seemed unlikely.
At her first opportunity Margit called from the hotel in Washington D.C. Baz was sleeping. She had unpacked their bags, hung and stowed their clothes. Do I remember correctly that she had also ironed them, or was that a packing chore only? All very important. “I arrive and just want to call family and friends, but I know he’ll get angry,” she said, “if I don’t do it right away”—while he rests from the long journey, I noted silently. “I’m getting better at it,” she said. “He’s so appreciative when I get things done.”
“Things are really hard,” she said. She cried. I had to go.
Baz got angry the next day when Margit decided not to swim in the roof-top pool as they had discussed. Following her dad’s analysis, she tried to understand what happened as a communication problem or a personality clash—she was spontaneous while he needed plans to be followed like contracts. But she sounded unconvinced. Her parents had come to D.C. to see them and bring them a car to use, and Margit said her father had expressed concern for the potential for abuse he saw in their relationship. For the first time she acknowledged the possibility to me.
I talked with Margit at each stop as they traveled to Vermont from D.C. She always had to get off the phone right away whenever Baz returned to wherever they were staying. I knew there was emotional abuse, but it was this detail that made me afraid it was physical as well. It is so typical of abusers to isolate their victims and control their behavior, to restrict their independent action. They made their way up the eastern seaboard with occasional fun and plenty of trouble. Margit was becoming less protective, more willing to name things for what they were. She corrected me once when, after hearing of the latest crisis, I made a flaccid remark of sympathy with their marital trouble, connecting it to something in my marriage. “We are not even close to that level of understanding,” she said. She was changing fast. I wondered if I could keep up with her. Was I ready to face the truth?
Boston to our house is three hours. They left in the morning, and Margit called a couple times from the road to report delays and difficulties. Like the little piggy who cried all the way home, Baz was acting out all the way to Vermont. The last call came near 8:00 pm. The charge on Margit’s borrowed cell was spent. She was calling from a payphone in a parking lot about twenty miles away. Baz had walked off. She couldn’t see him at that moment. She said she thought things were really falling apart. There was a chance she would be dropping him off at the bus station so that he could return to Fland by himself. She was hoping he would get back in the car and come to our house, but she was concerned about me and my bedtime schedule. “What is the latest we can arrive?” she asked. I said ten o’clock and she said okay. She hoped to be here soon.
I lashed myself for the next hour, at least, with the thought of them in a hotel room and him in meltdown to a personal Armageddon. Why hadn’t I said they could come at any time? What an idiot. The signs of abuse spun in my head. Margit’s friend in Boston had commented on how angry Baz felt to her. “I wouldn’t want to be around when that anger breaks,” she said. I didn’t know what he had been doing to her or what he might do now. I didn’t want Margit alone with him. I had no way to reach her.
Finally headlights shone in the driveway. They were here, they were getting out, they were in the house. I couldn’t keep my eyes off her. She looked so thin, so worn. He kept staring at me. “You don’t look how I expected,” Baz said.
“Really,” I laughed, “How did you expect me to look?”
“Different, I expected you to look different. You don’t look like I imagined.”
Larry stood at the kitchen island preparing food. “What about me?” he inquired. “Am I not as pretty as you expected?”
Margit laughed. That was a good sound to hear, the sound of pleasure in the surprise of the familiar. That sound said, yes, I am here, I made it, and I know I can count on these friends. Baz looked blankly at Larry then back at me.
“You look different than I expected,” he said.
Oookaaay. Somebody said something to distract him. Maybe we told him we had maple sugar candies and real root beer for him. He liked that.
Margit stayed close to Baz, sat in his lap, suggested they eat off the same plate. I studied, she coaxed, Larry hosted. After Baz had eaten dinner and talked with Larry, Margit tilted her head sharply like a bird performing some compulsory mating ritual and looked sideways at him. “So, what do you think?” she asked. “Do you want to stay, or are you going to the bus station?” Her voice sounded strange, simultaneously gentle and shrill, playful in a weary kind of way. He looked at her like she was empty space, then looked at us and not at us. “Yeah, I’ll stay,” he said. He smiled briefly.
Before going up to bed, Margit told me they almost didn’t make it here. The time limit had been just what she needed. They had circled round and round, driven by his indecision—on the highway heading our way, off the highway, on again heading back to the bus station to drop him off. Baz had finally announced dramatically how he loved all humanity and so he must come to our house and apologize—we had been expecting him all day. He had not intended to stay.
The next day, Baz was Mr. Perky, Mr. Happy, Mr. Eager to Get Out and Take a Thousand Pictures of Nature with His New Digital Camera. He and Larry sallied forth to hike a big mountain, one that would take all day to reach, climb, descend, and return home from. Of course I couldn’t hike a mountain, being the sickly cripple that I am, and Margit, of course, had to keep me company. This mildly devious arrangement gave me and Margit hours to talk.
The time went quickly. Mostly Margit sat enveloped by the cushions on our soft red couch. She stretched out her legs and nestled under a blanket. Her thin body disappeared from view so that she presented as boobs, spindly arms, and a head with full, bright hair and a tired face. She looked out the picture window at the young woods on our hillside, at the sky of clouds speeding by, and, beyond them and through them, at the strange difficulty of her life and the decisions she had to make.
When Margit met Baz about four months before they married, their lives seemed to fit naturally together. But nothing of their actual life together was as she had expected. They were struggling to live on his salary of $600 a month. When Margit tried to get work he sabotaged her efforts, and when she didn’t, he criticized her. They had bought a van, and he blamed her for the strain on their finances of this large expense. She was a soft American; she needed so much. Yet he took the van to work every day, while Margit walked and used the two-cent buses, not daring to take the more comfortable ten-centers.
I didn’t say much of what I thought. I listened. I affirmed. I asked questions. I let her talk and cry. Having watched them interact now I could freely confirm her perceptions. But when she said she must not be a very sexual person because she didn’t have much desire to be with him, I put my hand on her knee and said, “Margit, you shouldn’t want to be physically intimate with a person who treats you that way.” She looked surprised . . . then relieved; she nodded silently.
The unspoken question of the day seemed to be: Could she trust herself? The unspoken answer seemed to be: She had to. Though we talked about the possibility of her leaving this marriage, I would not know until the next day what was actually at stake.
Baz took his thousand pictures and more. When the car pulled into the driveway Larry leapt out and strode in to greet us like a man seeking water to sate a great thirst. He told me later Baz had to take pictures and video of everything. “The only thing that saved me,” Larry said, “was that he ran out of battery power for his video camera part way up the mountain. After that I didn’t have to stand in front of the camera and talk for him every fifty feet.”
The next morning Larry rose, went into the kitchen, and started making tea. I heard Margit walk over to him from the couch and ask if I was awake. “Yes,” he said, “go ahead, go in.” She came and climbed into my bed. She pushed her long hair, which had hung forward, behind her shoulders. She showed me her torn pajama shirt. She showed me the red scratches and marks on her neck. She said that Baz had tried to strangle her in the night.
She had cried out for Larry, and her cry had stopped the attack. Larry woke, it turned out, but he didn’t hear his name. He laid in the dark, alert, listening, ready to act. He heard crying or sex; he wasn’t sure which. Neither was grounds for intrusion, so he went back to sleep. I wore earplugs and didn’t hear anything, an anomalous good night’s sleep. Jolted from his violence by the threat of discovery, Baz begged Margit to give him another chance. She finally said yes just to quiet him then told him to go to sleep away from her; she had new power with our proximity. In the morning she sat next to Baz on the couch, pretending to read with him and waiting for Larry.
Now, sitting cross-legged on my bed, she looked fragile, brave. I looked her in the eyes and said, “It’s time for him to go.” She held my eyes and nodded.
Although Baz was in a calm state just then, it seems strange, in retrospect, that we did not phone the police right away. Instead, as I headed to the bathroom, I called into the kitchen in my most natural, method-acting voice, “Larry, could you come help me?” That’s a request he lives by, as much as he lives by the words “I love you.” “Sure,” he said, and followed me in.
I told Larry what had happened. I told him the plan was to get Baz to pack up his stuff, then they could go out together. They could get breakfast, and Larry could take him to the bus station. We were trying to give Baz an out. Dumb idea. We “should” have called the police. Thankfully, I didn’t think of it. I had been straining every bit of mind-reading I could muster to follow Margit. She led. She was ready to get out. But I don’t think she was ready to bring in the cops, not yet.
But Baz wouldn’t take his out. He pleaded. He whimpered. He said Margit had promised that she would give him another chance. He said he wanted to talk with her.
We live in a small, odd house: two rooms downstairs separated by three steps through a doorway, and two rooms upstairs separated by a hallway, three steps, and something we call “the tunnel.” I inhabit only the first floor, because a flight of stairs is like a mountain to me, or was at that time, especially our stairs. So my bed is about ten feet from the front door. Margit and I held our quiet court upon this bed. And Larry shuttled between the two first-floor rooms—between Baz’s refusal and ours. He left Baz thinking his tactically penitent thoughts upon the couch and reported to us. We looked at each other and shook our heads. Larry went back. Baz said the same things again. Larry came back to us. We cycled, then we said that’s it, don’t ask again; the answer is not going to change.
I felt slightly annoyed that Larry allowed this. Hadn’t he heard what I had said? Baz had tried the strangle Margit. Poor Larry, no tea, no morning vittles, and we expected him to drive the homicidal man away, eat breakfast with him, and drop him off at the bus station, where they would, no doubt, shake hands and say a cordial goodbye. Zippedy doo da, zippety day! My, oh my, what a wonderful day.
While Larry did his earnest best to convey finality to our guest in the living room, Margit went out to the car to retrieve what she needed from their bags. And to confiscate Baz’s knife. Baz heard the door and saw her step towards the car. He moved quickly from the couch, passed within a few feet of me and opened the front door carefully, as if being quiet might help him evade notice. I noticed. We all noticed. He was barefoot, almost tip-toeing. He wore red plaid boxer shorts, and his shoulders curled slightly forward under his white t-shirt as he turned the knob and slipped out the door. For that brief moment I stood watching things go wrong. The first fear rose in me. Larry grabbed his pepper spray from the utility drawer—waking up fast—and followed.
“Larry, excuse me, I’d just like to talk to my wife,” Baz said calmly. Margit moved from the trunk to the back seat, carefully keeping space between herself and her petitioner. Larry watched. “Excuse me, Larry, I just want to speak with Margit alone.”
“Larry, don’t leave,” Margit said, “do not leave.” Larry stood a few feet from the car, his head bowed slightly, his face wary, his hand in his pocket fingering the trigger of the pepper spray. “I’m not leaving,” he said.
“Please, Larry, I’d like to speak with my wife.” Margit opened the front passenger seat door. Baz took the driver’s seat and leaned across to her. He spoke quietly, desperately. I don’t know what he said. Margit finished and returned to the house. Larry remained. We locked the door. Baz sat back in his seat and looked randomly around the yard.
It was late June. The grass was green; the leaves were out. The work of wood peckers sounded from the hillside. Crows wheeled and cawked. Later, when Baz was gone and our home was quiet, when we were all safe and could talk over the strange gravity of what had happened, grey birds, shooed away by the commotion, would return to the weed-fringed gravel driveway to peck at seeds in the shadow of the car.
Larry squatted on the ground by Baz’s side. “You just get dressed, Baz,” he said, “and we’ll go; I’ll take you to the bus station.”
“No, Larry, no; it’s all over.”
“Come on Baz. Come with me. You can go home. You just need to get dressed and we can go.”
“But Margit said last night she would give me another chance. She promised we would go together to her parents’ house. She promised.”
“That’s not going to happen, Baz. Come on, get out of the car. I have your jeans right here. You can get dressed.”
“No. I’ve lost everything. I’ve lost everything. It’s all over.” His right arm supported his weight as he leaned against the steering wheel. Periodically, he would drop his head and collapse forward sounding the horn. Then he would right himself before slumping lethargically against the seatback and staring out through the windshield.
Larry tried and tried. Then he came in. We discussed calling the police. We knew once we invited them to our party we would not be the game masters anymore. And we knew things can go very wrong with cops in charge. But, we agreed, we were already not in control. We needed the assistance of a greater power.
The day before, Larry and Baz had talked up and down the mountain. They had talked about cameras and traffic fatalities and God. Larry said he thought God was as present in the woods as in any church, synagogue, temple, or mosque. He told Baz of Thoreau’s words about the white pine: “It is as immortal as I am, and perchance will go to as high a heaven, there to tower above me still.” When Larry returned to the driveway he told Baz that we were ready to call the police if he would not go with him. Baz said he would leave, he would walk off into the woods. “No,” Larry said gently, “If you do that we will still call the police.”
“But Larry, you said God is in the woods, you said so yourself.”
“Yes, Baz, God is in the woods, but God is also here in this car, right now.”
It was time. Larry told the emergency dispatcher what had happened. He said we only wanted Baz to leave. He also said Baz was in a passive state. They didn’t hurry. We waited and watched. Finally, two state troopers in separate patrol cars swung in, each positioned to block our cars from exit. One trooper’s dry cleaning obscured the window of his cruiser’s back seat. We joked that this might account for the delay.
The two officers conferred briefly. “What about this idea of getting him to leave?” one asked the other. “No,” came the answer, “we don’t do that in Vermont. If we find evidence of domestic violence, we have to make an arrest.” The junior officer entered the house.
He was tall and trim, sported a thick mustache and a stiff gray hat with a broad brim all around. How embarrassing, I thought, that hat, like Smokey the Bear playing policeman. “I am wearing a microphone and everything we say is being recorded,” he said. Margit and I held hands. She answered his questions, showed him her neck and the torn collar of her shirt. Then he left to get his camera from the cruiser. As he walked behind Baz, he made eye contact with the other trooper—Larry told us later—and, holding his arms in the air, snapped an imaginary handcuff with his right hand down onto his left wrist.
The senior officer had ordered Baz to get out of the car. Baz had obeyed. He looked small standing there on the grass, bare-legged, barefoot, clad only in boxers and a white undershirt. There was no question who was in command. But Baz denied attempting to strangle Margit. No, no, he had just grabbed her shirt. While Baz spoke his denial—the trooper noted in his report—his hands demonstrated not shirt grabbing, but strangulation. No, no, he had just grabbed her shirt.
They arrested him. They advised Margit to seek a restraining order in case he was released, told her they might need to talk to her again, and left. Margit phoned her family. After lunch, Larry drove her to the courthouse. With considerable feeling of surreality, Margit requested the restraining order. After returning she said, “It’s hard to believe I just had my husband arrested. Filling out the forms and walking through the building, I kept thinking, ‘At least this is happening to a bunch of writers.’”—meaning herself, me, and Larry.
That evening Larry put Paul Winter’s Canyon Lullaby on the stereo. “Lyrical and haunting,” livingmusic.com says, “Canyon Lullaby showcases Winter’s soulful soprano sax within the extraordinary acoustics of the Grand Canyon, among a symphony of wildlife voices.” We came to call it “The Earth Weeps for You.” Margit slumped deeper in her chair and a total collapse looked immanent. Try something else, we said to Larry, something less exactly matching the moment.
Our talk ran over the day, of course. The miracle of it was that Baz himself had helped things go right. He had the chance to avoid arrest, a long chance. But he didn’t take it. It was as if he knew he needed someone else to take charge of him, as if he himself wanted out of his life as it was and knew he couldn’t do it on his own. We wondered aloud what it was like to be in jail. Was he praying? Larry said, “If I was in jail, my prayers would make all the prayers I’d ever prayed before sound like nursery rhymes and bullshit.” The next day we learned Baz had requested a Baha’i prayer book, and I made phone calls to arrange getting one to him. My Baha’i contacts were rather startled that I, an ex-Baha’i, knew of this incarcerated brother-in-faith before they did.
A couple days later, Larry drove Margit to the troopers’ office where she answered more questions. “Well, you see when it happens, you have to—” she said. The officer stopped her, “You mean this wasn’t the only time?” No. “What else did he do?” “Well,” she hesitated, “Once he slapped my face so hard that my nose made strange noises for a long time afterwards . . . Once in the car he punched my arm again and again, and my whole upper arm turned black and every color . . . In a hotel he dragged me across the carpet, giving me large carpet burns on my legs, and threw me against the wall, so that my head slammed hard.”
“That’s horrible,” the officer said. “I am sorry; that shouldn’t happen to anyone.”
That last incident happened on their way home from a three-day visit to the Baha’i World Center in Haifa. As I learned much later, Baz had reprimanded her for something in front of Abdu’l-Baha’s shrine, reminding her where she was. And Margit had stood up to him there. “I don’t care,” she said. “Abdu’l-Baha sees everything you do to me. Abdu'l-Baha knows what you do to me.”
While Margit was in Fland I depended on her parents, especially her mother, for their independent impressions of what was going on. We had a tenuous collaboration supporting Margit. But we reacted very differently to the arrest. They were talking to Baz on the phone. They wanted to get him out of jail. They wanted him to be able to return to the U.S. for school. This is the hardest part of the story for me to write because my frustration and anger of the time has passed, and I feel somewhat protective of them and of Margit’s relationship with them. When Margit told me of the incidents she had described to the officer, I said I thought she needed to tell her parents this, hoping that more details would clarify what was at stake. I said they needed to, at least, think about her future safety, about making sure there was one country where he couldn’t get at her.
“Margit, could you pass me a tissue?” I said, as we talked that evening about what Baz had done to her. “I’m going to blow my nose and try not to throw up.”
More stories came out. He had closely monitored all her activity, locked her out of the house, threatened to abandon her by the side of the road, deprived her of sleep, called her a whore, wildly jerked the steering wheel while she piloted the car on the highway. One way or another she was under attack nearly all the time. If it wasn’t physical violence, it was physical deprivation, verbal assault, blame, or denigration. In those first days after the arrest Margit felt disoriented by being trusted, not criticized, and allowed to care for her own needs. Later in her healing she made a list of things Baz would get angry at her for. Two hundred, many of them contradictory. It’s called crazy-making behavior, and it works.
The violence had escalated in three months from exclusively verbal and emotional to just on the living side of homicide. If they had left our house together, I think he would have killed her. It was really only luck that he didn’t. And Margit’s cry. And a little something in Baz that held back. Instead of releasing her neck when she cried out, he might have clamped down to silence her. Strangulation can cause unconsciousness in as little as seven seconds. I imagine the resulting silence and cessation of struggle would make it much easier to hold on for the end.
Margit stayed with us for a week after the arrest, resting, thinking, waking up from the nightmare, talking with friends and family, and dealing with the legal process. I was not involved in the conversation she and her parents were having about prosecution. Even after the truth had come out I found myself trying to read what was going on from small clues and bits of reported conversation. I started to feel I just wanted her to leave. We knew what this man had done and here we were playing patty-cake with him. If I couldn’t change that I didn’t want to watch it, from the front row, either. I felt trapped and impotent, again. But I didn’t really want her to leave. “I’m going to have to trust Margit,” I decided. “After all this, I can take that risk. I can tell her what I’m feeling.”
So when Margit said to me, after a conversation with her mother, that she wasn’t sure about separating from Baz permanently, that maybe she wouldn’t decide yet, I spoke up.
I can’t remember if I responded right then or later, but I told her that I was feeling really sick. Poor Margit thought the physical strain from all this had been too much for me. There had been rather a lot going on in my place of convalescence. But what was making me feel particularly sick, I explained, was the thought that she might go back to Baz. I said, “There’s nothing for you to work out together. The problem is not between you; it’s in him. He’s not capable of being with you in a healthy relationship, and he is never going to be. That’s how messed up he is.” I think it was a relief to Margit to hear that clarity. Integral to abuse is a mental mind game that undermines the victim’s own judgment and reality sense. A person doesn’t come out of that the instant they are physically safe and free.
Margit was in no condition to transport herself or be alone. And I was exhausted, yes, ready for a simpler domestic scene. A friend flew east and drove with Margit back to her family’s home.
After she left, I removed the pictures of Margit’s wedding from the small album her mother had sent me three months before. While she was in Fland I had stared at those pictures—cutting the cake, putting cake in each other’s mouths, standing face to face holding hands—and tried hard to find some sense of a living connection between these two people. I couldn’t feel it. And now there was no reason to search for it. I took scissors in my fragile hands for the first time in years and cut the images apart, separating their likenesses as their selves had been—all along in truth, and now in fact.
Experimenting with physicalizing my prayer, I placed the images of Margit in a robin’s nest which Larry had brought me from our wood pile. Around it I spread the pictures of her family and small objects symbolic of my hopes. I prayed for Baz too; his pictures had their place, well away from hers. I felt no anger at Baz then, no desire to get him or punish him. But I did want him to be treated as the dangerous person he truly was. Jail in Vermont, in the offender rehabilitation program, with a male Baha’i in the nearby community who was ready to befriend him, was a decent chance for some kind of positive change. The terrible place Baz was in was not jail but his own mind and psyche—not a safe neighborhood.
But I learned from Margit’s mother that Baz was to be offered a plea bargain of one count of trespassing and one count of creating a nuisance, down from felony domestic assault, and to be released on time served. I called Margit and said “If this isn’t what you want, this is your chance to do something.”
Margit said the plea bargain made it sound as if Baz had been dancing in his underwear on the front lawn. But as good as the Vermont law enforcement and criminal justice system was in this situation, they unfortunately leave prosecution choices in domestic violence cases significantly to the victims. Margit wasn’t ready then to prosecute. She wasn’t ready to break away from her parents and say Baz should be in jail. But she wrote a personal statement of rebuke, which was read at his hearing. She said she hoped this conviction would hang on him as a warning to other women.
After the plea bargain went through I didn’t know what would happen to Baz and I didn’t feel I could do anything to help him anymore. I had to let go. I looked at the pictures of him a last time—praying for the unknown ahead in his life and the lives of those whom he might hurt next—and dropped them in my paper recycling bag. He was getting recycled, back out into the world.
I wrote a letter to Margit saying I needed a break from contact with her. I couldn’t pretend to have milder feelings and thoughts about Baz than I did. And the tension of trying felt unbearable to me now. I had used up my willingness to suspend judgment. One evening I asked Larry to leave me alone for a bit. The living room was dark, and I was tired. I placed all remaining images from Margit’s wedding in the robin’s nest and arranged the nest in our wood stove. I spoke my awkward prayers. I lit the match. I let it go.
Baz was released and flew away to Fland—but only after visiting the Baha’i House of Worship in Wilmette and giving a workshop for volunteers there. He resigned from the National Spiritual Assembly of his country. For a few months he harassed Margit from a distance, then went silent. As a final stroke, he took the independent initiative to retain some of her most personal belongings as mementos for himself. A fucker, right to the end.
I never sent that letter to Margit. She called before I could, and, well, she’s just one of those people I can’t resist. I knew I couldn’t not talk to her. Two months after the arrest she was ready to prosecute, but it was too late. And when she called the prosecutor back and told him, he said he hears that all the time and there was nothing he could do. Margit has been healing beautifully, and we are the best of friends. I am only sorry this narrative tells so little of what she suffered and of her good work to survive and heal.
I would give the National Spiritual Assembly of the U.S., its Office of Community Affairs, and the local spiritual assembly which oversaw Margit’s year of patience a collective A- for their responses. There were problems, but nothing big. The word from the Baha’i national center was “prosecute.” And one member of the NSA apparently had some rather colorful things to say about what he would do if somebody did that to his daughter. It helped, I’m sure, that none of them had a personal connection to Baz.
The National Spiritual Assembly of the U.S. reported the incident to the Universal House of Justice. I don’t know if Baz’s resignation was initiated by him or ordered by them. But we learned in the summer of 2007 that he was on the NSA of Fland again. He probably helped elect the House this year.